A view of that part of the late considerations addrest to H.H. about the Trinity which concerns the sober enquiry, on that subject : in a letter to the former friend. Howe, John, 1630-1705. 1695 Approx. 105 KB of XML-encoded text transcribed from 53 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A44701 Wing H3047 ESTC R39277 18320511 ocm 18320511 107349 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. A44701) Transcribed from: (Early English Books Online ; image set 107349) Images scanned from microfilm: (Early English books, 1641-1700 ; 1636:13) A view of that part of the late considerations addrest to H.H. about the Trinity which concerns the sober enquiry, on that subject : in a letter to the former friend. Howe, John, 1630-1705. 93, [3] p. Printed for Tho. Parkhurst ..., London : 1695. Attributed to Howe by Wing and NUC pre-1956 imprints. Advertisements: [3] p. at end. Errata: p. 91. Reproduction of original in the Union Theological Seminary Library, New York. Includes bibliographical references. 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 Nye, Stephen, 1648?-1719. -- Considerations on the explications of the doctrine of the Trinity. Antitrinitarianism -- England -- Controversial literature. Theology, Doctrinal. Trinity -- Apologetic works. 2004-10 TCP Assigned for keying and markup 2004-10 Aptara Keyed and coded from ProQuest page images 2004-11 Judith Siefring Sampled and proofread 2004-11 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A VIEW Of that Part of the late Considerations Addrest to H. H. about the TRINITY . Which concerns the Sober Enquiry , On that Subject . In a Letter to the former Friend . LONDON , Printed for Tho. Parkhurst , at the Bible and three Crowns , at the lower-end of Cheapside , 1695. A View of the late CONSIDERATIONS addrest to H. H. about the TRINITY . YOU see , Sir , I make no haste to tell you my Thoughts of what hath been publish'd since my last to you , against my Sentiments touching the H. Trinity . I saw the Matter less required my Time and Thoughts , than my other Affairs : And so little , that I was almost indifferent whether I took any notice thereof or no. There is really nothing of Argument in what I have seen , but what I had suggested before , and objected to my self , in those very Discourses of mine , now animadverted on ; which not having prevented , with me , the Opinion I am of , can as little alter it , and should as little any Man 's else . But a little leasure , as it can , without extortion , be gained from other occasions , I do not much grudg to bestow on this . I find my self concern'd in the late Considerations on the Explications of the Doctrine of the Trinity — in a Letter to H. H. The Author is pleas'd to give me the honour of a Name , a lank , unvocal one . It is so contrived , that one may easily guess whom he means ; but the reason of his doing so I cannot guess . Is it because he knew himself , what he would have others believe ? But I suppose he as well knew his own Name . If he knew not the former , he ran the hazard of injuring either the supposed Author , or the true , or both . I could , I believe , make as shrewd a guess at his Name , and express it as plainly . But I think it not civil to do so ; because I apprehend he hath some reason to conceal it , whereof I think he hath a Right to be the Judg. But I will not prescribe to him Rules of Civility , of which that he is a great Judg , I will not allow my self to doubt . Yet I will not suppose him to have so very diminishing Thoughts of our Saviour , as not to acknowledg and reverence the Authority of that great Rule of his , which he knows gain'd Reverence with some who called not themselves Christians , [ Whatsoever you would that Men should do to you — &c. ] Nor can divine what greater reason he should have to hide his own Name , than to expose mine , or make the Person he indigitates , be thought the Author of the Discourse he intended to expose . Since no Man can imagine how , as the Christian World is constituted , any one can be more obnoxious for denying three Persons , than for asserting three Gods : Which latter his impotent attempt aims to make that Author do . For his Censures of that Author's stile , and difficulty to be understood , they offend me not . But so I have known some pretend Deafness , to what they were unwilling to hear . There is indeed one place Sob . Enq. p. 24. in the end of Sect. 8. where must should have been left out , upon the adding afterwards of can ; that might give one some trouble . In which yet , the supposal of a ( not unusual ) Asyndeton , would , without the help of Magick , have reliev'd a considering Reader . And for his Complements , as they do me no real good , so , I thank God , they hurt me not . I dwell at Home , and better know my own Furniture , than another can . For himself , I discern , and readily acknowledg , in him , those excellent Accomplishments , for which I most heartily wish him an Advocate in a better Cause , without Despair he will yet prove so ; when I take notice of some Passages which look like Indications of a serious temper of Mind , as of choosing God , and the honour of his Name , for our Portion and Design ; and that he lives in vain , who knows not his Maker , and his God , with the like . But on the other hand , I was as heartily sorry to meet with an expression of so different a strain , on so awful a Subject , of making a Coat for the Moon . That Precept which Josephus inserts among those given the Jews , doth for the reason it hath in it , abstracting from its Authority , deserve to be considered . It seems to import a decency to the rest of Mankind , whose notions of a Deity did not argue them sunk into the lowest degrees of Sottishness and Stupidity . Good Sir , what needed ( think you ) so adventurous Boldness , in so lubricous a Case ! It gains nothing to a Man's Cause either of Strength or Reputation with wise and good Men. A sound Argument will be as sound without it . Nor should I much value having them on my side , whom I can hope to make laugh at so hazardous a Jest. I can never indeed have any great Veneration for a morose Sourness , whatsoever affected appearance it may have with it , of a simulated Sanctimony or Religiousness ; but I should think it no hardship upon me to repress that Levity , as to attempt dancing upon the brink of so tremendous a Precipice . And would always express my self with suspicion , and a supposed possibility of being mistaken , in a case wherein I find many of noted Judgment and Integrity , in the succession of several Ages , differing from me . But go we on to the Cause it self , where he pretends , 1. First to give a View of the Sober Enquirer's Hypothesis . 2. And then to argue against it . As to the former . He doth it , I am loth to say , with less fairness than from a Person of his ( otherwise ) appearing Ingenuity , one would expect . For he really makes me to have said more than I ever did , in divers Instances ; and much less than I have expresly said ; and that he cannot have so little understanding as not to know was most material to the Cause in hand . He represents me p. 40. col . 1. saying the Persons are distinct Essences , numerical Natures , Beings , Substances ; and col . 2. That I hold them to be three Spirits ; when in the close of one of those Paragraphs , viz. Calm Discourse , p. 112 , 113. I recite the Words of W. J. In the Unity of the Godhead there must be no plurality or multiplicity of Substances allowed : And do add , nor do I say that there must . And p. 39 , 40. I do not positively say there are three distinct Substances , Minds , or Spirits . I would ask this my learned Antagonist , have saying , and not saying , the same signification ? And again , when Calm Discourse , p. 123. my words are , I will not use the Expressions , as signifying my formed Judgment , That there are three Things , Substances or Spirits in the Godhead ; how could he say , I hold the three Persons to be three Spirits ? Is any Man , according to the ordinary way of speaking , said to hold what is not his formed Judgment ? If he only propose things whereof he doubts , to be considered and discust by others , in order to the forming of it , and by gentle ventilation to sift out Truth , it the rather argues him not to hold this or that . And I think much Service might be done to the common Interest of Religion , by such a free mutual Communication of even more doubtful Thoughts , if such Disquisitions were pursu'd with more Candour , and with less Confidence and prepossession of Mind , or addictedness to the Interest of any Party whatsoever . If it were rather endeavoured , to reason one another into , or out of , this or that Opinion , than either by Sophistical Collusions to cheat , or to Hector by great words , one that is not of my mind . Or if the Design were less to expose an Adversary , than to clear the matter in Controversy . Besides , that if such Equanimity did more generally appear , and govern , in Transactions of this nature , it would produce a greater liberty in communicating our Thoughts , about some of the more vogued and fashionable Opinions , by exempting each other from the fear of ill Treatment , in the most sensible kind . It being too manifest , that the same confident insulting Genius , which makes a Man think himself competent to be a Standard to Mankind , would also make him impatient of dissent , and tempt him to do worse , than reproach one that differs from him , if it were in his power . And the Club or Fagot-Arguments must be expected to take place , where what he thinks rational ones , did not do the business . This only on the by . In the mean time that there is a Trinity in the Godhead , is no matter of doubt with me ; but only whether this be the best way of explaining and defending it . If this be not the best , or sufficient , some other will , I believe , or hath been found out by some other . Of which I have spoken my sense not only indefinitely , Calm Disc. p. 81. but particularly of the more common way ; not that I did then , or have yet thought it the best , but not indefensible , p. 73 , 74. And I must now sincerely profess , That the perusal of these very Considerations gives me more confidence about this Hypothesis , than I allowed my self before ; finding that the very sagacious Author of them , of whose Abilities and Industry together , I really have that Opinion , as to count him the most likely to confute it of all the modern Antitrinitarians , hath no other way to deal with it , than first , both partially and invidiously to represent it ; and then , rather to trifle than argue against it . He first paints it out in false and ugly Colours , before he comes to reasoning . And then , when he should reason , he says nothing that hath so much as a colour . It seems to me an Argument of a suspected ill Cause on his side , that he thought it needful to prepossess the Reader with the imagination of I know not ( and I believe he knows not ) what gross Ideas , as he romances , belonging to this Hypothesis . Because from those words , Prov. 8. Then was I by him , as one brought up with him , and daily his Delight ; the Author speaks of the delicious Society , which these words intimate , the Eternal Wisdom , and the prime Author and Parent of all things , to have each with other . For my part , I have little doubt but this ingenious Writer is so well acquainted with the gust and relish of intellectual Delight , that he chose to expose his Adversary by using that odd Expression of gross Ideas so causlesly , in accommodation only to the Genius of some other Men , whom he thought fit to humour , rather than his own . Nor can he be so little acquainted with the Paganish Theology , as not to apprehend a vast disagreement between this and that , and a much greater Agreement between the Paganish Notion of the Deity , and his own . For the Questions which he supposes me to put , and makes me answer as he thinks fit , by ( misapplied ) Passages of that Discourse , I hope it will appear they were either prevented , or answered at another rate . At length he says , The Butt-end of this Hypothesis , &c. I like not that Phrase the worse for the Author's sake , of whom it seems borrowed , whose Memory greater things will make live , when we are forgot . But let him proceed — The Butt-end of this Hypothesis is the true strength of it . But that true strength he hath either had the hap not to observe , or taken the care not to represent , i. e. from what is so often inculcated in that Discourse , the necessary existence of two Hypostases of and in the first , and of an omnimodous simplicity groundlesly supposed in the Divine Being , he hath kept himself at a wary cautious distance , when he might apprehend there was its strength . Therefore I cannot also but observe , that as he hath mark'd this Hypothesis , with ( most undue ) ill Characters ; so he hath maimed it too , of what was most considerable belonging to it , that he might expose it by the former means , so as to make it need much defence ; and that by the latter , it might seem quite destitute of any defence at all . And now when ( not without some untoward Disfigurations ) it hath thus far ' scap'd his hands , and is ( in none of the best shapes ) set up only to be beaten down ; The Argument he first attacks it with is the inartificial one of Authority . And yet his Argument from this Topick , is only negative , that the Opinion he would confute wants Authority , That the Enquirer was the first that ever dreamt of it . And that no learned Divine of any Perswasion will subscribe to it : q. d. 'T is false , and impossible to be true ; the Enquirer only proposing what he offer'd , as possible for ought we know , is not otherwise oppos'd than by asserting it to be impossible . This therefore he must say , or he saith nothing to the purpose ; And why now is it impossible ? Because no Body said it before . So , then , was every thing that any Man first said ; but afterwards , by being often spoken , it might , it seems , at length become true ! For any learned Divines subscribing to it , I suppose he intends that in the strict sense . And so the Enquirer never said he would subscribe it himself , otherwise than that his Judgment did more incline to it , as liable to less exception than other ways of defending the Doctrine of the Trinity , or than denying it , which he thought least defensible of all . But now supposing one should find learned Divines of the same Mind , ( and perhaps some may be found more confident than he ) I would ask the Considerator , whether he will therefore confess a Trinity a possible thing ? If not , he deals not fairly , to put the Enquirer upon quoting Authorities to no purpose : Or that he would have them conclude him , by whom he will not be concluded himself . He seems indeed himself to have forgot the Question ( with which afterwards he charges the Enquirer ) as it is set down Sober Enquiry p. 1. Whether a Trinity in the Godhead be a possible thing ? This was the Question , not what John , or Thomas , or James such a One thought ? But while he pretends to think no body else is of the Enquirer's Mind in the particular point he is now speaking to , i. e. the Delicious Society the Divine Hypostases are supposed to have with each other ; give me leave freely to discourse this matter . I would fain know what it is , wherein he supposes the Enquirer to have overshot his Mark : Or of what makes he here so mighty a Wonderment ▪ It can be but one of these two things : Either that there are three Divine Persons in the Godhead really distinct ; Or , That they have ( if there be ) a Delicious Society or Conversation with each other . Will he say the former is a singular Opinion ? Or that 't is Novel ? Was there never a real Trinitarian in the World before ? Doth he not , in his own express words , sort the Enquirer with one , whom he will not deny to be a learned Divine , p. 43. of these his present Considerations , col . 1. [ The Author of the 28 Propositions , and Mr. H — w , as he calls the Enquirer , are honest Men , and real Trinitarians . ] By which former Character he hath , I dare say , ten thousand times more gratify'd his Ambition , than by calling him learned too . And I believe he will as little think this a novel Opinion , as a singular one . Nor shall I thank him for acknowledging it to have been the Opinion of the Fathers , generally , not only Ante-Nicene and Nicene , but Post-Nicene too , for some following Ages , unto that of P. Lombard , so obvious it is to every one that will but more slightly search . For my part , I will not except Justin Martyr himself , whom I the rather mention , both as he was one of the more antient of the Fathers ; and as I may also call him , the Father of the Modalists ; nor his Notion even about the Homoousian-Trinity , as he expresly stiles it . For tho it will require more time than I now intend to bestow , to give a distinct account of every Passage throughout that Discourse of his , yet his Expression of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be so taken , as if it were to be torn away from its coherence , and from it self . When therefore he says the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the being unbegotten , begotten , and having proceeded , are not Names of the Essence , but ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Modes of Subsistence ; he must mean they are not immediately Names of the Essence , but mediately they cannot but be so . For what do they modify ? Not nothing . When they are said to be Modes of Subsistence , what is it that subsists ? We cannot pluck away these Modes of Subsistence from that which subsists , and whereof they are the Modes . And what is that ? You 'll say the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the one Essence , which he had mentioned before ; and that one Essence is , 't is true , as perfectly one , as 't is possible ; for what is of it self , and what are from that , to be with each other , i. e. that they are congenerous , as the Sun and its Rays ( according to that Heb. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the effulgency of Glory ) or as Mind , and ( where there is nothing else but Substance ) consubstantial Thought or Word . Therefore this Oneness of Essence must be taken in so large and extensive a sense , as that it may admit of these Differences . For so he afterwards plainly speaks , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; If the one ( the Father ) hath his Existence without being begotten , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another ( the Son ) by being begotten , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but that ( the Holy Ghost ) by having proceeded , here it befals us to behold differences ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or the things that import difference . There must be a sense , therefore , wherein he understood this Essence to be most truly One ; and a sense wherein he also understood it to have its differences , and those too not unimportant ones , as being unbegotten , and being begotten , signify no light differences . And in what latitude of sense he understood the Oneness of Essence , whereof he had before spoken , may be seen in his following Explication , when what he said he would have be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) more manifest ; he makes Adam's peculiar Mode of Subsistence to be that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not begotten , but made by God's own Hand ; but for them that were from him , he intimates theirs to be , that they were begotten , not made . If then you enquire concerning the same Essence that was common to him and them , you still find that Man is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Subject , whether of formation , as to him , or of generation , as to them . And who apprehends not in what latitude of sense the humane Nature is One , which is common to Adam , and his Posterity ? Tho the Divine Nature is incomparably more One , which is common to the Father , Son , and Spirit , as we have formerly insisted , and shall further shew it cannot but be , in all necessary , and continually-depending Emanations . Yet I might , if there were need , again ( as to this part ) quote the Considerator to himself . For I suppose he will not disown the Considerations in 1693. in which , pag. 15. col . 1. are these words , Dr. Cudworth by a great number of very pertinent and Home-quotations , hath proved that his Explication ( I mean that part of it which makes the three Persons to be so many distinct Essences , or Substances ) is the Doctrine of the Principal , if not of all the Fathers , as well as of the Platonists . And 't is added , and I ( for my own part ) do grant it . Upon the whole then , I reckon that as to this first part , we stand clear not only to the rest of the World , but with this Author himself , that to be a real Trinitarian is not so unheard-of a thing , or what no learned Divine of any Perswasion ever dreamt of before the Enquirer . But now for the Second Part. The Delicious Society supposed to be between ( or rather among ) the three Persons . Is this a Dream ! And so strange a One ! Why , good Sir ! Can you suppose three Persons , i. e. three intellectual Subsistences , perfectly Wise , Holy , and Good , co-existing with , inexisting in one another , to have no Society ? Or that Society not to be delicious ? He says , How can it be ? I say , how can it but be ? Herein I am sure the Enquirer hath far more Company than in the former . For whether the three Persons have all the same numerical Essence , or three distinct ; all agree they most delightfully converse . Will he pretend never to have read any that make Love ( as it were intercurrent between the two first ) the Character of the third ? In short ; Is it the Thing he quarrels with as singular , or the Word ? At the Thing , supposing three Persons , he can have no Quarrel , without quarreling with the common Sense of Mankind . For the Word , he hath more wit and knowledg of Language than to pretend to find fault with that . For let him but consult Expositors ( even the known Criticks ) upon the mentioned place Prov. 8. ( whom , in so plain a case , I will not be at the pains to quote and transcribe ) and take notice whether none read those words , fui in deliciis . Therefore I believe the Considerator will be so ingenuous , as to perceive , he hath , in this part of his Discourse , grosly overshot , or undershot , or shot wide of his own Mark , if indeed he had any , or did not ( letting his Bolt fly too soon ) shoot at Rovers , before he had taken steady aim at any thing . In short , all this Dust could be rais'd but with design only , because he could not enlighten his Readers , to blind them . But now when he should come by solid Argument to disprove the Hypothesis , by shewing that three individual Divine Natures , or Essences , can possibly have no Nexus , so as to become one entire Divine Nature , and , at the same time , ( which this Hypothesis supposes ) remain still three individual Divine Natures and Essences , he thinks fit to leave it to another to do it for him , who , he says , if he cannot prove this , can prove nothing . And when we see that Proof , it will be time enough to consider it . In the mean time I cannot here but note what I will neither , in Charity , call Forgery in the Considerator , nor , in Civility , Ignorance , but it cannot be less than great Oversight ; his talk of these Three , so united as to become One : the Enquirer never spake ( nor dreamt ) of their becoming One , but of their being naturally , necessarily , and eternally so . Then he comes to put the Question , as ( he says ) it is between the Enquirer and the Socinians . And he puts it thus , How three distinct , several , individual , Divine Beings , Essences , or Substances , should remain three several individual Substances , and yet , at the same time , be united into One Divine Substance called God ? One would have thought , when he had so newly wav'd the former Question , as wherein he meant not to be concern'd , he should presently have put a new One , upon which he intended to engage himself . But we have the same over again , even with the same ill look of an equivalent Phrase unto [ becoming ] [ united ] into One , to insinuate to his Reader , as if his Antagonist thought these Three were de novo united , not in , but into One. Which he knew must have a harsh sound , and as well knew it to be most repugnant to the Enquirer's most declared Sentiment . Nor will it be any presumption , if I take the liberty to set down the Question according to the Enquirer's Mind , who have as much reason to know it , as he ; and I am sure it will be more agreeable to the tenour of his Discourse now referr'd to , Whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Divine Being , may not possibly , for ought we know , contain three Natures , or Essences , under the Names of Father , Son , and Holy Ghost , so far distinct , as is necessary to found the distinct Predications or Attributions severally given them in the Holy Scriptures , and yet be eternally , necessarily , naturally , vitally so united , as notwithstanding that remaining distinction , to be One God. And let us now see what he hath to say ; First , To the Enquirer's Illustrations of it , as possible . Secondly , What he brings to prove it impossible . As to the former part . He first falls upon what the Enquirer had said concerning the vegetative , sensitive , and intellective Natures in our selves . And upon this he insists so operously , as if the whole weight of the Cause had been laid upon it , and seems to think the Enquirer had forgot the Question , when he mentioned it ; because he says , those are only distinct Faculties , not Persons , or Substances ( tho Persons were not in his Question ) without ever taking any notice of the Enquirers waving it , with these words , That he would content himself with what was more obvious . But this is is all Art. To raise a mighty posse , and labour to seem to those that he believed would read what he writ only , not what the other did , most effectually to expugne what he saw was neglected , tho not altogether useless , as we shall see anon . In the mean time , it is observable how needlesly he slurs himself in this his first brisk Onset . He says , No Man ever pretended — That the vegetative , sensitive , and intellective Faculties ( or Powers ) are so many distinct , individual Persons , Substances , or Essences , we grant , &c. What did no Man ever pretend that these three distinct Natures , the vegetative , sensitive , intellective , were , in Man , three distinct Substances , or Souls , concurring by a certain subordination in him ? What necessity was there , that to heighten his Triumph , in the Opinion of his credulous Followers , he should , with so glorious a Confidence , put on the vain and false shew of having all the World on his side ; and herein either dissemble his Knowledge , or grosly bewray his Ignorance in the meer History of Philosophy . And most imprudently suppose all his Readers as ignorant , as he would seem ! What , did he never hear of an Averroist in the World ? Doth he not know that Physician and Philosopher , and his Followers , earnestly contended for what he says no Man ever pretended to ? Or that divers other Commentators upon Aristotle , have some abetted , others as vehemently oppos'd them in it ? Not to insist also that some thought the Intellectus Agens , and Patiens to be distinct Substances , belonging to the Nature of Man , as others had also other Conceits about the former ? And if he look some hundreds of Years back , as far as the time , and extant Work of Nemesius , Bishop and Philosopher ( as he writes himself ) of the Nature of Man , ( who liv'd in the Time of Gregory Nazianzen , as appears by an Epistle of his writ to him , and prefixt to that little Book of his ) he will find that Author takes notice there were divers that took Man to consist of Mind , Soul , and Body , and that some did doubt whether the Mind super vening to the Soul , as one to the other , did not make the latter intelligent . And in several other parts of that Work ( easy , if it were necessary to be recited ) he speaks it as the Judgment of some , That the unreasonable Nature in Man did exist by it self , as being of it self an unreasonable Soul , not a part of the reasonable , accounting it one of the greatest Absurdities , that the unreasonable Soul should be a part of that which is reasonable . And he carries us yet much farther back , referring us to Plotinus , in whom any that will , may read much more to that purpose in many places . It matters not whether this Opinion be true or false , but a great mistake ( or misrepresentation ) it was , to say no Man ever pretended to it . And be that as it will ; if all the Readers will suspend their Judgments , That a Trinity in the Godhead is impossible , till the Considerator shall have prov'd , by plain demonstration , the concurrence of three such Spirits ( a vegetative , sensitive , and intellective ) vitally united in the Constitution of Man , is a thing simply impossible , I believe he will not in haste , have many Proselytes . I , for my part , as his own Eyes might have told him , laid no stress upon it ; but only mentioned it in transitu , as I was going on to what is obvious , and in view to every Man , the union between our Soul and Body . Nor was I sollicitous to find this an exact Parallel , as he fancies I was obliged to do . What if there be no exact Parallel ? Will any Man of a sober Mind , or that is Master of his own Thoughts , conclude every thing impossible in the uncreated Being , whereof there is not an exact parallel in the Creation ? If any Man will stand upon this , come make an Argument of it , let us see it in form , and try its strength . [ Whatsoever hath not its exact parallel in the Creation , is impossible in God , ] &c. He will sooner prove himself ridiculous , than prove his Point by such a Medium . 'T is enough for a sober Man's purpose , in such a case as we are now considering , if we find such things actually are ( or might as easily be , as what we see actually is ) among the Creatures , that are of as difficult conception , and explication , as what appears represented in the Enquirers Hypothesis concerning a Trinity . 'T is trifling to attempt to give , or to ask a parallel exact per omnia . It abundantly serves any reasonable purpose , if there be a parallel quoad hoc , viz. in respect of the facility or difficulty of Conception . And tho the vegetative , sensitive , and intellective Natures be not so many distinct Substances , a Trinity is not less conceivable in the Divine Being , than three such Natures , or natural Powers , in the One humane Nature . And whoever they be that will not simplify the Divine Being into nothing ( as the Excellent Author of the 28 Propositions speaks ) must also acknowledg the most real Perfections in the Divine Being , tho not univocal , but infinitely transcendent to any thing in us . And are they no way distinct ? Let any sober Understanding judg , will the same Notion agree to them all ? Is his Knowledg , throughout , the same with his effective Power ? Then he must make himself . For who can doubt he knows himself ? And is his Will the self-same undistinguishable Perfection , in him , with his Knowledg ? Then the Purposes of his Will must be to effect all that he can . For doth he not know all that he can do ? And the Complacencies of his Will must be as much in what is evil , as good , even in the most odious turpitude of the vilest , and most immoral Evils ! For he knows both alike . I know what is commonly said of extrinsecal Denominations : But are such Denominations true , or false ? Have they any thing in re correspondent to them , or have they not ? Then some distinction there must be of these Perfections themselves . If so , how are they distinguisht ? And there appears great reason , from God's own Word , to conceive greater distinction of the three Hypostases in his Being , than of the Attributes which are common to them , as is said , Sob . Enq. pag. 140. In reference whereto , it is not improper or impertinent to mention such Differences , as we find in our own Being , tho they be not distinct Substances . Less distinction in our selves may lead us to conceive the possibility of greater in him , in whom we are wont to apprehend nothing but Substance . What he adds concerning the Union of Soul and Body in our selves , ( which he cannot deny to be distinct Substances ) is , from a Man of so good sense , so surprisingly strange , and remote from the Purpose , that one would scarce think it from the same Man ; but that he left this part to some other of the Club , and afterwards writ on , himself , without reading it over ; or this was with him ( what we are all liable to ) some drowsy Interval . For when he had himself recited as the Enquirer's words , or sense , If there is this Union between two so contrary Natures and Substances , as the Soul and Body , why may there not be a like Union between two or three created Spirits ? He , without shadow of a pretence , feigns the Enquirer again to have forgot the Question , because Soul and Body are not both intelligent Substances . And why , Sir , doth this argue him to have forgot the Question ? 'T is as if he expected a Man to be at the top of the Stairs , assoon as he toucht the first Step. In a Series of Discourse , must the beginning touch the end , leaving out what is to come between , and connect both parts ? What then serve Mediums for ? And so farewel to all reasoning , since nothing can be proved by it self . He expected , it seems , I should have proved three intelligent Natures might be united , because three intelligent Natures might be united ! But say I ( and so he repeats ) if there be so near Union between things of so contrary Natures as Soul and Body , why not between two or three created Spirits ? The Question is , as he now states it himself , why may not three intelligent Substances — be united ? And hither he ( with palpable violence ) immediately refers the mention of the Union of Soul and Body ; and says he , Why Sir , are Body and Soul intelligent Substances ? And , say I , but why , Sir , are not the three ( supposed ) created Spirits intelligent Substances ? And now , thinks he , will my easy admiring Readers , that read me only , and not him , say , What a Baffle hath he given the Enquirer ? What an ignorant Man is this Mr. — to talk of Soul and Body , as both intelligent Substances ? But if any of them happen upon the Enquirer's Book too , then must they say , how scurvily doth this Matter turn upon himself ? How inconsiderate a Prevaricator was he that took upon him the present part of a Considerer , so to represent him ? And I my self would say , had I the opportunity of free Discourse with him in a Corner , ( which because I have not , I say it here ) Sir , is this sincere Writing ? Is this the way to sift out Truth ? And I must further say , this looks like a Man stung by the pungency of the present Question . If Soul and Body , things of so contrary Natures , that is , of an intelligent and unintelligent Nature , can be united into one ( humane ) Nature , why may not three created Spirits , all intelligent Natures , be as well united into some one thing ? It appears you knew not what to say to it ; and would fain seem to say something , when you really had nothing to say , and therefore so egregiously tergiversate , and feign your self not to understand it , or that your Antagonist did not understand himself . The Enquirer's Scope was manifest . Nothing was to be got by so grosly perverting it . Is there no Argument but à pari ? Might you not plainly see , he here argued à fortiori ? If contrary Natures might be so united , why not much rather like Natures ? When you ask me this Question , Do not Body and Soul remain two Substances , a bodily , and a spiritual , notwithstanding their concurrence to the Constitution of a Man ? I answer , Yes . And I thank you , Sir , for this kind Look towards my Hypothesis . If they were not so , the mention of this Union had no way serv'd it . You know 't is only Union , with continuing distinction , that is for my purpose . I doubt you nodded a little , when you ask'd me that Question ; and I do annuere . But when the Discourse was only of a natural Union , what , in the Name of Wonder , made you dream of a Christmass-Pye ? Had you writ it at the same time of Year I am now writing , I should have wondered less . But either you had some particular , preternatural Appetite to that sort of Delicate ; or you gave your Fancy a random liberty , to make your Pen write whatever came to your fingers end , and that whirl'd you unaware into a Pastry , and so , by meer chance , you came to have your finger in the Pye. Or you thought to try whether this wild Ramble might not issue as luckily for you , as Dr. Echard's Jargon of Words fortuitously put together ( to ridicule Hobbes's fatal Chain of Thoughts ) at length ending in a Napkin ; which was mightily for your turn , in your present Case . But upon the whole Matter ▪ when you let your Mind so unwarily be in pati●nis , your Cookery quite spoil'd your Philosophy . Otherwise , when you had newly read those words in the Sob . Enquiry , ( as I find you had ) pag. 17. [ 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 ] you would never have let it ( your Mind , I mean so fine a thing ) be huddled up , and sopt , with Meat , Plums , Sugar , Wine , in a Christmass-Pye ; or have thought that the Union of an humane Soul with an humane Body was like such a jumble as this . I believe when some among the Antients made use of this Union of Soul and Body , ( as I find they have ) to represent a very sacred , viz. the Hypostatical One , they little thought it would be so debased ; or that any thing would be said of it so extravagant as this . And , if we design doing any Body good by writing , let us give over this way of Talk , lest People think , what I remember Cicero once said of the Epicureans arguing , that they do not so much consider , as ( sortiri ) cast Lots what to say . But now 't is like we may come to some closer Discourse . We see what is said to the Enquirer's Elucidation of his Hypothesis to represent it possible , which by meer Oversight and Incogitance ( as I hope now appears ) was too hastily pronounced an Oversight , or Incogitancy . 2. We are next to consider what he says to prove it impossible . And so far as I can apprehend the drift of the Discourse , what he alledges will be reduced to these two Heads of Argument . Viz. That three such Hypostases ( or Subsistents , as I have chosen to call them ) can have no possible Nexus , by which to be one God. 1. Because they are all supposed intelligent . 2. Because they can neither be said to be finite , nor infinite . He should not therefore have said the Hypothesis was meer incogitance and oversight ; for he knows I saw , and considered them both . ( In the Sob . Enquiry it self ; the former pag. 20 , 21. the latter pag. 70 , 71. with pag. 122 , 123. ) And thought them unconcluding then , as I still think . Nor do I find the Considerer hath now added any strength to either of them . But I shall , since he is importune , go to the reconsideration of them with him . And 1. As to the former , I cannot so much as imagine what should make him , confessing ( which he could not help ) the actual Union of an intelligent and unintelligent Being , deny the possible Union of intelligent Beings . He seems to apprehend many dangerous things in it , that if he cannot reason , he may fright a Man out of it , and out of his Wits too . It will infer associating , discoursing , solacing . But where lies the danger of all this ? Or to whom is it dangerous ? He says it introduces three Omniscient , Almighty Beings , as I expresly call them , associating , &c. But he cites no place where , and I challenge him to name any Persons among whom , I so expresly called them . He may indeed tell where I blam'd him for representing some of his Adversaries , as affirming three Almighties , and denying more than One ; but that is not expresly calling them so my self . And he may know in time 't is one thing expresly to call them so , and another to put him ( as he is concerned ) to disprove it . Ay , but it will further infer Tritheism . It will make three Gods. And if this be not to make three Gods , it can never be made appear that the Pagans held more Gods — Yes , if there be no natural , vital Nexus , if they be not united in One , of which the Pagans never talkt : Or , if they be co-ordinate , not subordinate , as Dr. Cudworth speaks . And I add , if that subordination be , not arbitrary , but by necessary , natural , continual emanation of the second from the first , and of the third from both the other ; so as that their goings forth may be truly from everlasting , as is said of the One , and may as well be conceived of another of them . I would have the Trinitarians be content with the Reproach of falling in , quoad hoc , with Plato ; and not envy their Antagonists the honour of more closely following Mahomet . And , Sir , there is more Paganism in denying this , and the Divine Revelation upon which it is grounded , than in supposing it . No. But there can be no such Nexus . Conversation , Consociation , mutual Harmony , Agreement , and Delectation — cannot be conceived , but between Beings so distinct and diverse , that they can be One in no Natural respect , but only in a Civil , or Oeconomical . This is loud , and earnest . But why can there not ? Setting aside Noise and Clamour , I want to know a Reason , why intelligent Beings may not be as intimately , and naturally united with one another , as unintelligent , and intelligent ? And if so , why such Union should spoil mutual Conversation and Delight ? Perhaps his Mind and mine might not do well together ; for he cannot conceive , and I , for my part , cannot but conceive , that most perfect intelligent Natures , vitally united , must have the most delightful Conversation , Harmony , and Agreement together ; and so much the more , by how much the more perfect they are , and by how much more perfect their Union is . Whereas then I expect a Reason , why intelligent Beings cannot be capable of natural Union , and no other is given me , but because they are intelligent . And again , why such Beings naturally united cannot converse , and no other is given me , but because they are naturally united , i. e. Such things cannot be , because they cannot be . By how much the less such Reasons have to convince , they have the more to confirm me , that the Hypothesis I have propos'd is not capable of being disproved . And for my increased Confidence I must profess my self so far beholden to the Considerator . This , in the mean time , I do here declare , that I see not so much as the shadow of a Reason from him , why three spiritual , or intelligent Beings cannot be naturally and vitally united with each other , with continuing distinction , so as to be really and truly One thing . If they cannot , I would know why ? i. e. Why they cannot as well , or much rather than the Soul and Body , so as to be one entire Man. If they can ; such a created Union is acknowledged possible ; which is all that part of our Discourse contends for . And 't is enough for our present purpose ; for this will be an Union of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. of things of the same nature , the Soul and Body are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. things of very different Natures . And it sufficiently prepared our way , as was intended , to advance further , and add , That if such a created or made Union be possible , it cannot be understood why a like uncreated or unmade Union should be thought impossible . And if it be possible , the noisy Clamour , that a Trinity in the Godhead is impossible , or that it will infer Tritheism , must cease , and be husht into everlasting silence . Or if it shall still be resolved to be kept up , to carry on the begun Humour , can only serve to fright Children , or unthinking People ; but can never be made articulate enough , to have any signification with Men of sense . For when the Father is acknowledg'd on all hands to be the Original , or Fountain-Being , existing necessarily , and eternally of himself ; the Son existing by eternal Promanation necessarily of , and from , and in the Father ; the Holy Ghost of , and in them both ; These , because they all exist necessarily , cannot but be each of them God , and , because they exist in necessary , natural , eternal Union , cannot but be one God. And he that shall attempt to make Tritheism of this , will sooner prove himself not the third part of a wise Man , than from hence prove three Gods. We may truly and fitly say the Father is God , the Son is God , the Holy Ghost is God. But that form of Speech , the Father is a God , the Son is a God , the Holy Ghost is a God , I think unjustifiable . The former way of speaking well agrees with the Homoousiotes of the Deity , the Substance whereof is congenerous . You may fitly say of three drops of the same Water , they are each of them Water . But if you should say they are each of them a Water , one would understand you to mean they were all drops of so many different sorts of Water . I do upon the whole judg the Substance or Essence of the three Hypostases to be as perfectly One , as can possibly consist with the emanation of some from other of them . But now next . In his way to his second Topick of Argumentation , he is guilty of a strange sort of omission , i. e. he twice over says he will omit , what he greatly insists upon , as a mighty matter , that this ( meaning the Enquirer's Hypothesis ) is Heresy among those of his own Party , whether they be the nominal , or the real Trinitarians , who all agree , That each of the Divine Persons is perfect God , in the most adequate and perfect sense ; and this too , as such Person is considered sejunctly , or as the Athanasian Creed speaks , by himself , &c. To this I only say , in the first place , that , if this weigh any thing , it ought in reason to be as heavy upon him , as me ; for I believe the same People that will call this account of the Trinity Heresy , will call his denial of it Heresy much more . But if he be not concern'd at that , I am the more obliged to him , that he hath a kinder concern for me than himself . And if he really have , let it ease his mind to know , that let the Opinion be Heresy never so much , I , for my part , am however resolv'd to be no Heretick , as he , and they may well enough see , by the whole tenour of that Discourse . But yet I humbly crave leave to differ from him in this , as well as in greater Matters . I am apt enough indeed to think that the Nominal Trinitarians will judg the Opinion of the Real Trinitarians to want Truth ; and the Real will , perhaps , more truly judg theirs to want Sense . But neither the one , nor the other will say that each of the Divine Persons is perfect God , in the most adequate and perfect sense . For both cannot but agree that God , in the most adequate and perfect sense , includes Father , Son , and Holy Ghost ; but they will none of them say that each , or any of the Persons is Father , Son , and Holy Ghost . And I am very confident , he that shall so represent them , will betray them by it into such inconveniencies , and so much against their mind and intent , that if ever they did trust him , as I believe they never did this Considerator , to express their sense for them , they never will do it more . As for Athanasius himself , whose Creed he mentions , tho he often speaks of an equality of the Persons in point of Godhead ; yet he also often , Tom. 2. p. 576. most expresly excepts the Differences ( which I take to be very important ) of being unbegotten , begotten , and proceeding . And which is a Difference with a Witness , in his Questions and Answers ; He asks how many Causes are there in God ? [ ( Q. 11. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and answers , One only , and that is the Father . And then asks [ Q. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] How many effects , or things caused ? And answers two , the Son and the Spirit . And adds , The Father is call'd a Cause , because he begets the Son , and sends out the Spirit . The Son and Spirit are said to be caused , because the Son is begotten , and doth not beget ; the Spirit is sent forth , and doth not send . Now can he be thought all this while to mean an absolute equality ? And whereas he uses the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our Author renders sejunctly , or by himself , that he may make it seem opposite to what is said by the Enquirer , pag. 50. I , for my part , say , as Athanasius doth , that each of these Persons is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , singly God , and Lord ; but I say not , as he doth not ; and he denies what the Sober Enquiry denies , in the mentioned place , That any one of the Persons sejunctly , is all that is signify'd by the Name of God , which words this Author slily leaves out , for what purpose he best knows . But his purpose , be it what it will , can no longer be served by it , than till the Reader shall take the pains to cast back his Eye upon pag. 50. of the Sober Enquiry . And I must here put the Considerator in mind of what I will not suppose him ignorant , but inadvertent only , at this time ; That one may be sejoin'd , or abstracted from another two ways , or by a twofold abstraction , precisive , or negative . That we may truly say of the Father , Son , or Holy Ghost , that the One of them is , or is not God , abstracting from both the other , according as you differently abstract . If you abstract any one of the Persons from both the other by precisive abstraction , and each of them is God or Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or singly considered ; but if by negative abstraction you sever any one from the other , so as to say the one is God , and not the other , or any one is all that is signify'd by the Name of God , I deny it , as before I did ; for so you would exclude the other two the Godhead ; which is but what was expresly enough said Sob . Enquiry , pag. 47. The Father is God , but not excluding the Son and the Holy Ghost , the Son is God , but not excluding — &c. And if ( as this Author quotes ) we are compelled by the Christian Verity so to speak , I wonder it should not compel him , as it is Christian Verity , or at least as it is Verity , as well as the rest of Christians , or Mankind . Why hath he only the privilege of exemption from being compell'd by truth ? Athanasius his word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are necessitated ; and if the Considerator's own Translation grieve him , he might relieve himself by considering that all Necessity is not compulsive . And because he hath brought me to Athanasius , I shall take the occasion to say , I cannot apprehend him to have any sentiment contrary to this Hypothesis . His business was against the Arians , or the Ariomanites ( as he often called them , as symbolizing also with Manes . ) And because with them the Controversy was , whether the Son and Spirit were Creatures , in opposition hereto he constantly asserts their consubstantiality with the Father , never intending ( for ought that appears ) that their Being was numerically the same with his ; but of the same kind , uncreated , coessential , coeternal with his own . For so he expresly speaks in his other ( or additional ) Questions , i. e. asking ( Quest. 6. ) How many Essences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. How many sorts of Essence ( as the Answer will direct us to understand it ) do you acknowledg in God ? The Answer is , I say , one Essence , one Nature , one Form ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and adds , one Kind , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which sufficiently expounds all the rest . He acknowledged no different kinds of Essence or Nature in the Godhead , but that One only , which was eternal and uncreated ; agreeably to what he elsewhere says against the Followers of Sabellius . 'T is impossible things not eternal — Beings not partaking Godhead , should be ranked , or put in the same order with the Godhead . Afterwards speaking of the Father and the Son , he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the One is such ( not the same ) as the other , the other such as he . And that the Son was not to be conceived under another Species ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) nor under a strange and foreign Character ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but was God as the Father . And I appeal to any Man's Understanding and Conscience , If that great Author believ'd a numerical sameness of Essence , common to the three Persons , what should make him blame the Sabellians for making the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when by the latter in that case , he must mean the same thing as by the former ? In the forecited Questions , he expresly says we were to acknowledg in the Deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , three Individuals . Answer to Quest. 7. ubi priùs . And elsewhere he as distinctly asserts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , three things . And what could he mean by three things , not three Deities , ( as he often inculcates ) but he must certainly mean three Entities , three Essences ; for by three things , he could not possibly mean three Non-Entities , or three Nothings . His great care plainly was to assert the true Deity of the Son and Spirit , or their Preeternity , or that it could never be said ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) there was a time when they were not , which he inculcates in an hundred places , still insisting that one Deity , one Essence was common to them , but still with distinction ; and as warmly inveighs against Sabellius and P. Samosatensis , as against Arius every whit . And that which puts his meaning quite out of doubt , speaking how the Father , Son and Spirit , tho of one and the same sort of Essence , are three Hypostases , he plainly says the Nature wherein they partake is so One , as the humane Nature is One in all Men. We Men , saith he , consisting of a Body and a Soul , are all ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of one Nature and Substance , or Essence ; but we are many Hypostases . And to the same purpose [ Dial. 2. de Trinitate ] his Anomoeos comparing the Father , Son and Spirit , to a Bishop , Presbyter , and Deacon , he brings in the Orthodox saying , they have all the same Nature , being each of them Man ; as an Angel , a Man , and an Horse , have different Natures . In the mean time , because Men are not inseparably , and vitally united with one another , as the Divine Persons are , and cannot but be , by reason of the necessary , eternal , perpetual emanation of the two latter from the first , they cannot admit to be called one Man , as the three Persons in the Godhead , are and cannot but be one God. Inasmuch as these three Divine Persons partake real Godhead ( as existing necessarily each of them ) they are each truly God : but because they partake it in necessary , eternal , vital Union ; and so that the first is the radix , the second perpetually springing from the first , and the third from both the other , they are therefore together one God As Branches , tho really distinct from each other , and the Root , are altogether notwithstanding but one Tree , and all omoousial , or consubstantial to one another ; which is an illustration familiar with the the Antients . And if there be any , now a days , that will call this Heresy , ( tho as I said , I will be no Heretick however ) yet if I must make a choice , I had rather be an Heretick with the Ante-Nicene and Nicene Fathers , and Post-Nicene , for ought appears to the contrary , through some following Centuries , than be reputed Orthodox with P. Lumbard , &c. whom a German Divine , not of meanest account , calls one of the four Evangelists of Antichrist . But having now done with what he said he would omit , but did not , ( tho he might to every whit as good purpose ) we come to what he overlooks not , because ( he intimates ) he cannot . And let us see whether he looks into it , to any better purpose , than if he had quite overlook'd it . He is indeed the more excusable that he overlooks it not , because ( he says ) he could not . In that case there is no remedy . Nor do I see how he well could , when the Sober Enquirer had once and again so directly put it in his view , and , as was said , objected it to himself . But he thinks , however , to make an irrefragable Battering Ram of it , wherewith to shiver this Doctrine of the Trinity all to pieces , and he brings it into play with the two Horns before mentioned . The Father , he says , for instance , is either infinite in his Substance , his Wisdom , his Power , his Goodness , or he is not . With the like pompous apparatus , and even in the same Terms , I find a series of Argumentation is by a noted Sceptick adorned , and set forth against the Being of any God at all . If there be any Divine Being , 't is either Finite or Infinite , &c. And he reasons upon each Head , as the Matter could admit , and probably thought as well of the Performance as our Author doth of his . But let us see how much to the purpose our Author uses it in the present case . The Enquirer had represented three really distinct Subsistents in the Godhead as possible , for ought we know , not presuming to determine herein , this way or that , beyond what is plain in it self , or plainly revealed . And so still he thinks it may be , for ought he knows ; for he professes not to know any thing to the contrary . Yes ( saith the Considerator ) but I do . No doubt , if any Man. But say I , how know you ? I know , saith he , they can neither be finite , nor infinite , therefore there can be no such thing at all . But , say I , Do you know what infinite is , or can you comprehend it ? Yes , very well , says he ; for I have an infinite all-comprehending Mind . What a Cyclopick understanding is this ? Nay , and he pretends he can comprehend the very Being of God ( otherwise all Religion must cease ) after he had granted , we ( including himself ) cannot comprehend the least spire of Grass . And yet that Being of God is nothing else with him , but Existence , ( i. e. not to be nothing ) which he there vafrously inserts , but very imprudently ; for every one sees he said it only to avoid the purpose he was to speak to , and so said it not to any present good purpose at all ? As if it had been the Bishop's word , and all one with God's Being . 'T is true that his Being includes his Existence : But hath he therefore a clear , distinct and adequate conception what God is , because he , indistinctly , conceives a Being , vulgarly signify'd by the Name of God , doth exist ? Bring the matter to Creatures , and because he knows , as he may by the sight of his Eye , that such a Creature exists , doth he therefore understand its Nature ? Existence is to be extra causas , and this is common to all Creatures ; as to be necessarily , and without a cause , is peculiar to God. If therefore Existence , and their Being be all one , all Creatures are the same , and differ not from one another ; for to be extra causas is that wherein they all agree . And extend it further , as Existence is to be , in rerum naturâ , abstracting from being caused , or uncaused ; and so God , and Creatures will be all one . And see whether this will not make all Religion cease too ? But if he say , tho Existence abstractly taken , distinguishes not God from Creatures ; yet his Existence doth distinguish him . Very true ; but that leads us back to the Consideration of his Being , of what sort that is . Which therefore , if he had pleased , he might as well have let stand before as it was ; and might have considered that Existence , and that which doth exist , are not of the same import . Or that it is not all one , to say that God doth exist , and what he is that doth exist . But it will be worth the while to examine a little further this Author's comprehension of Infinites . He says it is to have a clear , distinct , and adequate conception of them , so he comprehends the infinite Attributes of God. His Eternity , i. e. that Duration , by which he is without all beginning , and end . This tells us what it is not . But doth it tell us what it is ? q. d. An infinite Duration is a boundless Duration : A Grammatical Definition ! Or rather a meer Translation of Latin into English. And so he might teach a meer Latinist what boundless is , by turning the English back again into Latin. And greatly hath he edify'd his Disciple ! As much as he should , without such change of Language , by saying Invasion is Invasion . And doth he give any better account of infinite Wisdom and Power ? Are his Conceptions of them clear and distinct . 'T is possible to know much , and not be very wise . I do not think that therefore , which he gives , a very good account of Wisdom . Again , knowing is doing somewhat . He speaks not now of making this or that , but more generally of doing any thing . Nor doth any one know any thing , but what he can know . Therefore his Wisdom is Power ; for so is an ability to know , Power , as truly , as an ability to do any thing else . Here is confusion , therefore , instead of distinction . And to the comprehending any thing , I should think it as requisite a Man's Conception be true , as distinct . Now when he pretends to have distinct Conceptions of God's infinite Wisdom and Power , if also his Conceptions be true , those infinite Attributes are distinct . I am sure he comprehends them not , if , whereas he clearly conceives them distinct , they are not so . But if they are distinct , they are distinct , what ? Substances ? or Accidents ? If the former , according to him , distinct Divine Substances must be distinct Gods. If the latter , let him weather the Difficulties as he can of admitting Accidents in the Divine Being . Either way , he must as little pretend to believe an omnimodous simplicity there , as the Enquirer . But would he then have him give better and fuller Conceptions of these infinite Attributes , or rather of the Infinity of them , which is his present business ? No , no , that is none of the Enquirer's part . He pretends not to comprehend Infiniteness . 'T is enough for One , among Mortals , to offer at ( that ingens ausum ) so great a thing ! When again he says his Conception of the Infinite Divine Wisdom , Power , &c. is adequate , telling us they are those Properties whereby God knows , and can do , whatsoever implies not a contradiction to be known , and done : I ask , but doth he comprehend in his Mind all those things which it implies not a contradiction for him to know and do ? If not , what is become of his adequate Conception ? He may so comprehend all that the most learned Book contains , because he knows the Title , or something of its Cover ; and he hath a very adequate Conception of all that is contained in the Universe , because he hath some general notion of what is signify'd by the word World. Let him then pretend as long as he please to comprehend Infiniteness , no sober Man will believe him , and the less , because he pretends it . If he put his Mind upon the trial , and deal justly and truly when he hath try'd , I would ask him , let him put the Notion of Infiniteness upon what he pleases , Space , for instance , whether , as he thinks away any whatsoever bounds of it , new ones do not immediately succeed ? And let him think away those , whether still he doth not presently conceive new ? Yes , but he can divert and think no more of it , i. e. he can think ▪ what Infinite is , by not thinking ! And yet if he did understand Infinites never so well , it would be no small spite to him if a Man did but assert the Infiniteness of one of the Persons ( the Father ) , and only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the other two , as knowing their intimate Union with him , makes his Wisdom , Power , &c. as truly theirs , as if it first resided in themselves ; his Argument is quite undone by it to all intents and purposes . But I shall however , farther state and weigh this case of [ knowing , or not knowing , three such Hypostases cannot be infinite . ] And 1. Shew what might cast a thinking Man upon , supposing they may be all infinite for ought one knows . 2. Then consider the difficulty that is in it . 1. As to the former . That the Father virtually ( or eminently rather ) comprehends all being , created and uncreated , there is no doubt . Nor again , that what is from him , by perpetual , natural , necessary Emanation , cannot but be homoousial to himself , the Athanasian Differences only supposed , of being unbegotten , and begotten , &c. But how to understand these is the difficulty ; i. e. How the same numerical Nature is both begotten , and no● begotten ; nor will I determine it . Let them do it that can better . I , for my part , as I have said , assert nothing in this matter , only have proposed to be considered what may be thought possible herein . But if any would set themselves to consider this matter , I would have them take the difficulty they are to consider , entirely , and as it truly is in it self ; that they may not be short in their reckoning . And to that purpose to bethink themselves what is the proper Character ( as Athanasius , and before him Justin Martyr phrase it ) or Modus of the Son ( for instance ) that 't is to be begotten . This methinks should bear very hard upon the meer Modalists , who hereupon must say , that to be begotten is the only thing begotten , and so consequently that to be begotten , is the thing that is peculiarly said to be incarnate , and that suffered , &c. For they must assign that which distinguishes the Son from the Father , otherwise they will make the Father be begotten , which is somewhat harder than to be Patripassians , or to make him to have suffered . But it must also be upon the matter even the same difficulty , to say , the same numerical Nature , with the Modus , is begotten . For then the same numerical Nature must still be both unbegotten , and begotten , which is very hard . And if they reply , Yes , but under a distinct Modus . Well ; but what is that distinct Modus ? And when they find it is but to be begotten , they must be hugely abashed , as one of less deep Thought than they would think . For so , the Nature being common both to the Father and the Son , all that is peculiar to the begotten , from the Begetter , will still be but to be begotten , i. e. When the Question is askt , What only is begotten ? the Answer will be but as above , to be begotten . It hath hitherto , therefore , been only enquired , Whether it will not seem easier to suppose each Subsistent to have its own singular Nature , tho Homoousial , as , the two latter being by emanation from the first , it cannot but be ? Which hath been often inculcated , and is plain in it self . Meer arbitrary Productions may be very diverse from their Original , but purely natural , especially emanative , cannot be so . And then the only considerable difficulty which remains is this now before us , viz. The finiteness or infiniteness of these three Hypostases : 'T is plain they cannot be all finite . But here our present Adversary places his principal pains , and labour , to prove , what he knows no Body will deny , that they cannot be so . And hence he carries away glorious Trophies , That three , or three thousand finites , will never make one infinite . — Spolia ampla — ! But how knows he they are not all Infinite ? That , in short , which he hath here to say , is but this , and can be no more than this , till his Thoughts have run through and compass'd the never-utmost range of Infiniteness , viz. That he knows they are not , he knows not what ! But how can he soberly say that ? How can he either affirm or deny of another what he doth not understand ? Is this his demonstration of the impossibility of a Trinity in the Godhead ? Suppose the Father infinite , cannot the other two be infinite also , for ought he knows ? How doth he know they cannot ? By the same medium , by which he knows it , he may make other Mortals know it too , if he think fit to communicate it . Which , from so mighty Confidence , especially when he pretends it to be so easy , I have hitherto expected , but in vain . Is it because the first is infinite , therefore the two other cannot be so ? I am sure he ought not to say so , whatever others may , or whatsoever the truth of the thing is ( which we shall enquire into by and by ) for he hath over and over acknowledg'd more Infinites than one . As when he ascribes infinite Comprehension to the Mind of Man ( as hath been noted , pag. 8. of these Considerations ) he doth not indeed say the Mind is simply in it self infinite , but it is so in respect of its Comprehension , which Comprehension must therefore be infinite . How agreeable or consistent these Terms are , the infinite Comprehension of a finite Mind , we are not to consider ; let him take care for that , who can easily make light of such trivial Difficulties as these . But in the mean time this infinite Comprehension is an infinite something , not an infinite nothing ; and then so many Minds , so many Comprehensions , and so many Infinites . No doubt he includes his own Mind ; and 't is possible he may think some other Minds as comprehensive as his own . And ought not to think it impossible , supposing an uncreated , eternal Word , and Spirit , in the Deity , that they may be infinite , as well as the comprehension of his own and some other Minds . Besides what he seems to grant of infinite Guilts , and Punishments due , tho he doth not grant the Sacrifice of Christ to be an equivalent for them . All shews he thinks there may be many Infinites , and even in the same kind . But tho to him , to whom it is not easy to guess what would be difficult , this would seem a very vincible Difficulty ; it is of much greater importance , that we may do right to Truth , to consider it , as it is in it self . And I acknowledg it ( as I have said over and over ) to be in it self , a great difficulty , as all sober Men have been wont to do , that have had any occasion to employ their thoughts that way . But my part herein hath less of difficulty in it ; which is only to expect , and examine , what another will attempt to prove from this Topick , not to assert any thing my self . My Opponent takes upon him boldly to pronounce , there cannot be three distinct Hypostases in the Deity . Why ? say I. Because saith he , that will suppose each of them infinite , which cannot be . I say , why can it not be ? He perhaps may tell me , if any one be infinite , nothing can be added thereto , or be without its compass , much less can there be another Infinite added to the former . I only now say , you talk confidently in the dark , you know not what . And so as to involve your self in Contradictions , do what you can . 1. In saying nothing can be added to what is infinite . 2. In pretending to know , if any thing can be added , how much , or how little can . 1. In saying nothing can be added to , or be without the compass of , what is infinite . For then there could be no Creation , which I cannot doubt him to grant . Before there was any , was there not an infinitude of Being in the eternal Godhead ? And hath the Creation nothing in it of real Being ? Or will you say the Being of the Creature is the Being of God ? I know what may be said ( and is elsewhere said ) to this , and 't will better serve my purpose than his . 2. In pretending to know what can , or cannot be added . Or that , in the way of necessary eternal Emanation , there cannot be an infinite addition ; tho not in the way of voluntary , or arbitrary and temporary production . The reason of the difference is too obvious to need elucidation to them that can consider . But for your part ( I must tell my Antagonist ) you have concluded your self , even as to that which carries the greatest appearance of impossibility , come off as you can . You say , a Body of an Inch square , is not only not infinite in extension , but is a very small Body ; yet it hath this infinite power , to be divisible to infinity . So , I suppose , you must say of half that Inch , or a quarter , or the thousandth part of it , much more of two , or twenty , or a thousand Inches . You say , indeed , this Body it self is not infinite . Nor will I insist upon the trite and common Objection against you . How can any thing be divisible into parts which it hath not in it ? Which yet Men have not talkt away , by talking it often over . Still haeret lateri — Nor of an infinite Power 's being lodged in a finite ( and so minute a ) Subject . But , in the mean time , here are Infinites upon Infinites , an infinite Power upon an infinite Power multiplyed infinitely ; and still these infinite Powers greater and less than other , as either the Inch is augmented , or diminished . And he saith the Mind of Man hath the Property of infinite or eternal duration . Therefore so many Minds , so many Infinites . And he must suppose the infinite duration of some Minds to be greater than of others , unless he think his own Mind to be as old as Adam's ; or do not only hold their preexistence , but that they were all created in the same moment . Which if he do , I am sure he can never prove . And so , for ought he knows , there may not only be many Infinites , but one greater than another . What therefore exceeds all limits that are assignable , or any way conceivable by us , as we are sure the Divine Being doth , it is impossible for us to know what differences that vast Infinitude contains . And we shall , therefore , but talk at random , and with much more presumption than knowledg , when we take upon us to pronounce it impossible , there should be three infinite Hypostases in the Godhead . Especially considering that most intimate vital Union that they are supposed to have each with other , in respect whereof , the Son is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inexisting in the Father ( as Athanasius's Phrase is ) agreeably to the Language of Scripture , Joh. 14. 11. and elsewhere . And which , by parity of Reason , is to be conceiv'd of the Holy Ghost too , who is also said to search all things , even the deep things of God , 1 Cor. 2. 10. In respect of which Union , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may thence be collected , whatever of real Perfection , Wisdom , Power , Goodness , &c. is in any one , is each ones as truly as any ones , all being originally in the Father , as the first and everliving fountain of all . As was said , Sober Enquiry , p. 31 , 32. But whereas the Considerator urges , If the Father be infinite in his Substance , in his Wisdom , his Power , his Goodness , he is God in the most adequate and perfect sense of the Word . I say , well , and what then ? If therefore he mean the Son and the Holy Ghost must be excluded the Godhead , let him prove his consequence if he can . And he may find the answer to it , Sob . Enquiry , pag. 53. I shall not transcribe , nor love , when I have writ a Book , to write it over again . His Notion may fit Pagans well enough , or those who are not otherwise taught . Christians are directed to understand that the Deity includes Father , Son , and Holy Ghost . Their equality I acknowledg with the mentioned Athanasian Exception ; notwithstanding which , that they equally communicate in the most Characteristick difference of the Deity , from all Creatures , viz. Necessity of Existence , is conceivable enough . To sum up all , the Considerator I understand , even by the whole management of his Discourse , and specially by the conclusion of that part wherein the Enquirer is concern'd , to have most entirely given up this Cause , as ever did any Man. The Enquirer's only Undertaking was to maintain the possibility of a Trinity in the Godhead , in opposition to his former , daring Assertion , of its being impossible , and nonsense . He now , in conclusion , says , the Enquirer saw there must be a Nexus ; intimating , if there can , that he hath gain'd his point ; but , 't is added , he durst not venture to say what it was . To which I must say , That this is most uncautiously said , I will not say , deceitfully , tho I know 't is said untruly ; and he might have known ( or remembred ) too , that he ( the Enquirer ) often spoke of it , as a necessary , natural , eternal , vital , and most intimate Union . He further says , he only explains it by the Union of Soul and Body . Which again , 1. Is so great a Misrepresentation , that I wonder he would say it here , when he himself but two or three Pages off recites as the Enquirer's words , [ If God could unite into one , two such contrary Natures , let any Man give me a reason why he might not ( much more ) first make , and then unite two , and if two , why not three Spirits , &c. ] Is this only to explain it by the Union of Soul and Body ? But by the way that [ first make , and then unite ] was none of the Enquirer's , but appears thrust in to make what was manifestly possible , seem impossible . Sic notus — Let two Substances be created entire , with no natural Propension to each other , they are capable of no natural Union , without change of their Natures . Who sees not , it were a Contradiction to suppose them , the same still , and not the same ? But suppose them created with mutual aptitudes to Union , and united , what should hinder but they may continue united , without being confounded ? 2. And 't is said impertinently , as well as untruly ; for what if he had not explain'd it at all , is it therefore impossible , which it belonged to him to prove , or he did nothing ; and he hath done nothing towards it . I have askt him before , and now I put it again seriously to him , whether he do in his Conscience believe this a good Argument [ Such an Union , i. e. natural , necessary , &c. hath no pattern or parallel in the Creation ; therefore it is impossible in the Nature of God ? ] For what he adds , That the Soul and Body in a Man are not united into one Substance or Essence , nor possibly can be ; The Cause indeed depends not on it , but lies remote from it . Methinks however it is very feat , and shews him pinch't , that he can be brought to this ! Hath a Man no Substance ? Is he a shadow ? Or hath he no Essence ? Is he a Non-entity ? Or is his Essence a Body ? Then a Body is a Man. Or is his Essence a Spirit ? Then , a Spirit is a Man. If he say either of these , I wish he would tell us the quantity of those Propositions , that we may know whether he means that every Body is a Man , or every Spirit is a Man ? I am sure where the Essence is , there must be the Essentiatum . Or whether Soul and Body united , make nothing different from either , or both disunited ? Or whether a Man be only such a thing as a Pye ? Or why might not a Pudding serve as well , if made up of several Ingredients ? He hath greatly indeed oblig'd Mankind for such an Honour done them ! If indeed the Cause depended on it , he would have good store of Philosophers to confute , and all that have any concern for their own kind , before he could disprove the possibility of the supposed Union in the Deity , and you have nothing for it but his bare word : Which ( at least , without the addition of his Name ) will not do the business . Nor , if he could also bring us a demonstration against the Union of Soul and Body , can he thereby prove such an Union as we suppose in the Godhead impossible . The case is quite another . The Union of the Soul and Body was never by me called essential ; for I well know , if they were essentially united , in the strict sense they could never be disunited . But 't is commonly call'd a substantial Union , and I called it natural in respect of the Principle , Nature , in contradistinction to Art. As for the supposed Union we speak of in the Deity , that , being necessary , original , eternal , it must be essential , or none ; but with such distinction as before was supposed . For it was Union , not Identity , that was meant , which Union , with such distinction , till they be proved impossible , the Enquirer's Cause is untoucht . And is certainly to any such purpose , not in the least touch'd by the Considerator . Whether there be any such Union that may admit to be called essential among the Creatures , doth neither make nor marr . We have never said there was , nor doth the stress of the Cause lie upon it . I find indeed an ingenious , merry Gentleman animadverts upon a Postscript writ against the Sober Enquiry , and upon a Letter in answer to it , who at a venture calls all essential Union , essential Contradiction , and substantial Nonsense . Who this is , I will not pretend to guess , only I guess him not to be the same with the Considerator , for this , besides other Reasons , that he calls the Author of the Considerations a great Man ; and I scarce think he would call himself so . His Wit , and sportful Humour , I should have liked better in a less serious Affair . For this heboldly pronounces , in immediate reference to the Trinity it self , ( that the World might know he hath a Confidence , at least , equal to his Wit ) I can easily abstain from asserting that any created Unions are to be called strictly essential , because then they must be simply indissoluble . And I see not but whatsoever things the Creator hath united , he may disunite , if he be so pleased . Yet one might have expected this Author to have been a little more civil to him whom he stiles the late famous Dr. More , who hath publisht to the World his express Sentiments in this matter , that created Spirits have real amplitude , made up of indiscerpible parts , essentially united , so as not to be separable , without annihilation of the whole . One would think he should not have treated him so , as to make his essential Union , substantial Nonsense . But there are those left in the World , who have that Veneration for the Doctor , as to think it no indecent rudeness to this Gentleman , not to put his judgment in the ballance against the Doctor 's , or to distinguish between his calling it Nonsense , and proving it so . But if any wonder that they who think there is no such thing as an essential Union among Creatures , do yet think there may be in the uncreated Being , they will shew themselves mighty wise in their wonder , i. e. in wondering that the Creatures are not God. And if they further hereupon enquire , why we will then make use of Unions not essential , among Creatures , to illustrate that which is supposed essential in the uncreated Being , and expect very particular , distinct accounts of every thing so represented ; they will shew themselves as wise in their Expectations , i. e. that they think nothing can serve to illustrate , unless it be like in all respects . That Question still returns . Is every thing to be judg'd by any Man of sense impossible in God , whereof he hath not given distinct and explicit accounts , and illustrations from somewhat in the Creatures ? And another will be added , Is there any thing originally in God , not essential to him ? But when the World is so full of instances of substantial Unions , without Confusion , or Identification , that he cannot so much as name me a created Substance , that he can be sure exists absolutely simple , I am sure it can be no contradiction to suppose that there may be uncreated , necessary , eternal Union , without Confusion or Identification ; and that it would be , as he phrases it , essential Contradiction , or substantial Nonsense , to say that things united necessarily ( tho distinct ) can possibly ever admit of Separation . And if our modern Anti-Trinitarians ( for I will not call them by the inept Name of Unitarians , which as rightfully belongs to them whose Adversaries they are pleas'd to be , as to themselves , and therefore cannot distinguish the one from the other ) would allow it to be their Method to understand the Doctrine of the Orthodox Antients , before they decry and hoot at it , they would find that as they allow sufficient distinction of the sacred Hypostases ; so the Union they assert , is not such as identifies them , but only signifies them to be inseparable . So speaks Athanasius himself , We think not as the Sabellians , that the Son is of one and the same Essence with the Father , but consubstantial — Nor do we assert three Hypostases separated as with Men , bodily , lest with the Gentiles , we should admit Polytheism , &c. So do Liberius and he agree in Sentiment . The one says , The Son is not separated from the Father's Hypostasis . The other , We hold not the Son divided from the Father , &c. And upon the most impartial , faithful , and diligent search and consideration , I do solemnly declare there needed nor more of rationality , or intelligibleness in this Doctrine , to keep it from being ridicul'd , as contradictious , and non-sense ; but only less prejudice , and more modesty in the Opposers of it , with more reverence of the Divine Majesty , upon this ( obvious ) apprehension , that if it be true , it must be Sacred , Divine Truth . This Author would fain have me with him to the Play-House , whither really I have no leasure to accompany him , nor much temptation ; for I perceive it hath fill'd his Mind with Ideas not useful to my purpose ; nor , I think , to any good one of his own . If there he learned to jest away that which should be the best part of himself ; and of which Socrates , dying , told his Friends it would be gone far enough out of their hands , and for that which was left behind , they might bury , or do with it what they pleased . If there he was taught to ridicule the Holy Apostle's distinction of ( an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) an inner and an outer Man ; and when he hath thrown the former of these out of his Notion of himself , for my part , I must think of that which is left , that the silly Indian is the less silly Creature of the two . And besides , as he is too much given to play , to mind any thing of serious Discourse , so I find he is not throughout honest in his Play neither ; but that even when he pretends to sit out , and be but a Spectator , only taking care that there be fair play , he falls in himself , and plays booty . Nor do I find he hath any thing of Argument in his Discourse , which hath not been considered already in the Discourse I have had with the Considerator . I therefore take leave of them both together , and of you too , Sir , being in great Sincerity Your Affectionate Humble Servant , The Enquirer . Errata . Pag. 21. l. 20. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 51. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ADVERTISEMENT . THE Letter to the Clergy of both Vniversities , came not to my Sight , or Notice , till some hours after the last Sheet of this Discourse was brought me from the Press ; I have not time therefore to say much to it , nor yet should say more than I do had I never so much . The Author seems to think what he was now doing , as to the Enquiry , superfluous , because he said it was so fully done by an ab●er Hand , &c. In the mean time he was ●n ill case , that he was neither able to write to any purpose , nor be silent : A most deplorable double Impotency ? But he hath notwithstanding his Modesty , shown a double Ability , to invent and make an Hypothesis of his own Fingers Ends , and then most dexterously to combat that Shadow . Three inadequate Gods , is indeed ( to use his own Phrase ) his own Invention , constantly disavow'd by the Enquirer , who , with the generality of Trinitarians , calls the three Subsistents in the Godhead , God ; being each of them necessarily existent , but none of them alone exclusively , a God. What Art he hath is shewn in fighting this his own Figment . As also that of Parts of the Deity , other than conceptible , which no Man can avoid . So we have his Dream of a third part of a God , about which he so learnedly raves in his Dream , as to disprove , as effectually , any God at all . For I appeal to what Sense he hath left himself , whether Power alone be God exclusive of Wisdom and Goodness ? Then 't is an inadequate , or a not compleat Notion of God , then by his profound reasoning , not eternal . No more are Father , Son , and Holy Ghost Parts , unless you be enamoured of the Bull , impartible Parts , that never were parted , nor ever can be . As what are necessarily united ( tho unconfounded ) cannot without Nonsense and Contradiction , be said to be parted . His Fiction , that what is from the eternal Father by necessary Emanation , cannot be eternal , but must have a beginning , is of the same stamp . He did not need when he writ , to have abandoned all Logick and common Sense , that would have told him relata sunt simul naturâ . His so confidently taking it for granted on all Hands , that all Infinites are equal , shews his little compass of Thought , and how unacquainted he is with the Difficulties of a Controversy , wherein yet he will be so over-meddlesome . Qui pauca respicit , &c. But who so bold as — ? I leave him to compound that Difference with his abler Considerator , Whether one Inch and two Inches be equal ? and so bid him good night . FINIS . BOOKS written by the Reverend Mr. JOHN HOWE . 1. THE Blessedness of the Righteous : The Vanity of this Mortal Life , on Psal. 17. ver . 15. and Psal. 89. 47. 2. Delighting in God. 3. Living Temple . 4. Self-dedication discoursed in the Anniversary Thanksgiving of a Person of Honour for a great Deliverance . 5. Of Thoughtfulness for the Morrow . With an Appendix concerning the immoderate Desire of fore-knowing things to come . 6. Of Charity in reference to other Mens Sins . 7. The Redeemer's Tears wept over lost Souls , in a Treatise on Luke 19. 41 , 42. With an Appendix , wherein somewhat is occasionally discoursed concerning the Sin against the Holy Ghost , and how God is said to will the Salvation of them that perish . 8. A Funeral Sermon for that Faithful and Laborious Servant of Christ , Mr. Richard Fairclough , ( who deceased July 4. 1682. in the sixty first Year of his Age. ) 9. A Sermon directing what we are to do after a strict Enquiry whether or no we truly love God. 10. A Funeral Sermon for Mrs. Esther Sampson , the late Wife of Henry Sampson , Dr. of Physick , who died Nov. 24. 1689. 11. The Carnality of Religious Contention . In two Sermons Preach'd at the Merchants Lecture in Broadstreet . 12. A Calm and Sober Enquiry concerning the Possibility of a Trinity in the Godhead . 13. A Letter to a Friend concerning a Postscript to the Defence of Dr. Sherlock's Notion of the Trinity in Unity , relating to the Calm and Sober Enquiry upon the same Subject . BOOKS Printed for Tho. Parkhurst , at the Bible and Three Crowns , the lower End of Cheapside . A Body of Practical Divinity , consisting of above one hundred seventy six Sermons on the lesser-Catechism composed by the Reverend Assembly of Divines at Westminster : With a Supplement of some Sermons on several Texts of Scripture . By Thomas Watson , formerly Minister at St. Stephen's - Walbrook , London . A Paraphrase on the New Testament , with Notes , Doctrinal and Practical . By plainness and brevity fitted to the Use of Religious Families , in their daily Reading of the Scriptures ; and of the younger and poorer sort of Scholars and Ministers , who want fuller Helps . With an Advertisement of Difficulties in the Revelations . By the late Reverend Mr. Richard Baxter . Six hundred of Select Hymns and Spiritual Songs collected out of the Holy Bible . Together with a Catechism , the Canticles , and a Catalogue of Vertuous Women . The Three last hundred of Select Hymns collected out of the Psalms of David . By William Barton , A. M. late Minister of St. Martins in Leicester . Spiritual Songs : Or Songs of Praise to Almighty God upon several Occasions . Together with the Song of Songs , which is Solomon's : First turn'd , then paraphased in English Verse . By John Mason . Notes, typically marginal, from the original text Notes for div A44701-e100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lib. 4. Jud. Antiq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cap. 16. Enn. 6. lib. 7. cap. 5 , 6 , 7 , &c. Quaestiones aliae . Contra Sabellii Gregales . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tom. 1. p. 241. Edit . Paris . Tractat. de Definitionibus , Tom. 2. 45. ubi vid. plura . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Sext. Empir . adversus Mathematicos , Lib. 8. Considerations on the Lord Bishop of Worcester's Sermon ; p. 7 , 8. These Considerations , p. 31 , 32. Considerations , pag. 8. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Liber . Epist. ad Athan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rescript . Ath. ad Liberium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .