An explication and vindication of the Athanasian Creed in a third letter, pursuant of two former, concerning the Sacred Trinity : together with a postscript, in answer to another letter / by John Wallis ... Wallis, John, 1616-1703. 1691 Approx. 90 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A67388 Wing W581 ESTC R38415 17356934 ocm 17356934 106448 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. A67388) Transcribed from: (Early English Books Online ; image set 106448) Images scanned from microfilm: (Early English books, 1641-1700 ; 1107:3) An explication and vindication of the Athanasian Creed in a third letter, pursuant of two former, concerning the Sacred Trinity : together with a postscript, in answer to another letter / by John Wallis ... Wallis, John, 1616-1703. [2], 66 p. Printed for Tho. Parkhurst ..., London : 1691. Reproduction of original in the Union Theological Seminary Library, New York. 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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Parkhurst , at the Bible and Three Crowns , in Cheapside , 1691. AN EXPLICATION and VINDICATION OF THE Athanasian Creed . SIR , IN pursuance of what I have said in a former Letter , concerning ( what we commonly call ) the Athanasian Creed ; it may not be amiss to express it a little more distinctly . We call it commonly the Athanasian Creed , not that we are certain it was penned ( just in this form ) by Athanasius himself ; ( for , of this , I find that learned men are doubtful , ) but it was penned either by himself , or by some other about that time , according to the mind and doctrine of Athanasius . In like manner as what we call the Apostles Creed , we take to be penned ( very anciently ) according to what Doctrine the Apostles had taught them , though not perhaps in those very words . But whoever was the Compiler ( whether Athanasius himself , or some other ) of the Athanasian Creed , I suppose , the Damnatory Sentences ( as they are called ) therein , were not by him intended to be understood with that Rigor that some would now insinuate , ( who , because perhaps they do not like the main Doctrines of that Creed , are willing to disparage it , by representing it to the greatest disadvantage they can , ) as if it were intended , That whoever doth not explicitely and distinctly know , and understand , and assent to , all and every clause and syllable therein , could not be saved . ( Which , I suppose , neither the Author did intend , nor any other sober person would affirm . ) But , that the Doctrine therein delivered ( concerning God and Christ ) is sound and true Doctrine in it self , and ought , as to the substance of it , to be believed as such , by all persons ( of Age , and Capacity , and who have opportunity of being well informed in it , ) who do expect salvation by Christ ; at least so far as not to disbelieve the substance of it , when understood . There being no other ordinary way to be saved , ( that we know of ) than that by the Knowledge and Faith of God in Christ. But what measures God will take in cases extraordinary , ( as of Infancy , Incapacity , Invincible Ignorance , or the like , ) is not the thing there intended to be declared ; nor is it necessary for us to know ; but to leave it rather to the Wisdom and Counsel of God , whose Iudgments are unsearchable , and his Ways past finding out , Rom. 11. 33. Much less do I suppose , that he intended to extend the necessity of such explicite Knowledge , to the Ages before Christ. For many things may be requisite to be explicitely Known and Believed by us to whom the Gospel is revealed , which was not so to them , before the Veil was taken away from Moses face , and Immortality brought to light through the Gospel , 2 Cor. 3. 13 , 14. 2 Tim. 1. 10. Nor are we always to press words according to the utmost rigor that they are possibly capable of ; but according to such equitable sence as we use to allow to other Homiletical Discourses , and which we have reason to believe to have been the true meaning of him whose words they are . And I have the more reason to press for such equitable construction , because I observe those hard Clauses ( as they are thought to be ) annexed only to some Generals ; and not to be extended ( as I conceive ) to every Particular , in the Explication of those Generals . It begins thus ; Whosoever will be saved ; before all things , it is necessary , that he hold the Catholick Faith. Where , before all things , is as much as Imprimis ; importing , that it is mainly necessary , or a principal requisite , to Believe aright ; especially , concerning God , and Christ. Which , as to persons of Years , and Discretion , and who have the opportunity of being duly Instructed , I think is generally allowed by all of us , to be necessary ( as to the Substantials of Religion ) in the ordinary way of salvation , without disputing , what God may do in extraordinary Cases , or how far God may be pleased , upon a general Repentance , as of Sins unknown , to pardon some culpable Misbelief . It follows ; Which Faith , except every one do keep whole and undefiled , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) without doubt he shall perish everlastingly . That is , ( as I conceive ) Unless a person ( so qualified and so capacitated , as I before expressed ) do keep it whole or sound , as to the Substantials of it ( though possibly he may be ignorant of some Particulars of the true Faith ; ) and undefiled , or intemerate , ( without adding thereunto , or putting such a sence upon such Substantials , as shall be destructive thereof , ) shall ( except he repent ) perish everlastingly . Which , I think , is no more than that of Mar. 16. 16. He that Believeth not , shall be Damned . And what Limitations or Mitigations are there to be allowed , are ( by the same equity ) to be allowed in the present Clause before us . Which therefore may ( in this true sence ) be safely admitted . And here I think fit to observe , That whereas there may be an ambiguity in the English word whole , which sometime signifies totus , and sometime sanus or salvus , it is here certainly to be understood in the latter sence , as answering to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totam , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanam or salvam . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to keep the Faith salvam & intemeratam , which is translated whole and undefiled , might ( to the same sence ) be rendered safe and sound . Now a man may well be said to be safe and sound , notwithstanding a Wart or a Wen , or even a Hurt or Maim , so long as the Vitals be not endangered . And so , of the Catholick Faith , or Christian Doctrine , so long as there is nothing destructive of the main Substantials or Fundamentals of it , though possibly there may be an Ignorance or Mistake , as to some particulars of lesser moment . After this Preface ( between it and the Conclusion , or Epilogue ) there follows indeed a large Exposition of ( what he declares to be ) the Catholick Faith ; ( That is ; to be some Part of it : For I take the whole Scripture to be the Catholick Faith ; whereof this Collection is but a part . ) beginning with , The Catholick Faith is this : And Ending with , This is the Catholick Faith. But it is not said , That except a man Know and Believe every particular of that Explication , he shall perish eternally ; but only , Except he keep the Catholick Faith ( as to the Substantials of it ) safe and sound . For doubtless there may be many Particulars of Catholick Faith ( contained in the Word of God ) which a man may be ignorant of , and yet be saved . It is True , That the Name of our Saviour's Mother was Mary ; and the Name of the Judge who condemned him was Pontius Pilate : and both these are put into ( what we call ) the Apostles Creed ; and are part of the Catholick Faith ; and which ( supposing that we know them to be declared in Scripture ) we ought to Believe . But I see not why it should be thought ( of it self ) more necessary to salvation ( if he do not know it to be declared in Scripture ) for a man to know that her Name was Mary , than that the Name of Adam's Wife was Eve , or Abraham's Wife Sarah , or that one of Iob's Daughters was called Iemima ; ( for all these are declared in Scripture ; and , supposing that we know them so to be , ought to be believed as part of the Catholick Faith. ) Nor do I know , that it is ( of it self ) more necessary to know that the Name of the Judge who condemned our Saviour was Pontius Pilate , than that the Name of the High-Priest was Caiaphus . And though one of these , and not the other , be put into the Apostles Creed , whereby we are more likely to know that than the other : yet both of them being True , and declared in Scripture ; they are , both of them , parts of the Catholick Faith , and to be believed : but neither of them ( I think ) with such necessity , as that , who knows them not , cannot be saved . And what I say of this General Preface in the beginning , is in like manner to be understood of the General Conclusion in the end ; which ( Catholick Faith ) except a man believe faithfully , he cannot be saved . Of which I shall say more anon . After the General Preface , ( concerning the necessity of holding the Catholick Faith , ) he proceeds to two main Branches of it , ( that of the Trinity , and that of the Incarnation , with the Consequents thereof ; ) which he declares likewise , as what ought to be believed . That of the Trinity , he declares thus in General ; And the Catholick Faith is this ; ( that is , this is one main part of the Catholick Faith ; ) namely , That we worship One God in Trinity , and Trinity in Unity ; Neither Confounding the Persons , nor Dividing the Substance . Which is what we commonly say , There be Three Persons , yet but One God. And this General ( which , after some particular Explications , he doth resume ) is what he declares ought to be believed . But he doth not lay such stress upon each Particular of that Explication , though True. He thus explains himself ; For there is one Person of the Father , another of the Son , and another of the Holy Ghost . ( Which Persons therefore are not to be confounded . ) But the Godhead of the Father , and of the Son , and of the Holy Ghost , is all One. That is , one Substance , one God. ( Which is what he said of not Dividing the Substance , as if the Three Persons should be Three Substances , or Three Gods. ) According as Christ says of Himself and the Father , Iohn 10. 30. I and the Father are One : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) that is , one Thing , one Substance , one God , not one Person . And 1 Iohn 5. 7. These Three are One ; ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Hi Ires sunt Unum , not Unus . These three Who 's , are one What. They are one Thing , one Substance , one God , though Three Persons . And as their Godhead , or Substance undivided , is all one ; so it follows , The Glory equal , the Majesty co-eternal . Such as the Father is , ( as to the common Godhead ) such is the Son , and such is the Holy Ghost . The Father uncreate , the Son uncreate , and the Holy Ghost uncreate . The Father incomprehensible , the Son incomprehensible , and the Holy Ghost incomprehensible . The Father eternal , the Son eternal , and the Holy Ghost eternal . For all these are Attributes of the common Deity , which is the same of All. And yet they are not Three Eternals , but One Eternal . Not Three Eternal Gods , ( though Three Persons ) but One Eternal God. As also there are not three Incomprehensibles , nor three Uncreated ; but one Uncreated , and one Incomprehensible . One and the same Substance or Deity , uncreated and incomprehensible . So likewise the Father is Almighty , the Son Almighty , and the Holy Ghost Almighty ; and yet there are not Three Almighties , but One Almighty . So the Father is God , the Son is God , and the Holy Ghost is God ; and yet there are not Three Gods , but One God. So likewise the Father is Lord , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word by which the Greeks do express the Hebrew Name Iehovah , the proper incommunicable Name of God , ) the Son Lord , and the Holy Ghost Lord ; and yet not Three Lords , but One Lord. ( Not three Iehovahs , but one Iehovah . ) For like as we are compelled by the Christian Verity to acknowledge every Person by himself to be God and Lord , so are we forbidden by the Catholick Religion , to say , There be Three Gods , or Three Lords . Which are so many particular Explications or Illustrations of what was before said in general of not Confounding the Persons , nor Dividing the Substance . Which Explications , though they be all true , ( and necessary Consequents of what was before said in general ; ) yet to none of them is annexed such Sanction , as that whosoever doth not Believe or not Understand these Illustrations , cannot be saved . 'T is enough to Salvation , if they hold the true Faith , as to the substance of it , though in some other form of words , or though they had never heard the Athanasian Creed . Nor is any such Sanction annexed to the Personal Properties , which next follow ; The Father is made of none ; neither Created , nor Begotten . The Son is of the Father alone ; not Made , nor Created , but Begotten . The Holy Ghost is of the Father , and of the Son ; neither Made , nor Begotten , but Proceeding . Where , by the way , here is no Anathematization of the Greek Church , ( of which those who would , for other reasons , disparage this Creed , make so loud an out-cry . ) 'T is said indeed He doth proceed , ( and so say they , ) but not that he doth proceed from the Father and the Son. And 't is said , He is Of the Father and Of the Son ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) some way or other ; ( and even this , I suppose , they would not deny ; ) but whether by procession from both , or ( if so ) whether in the same manner , it is not said ; but warily avoided . ( Though indeed it seems to favour what I think to be the truth , and what in the Nicene Creed is said expressly , that he doth proceed from both ; and , for ought we know , in the same manner ; which yet we do not determine ) Nor do I see any reason , why , on this account , we should be said to Anathematize the Greek Church , or they to Anathematize us , even though we should not exactly agree , in what sence he may be said to be Of the Father , and in what Of the Son. And those who are better acquainted with the Doctrine and the Languages , of the present Greek Churches , than most of us are , do assure us , that the differences between them and us are rather in some forms of expressions , than in the thing it self . However , those who would make so great a matter of this , should rather quarrel at the Nicene Creed , than the Athanasian : where it is expresly said of the Holy Ghost , that he proceedeth from the Father and from the Son. 'T is not therefore for the phrase Filioque , that they are so ready to quarrel at this Creed rather than the Nicene , but from some other reason , and , most likely , because the Doctrine of the Trinity is here more fully expressed than in that , at which the Socinian is most offended . I observe also , That these Personal Properties are expressed just by the Scripture words , Beget , Begotten , Proceeding , without affixing any sence of our own upon them ; but leaving them to be understood in such sence as in the Scripture they are to be understood . Agreeable to that modest Caution , which is proper in such Mysteries . It follows ; So there is One Father , not three Fathers ; One Son , not three Sons ; One Holy Ghost , not three Holy Ghosts . And in this Trinity , none is afore or after other . ( That is , not in Time , though in Order . ) None is greater or less than another : But the whole three Persons are co-eternal together , and co-equal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The three ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) are ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) truly persons , or properly persons , and co-eternal each with other , and co-equal . Having thus finished these particular Explications , or Illustrations , concerning the Trinity , ( without any condemning Clause of those who think otherwise , other than what is there included ; namely , that if this be True , the contrary must be an Errour : ) He then resumes the General , ( as after a long Parenthesis , ) So that in all things ( as is aforesaid ) the Unity in Trinity , and the Trinity in Unity , is to be Worshipped . And to this General , annexeth this Ratification , He therefore that will he saved , must thus think of the Trinity : or , thus ought to think of the Trinity , or , Let him thus think of the Trinity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And to this , I suppose , we do all agree , who believe the Doctrine of the Trinity to be true . For , if the thing be true , those who would be saved , ought to believe it . He then proceeds to the Doctrine of the Incarnation . Which he declares in general as necessary to salvation . Furthermore , it is necessary to everlasting salvation , that he also believe rightly the Incarnation of our Lord Iesus Christ. Which is no more than that of Iohn 3. 36. He that believeth not the Son , shall not see life , but the wrath of God abideth on him . And therefore we may safely say this also : There being no other Name under Heaven whereby we must be saved , neither is there Salvation in any other , Acts 4. 12. After this ( as before he had done of the Doctrine of the Trinity ) he gives first a general Assertion of his being God and Man ; and then a particular Illustration of his Incarnation . For the right Faith is , that we believe and confess , That our Lord Iesus Christ , the Son of God , is God and Man. What follows , is a further Explication of this General . God , of the substance of the Father , begotten before the Worlds . And Man , of the substance of his Mother , born in the World. Perfect God , and perfect Man ; of a reasonable Soul and humane Flesh subsisting . Equal to the Father , as touching his Godhead ; and Inferiour to the Father , as touching his Manhood . Who , although he be God and Man , yet he is not Two , but One Christ. One , not by conversion of the Godhead into Flesh , but by taking of the Manhood into God. One altogether , not by Confusion of Substance , but by Unity of Person . For as the reasonable Soul and Flesh is one Man , so God and Man is One Christ. And thus far , as to the Description of Christ's Person and Natures . The Particulars of which I take to be all true ; and therefore such as ought to be believed , when understood . But such ( many of them ) as persons of ordinary capacities , and not acquainted with School Terms , may not perhaps understand . Nor was it , I presume , the meaning of the Pen-man of this Creed , that it should be thought necessary to Salvation , that every one should particularly understand all this : but , at most , that , when understood , it should not be disbelieved . That in the general , being most material , That Iesus Christ , the Son of God , is God and Man : the rest being but Explicatory of this . Which Explications , though they be all true , are not attended with any such clause , as if , without the explicite knowledge of all these , a man could not be saved . He then proceeds to what Christ hath done for our Salvation , and what he is to do further at the last Judgment , with the Consequents thereof . Who Suffered for our Salvation , Descended into Hell , Rose again the third day from the Dead . That Clause of descending into Hell , or Hades , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) which we meet with here , and in the Apostles Creed , as it is now read , is not in the Nicene Creed ; nor was it anciently ( as learned Men seem to be agreed ) in what we call the Apostles Creed . When or how it first came in , I cannot well tell : Nor will I undertake here to determine the sence of it . The Hebrew word Sheol , and the Greek Hades , which here we translate Hell , ( by which word we now-a-days use to denote the Place of the Damned , ) was anciently used to signifie , sometime the Grave , sometime , the Place , State , or Condition of the Dead , whether good or bad . And when Iob prays ( Iob 14. 13. ) O that thou wouldst hide me in Sheol ( as in the Hebrew ; ) or in Hades , ( as in the Greek Septuagint ; ) certainly he did not desire to be in what we now call Hell ; but rather ( as we there translate it ) in the Grave , or the condition of those that are Dead . But what it should signifie here , is not well agreed among learned Men. The Papists generally ( because that is subservient to some of their beloved Tenents ) would have it here to signifie the Place of the Damned ; and would have it thought , that the Soul of Christ , during the time his Body lay in the Grave , was amongst the Devils and Damned Souls in Hell. Others do , with more likelyhood , take it for the Grave , or condition of the Dead : and take this of Christ's descending into Hades , to be the same with his being Buried , or lying in the Grave . The rather , because in the Nicene Creed , where is mention of his being Buried , there is no mention of his descent into Hell , or Hades : And here , in the Athanasian Creed , where mention is made of this , there is no mention of his being Buried ; as if the same were meant by both phrases , which therefore need not be repeated . And though in the Apostles Creed there be now mention of both , yet anciently it was not so ; that of his descent into Hell , being not to be sound in ancient Copies of the Apostles Creed . If it signifie any thing more than his being Buried , it seems most likely to import his Continuance in the Grave , or the State and Condition of the Dead , for some time . And the words which follow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say nothing of his coming out of Hell , but only of his rising from the Dead . But the words here stand undetermined to any particular sence ; and so they do in the Apostles Creed ; and are so also in the Articles of our Church . Where it is only said , ( because in the Creed it stands so , ) That we are to believe , That he descended into Hell , without affixing any particular sence to it . The words , doubtless , have respect to that of Acts 2. 27. where , Thou wilt not leave my Soul in Hell , ( or Hades ) nor suffer thine Holy One to see Corruption , is applied to Christ , ( cited out of Psal. 16. 10. where the same had before been spoken of David . ) And his not being left in Hades , seems to suppose his having been ( for some time ) in Hades , whatever by Hades is there meant . And Verse 31. his being not so left , is expresly expounded of his Resurrection . And so again in Acts 13. 35. Now , as we have no reason to think , that David's being in Hell , or Sheol , ( though not to be left there ) can signifie , his being in Hell among the Devils and damned Spirits , but rather in the Grave , or the Condition of the Dead ; so neither that Christ's being in Hell , or Hades , ( which is the Greek word answering to the Hebrew Sheol ) should signifie any other than His being in the Grave , or condition of the Dead ; from whence , by his Resurrection , he was delivered . And to this purpose seems that whole Discourse of Peter , Acts 2. 24 , — 32. and of Paul , Acts 13. 30 , — 37. But , without determining it to any particular sence , the Creed leaves the word Hell indefinitely here to be understood , in the same sence what ever it be , in which it is to be understood , Acts 2. 27 , 31. and Psal. 16. 10. And so far we are safe . It follows ; H●●scended into Heaven ; He sitteth on the right hand of the Father , God Almighty . From whence he shall come to judge the quick and the dead . At whose coming all men shall rise again with their Bodies ; and shall give account for their own Works . And they that have done Good , shall go into Life everlasting : and they that have done Evil , into everlasting Fire . ( Of all which , there is no doubt but that it ought to be believed . ) Ending with , This is the Catholick Faith. That is , this is true and sound Doctrine , and such as every true Christian ought to believe . And , as he had begun all with a general Preface , so now he closeth all with a general Conclusion : Which ( Catholick Faith ) except a man believe faithfully , he cannot be saved . That is , the Doctrine here delivered is true , ( and so I think it is in all the parts of it , ) and is ( part of ) the Catholick Faith : ( The whole of which Faith , is the whole Word of God. ) That is , part of that Faith , which all true Christians do , and ought to Believe . Which Catholick Faith , ( the whole of which is the whole Word of God ) except a man ( so qualified as I before expressed ) do believe faithfully , ( that is , except he truly believe it ) as to the Substantials of it , ( though possibly he may be ignorant of many particulars therein ) he cannot ( without such Repentance as God shall accept of ) be saved . Which , so limitted , ( as it ought to be ) I take to be sound Doctrine , and agreeable to that of Iohn 3. 16. He that believeth not , is condemned already ; because he hath not believed on the Name of the only begotten Son of God : And Ver. 36. He that believeth not the Son , shall not see life ; but the wrath of God abideth on him : That is , ( according to the words of this Creed ) he that believeth not aright ( of God and Christ ) cannot be saved . Which words of Christ , we may safely interpret both with an aspect on the Doctrine of the Trinity ( because of those words , the only Begotten Son of God ; ) and to that of the Incarnation of Christ , and the Consequents thereof ; ( because of those words in the beginning of the Discourse , Ver. 16 , 17 , God so loved the World , that he Gave his only Begotten Son , &c. and God sent his Son into the world — that the world through him might be saved : ) Which are the two main Points insisted on in the Athanasian Creed . And he who doth not Believe on the Name of this only Begotton Son of God , and thus sent into the world , ( the Text tells us ) shall not see life ; but the wrath of God abideth on him . Which fully agrees with what is here said , Except a man believe the Catholick Faith , ( of which the Doctrine of the Trinity , and of the Incarnation , are there intimated , and are here expressed , to be considerable Branches ) he cannot be saved . And what Limitations or Mitigations are to be understood in the one place , are reasonably to be allowed as understood in the other . And , consequently , those Damnatory Clauses ( as they are called ) in the Athanasian Creed ( rightly understood ) are not so formidable ( as some would pretend ) as if , because of them , the whole Creed ought to be laid aside . For , in brief , it is but thus ; The Preface and the Epilogue tell us , That whoso would be saved , it is necessary , or ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he ought to hold the Catholick Faith. Which Faith , except he keep whole and undefiled , or ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) safe and inviolate , he shall perish everlastingly ; or , which except he believe faithfully , he cannot be saved . Which is no more severe , than that of our Saviour , Mark 16. 16. He that believeth not , shall be damned . He then inserts a large Declaration of the Catholick Faith , especially as to two main Points of it ; that of the Trinity , and that of the Incarnation . And if all he there declares be true , ( as I think it is , ) we have then no reason to quarrel with it upon that account . But he doth not say , That a man cannot be saved , who doth not Know or Understand every particular thereof . Of the First , he says but this , He that would be saved , ought thus to think , or ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) let him thus think of the Trinity ; namely , That the Unity in Trinity , and Trinity in Unity , ought to be Worshipped . Of the Second , what he says is this , Furthermore it is necessary to Eternal Salvation , That he believe aright the Incarnation of our Lord Iesus Christ : Which is no more severe than that of our Saviour , He that believeth not the Son , shall not see life , but the wrath of God abideth on him ; because he hath not believed on the Name of the only begotten Son of God , whom God hath sent into the world , that the world through him might be saved , John 3. 17 , 18 , 36. Beside these , there are no Damnatory Clauses in the whole . All the rest are but Declaratory . And , if what he declares be true , we have no reason to find fault with such Declaration . Now as to those two Points ; that of the Trinity , and that of the Incarnation , ( which are the only Points in question , ) there is a double Inquiry , ( as I have elsewhere shewed , ) Whether the things be Possible ; and whether they be True. The Possibility may be argued from Principles of Reason : The Truth of them from Revelation only . And it is not much questioned , but that the Revelation , in both Points , is clear enough , if the things be not impossible . As to that of the Trinity ; I have already shewed , ( in a former Letter ) That there is therein no Impossibility , but that what in one consideration are Three , ( which we commonly call three Persons , ) may yet ( in another consideration ) be One God. I shall now proceed to shew , That neither is there any Impossibility , as to the Incarnation of our Lord Jesus Christ. Now this consists of two Branches ; That of his being born of a Virgin ; and that of the Hypostatical Union ( as it is commonly called ) of the Humane Nature with the Second Person of the Sacred Trinity . As to the former of the two , there can be no pretence of Impossibility . For the same God who did at first make Adam of the Dust of the Earth , without either Father or Mother , and who made Eve of Adam's Rib , ( without a Mother at least , however Adam may be fansied as a Father , ) and who shall at the last day recall the Dead out of the Dust , may doubtless , if he so please , cause a Woman , without the help of Man , to conceive a child . There is certainly no Impossibility in nature , why it may not , by an Omnipotent Agent , be brought to pass . And when the Scripture declares it so to be , there is no reason ( if we believe the Scripture ) to disbelieve the Thing . It is no more than when Christ cured the blind man's eyes with day and spittle : Or when he said , Lazarus , come forth , and he did so . Or when God said , Let there be Light , and there was Light : And , of the whole Creation ; He spake , and it was done , he commanded , and it stood fast . No more than when he made Aaron's Rod ( a dry Stick ) to bud and blossom , and yield Almonds : Or what is implied in that , Let not the Eunuch say , I am a dry tree . And not much more than when God gave Abraham a Son in his old age ; and , notwithstanding the deadness of Sarah's womb . I was about to say , ( and it is not much amiss if I do ) it is not much more than what ( pretty often ) ( happens amongst men , when God gives both Sexes to the same person , ( such there are , and have been ; and I think there is one yet living , who was first as a Woman married to a Man , and is since as a Man married to a Woman ; ) and what hinders then , but that God , if he please , may mingle the Effects of both these Sexes in the Same Body ? A little alteration in the structure of the Vessels would do it . For when there is in the same body , and so near , Semen virile & muliebre , what hinders but there might be a passage for them to mix ? And Plants , we know , do propagate without a fellow , though it be otherwise in Animals . And whereas this is said to be by the Holy Ghost coming upon her , and the Power of the Highest over shadowing the Blessed Virgin ; it is not much unlike that of the Spirit of God's Incubation , or moving upon the face of the Waters . So that , as to this Point , here is nothing Impossible , nothing Incredible . The other Particular , as to the Hypostatical Union ; How God and Man can be united in one Person , may seem more difficult for us to apprehend , because we understand so little of the Divine Essence , and consequently are less able to determine , what is , and what is not , consistent with it . And , when all is done , if we be never so certain , that there is such an Union , yet it will be hard to say How it is . But we have no reason from thence to conclude the thing Impossible because we know not How it is done . Because there be many other things in nature , which we are sure to Be ; of which we are almost at as great a loss as to the manner How they be , as in the present case . Solomon , as wise as lie was , and how well so ever skilled in Natural Philosophy , doth yet acknowledge himself , in many things to be at a loss , when he would search out the bottom of Natural things , and even when he made it his Business so to do . When ( says he ) I applied my heart to know wisdom , and to see the business that is done upon the earth : Then I beheld all the work of God ; that a man cannot find out the work of God that is done under the sun : Because though a man labour to seek it out , yet he shall not find it . Yea further , though a wise man seek to know it , yet shall he not be able to find it , Eccles. 8. 16 , 17. And shall we then say , of the deep things of God , The thing is impossible , because we cannot find it out ? And if we consider how many puzzling Questions God puts to Iob , in the 37 , 38 , 39 , 40 , 41. Chapters of Iob , even in natural things , we may very well ( as Iob did ) abhor our selves in dust and ashes , and be ashamed of our ignorant curiosity ; and confess ( as he doth ) I have uttered what I understood not ; things too wonful for me which I know not : when he found he had talked like a fool , while he thought to be wise , and would measure the Power and Wisdom of God by the narrow limits of our understanding : And might come to Iob's Resolution ( when he had well weighed the matter ) I know that thou canst do every thing , and that no thought can be withholden from thee , Job 42. 2 , 3 , 6. The wind bloweth where it listeth , ( not where you please to appoint it , ) thou hearest the sound thereof , but canst not tell whence it cometh , or whither it goeth , ( saith Christ to Nicodemus : ) But shall we therefore conclude , The Wind doth not blow , because we know not how or whence it bloweth ? Or , that God cannot command the Winds , because we cannot ? We should rather conclude , The Wind doth certainly Blow , ( because we hear the sound of it , ) though we know neither How , nor Whence : And , though they do not obey us , yet the Wind and the Seas obey him . Now ( as he there further argues ) If , when he tells us of earthly things , we do not apprehend it , how much more if he tell us of Heavenly things ? of the deep things of God ? But ( to come a little nearer to the business ) consider we a little the Union of our own Soul and Body . 'T is hardly accountable , nor perhaps conceivable by us , ( who are mostly conversant with material things , ) How a Spiritual Immaterial Being ( such as our Souls are ) and capable of a separate existence of its own , should inform , actuate , and manage a material substance , such as is that of our Body , and be so firmly United as to be One Person with it . By what handle can a Spirit Intangible take hold of a Tangible Material Body , and give Motion to it ? Especially if we should admit Lucretius's Notion ; Tangere vel Tangi , nisi Corpus , nulla potest res : ( which he repeats almost as often as Homer doth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) who doth thence repute it impossible for an Immaterial Being to move a Body . But we who believe the Soul to be a a Spirit , know it to be possible . Much more is it possible for God ( though a Being infinitely Act. 17 , 25 , 27 , 28. more pure ) who giveth to all , Life and Breath and All things ; and in whom we Live and Move and have our Being ; and who is not far from every one of us . It would be hard for us to give an intelligible account , either how God moves all things , or how our Soul moves the Body ; yet we are sure it is so . That a Body may move a Body , seems not so strange to apprehend , ( for we see one Engine move another ; ) But , by what Mechanism , shall a Spirit give Motion to a Body when at rest ? or , Stop it when in Motion ? or , Direct its Motions this way or that way ? It would be thought strange , that a Thought of ours should Move a stone : And it is as hard to conceive ( did we not see it daily ) How a Thought should put our Body in Motion , and another Thought stop it again . Yet this we see done every day , though we know not How. And it is almost the same thing in other Animals . And more yet , when an Angel assumes a Body . There are none of these things we know , How ; and yet we know , they are done . I shall press this a little farther . Our Soul ( we all believe ) doth ( after Death ) continue to exist , in a separate condition from the Body . And , I think , we have reason to believe also , that it will continue to Act as an Intellectual Agent , ( not to remain in a stupid sensless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Else I see not why Paul should desire to depart , or to be dissolved , and to be with Christ , which is far better ; rather than to abide in Flesh. For while he abides in the Flesh , he hath some enjoyment of Christ , ( as well as an opportunity of doing some Service ) which is more desirable , if when he is departed , he have none at all . And , how can he then say , That to Dye is gain ? Whether the Soul thus separated shall be said to have a Subsistence as well as an Existence ; Or , whether it may be properly said then , to be an intire Person ; ( as the Soul and Body are , before Death , and after the Resurrection ) I will not Dispute , because , that were to contend about Words , and such Words so signify , as we please to define them , and bear such a Sence , as we please to put upon them . But it is ( as the Angels are ) an Intellectual , Spiritual Agent ; and we use to say , Actiones sunt Suppositorum ; and Suppositum Rationale , is either a Person , or so near a Person , that it would be so if men please to call it so . And the Spiritual Being , which doth now separately Exist , shall at the Resurrection , resume a Body into the same Personality with it self , and shall with it become one Person , as before Death it had been . Now if a Spiritual Immaterial Intellectual Being , separately existent by it self , and separately acting as an Intellectual Agent , may , at the Resurrection , assume or reassume a Material Corporeal Being ( Heterogeneous to it self ) into the same Personality with it self , or so as to become one Person with it , while yet it self remains Spiritual as before : What should hinder ( for it is but one step further ) but that a Divine Person , may assume Humanity , into the same personality with it self , without ceasing to be a Divine Person as before it was ? If it be said , That Person and Personality in the Sacred Trinity , are not just the same as what we so call in other cases : It is granted ; and by these words ( which are but Metaphorical ) we mean no more , but somewhat analogous thereunto ; and which , ( because of such analogy ) we so call , as knowing no better words to use instead thereof : According as we use the words , Father , Son , generate , beget , and the like , in a metaphorical sence , when applied to God. For no words , borrowed from Created Beings , can signifie just the same when applied to God , as when they were applied to Men , but somewhat analogous thereunto . And if the Soul ( though we know not How ) may and do ( at the Resurrection ) assume a Body so as to become the same Person with it self ( though neither the Body be thereby made a Soul , nor the Soul a Body ; but remain as before , that a Body , and this a Soul , though now united into one Person : ) Why may not a Divine Person assume Humanity , so to be what is analogous to what we call a Person ; the Humanity remaining Humanity , and the Divinity remaining Divinity , though both united in One Christ ; though we do not particularly know How ? We should be at a great loss , if ( to answer an Atheist , or one who doth not believe the Scriptures ) we were put to it , to tell him , How God made the World ? Of what Matter ? With what Tools or Engines ? or , How a Pure Spirit could produce Matter where none was ? He would tell us perhaps , Ex nihilo nihil , in nihilum nil posse reverti ; Where nothing is , nothing can be made : and what once is , ( though it may be changed ) can never become Nothing : And will never believe the World was made , ( but rather was from all Eternity ) except we can tell him , How it was made . Now , if in this case , we may satisfie our selves ( though perhaps it will not satisfie him ) by saying , God made it , but we know not How : The same must satisfie us here ; That Christ was Incarnate , ( God and Man ) we are certain , ( for so the Scripture doth assure us , as well as , That God made the World ; ) But , How God made the World ; or , How the Son of God assumed Humanity , we cannot tell . Nor indeed is it fit for us to enquire , farther than God is pleased to make known to us . All further than this , are but the subtile Cob-webs of our Brain : Fine , but not Strong . Witty Conjectures , How it may be ; rather than a clear Resolution , How it is . Another Objection I have met with : to which the Objecters must be contented with the same Answer ; We know it Is , but we know not How. It would be endless for us , and too great a Curiosity , to think our selves able fully to explicate all the Hidden things of God. The Objection is this : Since the Three Persons cannot be Divided ; How is it possible , that One of them can Assume Humanity , and not the other ? And why the Second Person , and not the First or Third ? As to the Question , Why ? I say , It is so , because so it pleased God ; And he giveth not account of his Matters ; He is not accountable to us , why he so willeth . As to the Question , How is it Possible ? I see no difficulty in that at all . The Persons are Distinguished , though not Divided . As in the Divine Attributes , God's Justice and Mercy are Distinguishable ; though in God they cannot be Divided . And accordingly , some things are said to be Effects of his Justice , others of his Mercy . So the Power and Will of God ( both which are Individual from himself : ) But when we say God is Omnipotent , we do not say he is Omnivolent . He wills indeed All things that Are , ( else they could not be ) but he doth not will all things Possible . And the like of other Attributes . If therefore we do but allow as great a Distinction between the Persons , as between the Attributes , ( and certainly it is not less , but somewhat more , ) there is no incongruity in ascribing the Incarnation to One of the Persons , and not to the rest . 'T is asked further , How I can accommodate this to my former Similitude , of a Cube and its Three Dimensions ; representing a Possibility of Three Persons , in one Deity . I say , Very easily . For it is very possible , for one Face of a Cube , suppose the Base , ( by which I there represented the Second Person , as Generated of the Father , ) to admit a Foil , or Dark Colour , while the Rest of the Cube is Transparent ; without destroying the Figure of the Cube , or the Distinction of its Three Dimensions , which Colour is adventitious to the Cube . For the Cube was perfect without it , and is not destroyed by it . Which may some way represent Christ's Humiliation . Who being Equal with God , was made Like unto Us , and took upon him the Form of a Servant , Phil. 2. 6 , 7. So that , upon the whole Matter , there is no Impossibility in the Doctrine of the Incarnation , any more than in that of the Trinity . And , supposing them to be not Impossible ; it is not denied but that they are , both of them , sufficiently Revealed ; and therefore to be Believed , if we believe the Scripture . And of the other Articles in the Athanasian Creed , there is as little reason to doubt . There is therefore no just Exception , as to the Declarative part of the Athanasian Creed . And , as to the Damnatory part ; we have before shewed , that it is no more severe , than other passages in Scripture to the same purpose ; and to be understood with the like Mitigations as those are . And , consequently , that whole Creed , as hitherto , may justly be received . 'T is true , there be some Expressions in it , which , if I were now to Pen a Creed , I should perhaps chuse to leave out : But , being in , they are to be understood according to such sence as we may reasonably suppose to be intended , and according to the Language of those times When they did use to Anathematize great Errors , which they apprehended to be Destructive of the Christian Faith , as things of themselves Damnable , if not Repented of . And , I suppose , no more is here intended ; nor of any other Errors , than such as are Destructive of Fundamentals . Oxford , Octob. 28. 1690. Yours , Iohn Wallis . POSTSCRIPT . November 15. 1690. WHen this Third Letter was Printed , and ready to come abroad , I stopped it a little for this Postscript ; occasioned by a small Treatise which came to my hands , with this Title , Dr. Wallis ' s Letter , touching the Doctrine of the Blessed Trinity , answered by his Friend . It seems , I have more Friends abroad than I am aware of . But , Who this Friend is , or whether he be a Friend , I do not know . It is to let me understand , that a Neighbour of his , reputed a Socinian , is not convinced by it : But names some Socinian Authors , who endeavour to elude Scriptures alledged for the Trinity , by putting some other sence upon them . He might have named as many , if he pleased , who have ( to better purpose ) written against those Authors , in vindication of the True sence . And if he should Repeat what Those have said on the one side ; and I , say over again , what Those have said on the other side ; we should make a long work of it . But he knows very well , That was not the business of my Letter , to discourse the whole Controversie at large , ( either as to the Evidence , or as to the Antiquity , of the Doctrine . ) For this I had set aside at first , ( as done by others , to whom I did refer : ) and confined my Discourse to this single Point , That there is no Impossibility ( which is the Socinians great Objection ) but that What in one consideration is Three , may in another consideration be One. And if I have sufficiently evinced this , ( as I think I have ; and I do not find that he denies it ; ) I have then done what I there undertook . And , in so doing , have removed the great Objection , which the Socinians would cast in our way : and , because of which , they think themselves obliged to shuffle off other Arguments on this pretence . Now ( whether he please to call this a Metaphysick , or Mathematick Lecture , ) certain it is , that there are Three distinct Dimensions ( Length , Breadth , and Thickness ) in One Cube . And , if it be so in Corporeals , there is no pretence of reason , why in Spirituals 〈◊〉 should be thought Impossible , that there be ●●ree Somewhat 's which are but One God. And these Somewhat 's , till he can furnish us with a better name , we are content to call Persons , ( which is the Scripture word , Heb. 1. 3. ) Which word we own to be but Metaphorical , ( not signifying just the same here , as when applied to men , ) as also are the words , Father , Son , Generate , Begot , &c. when applied to God. And more than this need not be said , to justifie what there I undertook to defend . Now 't is easie for him ( if he so please ) to burlesque this , or turn it to ridicule , ( as it is , any the most Sacred things of God ; ) but not so safe , Ludere cum Sacris . The Sacred Trinity ( be it as it will ) should by us be used with more Reverence , than to make Sport of it . I might here end , without saying more . But because he is pleased to make some Excursions , beside the Business which I undertook to prove , ( and which he doth not deny ; ) I will follow him in some of them . He finds fault with the Similitude I brought , ( though very proper to prove what it was brought for , ) as too high a Speculation for the poor Labourers in the Country , and the Tankard-bearers in London . And therefore ( having a mind to be pleasant ) he adviseth rather ( as a more familiar Parallel ) to put it thus , I Mary , take thee Peter James and John for my wedded Husband , &c. ( thinking this , I suppose , to be Witty. ) And truly ( supposing Peter , Iames , and Iohn , to be the same Man , ) it is not much amiss . But I could tell him , with a little alteration , ( if their Majesties will give me leave to make as bold with their Names , as he doth with the Names of Christ's Mother , and of his three Disciples which were with him in the Mount at his Transfiguration , Matth. 17. 1. ) it were not absurd to say , I Mary , take thee Henry William Nassaw ; without making him to be three Men , or three Husbands ; and without putting her upon any difficulty ( as is suggested ) How to dispose of her Conjugal Affection . And , when the Lords and Commons declared Him to be King of England , France , and Ireland ; they did not intend , by alotting him three distinct Kingdoms , to make him three Men. And when , for our Chancellor , we made choice of Iames , Duke , Marquess and Earl of Ormond ; though he had three distinct Dignities , he was not therefore three Men , nor three Chancellors . And when Tully says * , Sustineo unus tres personas ; meam , adversarii , judicis ; which is in English , ( that the Tankard-bearer may understand it , ) I being one and the same Man , do sustain Three Persons ; that of Myself , that of my Adversary , and that of the Iudge : He did not become three Men , by sustaining three Persons . And ( in this Answer to my Letter ) the Friend and his Neighbour , may ( for ought I know ) be the same Man , though he sustain Two Persons . And , I hope , some of these Resemblances , may be so plain , and so familiar , as that He and his Tankard-bearer may apprehend them : and thence perceive , It is not Impossible that Three may be One. For if ( among us ) one Man may sustain three Persons , ( without being three Men , ) Why should it be thought incredible , that three Divine Persons may be one God ? ( as well as those three other Persons be one Man ? ) Nor need he the less believe it for having ( as this Answerer suggests ) been taught it in his Catechism , or ( as Timothy did the Scriptures ) know it from a Child . But I would not have him then to tell me , the Father is a Duke , the Son a Marquess , the Holy Ghost an Earl , ( according as he is pleased to prevaricate upon the Length , Breadth and Thickness of a Cube ; ) but thus rather , That , God the Creator , God the Redeemer , and God the Sanctifier , are the same God. That God the Creator is Omnipotent and Allsufficient ; that God the Redeemer is so too ; and God the Sanctifier likewise . That God the Creator is to be Loved with all our Heart ; and so God the Redemer , and God the Sanctifier . And then there will be no Absurdity in all this . As to what he says , that All people that have reason enough to understand Numbers , know the difference between One , and More than one ; I might reply , That all people who can tell Mony , know that Three Groats are but One Shilling , and Three Nobles are One Pound ; and what in one consideration is Three , may in another consideration be but One. Which , if it look like a slight Answer , is yet sufficient to such an Argument . He tells me somewhat of Dr. Sherlock , ( wherein I am not concerned , ) and somewhat of the Brief History of the Unitarians , ( of which his Neighbour gives the Friend a Copy ; ) But he doth not tell me , as he might , ( and therefore I tell him ) that Dr. Sherlock hath confuted that History . But Dr. Sherlock says nothing contrary to what I defend . For if there be such Distinction ( between the three Persons ) as he assigns , then at least , there is a Distinction ( which is what I affirm , without saying how great it is ; ) . Nor doth he any where deny them to be one God. He tells me a story of somebody , who , in a publick Disputation at Oxford , maintaining a Thesis against the Socinians , was baffled by his Opponent . Whom , or when , he means , I do not know ; and so say nothing to it : But , that I may not be in his debt for a story , I shall tell him another , which will be at least as much to the purpose as his . It is , of their great friend , Christophorus Christophori Sandius , a diligent promoter of the Socinian Cause . He printed a Latin Thesis or Discourse against the Divinity of the Holy Ghost , which he calls Problema Paradoxum de Spiritu Sancto , with a general Challenge to this purpose , Ut siquis in toto Orbe eruditorum forte sit , qui doctrinâ magis polleat , quam quibuscum hactenus sit collocutus , ea legat quae à se publice sint edita argumenta , seque errare moneat , ac rectius sentire doceat . Hereupon , Wittichius accepts the Challenge , and writes against Sandius . To which Sandius answers , ( taking in another as a partner with him in the Disputation . ) And Wittichius replies . And that with so good success , that Sandius and his partner , acknowledged themselves to be convinced by it , and to change their Opinion . This happening but a little before Sandius his death ; His Partner ( surviving ) published to the World an Account hereof , ( and of Sandius declaring , before his death , that he was so convinced , ) in a Letter of Thanks to Wittichius for it . What Sandius would have done further , if he had lived a little longer , we cannot tell . That of Wittichius bears this Title , Causa Spiritûs Sancti , Personae Divinae , ejusdem cum Patre & Filio essentiae , ( contra C. C. S. Problema Paradoxum , ) asserta & defensa , à Christophoro Wittichio . Lugduni Batavorum apud Arnoldum Doude , 1678. The Letter of Thanks bears this Title , Epistola ad D. Christophorum Gittichium Professorem Lugdunensem ; Qua gratiae ei habentur pro eruditissimis ipsius in Problema de Spiritu Sancto Animadversionibus : Scripta à Socio Authoris Problematis Paradoxi : Per quas errores suos rejicere coactus est . Coloniae , apud Ioannem Nicolai . He takes it unkindly , that I charge it upon some of the Socinians that though they do not think fit directly to reject the Scriptures , yet think themselves obliged to put such a forced sence upon them , as to make them signifie somewhat else . And tells me of some Socinians , who have so great a respect for the Scriptures , as to say that the Scripture contains nothing that is repugnant to manifest Reason ; and that what doth not agree with Reason , hath no place in Divinity , &c. But this is still in order to this Inference ; That therefore what they think not agreeable to Reason , must not be thought to be the sence of Scripture : and therefore that they must put such a Force upon the Words , how great soever , as to make them comply with their sence . If he except against the words , how great a Force soever , as too hard an Expression of mine : They are Socinus's own words , ( in his Epistle to Balcerovius , of Ianuary 30. 1581. ) Certe contraria sententia adeo mihi & absurda & perniciosa ( pace Augustini , &c. dixerim ) esse videtur , ut Quantacunque Vis potius Pauli verbis sit adhibenda , quam ea admittenda . That is , The contrary Opinion ( with Augustin's leave , and others of his mind ) seems to me so absurd and pernicious , that we must rather put a Force , how great soever , upon Paul's words , than admit it . And , as to the suspicion I had of some of their Sentiments , as to Spiritual Subsistences , ( that it may not appear to be groundless ) He doth ( in his Epist. 5. ad Volkelium ) absolutely deny , that the Soul after death doth subsist ; and adds expresly , Ostendi me sentiresnon ita vivere post hominis ipsius mortem , ut per se praemiorum poenarumve capax sit : that is , that the Soul after death doth not subsist ; nor is in a capacity of being , by it self , rewarded or punished . And how he can then think it an Intelligent Being , I do not see . St. Paul , it seems , was of another mind , when he had a desire to be dissolved ( or depart hence ) and to be with Christ , as being far better for him , than to abide in the flesh , Phil. 1. 23 , 24. And willing rather to be absent from the body , and present with the Lord , 2 Cor. 5. 8. Now I do not understand the advantage of his being with Christ , or being present with the Lord ; if he were then to be in a sensless condition , not capable of pain or pleasure , punishment or reward . In Epist. 3. ad Dudithium , we have these words , Unusquisque sacrae Scripturae ex suo ipsius sensu Interpres : eaque quae sibi sic Arrident pro veris admittere de bet ac tenere , licet universus terrarum Orbis in alia omnia iret . That is , Every one is to interpret Scripture accerding to his own sence : and what so seems Pleasing to him , he is to imbrance and maintain , though all the World be against it . Socinus , in his Tract , de Ecclesia , pag. 344. says thus , Non attendendum quid homines doceant sentiantve , vel antehac docuerint aut senserint , quicunque illi tandem , aut quotcunque , sint aut fuerint . Which is pretty plain . I am not ( says he ) to regard what other men do teach or think , or have before now taught or thought , whosoever , or how many soever , they be or have been . And if his whosoever are not here to be extended to the Sacred Writers ; he tells us of them elsewhere , Ego quidem , etiamsi non semel , sed saepe , id in sacris monimentis scriptum extaret , non idcirco tamen ita rem prorsus se habere crederem . Soc. de Jesu Christo servatore , Par. 3. cap. 6. Operum Tom. 2. p. 204. As for me ( saith he ) though it were to be found written in the Sacred Moniments , not once , but many times , I would not yet for all that believe it so to be . And a little before , in the same Chapter , ( having before told us , that he thought the thing Impossible , ) he adds , Cum ea quae fieri non posse aperte constat , divinis etiam oraculis ea facta fuisse in speciem diserte attestantibus , nequaquam admittantur ; & idcirco sacra verba , in alium sensum quam ipsa sonant , per inusitatos etiam tropos quandoque explicantur . That is , When it doth plainly appear , ( or when he thinks so , whatever all the World think beside ) that the thing cannot be ; then , though the Divine Oracles do seem expresly to attest it , it must not be admitted : and therefore the Sacred Words are , even by unusual Tropes , to be interpreted to another sence than what they speak . Which Sayings are , I think , full as much as I had charged him with . And if these Instances be not enough , I could give him more of like nature . But I shall conclude this with one of a later date : at a Publick Disputation at Franeker , Octob. 8. 1686. where ( amongst others ) this Thesis was maintained ; Scripturae divinitatem non aliunde quam ex Ratione adstrui posse ; Eosque Errare , qui asserere sustinent , Si Ratio aliud quid nobis dictaret quam Scriptura , huic potius esse credendum . And when Ulricus Huberus ( because it was not publickly censured , as he thought it deserved to be ) did oppose it in Word and Writing ; the same was further asserted , in Publick Disputations , and in Print , by two other Professors in Franeker , in Vindication of that former Thesis ; that , If Reason do dictate to us any thing otherwise than the Scripture doth ; It is an Error to say , that , in such case , we are rather to believe the Scripture . An account of the whole is to be seen at large in a Treatise entituled , Ulrici Huberi , Supremae Frisiorum Curiae ex-senatoris , De concursu Rationis & Scripturae Liber . Franakerae apud Hen. Amama & Zachar. Taedama , 1687. And a Breviate of it in the Lipsick Transactions for the Month of August , 1687. And , after this , I hope this Answerer will not think me too severe in charging such Notions on some of the Socinians , while yet ( I said ) I was so charitable as to think divers of them were better minded . But what should make him so angry at what I said of Guessing , I cannot imagine . That there is a Distinction between the Three , we are sure ; ( this I had said before , and the Answerer now says , It is so . ) But not such as to make three Gods ; ( this I had said also , and the Answerer says so too . ) That the Father is said to Beget , the Son to be Begotten , and the Holy Ghost to Proceed , I had said also , ( and I suppose he will not deny , ) because thus the Scripture tells us . ( And whatever else the Scripture tells us concerning it , I readily accept . ) But if it be further asked , ( beyond what the Scripture teacheth , ) as , for instance , What this Begetting is , or , How the Father doth Beget his only begotten Son ; This , I say , we do not know , ( at least I do not ) because this , I think , the Scripture doth not tell us ; ( and of this therefore I hope this Gentleman will give me leave to be ignorant : ) Certainly it is not so as when one Man begets another ; but How it is , I cannot tell . And if I should set my thoughts awork , ( as some others have done , and each according to his own imagination ) to Guess or Conjecture , How perhaps it may be ; I would not be Positive , That just so it is : Because I can but Guess or Conjecture , I cannot be sure of it . ( For I think it is much the same as if a man born Blind , and who had never seen , should employ his Fancy to think , What kind of thing is Light or Colour : of which it would be hard for him to have a clear and certain Idea . ) And if this Gentleman please to look over it again , I suppose he will see , that he had no cause to be so angry , that I said , We can but Guess herein , at what the Scripture doth not teach us . That the Socinians have set their Wits awork to find out other Subsidiary Arguments and Evasions against the Trinity , beside that of its Inconsistence with Reason , I do not deny : But That is the Foundation , and the rest are but Props . And if they admit , that there is in it no Inconsistence with Reason ; they would easily answer all the other Arguments themselves . I thought not to meddle with any of the Texts on either side , because it is beside the Scope which I proposed , when I confined my Discourse to that single Point , of it s not being Impossible or Inconsistent with Reason : and did therefore set aside other Considerations , as having been sufficiently argued by others , for more than an Hundred Years last past . But having already followed him in some of his Excursions , I shall briefly consider the two signal places which he singles out as so mainly clear . In the former of them , Iohn 17. 3. This is life eternal , that they might know thee the only true God , and Iesus Christ whom thou hast sent ; he puts a Fallacy upon us : which perhaps he did not see himself , or at least hoped we would not see it . And therefore I desire him to consider , that it is not said Thee only to be the true God ; but Thee , the only true God. And so in the Greek ; it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Restrictive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , only , is not annexed to Thee , but to God. To know Thee to be the only true God ; that is , to be that God , beside which God , there is no other true God. And We say the like also , That the Father is that God , beside which there is no other true God : and say , the Son is also ( not another God , but ) the same only true God. And if those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; should be thus expounded , To know Thee to be the only true God ; and whom thou hast sent , Iesus Christ , ( to be the same only true God ; ) repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would not like that interpretation ; but both the Words and the Sence will very well bear it , ( without such Force as they are fain to put upon many other places . ) Or if , without such repetition , we take this to be the scope of the place ; To set forth the two great Points of the Christian Religion , or Way to Eternal Life ; That there is but one true God ( though in that Godhead there be three Persons , as elsewhere appears , ) in opposition to the many Gods of the Heathen : and the Doctrine of Redemption , by Iesus Christ , whom God hath sent , ( of which the Heathen were not aware : ) the sence is very plain . And nothing in it so clear , as he would have us think , against the Trinity ; but all very consistent with it . And the same Answer serves to his other place , 1 Cor. 8. 6. But to us there is but one God , the Father , of whom are all things , and we in him , ( or for him : ) and one Lord Iesus Christ , by whom are all things , and we by him . For here also One God may be referred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both to the Father ( if here taken as a distinct person ) and to the Lord Iesus Christ : Or , without that , it is manifest , that One God is here put in opposition ( not to the plurality of Persons , as we call them , in One Deity ; but ) to the many Gods amongst the Heathen : and our one Saviour , against their many Saviours . As is manifest , if we take the whole context together ; We know that an Idol is nothing in the World : and that there is no other God but one . For though there be that are called Gods , whether in Heaven or in Earth , ( as there be Gods many , and Lords many : ) But to us there is but one God , the Father , of whom are all things , and we in him ; and one Lord Iesus Christ , by whom are all things , and we by him , Ver. 4 , 5 , 6. Where it is evident , that the scope of the place is , not to shew either how the Persons ( as we call them ) or how the Attributes of that One God are distinguished amongst themselves : But to set our One God ( who is the Father or Maker of all things , ) in opposition to the Many Gods of the Idolatrous World : and our One Saviour or Redeemer , against their Many Saviours . Indeed , if we should set up our Jesus Christ to be another God , the Text would be against us : but not when we own him for the same God. So that here is nothing clear in either place ( as he pretends ) against Christ's being the same God with the Father . But in that other place of Iohn 1. ( which he labours to elude ) the evidence for it doth so stare him in the face , that if he were not ( as he speaks ) Wilfully blind , ( or did Wink very hard ) he must needs see it . In the beginning was the Word ; and the Word was with God ; and the Word was God. The same was in the beginning with God. All things were made by him ; and without him was not any thing made that was made . In him was life , and the life was the light of men , ( Ver. 1 , 2 , 3 , 4. ) He was in the World ; and the World was made by him ; and the World knew him not . He came unto his own , and his own received him not . But to as many as received him , he gave power ( or right , or privilege , ) to become the sons of God , even to them that believe on his Name , ( Ver. 10 , 11 , 12. ) And the Word was made flesh , and dwelt among us ; and we beheld his glory , the glory as of the only begotten of the Father ; full of grace and truth , ( Ver. 14. ) Why he should not think this very clear , is very strange , if he were not strangely prepossessed . Unless he think nothing clear , but such as no man can cavil against . But there can hardly be any thing said so clearly , but that some or other ( if they list to be contentious ) may cavil at it , or put a forced sence upon it . For thus the whole Doctrine of Christ , when himself spake it , ( and he spake as clearly , as he thought fit to speak , ) was cavilled at . And himself tells us the reason of it , Matth. 13. 14 , 15. and Ioh. 12. 37 , 38 , 39 , 40. and after him St. Paul , Acts 28. 26. and Rom. 11. 8. Not for want of clear Light , but because they shut their eyes . In Iohn 12. it is thus , But though he had done so many miracles before them , yet they believed not on him : That the saying of Esaias the Prophet might be fulfilled , which he spake ; Lord , who hath believed our report ? and to whom hath the arm of the Lord been revealed ? Therefore they could not believe , because Esaias said again , He hath blinded their eyes and hardened their heart , that they should not see with their eyes , nor understand with their heart , and be converted , and I should heal them . These things said Esaias , when he saw his glory and spake of him . And thus in Matth 13. Hearing ye shall hear and shall not understand , and seeing ye shall see and shall not perceive . For this peoples heart is waxed gross , and their ears are dull of hearing , and their eyes they have closed ; lest at any time they should see with their eyes , and hear with their ears , and understand with their heart , and should be converted , and I should heal them . So that 't is no argument of a place or doctrine's not being clear , because prejudiced persons are able to pick cavils at it , or put a forced sence upon it . But let us see what these cavils are . This I confess ( saith he ) were to the purpose , if by the term Word could be meant ( he should rather have said , be meant ) nothing else but a pre-existing person ; and , by the term God , nothing but God Almighty the Creator of Heaven and Earth ; and if taking those terms in those sences did not make St. John write Nonsence . Now in reply to this , I first take exception to that phrase , if it could be meant of nothing else . For if his meaning be this ▪ If no Caviller can start up another sence , right or wrong : this is no fair play . For hardly can any thing be so plain , but that somebody may find a pretence to cavil at it . It is enough for us therefore , if it be thus meant , without saying , it is impossible to put a forced sence upon it . But this would have spoiled his design , in mustering up a great many forced sences ; not that he thinks them to be true , ( for surely they be not all true ; and I think none of them are ) nor telling us which he will stick to ; but only that he may cast a mist ; and then tell us ( which is all that he concludes upon it ) the place is abscure , he knows not what to make of it . But when the Mist is blown off , and we look upon the Words themselves , they seem plain enough , as to all the Points he mentions . The Word which was with God , and was God , and by whom the World was made , and which was made flesh and dwelt amongst us , and we saw his glory , and of whom Iohn bare witness ; must needs be a Person ; and can be no other than our Lord Iesus Christ , who was born of the Virgin Mary . And this Word , which was in the beginning , and by whom the World was made , must needs have been pre-existent before he was so born . And this Word , which was with God ( the true God ) and was God , and by whom the World was made , and who is one with the Father , ( Joh. 10. 30. ) and * who is over all , God blessed for ever , ( Rom. 9. 5. ) is no other God than God Almighty , Creator of Heaven and Earth . ) And this plain sence the words bear , without any force put upon them : Without any Incoherence , Inconsistence , or Contradiction ; s●●e that they do not agree with the Socinian Doctrine . And there is no other way to avoid it , but what Socinus adviseth in another case , Quantacunque Vis verbis adhibenda ; putting a Force upon the words , no matter how great , to make them , not to signifie , what they plainly do . Or else to say , ( which is his last refuge ) that St. Iohn writes Nonsence . But let him then consider , Whether this do savour of that respect which he would have us think they have for the Holy Scripture ; and whether we have not reason to susp●●t the contrary of some of them . And , Whether we have not reason to complain of their putting a forced sence upon plain words , to make them comply with their Doctrine . And lastly , Whether it be not manifest , that the true Bottom of their aversion from the Trinity ( whatever other subsidiary Reasons they may alledge ) is , because they think it Nonsence , or not agreeable with their Reason . ( For , set this aside , and all the rest is plain enough ; but , because of this , they scruple not to put the greatest force upon Scripture . ) Nor is there any other pretence of Nonsence in the whole Discourse , save that he thinks the Doctrine of the Trinity to be Nonsence . So that the whole Controversie with him , turns upon this single Point , Whether there be such Impossibility or Inconsistence , as is pretended . That of 1 Iohn 5. 7. There be three that bear record in Heaven , the Father , the Word , and the Holy Ghost ; and these Three are One : is wanting , he says , in some Copies . And it is so ; ( and so are some whole Epistles wanting in some Copies . ) But we will not for that quit the place . For we have great reason to think it genuine . If this difference of Copies happened at first by chance ( upon an oversight in the Transcriber ) in some one Copy , ( and thereupon in all that were transcribed from thence ; ) it is much more likely for a Transcriber to leave out a line or two which is in his Copy , than to put in a line or two which is not . And if it were upon design , it is much more likely that the Arians should purposely leave it out , ( in some of their Copies ) than the Orthodox foist it in . Nor was there need of such falsification ; since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concludes as strongly , as to a Plurality of persons , ( and of the Son in particular , which was the chief controversie with the Arians ; ) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth as to all the Three . And , I think , it is cited by Cyprian , in his Book De unitate Ecclesiae , before the Arian Controversie was on foot . And therefore , if it were done designedly ( and not by chance ) it seems rather to be razed out by the Arians , than thrust in by the Orthodox . And the Language of this in the Epistle , suits so well with that of the same Author in his Gospel , that it is a strong presumption , that they are both from the same Pen. The Word , in 1 Iohn 5. 7. agrees so well with the Word in Iohn 1. ( and is peculiar to St. Iohn : ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in 1 Iohn 5. 7. with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Iohn 10. 30. ( these three are One , with I and the Father are One ) that I do not at all doubt its being genuine . And that Evasion of his , these three are one , that is , one in testimony , will have no pretence in the other place , where there is no discourse of Testimony at all : but I and the Father are One , ( unum sumus ) must be One Thing , One in Being , One in Essence . For so Adjectives in the Neuter Gender , put without a Substantive , do usually signifie both in Greek and Latin : and there must be some manifest reason to the contrary , that should induce us to put another sence upon them . The other place , Matth. 28. 19. Baptizing them in ( or into ) the Name of the Father , and of the Son , and of the Holy Ghost ; is not so slight an evidence as he would make it . For whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) be rendred in the Name , and taken to denote the joint Authority of Father , Son , and Holy Ghost , admitting the person baptized into the Christian Church : Or , into the Name , ( which this Answerer seems to like better ) and taken to denote the Dedication of the person baptized to the joint Service or Worship of Father , Son , and Holy Ghost ; ( Baptism it self being also a part of Divine Worship : ) They are all conjoined ; either , as in joint Authority ; or as joint Objects of the same Religious Worship ; and , for ought appears , in the same Degree . And Socinus himself doth allow , the Son to be Worshipped with Religious Worship ; as Adoration , and Invocation ; as Lawful at least , if not Necessary . Now when this Answerer tells us of the First Commandment , Thou shalt have no other God but me , ( the God of Israel ; ) He might as well have remembred that of Christ , Matth. 4. 10. Thou shalt worship the Lord thy God , and him only shalt thou serve . And therefore since Socinus ( and other of his followers ) do allow Christ to be Worshipped , they must allow him to be God , even the God of Israel . And I am mistaken if he be not expresly called , the Lord God of Israel . Luke 1. 16. Many of the children of Israel shall he ( John the Baptist ) turn to the Lord their God ; for he shall go before Him in the spirit and power of Elias , &c. Now he before whom Iohn the Baptist was to go in the spirit and power of Elias , is agreed to be our Lord Jesus Christ ; 't is therefore He that is here called the Lord God of Israel . And we who own him so to be , Worship no other God in Worshipping him . It is those , who do not own him so to be , and do yet Worship him , that are to be charged with Worshipping another God. Now when here we find Father , Son , and Holy Ghost , all joined in the same Worship , we have reason to take them all for the same God ; and , that these Three are One. And do say , ( as willingly as he ) Hear , O Israel , the Lord thy God is One God. Father , Son , and Holy Ghost , are but One God : As God the Creator , God the Redeemer , and God the Sanctifier , are One God. And what in the Old Testament are said of God , indefinitely , without taking notice of this or that of the three Persons ; are , in the New Testament , attributed some to one , some to another , of the three Persons . That which makes these Expressions seem harsh to some of these men , is because they have used themselves to fansie that notion only of the word Person , according to which Three Men are accounted to be Three Persons , and these Three Persons to be Three Men. But he may consider , that there is another notion of the word Person , and in common use too , wherein the same Man may be said to sustain divers Persons , and those Persons to be the same Man , That is the same Man as sustaining divers Capacities . As was said but now of Tully , Tres Personas Unus sustineo . And then it will seem no more harsh to say , The three Persons , Father , Son and Holy Ghost are one God ; than to say , God the Creator , God the Redeemer , and God the Sanctifier are one God ; which , I suppose , even to this Answerer would not seem harsh , or be thought Nonsence . It is much the same thing , whether of the two Forms we use . And , all the Cavils he useth , may be equally applied to either . What answer therefore he would give to one who should thus object against the latter form , will serve us as well to what he objects against the former . If therefore the Gentleman please to consider it calmly ; he will find , that , even amongst men , though another person do many times denote another man , ( and thereupon the words are sometimes used promiscuously , ) yet not always ; nor doth the word Person necessarily imply it . A King and a Husband ( though they imply very different Notions , different Capacities , different Relations , or different Personalities , ) yet may both concur in the same Man. ( Or , in that sence wherein Person is put for Man , in the same Person . ) So a King and a Father , a King and a Brother , and the like . And this Gentleman , though ( in the Dialogue ) he sustain two Persons ; that of an Opponent , and that of an Answerer ; or that of a Friend , and that of an Adversary ; ( that so , while one gives ill Language , the other may give up the Cause ; ) yet they do not act each their own part so covertly , but that sometime the vizard falls off , and discovers the Man to be the same . For though my Letter be answered by a Friend , pag. 1. yet 't is the Neighbour that is weary of Writing , p. 13. Now , if Person , in a Proper sence , when applied to Men , do not imply , that different Persons must needs be so many different Men : much less should it be thought Nonsence , when ( in a Metaphorical sence ) it is applied to God , that different Persons in the Deity , should not imply so many Gods : Or , that three Somewhat 's ( which we call Persons ) may be One God. Which is what I undertook to prove . And , having made this good , I need not trouble my self to name more Texts ( though many more there be which give concurrent evidence to this truth ) or discourse the whole Controversie at large , ( which was not the design of my Letter . ) For himself hath reduced it to this single Point ; When St. Iohn says , The Word was with God , and the Word was God ; if by the Word , be meant Christ , and by God , the true God ; Whether , in so saying , St. Iohn do not speak Nonsence ? And if I evince this not to be Nonsence , ( as I think I have done ) he grants the place is to the purpose . Which quite destroys the Foundation of the Socinian Doctrine . Without being obliged to prove , that these Persons are just such Persons , and so distinct , as what we sometime call Persons amongst Men , ( but with such Distinction only as is agreeable to the Divine Nature , and not such as to make them Three Gods. ) Like as when God the Father is said to Beget the Son ; not so as one man Begets another , ( nor is the Son so a Son as what we call Son amongst Men : ) but so as suits with the Divine Nature : which How it is , we do not perfectly comprehend . I have now done with him . But I have one thing to note upon what I have before said , of the Athanasian Creed . I there read it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I so find it in the Copy I used ; which is that at the end of the Greek Testament in Octavo , Printed at London by Iohn Bill , 1622 ; with Robert Stephan's , Ioseph Scaliger's and Isaac Casaubon's Annotations . But in Whitaker's Greek Testament , reprinted by this Copy , 1633 , I since find it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( Which Edition , I suppose , is followed by some others . ) I take the former to be the better reading , ( as giving a clearer sence ; ) and that the Correcter of the Press , had put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intending thereby to mend the Greek Syntax , ( because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follows , ) but doth ( I think ) impair the sence . But , as to the Doctrine , it is much one whether we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And what I have said of that whole Creed , is chiefly intended for those who do believe the Doctrine of the Trinity , and of Christ's Incarnation ; that there is no reason ( in my opinion ) why they should not allow of that Creed . But such as do not believe those Points , cannot ( I grant ) approve the Creed . And it is these , I suppose , who would fain have others to dislike it also . FINIS . Notes, typically marginal, from the original text Notes for div A67388-e140 Joh. 9. 6. Joh. 11. 43. 44. Gen. 1. 3. Psal. 33. 9. Numb . 17. 8. Isai. 56. 3. Gen. 18. 11 , 12. Rom. 4. 19. Luke . 1. 35. Gen. 1. 2. 1 Cor. 2. 10 , 11. Rom. 1. 22. Joh. 3. 8 , 12. Mat. 8. 26 , 27. Phil. 1. 21 , 23 , 24. Job 33. 13. Notes for div A67388-e4610 * 2 de Orat. * What we render who is , ( in Rom. 9. 5. ) is in the Greek , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( he that Is , ) which in Rev. 1. 4. ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ) and elsewhere , is used as a peculiar Name or Title proper to God Almighty ; and answers to I AM , Exod. 3. 14. I AM hath sent me unto you ( Of the same import with Iah and Iehovah . ) And what is said of God indefinitely , ( without respect to this or that Person in the Godhead ) at Rev. 1. 4. ( for Christ in particular is contradistinguished , Ver. 5. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( from him that Is , and was , and is to come , ) is at Ver. 8. applied in particular to Christ , I am Alpha and Omega , the beginning and the end , saith the Lord , which IS , and was , and is to come , the Almighty . Which closeth the description of Christ , that begins at Ver. 5. And that , by the Lord , is here meant Christ , is evident from the whole context , Ver. 11 , 13 , 17 , 18 , and the whole Second and Third Chapters . And so the description of Christ , Rom. 9. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in its full Emphasis , is thus , that BEING over all , ( or , the Supreme Being ) God blessed for ever , ( or the ever blessed God ) Amen . And there will be need of Socinus's Expedient , ( quantacunque Vis Pauli verbis adhibenda ) to make it signifie any other God , than God Almighty , the Creator of Heaven and Earth .