A treatise of the Holy Trinunity [sic]. In two parts. The first, asserting the deity of Jesus Christ and the Holy Spirit, in the unity of essence with God the father. The second, in defence of the former, containeth answers to the chiefest objections made against this doctrine. By Isaac Marlow.

PART I.

CHAP. I.

In which after a short Introduction, the Case is briefly stated.

GOD who at sundry Times, and in divers Manners, spake in Times past unto the Fathers by the Prophets; hath in these last Days spoken unto us by his Son: Who first in his own Person declared the Father's Will, and then by his Holy Apo∣stles,

through the Spirit, more fully open∣ed the Mysteries (that had been hid from Ages and Generations) unto his Saints, and left them upon Sacred Record for fu∣ture Ages. By which means we come to the knowledg not only of the Grace, Of∣fice and Operations of the Father, Son and Holy Spirit, but of the great Myste∣ry of these Three, for ever blessed, holy, and divine Persons, subsisting in the Uni∣ty of the Godhead from all Eternity. But no sooner did the Glory of the Holy Trinity begin to shine in the Ministra∣tion of the Gospel of Jesus Christ: But Satan the Prince of Darkness (lest Men should imbrace the Truth, and so his Kingdom should fall) did what he could to hinder the Progress of the Gospel in its primitive Purity, and in Enmity to the weal of Mankind, suggested many pernicious Errours into their Minds, as we may find in the Writings of the Apo∣stles of our Blessed Lord, which I for∣bear here to mention.

And throughout every successive Age he hath not wanted some Instruments, to disturb the Peace of the Church with false and erronious Doctrines, thereby to weaken the true Interest of Jesus Christ,

as well as to ruin the Souls of Men.

And among others that have been broached in the World, this is one, viz. That the Son of God, and the Holy Spi∣rit, are not one infinite and eternal God, Coessential with the Father, but are so much inferiour in Nature to him, as to be but Creatures only.

But to speak more particularly, Some affirm that Jesus Christ is only humane, or nothing but Man: And though the Racovian Catechism, doth acknowledg he is more than a meer Man; yet they do not allow Christ to have a divine Nature, as we may see in Pag. 27, 28. of that Catechism: Where by way of Question, they say, Is the Lord Jesus then a meer Man? The Answer is, by no means; For he was conceived of the Holy Spirit, and born of the Virgin Mary; and there∣fore is, from his very Conception and Birth, the Son of God, as we read Luke 1.30. and the Answer is closed with these Words, That the Lord Jesus ought by no means to be reputed a meer Man.

Yet the next Question being put, Hath he not also a Divine Nature? The An∣swer is, At no Hand; for that is repug∣nant

not only to sound Reason, but also to the Holy Scriptures.

Now if they will not allow Jesus Christ to have a Divine Nature, and yet do say he is more than a meer Man; what can he then be? unless we suppose either (as Biddle saith Article 6. of his Confession of Faith) that the Holy Spirit is an An∣gel, and so by Conception he may be said to participate of their Nature; or else that His visible and external Exercise of the Power of God, is his Divine Nature. From the first Socinus (whom Biddle repro∣veth for it) and Crellius do dissent, for they deny the Spirit to be a Person, but the Power and Efficacy of God the Fa∣ther.

So that according to their opinion Christ cannot be of the Nature of Angels by conception. Nay, Biddle himself, though he asserts the Holy Ghost to be an Angel, and Christ to be conceived by him, yet he saith that Christ hath no o∣ther than a humane Nature. Article the 3d.

Secondly, If his external and visible Exercise of the Divine Power of God, be the external and visible Exercise of his own Nature; it is what we are plead∣ing

for, and if this were but granted, the main Controversy would quickly cease, for the Power of God as it is in God, is his Nature: so it must be in Christ.

But it's hard to conclude from what these Men do say, what Christ and the Holy Spirit are; for some are for having Christ nothing but Humane: and others, that He is more than a Man, viz. the Son of God by Conception, and yet that he is not God by Nature: So likewise Bid∣dle is for having the Holy Ghost to be an Angel; others say, That he is the Power and Efficacy of God the Father: And what they will hammer forth at last, or where they will settle, who can tell? However, in this they all agree, That neither the Son nor the Holy Ghost, are God by Nature, or have the supream Divine Nature of God for their own Na∣ture: And therefore, forasmuch as there hath been great endeavours used to suppress the Doctrine of the Holy Trin∣unity; and to raze out, or so besmear the written Word of God, that we should not discern the Beauty and Excellency of the Nature of Christ, and the Holy Spirit; I shall endeavour to demonstrate the

Truth of their Deity; and in order there∣unto,

First, I shall note, that on all Hands it is agreed among Christians, that the Scriptures do distinguish and make a difference between the Father, the Son, and the Holy Ghost; and that there is but one that is personally called the Fa∣ther, and but one other Chief and only Son of that Father, and also a third distinguished from both, and called the Holy Ghost, besides which there is not another that is so called, as may be col∣lected from the following Scriptures, Eph. 4.4, 5, 6. 1 John 4.9. chap. 5.7. 2 Pet. 1.16, 17. John 6.27. ch. 14.26.

CHAP. II.

Wherein is proved that there is but One God, the Creator and Former of all Things.

TO shew this, I shall only give a bare Citation of several Texts of Scrip∣ture, and not take up our time, in that which is so generally believed by all Per∣sons.

Deut. 6.4. Hear O Israel, the Lord our

God is one Lord. 1 Sam. 2.2. There is none Holy as the Lord, for there is none besides thee, &c. Isa. 46.9. Remember the former Things of old, for I am God, and there is none else; I am God, and there is none like me. 1 Cor. 4.6. There is none other God but One: but to us there is but one God the Father, of whom are all things. 1 Tim. 2.5. For there is but one God, &c. Jam. 2.19. Thou believest there is but one God, thou dost well. Nehem. 9.6. Thou, even thou, art Lord alone; Thou hast made Heaven, the Heaven of Heavens with all their Hosts, the Earth and all Things that are therein, the Sea and all that is therein, and thou preservest them all, and the Host of Heaven worshippeth thee. Psal. 86.9, 10. All Nations whom thou hast made, shall come and worship before thee, O Lord, and shall glori∣fy thy Name: For thou art great, and doest wondrous Things, thou art God alone. Isa. 44.6. Thus saith the Lord, the King of Is∣rael, and his Redeemer the Lord of Hosts, I am the first, and I am the last, and besides me there is no God. Ver. 24. I am the Lord that maketh all Things. Isa. 45.18. For thus saith the Lord, that created the Hea∣vens, God himself that formed the Earth and made it: He hath established it, He created

it not in vain, He formed it to be inhabited, I am the Lord, and there is none else. There are many other Scriptures of like import, but these are plain and sufficient Testimonies to prove that there is but one God the Creatour and Former of all Things.

CHAP. III.

Sheweth that there is a Plurality of Divine Subsistences.

FIrst, from Gen. 1.1. In the Beginning God created the Heaven and the Earth. The word in the Hebrew is [Elohim] Gods, or Almighties, in the Plural Num∣ber: I find an Exposition of this Text by Mr. William Streat, which because it gi∣veth much Light, I shall present the Rea∣der with the material part of it.

The Author reads [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the Almighties, and in Page 2. speaking of the opposition of Elo∣him, Almighties, which is a Noun Plural to the word Bara, he created, says thus; God's

Phrase, in a Dialect of his own, trans∣cending all humane Arts, purposely to amaze them in the Mystery of the Tri∣nity, is one Thing.

Mans ordinary means of discovering earthly Things by Grammatical Rules in humane Learning, is another.

This Hebraism is not used by Moses (the Almighties Secretary) Penman of sacred Truth, joyning a Verb Sin∣gular to a Noun Plural, for Contra∣diction, but for Interpretation. There∣fore the word Bara [he created] is most fittingly and significantly joyned to a Noun Plural, Elohim, Almighties; because titling himself in a Plural Number, he might give us to under∣stand a Plurality of Persons, which are the three Persons in the Trinity, Fa∣ther, Son, and Holy Ghost; who wrought together in the Work of Cre∣ation.

And the Author further adds (Page 3.) that the Holy Trinity is here to be understood; and that because the word God is not to be found in the Singular Number El, nor in the Dual as Elohaim, but in the Plural Elohim, as comprehending the three Persons in the Deity. But some may say that the word

Elohim, proves rather three Gods, than three Divine Persons in one Godhead. But note, that this is corrected by the Verb Singular, which betokens the Three to be One in Essence. And surely there is something in this Hebraism, because it answers so well to that which follows, ver. 26. And God said, Let Ʋs make Man in Our Image, after Our Likeness, &c: Mark the words [Us] and [Our] signify more than One Person: And though some may object that the Angels are here to be understood; yet this cannot be, for the Works of Creation were never attribu∣ted to any Creatures. And as there are other Texts, Gen. 20.13. and ch. 35.7. Josh. 24.19. 2 Sam. 7.23. see the Dutch-Annotations, in which the Hebrew word (Elohim) Almighties is found in the Plural Number, as like∣wise the word [Makers] Job 35.10. Eccles. 12.1. So also in our English Translation, there is a Concurrence in several other places of Scripture, with this of Gen. 1.26. as in ch. 11.7. where the Lord said, Go to, let us go down, and there confound their Language. And Isa. 6.8. The Lord said, Whom shall I send, and who will go for us? &c. Which pla∣ces

denote a Plurality of Persons in the Godhead.

CHAP. IV.

Asserteth the Deity of our Lord Jesus Christ by his Names.

THAT the Father is God, is univer∣sally owned by all Christians. And therefore,

Having made some little Preparation, I now come to prove the Deity of the Son of God. That our Lord Jesus Christ is not only Humane; but that he is also of the very same Spiritual Essence, Na∣ture and Substance of God the Father. And,

First, I shall take notice of those Names or Appellations, which are given to our Lord Jesus Christ in the Holy Scriptures; for he is frequently called by those Names which are properly applica∣ble to none but God; As, Mighty God, Isa. 9.6, 7. applied to Christ, Luk. 1.31, 32, 33. Most Mighty, Psal. 45.1 to 8. applied to Christ, Heb. 1.8. Almighty, Rev. 1.8. with ver. 17, 18. Jehovah, Jer.

23.5, 6. These are proper Names of God, and are applied to Jesus Christ, who is often called God in the Holy Scriptures, as John 20.28. My Lord, and my God: and Heb. 1.8. But unto the Son he saith, Thy Throne, O God, is for ever and e∣ver. Rom. 9.5. Whose are the Fathers, and of whom, as concerning the Flesh, Christ came; who is over all, God blessed for ever. Amen. And though others may be called Gods, Yet unto us there is but one God, 1 Cor. 8.6. And what ever some may think (that would turn the current of Scrip∣ture another way) yet I cannot con∣ceive that Jesus Christ should be so fre∣quently called, by the highest Appellati∣ons God hath, in a relative Sense only, and not as proper Names belonging to him, as a Person subsisting in the same Nature; nor do I believe that his Name Immanuel, which is, God with us, Matth. 1.23. was given to him but as a suitable and descriptive Name, of both his Na∣tures, as real God in our Nature; He took Flesh upon him, Heb. 2.16. and Phil. 2.6, 7. He thought it not robbery to be equal with God: But made himself of no Re∣putation, and took upon him the form of a Servant, &c. Here are the two Natures of

Christ asserted, his Divine Nature, which only can be equal with God, and his Hu∣mane, both which do appropriate his Name Immanuel to him: and if his Names are proper to the Nature of God, we must then either admit of Jesus Christ to be of the same Nature, or deny his Names to be proper to him.

Secondly; I shall prove the Deity of the Son of God, by three particular Scriptures, that relate to God in the Old Testament, and which are applied to Je∣sus Christ in the New: whereby it may appear, that (respecting his Divine Na∣ture) he is one and the same with God.

First Scripture is Zech. 14.3. Then shall the Lord go forth, and fight against those Nations, as when he fought in the day of Battel. Ver. 4. And his Feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the East, &c. Ver. 5. And the Lord my God shall come, and all the Saints with thee. This Text, for its na∣tural Affinity with the rest of the Chapter, cannot be allegorized without gross Ab∣surdity; but must be taken in a literal Sense, of the coming of Christ with all his Saints. And it well agrees with what the Angel told the Disciples, saying, that

this same Jesus which is taken up from you in∣to Heaven, shall so come in like manner as you have seen him go into Heaven. Then returned they to Jerusalem from the Mount called Olivet. This sheweth that Christ ascended into Heaven from the Mount of Olives, and that thither he shall descend again; and so it agrees with the Prophet. And as to the coming of the Saints, with the Lord, or Jehovah God, this also is ap∣plied to Jesus Christ. 1 Thess. 4.14. For if we believe that Jesus died, and rose again: even so them also which sleep in Jesus, shall God bring with him. chap. 3.13. At the coming of our Lord Jesus Christ with all his Saints. So that he who is by the Prophet Zechariah called the Lord God, is by the Apostles called Jesus Christ.

Second Scripture is Zech. 12.10. And I will pour upon the House of David, and upon the Inhabitants of Jerusalem, the Spirit of Grace and of Supplication, and they shall look upon me whom they have pierced, and they shall mourn for him, &c.

First, The Holy Ghost speaketh of Christ in different Persons, viz. [Me] and [Him] to betoken his different Na∣tures of God and Man, who being both, may be differently spoken of as a Person relating to either Nature.

Secondly, This is confirmed by John, Rev. 1.7. in apylying the same to Christ only. And our Lord himself speaks of this great Mourning; When they shall see the sign of the Son of Man in Heaven, com∣ing with Power and great Glory. Mat. 24.30. So then (as it is apparent that the Pro∣phet Zechariah's Jehovah, or Lord, in ver. 1. which stretcheth forth the Heavens, and layeth the Foundation of the Earth, and formeth the Spirit of Man within him, is that [Me] whom they have pierced, and Him they shall look upon and mourn for, viz. Jesus Christ in the New Testament.) we must either admit Christ to be of the Divine Essence, or else confound the two Testaments.

Third Scripture is Isa. 8.13. Sanctify the Lord of Hosts himself, and let him be your Fear, and let him be your Dread. Ver. 14. And He shall be for a Sanctuary; but for a Stone of Stumbling, and for a Rock of Offence to both the Houses of Israel, for a Gin, and for a Snare to the Inhabitants of Jerusalem.

This Text is applyed to Jesus Christ in 1 Pet. 2.6. Wherefore also it is contained in the Scriptures, Behold, I lay in Sion a chief Cor∣ner-Stone, elect, precious; and he that believ∣eth

on him shall not be confounded. And this Corner Stone, which is Jesus Christ, as the preceding Verses shew, is a Stone of Stumbling, and a Rock of Offence, &c. ver. 8. So that comparing these two Scriptures together, they demonstrate Jesus Christ the Metaphorical Stone of Stumbling, and Rock of Offence, in the New Testament, to be the Lord of Hosts [Himself] in the Old, viz. Jehovah, for so is the Word Lord in the Hebrew, in all the aforesaid places in the Old Testament; which is an Essential Name of God, Whose Name alone is Jehovah, Psal. 83.18. And therefore the Son of God is Co-essential with the Father.

Thirdly, I shall prove the Deity of our Lord Jesus Christ by seven particular Scriptures.

First is, Rev. 22.6. And the Lord God of the Holy Prophets, sent his Angel to shew unto his Servants the things which must short∣ly be done. Ver. 16. I Jesus have sent mine Angel, to testify unto you these things in the Churches. With Chap. 1.1. The Revelati∣on of Jesus Christ, which God gave unto him, to shew unto his Servants things which must shortly come to pass; and he sent and signified it by his Angel unto his Servant John.

God, viz. the Father, Rev. chap. 4. and chap. 1.5, 6, 7. with chap. 3.21. gave the Revelation to Jesus Christ; and its said, He, not the Father, sent his Angel, to signify it unto his Servant John; and this Jesus Christ is the Lord God of the Holy Prophets. And therefore he is the true Supream God by Nature.

The Second Scripture is Acts 20.28. Take heed therefore unto your selves, to feed the Church of God, which he hath purchased with his own Blood. 1st. The Blood that purchased or redeemed us, is the precious Blood of Jesus Christ, 1 Pet. 1.18, 19. 2dly. If Jesus Christ were but a Man, tho only made of a Woman, yet being the Seed, the Off-spring of the Flesh of Da∣vid, Acts 2.30. Rev. 22.16. the Person of a Man, his Blood would be the own proper Blood of that Person; and so it could not have such a special Relation un∣to God: but as he was no Person, but by the assumption of the Divine Nature; so his Blood hath a special Relation (tho not natural) unto that Nature as it is part of Christ's Person, and without which he did not exist. Now this Blood, which is the Blood of Christ, being the own Blood of God, shews the

assumption of Humanity by his own Nature; and the like may be said of the Life which God laid down for us, 1 John 3.16.

Third Scripture is Phil. 2.5, 6, 7, 8. Let this Mind be in you, which was also in Christ Jesus: who being in the form of God, thought it not robbery to be equal with God: But made himself of no Reputation, and took upon him the form of a Servant, and was made in the likeness of Men. And being found in fashion as a Man, he humbled himself, and became obedient unto Death, even the Death of the Cross.

First; In this Scripture Christ is said to be in the form of God, which is not only as Man by Creation, who beareth some∣thing of his Image in the natural Qualities of the Soul, but in equality with God; so that in Nature he is not inferior to him, and therefore he can be no Creature: For there is no Creature that hath its being from God, can be equal to God.

Secondly; the Divine Nature of Jesus Christ must be understood by his being in the Form of God: because he did pre∣exist his Incarnation in that Form: his Condescention of mind, and his Power in that form, to take the form of a Ser∣vant,

went before his actual Condescen∣tion in taking our Nature. Let this Mind be in you, which was also in Christ Jesus. Who being in the form of God — made Himself of no Reputation. Which must be understood of our Lord Jesus Christ's subsisting in his Divine Nature before his Incarnation, in the form of God, and equal to Him.

4^th Scripture, is John 5.26. For as the Father hath Life in Himself, so hath he gi∣ven to the Son to have Life in Himself.

First, For the Son to have Life in Him∣self, is not to receive it from an higher Nature, for then he would have it in a∣nother, as Fellow-Creature with us, whose Nature and Personality have their Life and Being in God: But to have Life in Himself, is to have it in his own Nature, which cannot be if he were only Humane. Acts 17.28.

Secondly, For the Son to have Life in Himself, given or communicated to Him by the Father, denoteth the great Mystery of his eternal Generation in the Divine Nature; for else the manner of Speech would be absurd, and contradictory in it self; for if it were given Him as a Crea∣ture, he could not have it in Himself, and

if he have it in Himself, though it be gi∣ven of the Father, he cannot be a Crea∣ture; for that Nature which hath Life in it self, must needs be the Nature of God, and this is the Nature of the Son.

Fifthly; John 10.30. I and my Father are One. This Text cannot simply be un∣derstood, as if Christ and the Father were One only, even as we are one in Them: for Christ, speaking of his Sheep in the 27, 28, and 29, Verses, says, My Father which gave them me is greater than all, and none is able to pluck them out of my Father's Hand. Here Christ asserteth the greatness of his Father's Power, that he was greater than All, but yet saith, I and my Father are One; as if Christ should say, As my Father is greater than all, So also I am greater than all; and his be∣ing One in Power, shews him to be One in Nature with him. And thus the Jews understood our Lord, when they took up Stones to stone him, ver. 31. that he be∣ing a Man, made himself God, v. 34, 35, 36. But Christ reproves their rashness in charging him with Blasphemy, looking on it as great Indignity, not to allow him any Supremacy above others they called Gods; in that they said of him, whom

the Father had sanctified, — Thou blas∣phemest, because he said, I am the Son of God. I question not but 'the Jews would have born it well enough, though he should have assumed the Name of God, so it were in the Sense of their Law, like o∣ther Men, ver. 34, 35. or of a Son of God, as they themselves being Children of A∣braham, claimed God to be their Father: But their great quarrel with Christ was, that he so affirmed Himself to be the Son of God, as one and the same with the Fa∣ther, equal to him in Power; and there∣fore he is of the same Nature.

Sixth Scripture is 1 John 5.20. And we know that the Son of God is come, and hath given us an Ʋnderstanding, that we may know him that is True: And we are in him that is True, even in his Son Jesus Christ. This is the true God, and eternal Life.

What can be more plain to prove that the Son of God is the true God, than to have it so asserted of him? and can he be the true God, and not so by Nature, the very God, and but a Creature? If so, we must then acknowledg two Gods, the One the true God the Creator, the other the true God a Creature, which is repug∣nant to the Scripture: for there is none

other God but One; for though there be that are called Gods, whether in Hea∣ven or in Earth (as there be Gods many, and Lords many) But to us there is but one God, as before was shewed, 1 Cor. 8.4, 5, 6. And Gal. 4.8. there is an Exclu∣sion of all from Divine Worship that are not God by Nature; and therefore if our Lord Jesus Christ be the true God, he must then be of the One true Natural Godhead.

Seventh Scripture is Coloss. 2.9. For in him dwelleth all the fulness of the Godhead Bodily.

First; To imagine from this, or any other Scripture, that the Humane Nature of Christ comprehends the Deity, is to con∣ceive in our Minds, that of God which is inconsistent with his Immensity and Infi∣nity of Nature. Or,

Secondly, To say that the three Di∣vine Persons in the Godhead, do perso∣nally and equally after the same manner tabernacle in the Humane Nature of Christ, makes it common to all the three Subsistencies; so that the Father and the Holy Spirit, as well as the Son, would be incarnate: But this is contrary to the written Word of God, which declares to

us, the Son of God who is the brightness of his Glory, and the express Image of his Person, that laid the Foundation of the Earth, &c. That He it is that took Flesh upon him. Heb. 1.1, 2, 3, 8, 10. and ch. 2.14, 16. And all that Christ did by way of Atonement for us, and Reconci∣liation of God to us, is ascribed to him as the Person of the Son of God only, and not as the Father, or the Holy Ghost, though in the Unity of Nature they can∣not be excluded. But,

Thirdly, If we are neither to under∣stand this Scripture, as if the Godhead were comprehended in Christ's humane Nature; nor that the three Divine Per∣sons were equally incarnate, what then can be further proposed as the meaning of it? But that the Person of the Son, or the Divine Nature of Christ subsisting in the one whole Nature of God, hath all the fulness of that Nature dwelling in him, for there is no Division of the whole Nature of God, with all its Essential Properties and Perfections from the Di∣vine Persons: for then neither the Na∣ture nor the Persons could be Infinite or Immensurable, but limited and subscri∣bed; and therefore there is a necessity

that every Divine Person should have the whole Divine Nature with all the Essen∣tial Attributes and Perfections of it, whe∣ther it be Omnipotency, Omnipresency, Omnisciency, Immensity, Eternity, Good∣ness, &c. the fulness of all is in every Di∣vine Person: they differ not in Nature, but in personal Properties: as the Father is not begotten like the Son, neither did the Son beget like the Father, nor also did either of them proceed like the Holy Spi∣rit; and so also in Office they differ the one from the other; but in Nature they are the same, and have all the same Es∣sential Properties and Perfections, as was said before.

So then all the fulness of the Godhead dwells bodily or substantially in the Person of the Son, that is, he hath the whole Spi∣ritual Substance or Essence of the Divine Nature, and by his hypostatical Union with the Humane Nature, the fulness of the Godhead may be said also to dwell Bodily in the Humane Nature of Christ. So then, if all the Attributes and Per∣fections of the Nature of God in their fulness dwell in our Lord Jesus Christ, it is a sufficient and undeniable Evidence of his Deity.

But some may say that the Godhead dwells in Christ, after the same manner it dwells in us.

Answer. Tho it's said, that we are the Temple of the Living God, and of the Holy Ghost that dwelleth in us, and that Jesus Christ is also in us, 1 Cor. 6.19. 2 Cor. 6.16. Joh. 17.23. Rom. 8.9, 10. Yet what is this to that Fulness which dwels in him? We indeed have Communion with the Fa∣ther and the Son, through the Spirit, and are made partakers of the Divine Nature, Eph. 2.22. 2 Pet. 1.4. but not after the same manner as Christ is: For the Holy Spirit hath his Union with us, by way of Fellowship with our Spirits, and unites himself in Communion with us. Phil. 2.1. 2 Cor. 13.14. 1 Cor. 2.12. 1 Joh. 2.20. whereby we are guided by the teachings of him into all Truth, Joh. 16.13. Gal. 5.18. But we have not our existence in the Spi∣rit, as the Human Nature of Christ in the Divine Person of the Son; for we are di∣stinct human Persons before, and after we are regenerated. But Christ did not exist but by Conception in the Divine Na∣ture, in which he had his Being, and thereby a relation, by virtue of the Hy∣postatical Union of the Son of God with

his Human Nature, to all the Attributes and Perfections of the Divine Nature. And tho it's said, that God the Father, and Christ, and the Holy Spirit dwelleth in us; yet I cannot find it was ever said, that the fullness of the Godhead, or of the Nature of God, dwelleth in us: So that this Objection is of no force, to over∣throw the sufficiency of this Scripture to prove the Deity of Jesus Christ.

Fourthly; the Deity of our Lord Je∣sus Christ, is proved by his Eternity; and as a Preparative hereunto, I shall first shew that he preexisted his Incarnation.

And, First, from Heb. 2.16. For verily he took not on him the Nature of Angels; but he took on him the Seed of Abraham. In the Margent of some of our English Bibles, it is read, He taketh not hold of Angels, but of the Seed of Abraham taketh he hold.

First; This could not respect the Spi∣ritual Seed of Abraham, for they were not such when he first took hold of them.

Secondly; Nor is this taking hold to be understood only of the Posterity of Abra∣ham, or literal People of the Jews; be∣cause

this is but a light thing to the Salva∣tion of the Gentiles, Isa. 49.6. And be∣sides, it is put in opposition to the nature of Angels, to that of ours; and there∣fore his taking hold, or taking on him the Seed of Abraham, is a taking his Flesh up∣on him, ver. 14. Forasmuch then as the Children are partakers of Flesh and Blood, he also himself likewise took part of the same. So that this Text of Scripture hath a spe∣cial relation to his Incarnation; and in that he took on him the Seed or Flesh of Abraham, it sheweth that he not only came forth of his Loins, but that he did preexist the taking hold of that Seed; for he that taketh hold of a thing must needs preexist that act of taking hold.

The Second Scripture to prove the pre∣existency of Jesus Christ to his Incarna∣tion, is Dan. 9.17. Now therefore, O our God, hear the Prayer of thy Servant, and cause thy Face to shine upon thy Sanctuary that is desolate, for the Lord's sake.

As we cannot reasonably imagine that this Lord should be any other than Da∣vid's Lord, Psal. 45.11. with Matth. 22.42, 43, 44. viz. the Son of God: So also there is as little ground to believe, that the Prophet should implore the fa∣vour

of God, for the sake of one not in being: Because it would have been more proper for him to have prayed to God for the sake of his own gracious Promise of Mercy, than for his sake, who was fore-appointed of God to make an A∣tonement for our Sins, if he were not then existing in his Divine Nature. For as there could be no Promise on Christ's part, to undertake and perform the work of Atonement for us, whereby to ingage the Father to shew us Mercy; so neither could God be engaged for the sake of one that was not then in being, to do or promise the performance of any Mercy. And therefore I humbly conceive, that from the Prophet's Prayer to God for the Lord's sake, we may conclude that the Son of God (for whose sake alone our Sins are forgiven) did then exist.

Third Scripture is, Phil. 2.6, 7. Who being in the form of God, thought it not robbery to be equal with God: But made him∣self of no Reputation, and took upon him the form of a Servant, and was made in the like∣ness of Men. These Words do shew, that Jesus Christ was not made of no reputa∣tion by another, but that he made him∣self so. Whence note, he did preexist

his Disreputation, and that in the form of God, and equal to him: For if he was not (before he took the form of a Servant) in greater Dignity, how then could he make himself of no Reputation? So that it's evident our Lord Jesus Christ did preexist his Incarnation.

Fourth Scripture is John 1.30. where the Evangelist saith, This is he of whom I said, After me cometh a Man which is pre∣ferred before me, for he was before me. As John was conceived at least six Months before Christ; so also he began his Mini∣stry before him: for Christ was Bapti∣zed by him, and he did not preach the Gospel, till after John was put in Prison, Luk. 1.35, 36. Mark 19.14. Mat. 4.12, 18. And therefore seeing that John was before Christ, both in his Conception, and Ministry, wherein then was Christ before him but in his Divine Nature?

But if it should be said, that Christ was before John in the Purpose and De∣crees of God? It may be answered; That the Purposes and Decrees of God are as eternal as God Himself: and to admit of any real or absolute Precedency of any thing in God, is repugnant to his infinite, eternal, and immutable Per∣fection

and makes Him subject to Ac∣cidents. So that it's undeniable our Lord Jesus Christ did preexist his Incarnation. But not in the Nature of Angels.

First, For though the Nature of An∣gels is more excellent than Mans, yet nei∣ther for their excellency of Nature, nor any work it is capable of, could the pro∣per Works, Attributes and Perfections of God be ascribed to it: for no Crea∣ture can be equal to the Creator, or have equal Attributes and Perfections to him: and therefore whatsoever is or may be applied to Christ, from the Word of God that is proper to the Holy Deity, could not be applied to him, if his Nature were not better and more excellent than the Angels.

Secondly; The Apostle Paul in the first and second Chapters to the Hebrews, largely discourses this Matter, and suffi∣ciently proves that Christ is no Angel. First, from chap. 1.4. Being made so much better than the Angels, as he hath by Inheri∣tance obtained a more excellent Name than they. This Text doth not import, that only Christ's Name, obtained by the In∣heritance of his Kingly or Priestly Office, is more excellent than the Angels, but al∣so

that his Nature is different from theirs: for the Apostle speaks not of Christ and the Angels, in such words or form of Speech, as might any ways inti∣mate both Him and Them to be of the same Nature: as if he should say, that Christ had obtained a more excellent Name than the rest of the Angels had; but so as to demonstrate that Christ is no Angel: for his Speech is comprehensive of all the Angels, of their whole Nature; and excludes the Son of God from their Number. And this the Apostle insists far∣ther upon, in the 5^th and 13^th Verses of this Chapter: For after he had told us what the Son of God is, viz. That he is the brightness of his Father's Glory, and the express Image of his Person, ver. 3. and that he is made better than the An∣gels, ver. 4. he moreover saith, For unto which of the Angels said he at any time, Thou art my Son, this Day have I begotten Thee? And again, To which of the Angels said he at any time, Sit on my Right Hand until I make thine Enemies thy Footstool? No, it was to no Angel, but to the Son; who for his excellent Nature, above that of the Angels, is called God, ver. 8.

Secondly; From chap. 2.16. For veri∣ly he took not on Him the Nature of Angels, but He took on Him the Seed of Abraham. This is meant of his Incarnation, as the 14^th Verse (which relates to this) more fully shews; and then if His assuming our Nature, is put in opposition to his ta∣king on Him the Nature of Angels, it is a clear Demonstration, that he preexisted his Incarnation, in some other Nature than either of these. And to imagine that the Holy Apostle, who wrote by the Holy Ghost, should affirm, that the Son of God did not assume the Nature of Angels, if he had before existed in it, would be an Imputation of Absurdity to him, yea to the Holy Ghost, which is Blasphemy. From all which it is appa∣rent, that Christ did not preexist his In∣carnation in the Nature of Angels, but, as it must follow, in the Divine Nature of God.

Secondly; I come to prove the Deity of the Son of God by his Eternity.

First Scripture is, John 1.1. In the Be∣ginning was the Word. First, this Text is not to be understood of the preaching of the Gospel by Jesus Christ, or John

the Baptist, for this was not a Mystery fit to be set as a frontice-piece to John's Book, nor is there any such Intimation in the Words; and therefore it preceded that beginning. Secondly; He speaks of that Beginning in which all Things were created, ver. 3. which shews that he did not only precede the preaching of the Gospel, but the beginning of the Creati∣on, and therefore he was from all Eter∣nity.

Second Scripture is, Isa. 9.6. Ʋnto us a Child is born, unto us a Son is given, and his Name shall be called — Everlasting Father, or Father of Eternity, as is confessed by our Adversaries: If we read ver. 7. and compare it with Luke 1.31, 32, 33. we may see, that this Text is applied to our Lord Jesus Christ; and if he be the Author of Eternity, he must Himself be Eternal.

Third Scripture is, Col. 1.17. And he is before all things. And so as that (in ver. 16.) All things were created by Him in Heaven and Earth, visible and invisible; which could not be said of Christ, unless he were the Eternal God, existing from all Eternity.

Fourth Scripture is, Rev. 1.17, 18. Fear not, I am the first and the last; I am He that liveth, and was dead, and behold I am alive for evermore.

This Scripture cannot be applied unto any other but Jesus Christ, who was dead, and is alive again; for though it was the Angel that spake, yet it was as repre∣senting the Person of Jesus Christ; and therefore whatsoever he saith in his own Person, must be applied to him; and this is manifested in ver. 8. I am Alpha and Omega, the Beginning and the Ending, saith the Lord, which is, and which was, and which is to come, the Almighty. And in ch. 2.8. where the Angel speaks the same words, but not in the same Person he did before, saying, And unto the Angel of the Church in Smyrna, write, These Things saith the First and the Last, which was dead, and is alive again. Yea and in all the E∣pistles to the Seven Churches of Asia, he doth not only dictate them as from a∣nother; but also, the same Description that John gives of the Angel, the Angel applies to the Son of God, ch. 2.18. So that these Words, I am the First and the Last, do relate unto Jesus Christ: and as nothing can be first or preexist the Cre∣ation,

but the Divine Nature; So our Lord Jesus Christ, as being the first, must preexist all things in the Nature of God.

Fifth Scripture to prove the Eternity of the Son of God is, John 17.5. And now, O Father, glorify Thou me with thy own Self, with the Glory which I had with Thee before the World was. If the Son were in Glory with the Father, before the World was, he was then existing before Time, and therefore from all Eternity, Coessential with the Father.

Fifthly; The Divinity of our Lord Je∣sus Christ is proved by his Works.

First, from John 2.19, 21. Destroy this Temple, and in three days I will raise it up —But he spake of the Temple of his Body.

We read of many mighty Works that were wrought by the Holy Apostles, but not in their own Names, or by their own Power: saith Peter, Acts 3.12. Why look you so earnestly on us, as though by our own Power or Holiness, we had made this Man to walk? And Moses, for saying, Must we fetch Water out of this Rock? was shut out of the Land of Canaan, Num. 20.12, 19. For though God had given

such power to Men; yet he expected the Glory should be given to him alone, as the Apostles did to Jesus Christ, ver. 16. And surely if our Lord Jesus had not been God equal with the Father in Nature, he had offended in assuming that Power to Himself, which is to be ascribed to none but God; Who is said to have raised him the third Day, Acts 10.40. So that the same Power which is ascribed to God, the same doth our Lord Jesus assume unto himself, and this demonstrates him to be of the same Nature.

Second Scripture is, John 1.3. All things were made by Him; and without Him was not any thing made, that was made. And therefore the Word, or Son of God, ver. 14, 18. is the Eternal God and Cre∣ator of all Things.

Third Scripture is, Col. 1.16, 17. For by Him were all things created that are in Heaven, and that are in Earth, visible and invisible, whether they be Thrones or Domini∣ons, or Principalities, or Powers; all things were created by Him, and for Him: And he is before all things, and by Him all things consist. It is not, neither could it be said, that all things were renewed by the Son of God; for the good Angels had no

need of it; and the Devils were not, neither were Men, save only a select Number in part, but not wholly renew∣ed; for this cannot be until our Bodies are raised up from the Grave, and re∣united unto our Souls. Nay, the whole Creation was never yet renewed, but is groaning under the bondage of Corrup∣tion, and waiting to be delivered into the glorious Liberty of the Sons of God, Rom. 8.19, &c. And therefore this Scripture as it must of necessity be taken in its literal Sense, so fully asserts the eternal Power and Godhead of our Lord Jesus Christ, that I know not how its Au∣thority can be evaded: for if all things were created and are upheld by him, and that because (as the Apostle gives the reason) that he was before all things; then he must be the eternal God, Co-cre∣ator with the Father.

Fourth Scripture is, Heb. 1.10. And thou, Lord, in the Beginning hast laid the Foundation of the Earth, and the Heavens were the Works of thy Hands: The word [And] connexes this Verse with the preceding Words, and makes it relate to ver. 8. as if we should read it thus, But unto the Son he saith, Thy Throne, O God,

is for ever and ever. And (to the Son he saith) thou, Lord, in the beginning hast laid the Foundation of the Earth, &c. And therefore he cannot be a Creature, but the Creator of all things.

Sixthly, The Deity of Jesus Christ is proved by that Divine Worship and Ado∣ration given to him. None but God is to be worshipped with Divine Worship; But the Son of God is to be worshipped with Divine Worship; therefore he is God.

First, to prove the Major in Matth. 4.10. It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. And Rev. 19.10. ch. 20.8. In both which places, when John fell down to worship the Holy Angel, he was forbidden, saying, See thou do it not; for I am thy fellow-Ser∣vant: worship God. And Gal. 4.8. How∣beit then when ye knew not God, ye did Ser∣vice unto them which by nature are no Gods. And Isa. 42.8. I am the Lord, that is my Name; and my Glory will I not give to ano∣ther, &c. And chap. 48.11. For my own sake, even for my own sake will I do it, for how should my Name be polluted? and I will not give my Glory unto another.

Now from these Scriptures, there is an Exclusion from Divine Worship of all that are not God by nature; and none is to be glorified, or worshipped with the same Glory or Worship which belongs to God, but Himself only.

Secondly, to prove the Minor; That the Son of God is to be worshipped with Divine Worship, Matth. 14.33. Then they that were in the Ship, came and wor∣shipped him, saying, Of a truth thou art the Son of God. So in ch. 2.11. The wise Men worshipped him: In chap. 8.2. The Leper worshipped him: And in ch. 28.17. The Disciples worshipped him: and in many other places he was worshipped, and he never forbad any. And therefore we have good reason to believe that it was due unto him as God: For when Corne∣lius fell down to worship Peter, he took him up and said, Stand up, I my self also am a Man. And so also in Rev. 19.10. and ch. 20.8. when John fell down to worship the Holy Angel, he was forbidden saying, See thou do it not; for I am thy fel∣low-Servant, and of thy Brethren: worship God. So likewise if Christ had not been God by nature, he would not have suffer∣ed his Disciples and others to have wor∣shipped

him, without rebuke for it. But to proceed.

There are other Scriptures of greater force, to prove that the Son of God is to be worshipped with Divine Worship; as Heb. 1.6. And again, when he bringeth the first-begotten into the World, he saith, And let all the Angels of God worship him. And Rev. 5.8, 9. The four Beasts, (or rather four living Creatures,) and four and twen∣ty Elders, fell down before the Lamb (viz. Christ, John 1.29.) having every one of them Harps and golden Vials full of Odours, which are the Prayers of Saints. And they sang a new Song, saying, Thou art worthy to take the Book, and to open the Seals there∣of: For thou wast slain, and hast redeemed us to God by thy Blood, &c. Ver. 13. And every Creature which is in Heaven, and on the Earth, and under the Earth, and such as are in the Sea, and all that are in them heard I saying, Blessing and Honour, and Glory and Power, be unto him that sitteth up∣on the Throne, and unto the Lamb for ever and ever. Ver. 14. And the four Beasts (or living Creatures) said, Amen, even so, Amen. Ch. 7.9. After this I beheld, and lo, a great number which no Man could num∣ber of all Nations, and Kindreds, and People,

and Tongues, stood before the Throne, and be∣fore the Lamb, and cryed with a loud Voice, saying, Salvation to our God which sitteth upon the Throne, and unto the Lamb. So that our Lord Jesus Christ is counted worthy of the same Divine Worship by all Creatures in Heaven and Earth, as God the Father, and hath the same Power as well as Honour and Glory ascribed to him.

Thus I have proved both the Major and the Minor; viz. that none but God is to be worshipped with Divine Worship.

That the Son of God is to be worship∣ped with Divine Worship, and the Con∣clusion follows, therefore he is God.

To what I have said, by way of posi∣tive proof, touching the Deity of Christ, I shall not further add, for there hath been given plentiful and sufficient Evi∣dences from the Word of God, that our Lord Jesus Christ has undeniable marks of the Divine Nature upon him; so that his Deity cannot be denied without subvert∣ing the Holy Scripture, which gives him the same Names, proves his Eternity, renders the same Worship, attributes the same Works, and asserts him the same as God the Father. And if we cannot know

him as God by these Marks, by what can we know him then? And if these be in∣sufficient, how shall we know God the Father? For if the chiefest Marks of the Divine Nature that are found on our Lord Jesus Christ, be no proof of his existing in the same Nature; we may then questi∣on the Deity of God the Father, who is only known and distinguished from all Creatures by these and the like Attributes given to him, and Descriptions of him. So that I see no way to escape the power∣ful convincing Testimonies of this Truth, if there be but a searching after it, unless we deny the Authority of the Holy Scrip∣tures.

CHAP. V.

Wherein is proved the Deity of the Holy Ghost.

AS the Scriptures have given a clear Testimony to the Deity of our Lord Jesus Christ; so also they will afford us sufficient Evidence of the Deity of the Holy Spirit, which I intend to demon∣strate in this Chapter. And,

First, I shall prove that the Holy Spirit is a Divine Person, and not a Quality in God.

First, Our Lord Jesus Christ speaks of the Holy Ghost as a Person, John 14.16, 17. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever: Even the Spirit of Truth, whom the World cannot receive, be∣cause it seeth him not, neither knoweth him: But ye know him, for he dwelleth with you, and shall be in you. Chap. 16.8. And when he is come, he will reprove the World of Sin. Ver. 13. Howbeit when he the Spirit of Truth is come, he will guide you into all Truth: for he shall not speak of himself, but whatsoever he shall hear, that shall he speak: and he will shew you things to come. In these Scriptures the words [He, Him, and Himself] are used to the Holy Spirit, and these all do note him to be a Person, and not a Quality.

Secondly, He is called the Comforter, John 16.7. which is a personal Name.

Thirdly, He is put in the same rank with other Divine Persons, as a Person, Matth. 28.19. Baptizing them in the Name of the Father, and of the Son, and of the

Holy Ghost. 1 John. 5.7. For there are Three that bear Record in Heaven, The Fa∣ther, the Word, and the Holy Ghost; and these three are one. Now from these Texts of Scripture, I shall make these three Ob∣servations.

First, That we may as well say, that the Father, and the Son are Qualities, as the Holy Spirit. And,

Secondly, The baptizing in the Name of the Spirit, denotes him to be a Person, as well as the Name of the Father and the Son, by their Names are so denoted.

Thirdly, He cannot be a Quality; for if the Word and the Holy Ghost be Qua∣lities, and the Father only a Person; or else the Father and Word Persons, and only the Holy Ghost a Quality, yet the three can neither be one Person, nor one Quality.

Fourthly, The Holy Ghost is a Person, and is so far from being a Quality in God, that he hath in himself the Quality of Knowing and Understanding: 1 Cor. 2.11. Even so the things of God knoweth no Man, but the Spirit of God; and also of wil∣ling, John 16.7, 8. 1 Cor. 12.11. But all these worketh that one and the self-same Spirit, dividing to every Man severally as he

will. And therefore the Holy Spirit having personal Qualities, is denoted to be a Person; and there is not the least reason to believe but that the Holy Ghost is a Person, who is so generally treated of as a Person.

Secondly, The Holy Spirit is God from the Testimony of four several Scriptures.

First, is Matth. 28.19. Go ye therefore, and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. If the Holy Ghost were not God, why should we be bap∣tized into his Name, and ascribe unto him a share in the Work of Man's Salva∣tion? But that as the Father was pleased to elect and ordain the Son to lay our Ini∣quities upon him, and accept us in him; and as the Son was willing (as it were) to disrobe himself of the Glory he had before the World was, to bear the Wrath of God, that was due to us for our Sins, that we might be delivered from it; and to reconcile him to us by the precious Blood of his Cross: So the Holy Spirit changes our Hearts, and reconciles them to God, by infusing into us a new Nature

with Holy Dispositions and Power against Sin, which the good Angels could never do: for though they have great Power to communicate to our Spirits, and influ∣ence our Souls with good things; yet the evil Angels having the same Power of Nature, and being first in Possession, may keep our Souls in Bondage, till one that is stronger, casts them out, Luke 11.22. 1 John 4.4. And therefore the Holy Spi∣rit, having so great a hand in this glori∣ous Work, may rightly receive a share with other Divine Persons of our Ac∣knowledgment of it, which demonstrates that the Holy Ghost is God; for other∣wise we should ascribe that Work unto the Creature which is above the Power of its Nature, and is only possible for God himself.

Second Scripture is 1 Cor. 3.16. Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? To have the Spirit of God dwelling in us, is to have our Bodies the Temple of the Holy Ghost, 1 Cor. 6.19. And the Tem∣ple of the Holy Ghost is the same as the Temple of God; and to say that the Temple of God is the Temple of a Crea∣ture, or to give it the Name of a Crea∣ture,

is a Dishonour to it, as not sanctifi∣ed unto God: And therefore the same Spirit or Holy Ghost that dwelleth in us, is God that dwelleth in us.

Third Scripture is 1 John 5.7. For there are three that bear Record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one. This Scripture is so clear an Evidence for the Truth I am pleading for, that there have been some who would blot it out, denying its Au∣thority to be equal with other Scriptures, which I shall answer unto in its proper place.

But whereas it is said, [and these three are one] it must be understood that they are one in Essence; for in ver. 8. where the Essences differ, the manner of speaking also differs, [as agree in one] viz. in Testi∣mony; but in the Text it is [are one] viz. in Essence, as the Father, the Son, and the Holy Ghost, are not only one in A∣greement of their Testimony, as the Blood, the Water, and the Spirit are, but are one in Essence. And this Distincti∣on was made in the two Verses, that we might not miss of the Truth of God in them.

Fourth Scripture is, 2 Cor. 3.17. Now

the Lord is that Spirit: and where the Spirit of the Lord is, there is Liberty. Ver. 18. We are changed into the same Image from Glory to Glory, even as by the Spirit of the Lord, or (as it is in the Margent) Of the Lord the Spirit. Now if the Holy Spirit were not of the same Divine Essence, it could not be said, the Lord is that Spirit.

Thirdly; I shall shew that the Holy Spirit is God by the Works of Creation that are ascribed to him.

1st. Job 33.4. The Spirit of God hath made me, and the Breath of the Almighty hath given me Life.

2dly. Job 26.13. By his Spirit he hath gar∣nished the Heavens, his Hand hath formed the crooked Serpent.

3dly. Psalm 104.30. Thou sendest forth thy Spirit, they are Created, &c.

4thly. Gen. 1.1. And the Spirit of God moved upon the face of the Waters. The Spirit did co-create with other Divine Persons, or Subsistences in the Deity: And therefore it is said, That in the begin∣ning Gods (or the Almighties) created the Heavens and the Earth: Which Words, being inclusive of more than one Person, and the Spirit of God being said to move

upon the Face of the Waters; I think we may safely say, that the Holy Spirit did co-work with other Divine Persons in the work of Creation, and was one of those Persons of whom it's said, Let us make Man in our Image, after our Likeness, &c. So that from these Scriptures it is clear, that the Holy Spirit did create, and therefore we cannot deny his Deity.

Fourthly; The Deity of the Holy Spi∣rit is demonstrated by what is ascribed to him in the Conception of our Lord Jesus, and by the Works that he accomplished, through the Power received from him.

First, Jesus Christ was conceived by the Holy Ghost. Luke 1.34. Then said Mary unto the Angel, How shall this be, seeing I know not a Man? Vers. 35. And the Angel answered, and said unto her, The Holy Ghost shall come upon thee, and the Power of the Highest shall over-shadow thee: Therefore also that Holy Thing which shall be born of thee, shall be called the Son of God. And Matth. 1.18. Mary was found with Child of the Holy Ghost.

From both these Scriptures it appears that our Lord Jesus was conceived by the Holy Ghost, the Power of the Highest,

which is God. Not that any should ima∣gine from hence, that every particular attribute in God are so many Persons in the Godhead, but essential Properties of the One most high God, and, as such, cannot be separated from him: And therefore to ascribe the Conception of Christ to the immediate Power of God, is to attribute it unto God, for all his Attri∣butes are so many descriptive Appellati∣ons of him. And therefore seeing that the Power of the Highest is the Highest himself, and that the Holy Ghost is this Power which came upon Mary, and over∣shadowed her, then the Holy Ghost must be God. And he cannot be other∣wise understood: for no created Spirit could produce a Child in the Womb of the Virgin Mary.

Secondly, It appears that the Holy Ghost is God, by the Works that our Lord Jesus accomplished by him.

First, He was anointed with the Holy Ghost to preach the Gospel, Luk. 4.18. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor, &c. — With the Oyl of Gladness above his Fellows — for God giveth not the Spirit by measure unto him, Heb. 1.9. John 3.34.

Secondly; Jesus Christ cast out Devils by the Spirit of God, Mat. 12.28. But if I cast 〈◊〉〈◊〉 Devils by the Spirit of God, then the Kingdom of God is come unto you.

Thirdly; Our Lord Jesus offered up himself unto God through the Spirit. Heb. 9.14. How much more shall the Blood of Christ, who through the eternal Spirit of∣fered himself without spot to God, purge your Consciences from dead Works to serve the li∣ving God.

Now if our Lord Jesus Christ have the same Nature in the Unity of Essence with God the Father, why should he then at∣tribute that Power, by which he cast out Devils, and performed his Ministerial Of∣fice in preaching the Gospel, and offering himself a Sacrifice to God for us, unto the Spirit, if he were but a Creature? For thus to exalt the Creature, would much eclipse his own Power and Glorious Dei∣ty. And therefore I cannot think, that all those glorious Things should be attri∣buted to the Holy Spirit, unless he were a Divine Person subsisting in the Nature of God.

And forasmuch as God hath said, that He will not give his Glory to another, there cannot be any Colour of reason to deny

the Deity of the Holy Ghost, unless we deny the Deity of Jesus Christ. And seeing that his Deity is so plainly proved, that none can deny it, if they open their Eyes to the Light of the Holy Scriptures; and that the Deity of the Holy Ghost doth so naturally flow from it, that none can reject the one without the other; there is ground from hence, as well as from the preceding Evidence of the Holy Spirit's Deity, to believe that he is a Di∣vine Person in the same Nature and Es∣sence, together equal with God the Fa∣ther, and the Son.

Fifthly; The Deity of the Holy Ghost is proved by the Divine Worship that is given to him.

As the Scriptures do demonstrate the Holy Spirit to be a Divine Person sub∣sisting in the Nature of God; so to wor∣ship God adequately aright, we must in∣clude the Holy Spirit: for whether we worship God indefinitely, yet as the one Nature and Spiritual Substance of God, is the Nature and Substance of each Person, we therein do worship each Person; or whether we worship a Person by peculiar Attributions, proper to that Person; yet

as the one Nature and Substance of the Deity, is the Nature and Substance of that Person, we therein do worship the Deity: So that we can neither exclude any one Person in the worshipping of the Deity, or the Deity in the worshipping of any one Divine Person, if we know what we worship. John 4.22. ch. 8.19. ch. 14.7, 8, 9. But,

1st. To prove that the Holy Ghost is to be worshipped with Divine Worship, I shall cite Matth. 28.19. Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. What is our being Baptized in the Name of the Holy Ghost, but our Acknowledgment of our Faith in him, and our yielding of due Obedience and Worship to him, as well as to the Fa∣ther and the Son?

2dly. The Holy Ghost is worshipped with Divine Worship. Isa. 6.1, 2, 3, 8, 9, 10. compared with Acts 28.25, 26, 27. The Prophet saw the Lord sitting upon his Throne, high and lifted up, and his Train filled the Temple. Ver. 2. About it stood the Seraphims. Ver. 3. And one cryed unto ano∣ther, and said, Holy, Holy, Holy is the Lord of Hosts, the whole Earth is full of his Glory. And the Lord bad the Prophet,

ver. 9. Go and tell this People, Hear ye indeed, but understand not; and see ye in∣deed, but perceive not. Now the same Lord that spake to the Prophet, and was worshipped by the Seraphims, is said to be the Holy Ghost in Acts 28. and from thence it appears, that the Holy Ghost is to be worshipped with Divine Worship, and therefore he is God.

CHAP. VI.

Wherein is proved the Ʋnity of the Holy Trinity.

FOrasmuch as it is manifestly declared in the Holy Scriptures of Truth, that there is but one God, and that the Father is God, the Son is God, and the Holy Ghost is God, it must then consequent∣ly follow, that these three are but one God.

And first, this is farther shewed, and declared to us by our being Baptized in the Name of the Father, and of the Son, and of the Holy Ghost, Matth. 28.19. for as these three are ranked together as Divine Persons, so there is no reason to

think that they should differ in their Na∣ture, seeing we ascribe the great work of Salvation to all of them: And surely if Christ and the Holy Spirit were instru∣mental in our Salvation, only as Crea∣tures under God the Father, they would not be ranked together with him as the efficient Cause: For the Holy Angels, though they are all Ministring Spirits sent forth to minister for them, who shall be Heirs of Salvation; yet are we not required in any Church-Ordinance to acknowledg their Service in honour to them, Heb. 1.14. 1 Cor. 11.10. For though we are exhorted to such a Holy Behaviour, as that we might not prevent, or disturb them in their Ministerial Work and Office, yet the Glory of all is to be given to God alone, viz. to Fa∣ther, Son, and Holy Ghost: and the reason to me is plain, because the Angels are of a lower Nature; otherwise it were not irrational to believe, that if the An∣gels were equal in Nature to Christ and the Holy Spirit, though lower in Office, they should have a share proportionable in the Attributions of Protection and Sal∣vation. Besides, the Father, the Son, and the Holy Spirit are ranked together,

because these three only are Omniscient and Omnipresent: Do not I fill Heaven and Earth, saith the Lord? not only the Father, but also the Son and the Holy Spirit. For they created all things, as hath been shewed, and therefore they know all things. He that teacheth Man Knowledg, shall not he know? And, whither shall I go from thy Spirit, &c. Or, whither shall I flee from thy Presence, &c. And Christ saith, Where two or three are ga∣thered together in my Name, there am I in the midst of them; And, Lo, I am with you always, even unto the end of the World. Jer. 23.24. Matth. 18.20. chap. 28.20. Psalm 139.7 to 14. Psalm 94.10, 11. If any say, that Christ means only, that his Doctrine shall continue among the Faithful that congregate in his Name; or, as Ephes. 3.17. To dwell in our Hearts by Faith, viz. in his Doctrine. It is answe∣red, That not simply his Doctrine as it is mixt with Faith, in its abstract from inward feeling, is here to be understood; but some other presence of Christ with his People; for he saith, John 14.23. If a Man love me, he will keep my Words, and my Father will love him, and we will come unto him, and make our abode with him.

Where note, that to such as have already received his Word by Faith in the love of it, and keep it, he hath promised a further Presence: And what can it be, but the inward sensation or feeling of his Love? as sometimes we have, Rom 5.1 to 6. tho at other times we have not, Job 13.15. ch. 23.8 to 11. But they may further say, If this be the Presence of Christ you speak of, it is not his personal Presence, but by the Spirit, which is called the Spi∣rit of Faith, that sheddeth the Love of God abroad in our Hearts. To this I re∣ply, True, it is not the personal Presence of Christ, either as God-Man, or of the Divine Person of the Son, but as in and through the Spirit; which will prove what is denied by them, viz. That the Holy Spirit is God, yea, and the Son also. For the Office of the Spirit is uni∣versal to all Saints, throughout the World, at the same instant time, which is beyond the power of any finite Crea∣ture; indeed Satan deceives the World, but not by an infinite Presence, at the same time in every place, but by a finite personal going to and fro, and walking up and down in it, seeking whom he may devour, being assisted by his evil Angels,

Job 1.7. 1 Pet. 5.8. And as the Holy Spirit by his Office must be Omnipresent; So also the Son as well as the Father is Omnipresent, in and through the Spirit with the Saints in all places, and in and with all Persons, Places and Things what∣soever; though not by the same Mini∣strations or Operations, yet at the same instant Season: and as the Father is Om∣nipresent in and through the Spirit, so I see not the least reason why we should deny it to the Son; but understand his Presence in the same sense, seeing both are present in the Unity of the same Spi∣rit. For, know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? As God hath said, I will dwell in them, and walk in them: And he that is joined to the Lord, is one Spirit with the Father, and the Son, for the Holy Ghost is called, The Spirit of our Father — that speaketh in us, and the Spirit of the Son, sent forth into our Hearts, crying, Abba, Father: And the Spi∣rit which is upon Christ shall not depart out of his Mouth, nor out of the Mouth of his Seed — nor of his Seed's Seed, from henceforth, and for ever: and if any Man have not the Spirit of Christ, he is none of his, and by our Communion

with the Holy Ghost, we have Fellowship with the Father, and his Son Jesus Christ, and are one in them, and they will come and make their abode with us, through that one Spirit, whereby we are joyned unto the Lord. 1 Cor. 3.16. 2 Cor. 6.16. 1 Cor. 6.17. Mark 13.11. Matth. 10.20. Gal. 4.6. Isa. 59.21. 2 Cor. 13.14. 1 John 1.3. John 17.21. chap. 14.23. And it is comfortable for us to believe, that greater is he that is in us, than he that is in the World, 1 John 4.4. Other∣wise what may the Soul say when he is in trouble: Surely, I fear, that notwith∣standing the fulness of the precious Pro∣mises, and the great Engagements of Christ to me, that Christ and the Holy Spirit are far from me, and are busied with other Saints, and know not my Distress; and therefore I may perish be∣fore they come to help me. But blessed be God, that hath laid help upon one that is Mighty, Psal. 89.19. who is able to save to the uttermost all that come un∣to God by him, Heb. 7.15. that knoweth all our open and secret Wants, Rev. 2.23. and makes Intercession for us: And as for the Holy Spirit, our Bodies are the Temple of the Holy Ghost that dwelleth

in us, that abides with us for ever; though his Operations may sometimes cease, when he is grieved by us; 1 Cor. 6.19. John 14.16. So that the Holy Ghost is not as one that cometh but now and then to visit our Souls, but he makes his constant a∣bode in us, and so is always ready to mortify and sanctify our vile Natures, and make them meet to have Fellowship with the Father, and with his Son Jesus Christ, 1 Jo. 1.3. And this is a Christian's Mercy, that as none is able to pluck him out of Christ's Hands, so the greatest Corruptions are not able to withstand the powerful Sanctifyings of the Holy Spirit. Satan may withstand an Holy Angel of God; for his Fall doth not deprive him of the na∣tural Power of an Angel: but yet he cannot withstand Christ nor the Holy Spirit, because of the Potency of their Nature, John 10.28, and 30. Rom. 8.13. 2 Cor. 10.4 to 7. Dan. 10.13. Jude 9. and we may say in this case, as John did concerning the sealed Book, Rev. 5. That none in Heaven nor on Earth, nor under the Earth, was found worthy besides the Son and the Holy Spirit, to redeem and sanctify the fallen Sons of Adam: The An∣gels could not do it, for they are be∣holden

to Christ for their standing, 1 Tim. 5.26. But blessed be God our Savi∣our, for in him shall all the Seed of Israel be justified, and shall glory, Tit. 2.10. Isa. 45.25. To whom be Glory and Praise now and for evermore, Amen.

So then if we ascribe and acknowledg the Work of Mans Salvation to the Fa∣ther, the Son, and the Holy Ghost, which are ranked together, as the effici∣ent Cause, and therefore receive the Glo∣ry of it: and seeing both the Father and the Son dwells in us, in and through the Holy Spirit, whose Office in his Omnipre∣sence bespeaks his unlimited and infinite Nature; I cannot conceive but that the great Unity of these three Subsistencies should be in Essence.

Secondly; The Unity of the Holy Tri∣nity is manifest from Isa. 6.23. where the Seraphims cried one unto another and said, Holy, Holy, Holy is the Lord of Hosts; agreeable to Rev. 4.8. Now here are three Holies, viz. Holy Father, Ho∣ly Son, and Holy Ghost: and though I do not lay the stress of the proof on the bare repetition of the word Holy; yet doubtless it ecchoes to the Truth that is couched in this Chapter, and which I hope

to demonstrate by the help of other places referring to it. And in order thereunto I shall note who the Prophet saw upon his Throne, high and lifted up, whose Train filled the Temple: And this was Jehovah (an incommunicable Name of God, Psal. 83.19.) the Lord of Hosts, who filleth the whole Earth with his Glo∣ry, but this was not only the Father, but also the Son and the Holy Ghost.

1st, That it was the Father, needs no proof, because it is not denied, but con∣fessed by our Adversaries in opposition to the other two Divine Persons.

2dly, That this Vision is applied to the Son, we have the Words of the Apostle for it, John 12.41. who speaking of Christ from verse 37 to 40. and citing the Prophet Isaiah's Message, when he saw this Vision, saith, These things said I∣saias, when he saw his Glory, and spake of him, viz. of Christ, whom John was speaking of.

3dly, This Scripture is also applied to the Holy Ghost in Acts 28.25, 26. as hath been said already, and will be de∣fended in its proper place. So that if we will credit the Holy Apostles, who were doubtiess the best Expounders and Appli∣ers

of dark Prophecies; and have unfold∣ed the Mystery of the Holy Trinity which lay hid in the Words, Holy, Holy, Holy, and couched in the Plurality of Persons, hinted to us in these Words, Who shall go for us? ver. 8. Then surely we must ac∣knowledg that seeing the Prophets Je∣hovah, and the Apostles Son and Holy Spirit, are one and the same; that these two are Divine Subsistencies as well as the Father, subsisting in the supream Nature of God.

Thirdly, If we couple together John 10.30. and 2 Cor. 3.17. I and my Father are one.—The Lord is that Spirit; we may see that the Father, the Son, and the Ho∣ly Spirit, are but one God.

Fourthly, John gives so clear a Testi∣mony to the Unity of the Holy Trinity, that I know not how it can be denied, 1 John 5.7. For there are three that bear Record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one in Essence, as was shewed before.

CHAP. VII.

Containeth some Explications of the Holy Trinunity.

FIrst, Of the essential Being of God.

God is one single, infinite, eternal, im∣mense, perfect, spiritual Being, no Com∣pound, for Compounds must be either fi∣nite or infinite; not of Finites, for Finites are imperfect, temporal and mensurable, and so cannot make one infinite perfect Being; not of Infinites, for more than one infinite Being cannot subsist, for one infinite Immensity cannot admit of ano∣ther infinite Immensity, nor is infinite Perfection exclusive, but comprehensive of all Perfection.

Hence it is that we must not imagine God to have any shape, because an Infi∣nite Being cannot be any ways limited or subscribed. Deut. 4.12, 15. John 4.24. Deut. 33.27. Psal. 147.5. Psal. 90.2.

Secondly, Of a Divine Person.

Mr. Chynel in his Divine Trinunity, Page 96. describes a Divine Person.

A

Divine Person is a spiritual and infinite Subsistent, related indeed to these o∣ther uncreated Persons, which subsist in the same Divine Nature with it, but distinguished from those co-essential Persons, by its peculiar manner of Sub∣sistence, Order of subsisting, singular Relation and incommunicable Proper∣ty.

Thirdly, Of the Divine Person of the Father.

The Divine Person of the Father is unbegotten, and subsists of himself in the Divine Essence, and hath the Divine Na∣ture of none.

Fourthly, Of the Divine Person of the Son.

The Divine Person of the Son is natu∣rally and necessarily begotten of the Fa∣ther, by eternal Generation, for he is E∣ternal, as hath been shewed, and is of the Father, John 5.26. by eternal Genera∣tion, and he subsists in the unbegotten Nature of God; for the Father did not beget the Divine Nature of the Son, but the Son is begotten in the Divine Nature.

Fifthly, Of the Divine Person of the Spirit.

The Divine Person of the Spirit hath his Subsistence, naturally and necessarily both from the Father and the Son, by eternal Spiration or Emanation, Job 33.4. and therefore the Holy Ghost is called the Spirit of Christ, who breathed on his Di∣sciples, and bid them receive the Holy Ghost, to shew that the Spirit was breath∣ed forth by him as well as from the Fa∣ther, John 20.22. John 15.26. 1 Pet. 1.11. 2 Pet. 1.21. not from the Father alone, or the Son alone, for then he might be said to be the Son of the Father, or of the Son, but by the Father and the Son, and not being separated or divided from either, he subsists in the same Na∣ture, and is co-essential with them both.

Sixthly, Of the Unity of the Holy Tri∣nity.

The Divine Nature is common to all three Subsistencies, and the whole Divine Nature is the Substance of every Person which distinctly subsists in it; and all its essential Properties pertain unto each of them, and the Divine Nature, because it

is infinite in Perfection, it contains all re∣lative as well as absolute Perfections.

Seventhly, Of the Distinction between the Divine Nature and the Persons.

I shall cite Mr. Chynel in his Divine Trinunity; Page 105, &c.

First, The Father, Son, and Holy Ghost, do all three really, positively, truly, subsist in the Divine Essence; and yet these three Subsistencies, and the Divine Essence, do not make four, no nor two things really distinct; even as Entity, Truth, Goodness, and Unity, do not make four things really distinct, as you heard but now, but are one real thing, and no more.

Secondly, Ens is not compounded of Entity, and its three Affections; nor is God compounded of the Godhead, and three Subsistencies; nor is any one Person compounded of the Divine Na∣ture and Subsistence.

Thirdly, As Truth is not Goodness, nor Goodness Truth, nor either of them Unity, and yet all three are En∣tity: So the Father is not the Son, nor is the Son the Father, nor is either of them the Holy Ghost, and yet all three

are God; for they are all three but one God, subsisting with all absolute and rela∣tive Perfection, as hath been shewed.

Fourthly, Every one of the three Affections of Ens, doth connote Enti∣ty: every one of the three Subsisten∣cies doth connote the Godhead, the Divine Nature, as hath been proved at large.

Fifthly, Not any one of the three Affections of Ens, doth, nor do all three together, superadd a new Enti∣ty; not any one of the three Subsisten∣cies doth, nor do all three together superadd a new Deity, a new Divine Nature, or Godhead: for Ens is one; Ens est trinum, non triplex, trinum & unum, Ens trin-unum, Deus est trinus, non triplex, trinus & unus, Deus trin∣unus; this instance doth in some Mea∣sure resemble the Mystery of the Trin∣unity.

Sixthly, No Affection of Ens can be really separated from Ens, nor can one of the Divine Persons be separated from the Divine Nature, or the Di∣vine Nature from any one of the Di∣vine Persons, or any one of the Per∣sons from either of the other two.

Seventhly, All the Affections of Ens are distinguished, but none divided: all the three Subsistencies are distinguish∣ed, but they cannot be divided.

Eighthly, Truth and Goodness, which are two of the Affections of Ens, are distinguished by their peculiar and several Relations; Truth hath Rela∣tion to the Understanding, and Good∣ness to the Will: The Father, Son, and Holy Ghost are known to be distin∣guished by their several and peculiar Relations; and if it be not unreasona∣ble to say, that there is in Entity three Affections, and two Relations in Ente simplissimo, without any Compo∣sition in, or Multiplication of the Entity, why should it seem unreasona∣ble, or at least why should it seem in∣credible, that there are three Subsisten∣cies, and several Relations in the God∣head without any Composition in, or Mul∣tiplication of the Godhead?

Ninthly, One Affection, nay all the Affections in abstracto, do but inade∣quately represent Ens, unless you take notice of the Entity it self, as well as the three Affections. One single Sub∣sistence, nay all three Subsistencies in

abstracto, do but inadequately repre∣sent God, unless you take notice of the Godhead in which they subsist; and therefore this precisive Abstraction of the Subsistencies from the Divine Nature, is but an inadequate Conceit of God, as hath been demonstrated above in this very Chapter; for we must not dream of a Trinity of Modes, but assert and be∣lieve the glorious and co-essential Trini∣ty. The Father is truly God, that God who is the only true God; but the Father alone doth not adequately re∣present God to us, as he is described in the Holy Scriptures.

It is true that the Divine Essence is by the Subsistence of the Father, ade∣quately the Father; but as God is repre∣sented by that Divine Subsistence only, he is not Deus Trinunus, he is not the Father, Son, and Holy Ghost; The Father alone, is not all these three Wit∣nesses who are one God. And therefore the acute Socinians, with their precise Abstractions, do but suggest an inade∣quate Conceit of God: That only true God, whom we worship, doth not subsist only in the Person of the Father. We worship God, subsisting with all abso∣lute

and relative Perfection in Father, Son, and Holy Ghost; for these three are that one God, who is the only true God blessed for ever. This is the ade∣quate Representation of God in the Scrip∣tures of Truth. And we are resolved to regulate all our Metaphysical Noti∣ons by the Holy Scriptures, that we may make the highest of Sciences to acknowledg the Supremacy of that Di∣vine Science which is no where to be learnt but in the Word of God; for the purest Reason must be elevated by the Word and Spirit of God, for the discovery of this Mystery.

Tenthly; These Affections of Ens represent the manner of that Being, which Ens hath as it is transcendently considered; and the three Divine Sub∣sistencies do represent that manner of Being, which God hath as he is most transcendently considered, namely as subsisting, after the most glorious Man∣ner, with all absolute and relative Per∣fection.

It is the manner of a transcendent Entity to be one, and true, and good, and it is the manner of God's Being, to be one God in three Subsistencies; these three

are one single God, there is no Com∣position, or Multiplication imaginable, in this single and infinite Being.

When I read this Similitude, and con∣ceived the Light it gave into this Mystery, I thought it worth my time to convey it un∣to others out of this learned Author; and I doubt not, but (if well considered) these rare Distinctions of the Divine Na∣ture, and the Persons, will be profitable. For as the Author saith,

When Divine Revelation hath gone before, and we have built upon that as the Ground∣work and Foundation, by a serious Faith, these Metaphysical Notions may be subservient helps in a subordinate way. And if there might be so great Simplicity or Singleness in a created and finite Entity, notwithstanding there are three Affections, and two Relations which do affect that Entity; it seemeth to me somewhat easy to be∣lieve that there are three Subsistencies in one infinite Godhead, without any Compo∣sition in, or Multiplication of the single Godhead.

Estwick in his Confutation of Biddle's Confession of Faith, Pag. 17. doth give (among other Resemblances of the Dei∣ty)

an instance of the Soul and its Fa∣culties, saying,

If they are (as Scotus and his Followers, Zanchius and Scali∣ger, and others do maintain) one thing, for then there is not a real Com∣position betwixt the Soul and the Fa∣culties of it.

Memory in the Soul is the beginning of the Knowledg begotten in it, and so it represents the Father. By Intel∣ligence is represented the Son, because he is as Knowledg begotten of his Father. By Memory, and the Will, is represented the Holy Ghost.

(This is some over-sight in the Author, or Er∣ror in the Printer: for it should be thus,)

Of Memory and Intelligence proceeds the Will, which represents the Holy Spirit,

(and so it agrees with what follows;)

because he is alone pro∣duced of the Father and the Son; these are distinct, yet one in Essence. Au∣gust. lib. 15. de Trinitate, cap. 20. Radu. pag. 2. Controv. 13. Art. 2. This Comparison (saith he) I confess is too short, for neither are the Facul∣ties of the Soul Persons, nor doth there appear in them such a strange and wonderful manner of Production, as in

the glorious Persons of the Blessed Trinity: This doth our Faith with Admiration apprehend, which our Knowledg cannot attain unto.

To conclude (saith he) the Pre∣misses shew that this great Mystery is not against Reason, though it be above Reason, &c.

Eighthly; Of the Union of the Na∣ture of God, and of Man, in one Per∣son.

Of this I shall cite Estwick in his Confutation of Biddle's Confession of Faith, pag. 115.

Suppose an Apple-Tree grow up, into which the Branch of another Tree is ingrafted, which makes not the Tree to be of a com∣pound or middle Nature, but causing the Branch, which being set into the Ground, might have proved an intire Tree of it self, to pertain to the Uni∣ty of the Tree into which it is im∣planted, and yet retains its own Na∣ture, and bears its own Fruit; and as you may truly say, this Harvy-Tree is a Pippin-Tree, and this Pippin-Tree is a Harvy-Tree; and conse∣quently this Harvy-Tree beareth Pip∣pins,

and this Pippin-Tree brings forth Harvies. So may we say of the Person of Christ, consisting of the Na∣tures of God and Man: The Son of God, who was a compleat and per∣fect Person, hath added to it the hu∣mane Nature in the Unity of the same Person; as the Divine Nature of our Saviour, notwithstanding the Per∣sonal Union, is not capable of any hu∣mane Imperfections, no more is the hu∣mane Nature (in that respect a finite Creature) capable of any Divine and infinite Perfection; the weakness and infirmity of Man was not swallowed up in the Majesty of God, nor was God's Majesty in the least diminished really by the Assumption of Man. The Union of the Word, in regard of the Persons subsistence, graciously bestowed on the humane Nature, is not finite, nor the hu∣mane Nature infinite: and as the fore∣named Tree is but one, and yet has two different Natures in it, and beareth two kinds of Fruits; so the Holy Son of God is but one Person, and yet hath two different Natures, and by them performeth the distinct Operations pertaining to either of them.

Notes

• In Mr. William Streat's Book cal∣led, The dividing of the Hoof. Pag. 1.
• See Biddle's Confess. Arti∣cle 3.