The spiritual sacrifice, or, A treatise wherein several weighty questions and cases concerning the saints communion with God in prayer are propounded and practically improved by Mr. Alexander Pitcarne.

Sect. 2. After what manner and order should we direct our prayers to the persons of the blessed Trinity?

Eph. 2.18. Through him we both have an access, by one Spirit, unto the Father.

2 Cor. 13.14. The grace of the Lord Jesus Christ, and the love of God, and the communion of the holy Ghost, be with you all.

WHile we, who(a) 1.1 are but of yesterday and know no∣thing while we poor, blind, short-sighted sinners, speak of this unspeakable and glorious mystery of mysteries, which the Seraphims and holy(b) 1.2 Angels, do rather with admiration adore, then curiously search after, we would consider who we are, how great our(c) 1.3 ignorance is, and how great and incomprehensible this sublime and transcen∣dent object, of which (as(d) 1.4 Ambrose saith) we can know little more, but that it cannot be known; and therefore

should rather in humility be(e) 1.5 believed, then curiously examined by our shallow apprehensions, narrow enquiry and halting reason: it is true, that a little knowledge here is (as(f) 1.6 Austin saith) well worthy of the pains, but an error and mistake is most dangerous; and therefore, while in all modesty and humility we search after it, we have need to pray the blessed Trinity to anoint our eyes, that we may see what is necessary for us to believe, and that we may not be wise(g) 1.7 above what is writeen.

Now, albeit the(h) 1.8 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the maner and way, be incon∣ceivable; yet, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the thing it self, is clearly revealed; and we have here the concurring testimony of(i) 1.9 all Di∣vines, except some few contemptible hereticks; the Arrians of old, and the Socinians of late, being the most famous op∣posers of this fundamental article of our faith; and such a great cloud of so many witnesses may be no small support to our faith: But certainly, this glorious mystery was not re∣vealed either to satisfie our curiosity, or to be mater of meer speculation, as Arminians seem to maintain and would make us believe. We will not now stay to confute those bold men, neither will we enumerat the several practical uses of this high point, especially since the learned Dr.(k) 1.10 Voet hath spoken so fully and judiciously to that head in two distinct

disputes: But we may well, with this(l) 1.11 Author, elsewhere assirm, that such as find the grace of the Lord Iesus, the love of the Father and the communion of the holy Ghost, and who are daily labouring to cherish and confirm the same by prayer, meditation and renewed acts of faith, love and charity, will hardly suffer the doctrine of the Trinity to be obscured, far less will they be brought to deny or oppose it.

But we proceed to the case propounded, in answer to which we offer in all humility these few conclusions.

Concl. 1. Albeit there be no inequality, no superiority nor inferiority among the persons of the blessed Trinity; yet there is an order, not only to our apprehension, but truly and really: there is a natural order of subsisting, according to which the Father is the first, the Son the second, and the holy Ghost the third person of the Trinity; the Son is be∣gotten of the Father, the holy Ghost proceedeth from both, but the Father, as he hath not his being and nature, So nei∣ther his subsistence and personality of any, but is prorsus〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is neither begotten nor proceedeth; and according to this order of subsisting there is an order of working, which notwithstanding, opera Trinitatis ad extra sunt indivisa, the works of the Trinity are (as they speak) individed, and common to all the persons, there being nothing proper and peculiar to any one,(n) 1.12 except their personal properties and intrinsecal relation; and it is(o) 1.13 impossible it should be(m) 1.14

otherwise; since they are not only(p) 1.15 equal in power accor∣ding to the ordinary, though improper, form of speech) but have one and the same power, as the same nature, understan∣ding, will, &c. and therefore must have one and the same work; what things soever the Father doth, these also doth the Son likewise, Joh. 5.19. Hence,

Concl. 2. There are not three first causes, principal agents and governours, but one only; for, though there be three distinct subsistences and personalities, yet there is but one fountain and principle of action, which is one and the same in the Father, Son and holy Ghost; for the personality as such, is not the principle of action (else there would be three agents) but the divine nature,(q) 1.16 power and will. And hence, 1. all the persons must work 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and insepa∣rably; since all have the same nature and power, which is the principle of action. 2. Every one of these glorious per∣sons is a principal and compleat agent, because every one hath the compleat principle of action; and all the three are but one compleat principal agent, since every person hath perfect∣ly all that nature and power that is in all the three. 3. Here then there can no suggestion nor mediation interveen, as if one person did begin, and work before, or without the other two, or as if one were a nearer and more immediat cause, then another; for, though there be an internal order, as of sub∣sisting, so also of working, yet as to the outward work and operation, there is no difference as to its production, emana∣tion, and dependance from all and every one of the persons; hence, as the Son is said to work what things soever the Fa∣ther doth, so to work likewise, and after the same maner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joh. 5.19. though then there be here an admirable order, yet no subordination, inequality, nor inferiority, no division, nor separation in working. Hence,

Concl. 3. That appropriation of works and attributes, so frequently insinuated in the Scriptures, and inculcated by Divines of old and late, must not be exclusive, as if thus what is appropriated to the Father, did not also agree to the Son and holy Ghost, or what is appropriated to the Son, might not as truly be ascribed to the Father and holy Ghost; but

(r) 1.17 because some works and attributes do more resemble the personal properties of each of those glorious persons, and because, among those works and attributes, there is some such order as doth adumbrat that natural order that is among the persons of the Trinity; and thus the three main and great works of God ad extra, and which respect the creatures, viz. creation, redemption and sanctification, are accordingly ascribed to the persons of the Trinity severally, together with the attributes and divine properties, which did especially appear, and were manifested in these dispensations; and so, 1. the work of(s) 1.18 creation, as being the first, is thus, as it were, appropriated to the Father, the first per∣son of the Trinity, as also majesty, power, goodness and love, which were greatly manifested in that work; and, 2. the work of redemption (together with grace, reconciliation and pity) as being the second great work of God, is ascribed to the Son, the second person of the Trinity; and, 3. the work of sanctification and illumination (as being the third and(t) 1.19 last great work of God towards the world) together with holiness and perfection, is ascribed to the holy Ghost, the third person of the Trinity. Of which appropriation, we shall speak a little more in the eight and ninth Conclusions; but here it would be observed, that although we should ponder, and may improve and make use of what is so fre∣quently held forth in the Word, yet we would carefully guard against a mistake which is incident unto too many, who upon this account are ready to divide the object of

worship, and to seperate these essentially united persons; but we must take heed, that we do not so appropriate any work, or divine attribute to any one, as to exclude the other two; remembring that the fountain and Author, the cause and efficient of all good, is one and the same, viz. the only wise, powerfull and mercifull(u) 1.20 God, who is Father, Son and holy Ghost; and therefore all good must equally (though not after the same order and way) come from all the three persons of the Trinity: only in the work of redemption there is some thing peculiar to the Son, who was incarnat, and took on our nature, which therefore was personally united to the Son, but not to the Father and holy Ghost; and thus all Christs actions and sufferings (albeit, in them, the(x) 1.21 humane nature did depend upon the provi∣dence, efficiency and assistance of God, and of all the three blessed persons of the God-head equally (for if the humane nature had been thus independent, it had not been a creature) yet these) were so peculiar to Christ, that they were not communicable to the Father, or holy Ghost, as their subject which they could denominate, they were not termi∣natively in, nor causally from these other two persons, as their nearest and proper cause; but thus they were only from, and in the humane nature of Christ, which was personally united only to the Son, and by virtue of that hypostatical and mysterious Union, they could denominate not only the humane nature, but also, by a(y) 1.22 communication of properties, the second person of the Trinity; and thus the Son died for us, not the Father, nor holy Spirit.

And then, as to this appropriation of works, we would distinguish between that which was natural, and what was voluntary; we must not imagine any natural obligation lying on the Son to become our Redeemer, or on the holy Ghost to be our Sanctifier; as to the creation, albeit there did lye no obligation on God to creat the world, yet supposing him according to the counsel of his own will, and of his own free choice to have created it, the sole ground of appropriating that work to the Father, appeareth to be that natural order that is among the persons of the Trinity; for the Father did

not come under any voluntary economy and mission towards the sons of men; but the other two by a voluntary economy received, as it were commissions and a mandate, the Son from the Father, to accomplish the work of Redemption, and the holy Spirit from the Father and the Son, to begin and carry on our Sanctification, till it be perfected in glory: And by reason of this arbitrary and free economy, the works and dispensations of these two glorious persons, in reference to the salvation and redemption of sinners, do in a special manner, and upon this particular account denominate them: yet, still it must be remembred, that the actions and suffe∣rings of the humane nature of Christ, do after a far other maner, and upon another account denominate, or have refe∣rence unto the Son of God, then any other works and dis∣pensations which are ascribed either to the Son or holy Spirit, because of their economy towards the Sons of men. Hence,

Concl. 4. We must not, in prayer or any other part of worship, so name and direct our worship, adoration or invo∣cation to any one of the persons of the Trinity, as to exclude the other two; for. 1 that same divine nature (which many Schoolmen and orthodox Divines will have to be the proper object of worship) that is in the one, is in the other two. 2. Because all the persons have the same power and causality, and their work is the same towards us; and why should not we look up unto, and worship all the three(z) 1.23 alike? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (said(a) 1.24 Nazianzen) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. While we adore one, we must and ought adore all the three, if we exclude any of the persons of the Trinity from the object of worship, we deny him to be God: And since their names are relative, let the naming of the one lead us in to remember the other two; and thus the Apostle, while he requireth some conditions in those who call on the Father, mentioneth the knowledge of the Son, and sanctification of the Spirit, 1 Pet. 1.17, 18, 19, 22. As if he had warned them in their acts of worship not so to mind the Father, as to forget the Son and holy Spirit; and accordingly the Saints, in the close of their prayers, yea, and frequently also in the beginning,(b) 1.25 use expresly to mention all the three persons

of the Trinity; and though only in the close they did name those glorious persons, ascribing glory and praise to the Fa∣ther, Son and holy Ghost; yet thereby they declare, that while in any part of that worship they did name any one of the persons, yet they included the other two, at least, as to their habitual intention.

Concl. 5. But though it be fit, that thus the meditation of the one should lead us in to contemplat the other two, and though we must at no time, in any point of worship, so fix our heart upon any one, as to exclude the other two from that act of worship, yet we may, upon occasion, so look upon one, as not(c) 1.26 actually to meditate and think upon the other two. The limited nature of our thoughts, which cannot at one and the same instant of time seriously contemplat and be taken up with many different objects, yea, or different considerations of one and the same object; and the experience of all Saints in their meditations, doth show the necessity of this limitation: Yet, 1. that same divine nature that is in the other two, is in this case the object of worship, and therefore they being considered essentially and as God, they may thus be said to be expresly worshiped, no less then the glorious person that was named. 2. Then and alwayes there must be in us an equal respect to all the three persons of the blessed Trinity, habitually, intentionally, and as to the inclination and general bent of the heart.

Concl. 6. In singling out any one person of the blessed Trinity, we may look upon, and be directed by that appro∣priation of works and attributes, and the different order of subsisting and working, and accordingly fix our eyes upon that person, to whom the Scripture, in a special maner, doth ascribe those attributes and dispensations as are most suitable to our condition and the present exigence, according to that pattern, 2 Cor. 13.14.

Concl. 7. Yet we are not so limited by that appropriati∣on, or order that is among those holy persons, that upon any occasion we may not indifferently name, and particularly fix upon any, or that in the contemplation of them several∣ly, we may not first fix upon any one; thus the Son is in∣vocated

before the Father, in that place now cited, 1 Cor. 13.14. and the holy(d) 1.27 Ghost before the Son, Rovel. 1.4, 5. Whereby is clearly held forth to us, that notwith∣standing there be a priority of order among those glorious persons, yet no priority of dignity and perfection. And thus, as we may first fix upon any one, So we may particular∣ly make our address to any one, not expresly men ioning the other two. Thus Stephen, and the penitent Thief, do sup∣plicate the Son, Act. 7.59. Luk. 23.42. And the Apostle doth particularly wish and ask of the holy Ghost to the Corrinthians his communion, whereby they might be united, and have fellowship with Christ their Head and among themselves as members of his Body, 2 Cor. 13.14. And as the Spirit particularly speaketh to the Church, Rev. 2.7. why may not the Church particularly speak and pray unto the Spirit? and accordingly Christians from time to time in their prayers, meditations and ejaculations, have particularly named, and fixed upon any one of those glorious persons.

But here it may be askt, whether or not, as we may put up several petitions to the several persons of the Trinity, So we may put up one and the same petition to several persons? Ans. Our learned antiquary(e) 1.28 Dr. Forbess denieth this to be a fit and decent maner of worship; but, 1. if we may ask several things from them continuedly, and without interrupti∣on, as 2 Cor. 13.14. why may we not as well ask one and the same thing from them severally? the hazard of altering, dividing and varying the object of worship (which is the only inconvenience he objecteth) is no less in that case then in this. 2. If we may joyntly praise all the persons, why may we not joyntly pray to them? but I think none will scruple to praise them joyntly, naming all the three particularly; and it is most usual to close our prayers, ascribing praise to the Father, Son and holy Ghost for all and every one of our mer∣cies; and may we not as warrantably pray for mercy from all those glorious persons, as to praise them for it while they give it? 3. Since, while we pray to God, we understand and include all the three persons, and must exclude none, as

hath been shown, why may we not particularly name them all? 4. Is not grace and peace particularly ask't from(f) 1.29 all these blessed persons? Rev. 1.4, 5. according to the inter∣pretation of several judicious Divines. Yet, here we do not reject Mr.(g) 1.30 Durham his caution, Viz. Since our imagi¦nation is ready to foster divided conceptions concerning the object of worship, it may be conceived safest, especially in publick, and before the multitude not to alter the denomina∣tion of the persons in the same petition, (in the same prayer, saith he) the generality of people being prone to imagine diffe∣rent objects of worship in such cases.

Concl. 8. Albeit we may thus fix our minds upon, and expresly name and direct our prayers unto any one of these glorious persons, yet as our blessed Lord, in the dayes of his flesh, So Christians most usually adress themselves to the ••a∣ther; for he being the first person, according to that blessed order that is among the persons of the Trinity, there may be several considerations inviting us particularly to fix upon him; for thus, as the first, both immanent and transient act,(i) 1.31 both(h) 1.32 predestination and creation by this appropriation, is ascribed to the Father; hence, sin being a defacing of the image of God, which was implanted in man by his creation, it must in a special maner be against the Father and his work; and thus the Father having in a special maner received the wrong, to him, upon this particular account, satisfaction should be made, and reconciliation with him, and pardon from him should be askt; and thus Christ in his prayers, suf∣ferings, and in every step of our redemption,(k) 1.33 did especially look to the Father; and thus the Saints also from to time time most ordinarily direct their worship to the Father, in their confes∣sions, acknowledging his work to have been defaced by their sins, his justice provok't, &c. in their petitions, asking par∣don

from him, his peace and favour, &c. and in their prai∣ses ascribing to him their election, adoption, &c. admiring his wisdom and love in providing such a remedy, and so great a salvation for self-destroying sinners, &c. And this practice is conform to the constant tenour of the Scriptures of the new Testament; and albeit in the old, while the Prophets and ancient Church of the Jews call God, Father, they rather thus express his tender bowels and fatherly affection towards them, then any internal relation among the persons of the Trinity, yet its hard to affirm, that all that people, the most eminent and knowing among them, were ignorant of this appropriation of works and attributes, and that they never particularly eyed the Father as the first person of the Trinity; But it would be observed, while we say that the Father was in a maner primarily and most directly wronged by sin, we do not only understand Adam's first sin, which did obliterat and deface his image, engraven on the heart by his first work of creation, and which thus was a base requital of his bounty, of whom first in order he had his being and honour, not only (I say) did God the Father receive in some speciall maner the wrong by that first sin of man, and by our original sin flowing from it, but also by the constant tract of our actual transgressions, which as they flow from that com∣mon root in us, So they reflect upon that bright Sun which the creature at first laboured to obscure; and hence its said, If any man sin we have an advocat with the father (1 Joh. 2.1) as being in some special maner wronged thereby: yet, notwithstanding there be some sins whereby more directly offence is offered to the Son and holy Ghost, then to the Fa∣ther; thus the contempt of the Gospel and undervaluing of the blood of Christ, do most immediatly reflect upon the Son and his work of redemption; and the quenching and resisting of the holy Spirit in his heavenly motions, is most directly against the Spirit and his work of illumination and sanctification; hence, the Spirit thereby is said to be(l) 1.34 grieved and(m) 1.35 vexed. And in that unpardonable sin (or rather mass of sins) both the Son and holy Ghost are put to an open shame, as is expresly said of Christ, whom they

crucifie to themselves afresh, Heb. 6.6. and it is no less evident, as the holy Ghost, whose works and gifts they abuse and undervalue, ver. 4, 5, 6. Hence it hath its name, and is particularly called the sin against the holy Ghost, Mat. 12.31. Mark, 3.29. Luk. 12.10. Thus also notwithstan∣ding of that appropriation of works, we will find one and the same work ascribed particularly to divers persons; thus our sanctification, though appropriated and usually ascribed to the holy Ghost, yet it is called of the Father, Jude, 1. and thus also our reconciliation is ascribed to the Father, 2(n) 1.36 Cor. 5.19, 20. Joh. 3.16. &c. and to the Son, Rom. 5.10, 11, 15. Col. 1.20.21. Joh. 14.16. Eph. 2.13, 14. &c. Our(o) 1.37 reconciliation is ascribed to the Father, because of his free grace he elected us to salvation; and to Christ, be∣cause by his death he purchased our salvation and reconcilia∣tion; and it is ascribed to the Spirit also, because it is his proper work to bring us to the Father, Eph. 2.18.

[Concl. 9] Concl. 9. Albeit we do not deny, that the Father may be said to work by, and with the Son and holy Ghost, and the Son with, and by the holy Ghost, because of that natural procession, order and priority that is among those glorious persons; yet we humbly conceive, that the way of conveying of all good to the Saints, which the Scriptures so frequently inculcat, and which we should especially eye in all our adresses to God; to wit, from the Father, through the Son, and by the holy(p) 1.38 Ghost; that this noble way doth not by any natural result flow from that original order that is among those blessed persons, but rather from that voluntary and eternal transaction among the persons of the ever glorious Trinity, for the recovery of lost man. I do not deny, that many ancient and modern Divines do speak of this order of

working, as importing no more but that natural order of procession and subsisting, in reference to some operation and work towards the creatures; and having been at some pains in perusing the writings of such as seemed more subtile and inquisitive (I mean the popish(q) 1.39 Schoolmen) they sent me away with less satisfaction then I came to them; here, if any where, we would beware of curiosity and rashness; and we need not be ashamed to profess our ignorance in this, as in many other points of our belief concerning this mystery; therefore, we shall in all modesty propound some few things for clearing this covenant and voluntary transaction, which seeme•••• so fully to explain, that which was rather darkned then unfolded by School-speculations. And, 1. it would be observed, that great(r) 1.40 Basil long since spake of an econo∣mick mission of the Spirit, which can hardly be conceived, but in order to this voluntary transaction. 2. Its granted on all hands, that the Father from eternity did enter in cove∣nant with the Son concerning the redemption of man, and why might not the holy Ghost be included in that covenant, in reference to his work for the sanctification and salvation of sinners? nay, he cannot be altogether excluded, unless we make him essentially to differ from the other two: now those arguments that may be brought against this transaction, in

reference to the holy Ghost, will as forcibly militate against that covenant and transaction between the Father and the Son. 3. That designation of the Sons maner of working, doth manifestly relate to his mediatory office, and should we not also conceive the holy Spirit to be there designed as the comforter, and in relation to that peculiar work which he undertook in that eternal covenant? Now that the Son is there designed, not as the second person of the God-head, but as the Mediator; and not as the efficient, but as the meritorious cause, the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the very phrase it self, compared with the like phrase, Eph, 2.18. may evince. This is it that the Scriptures do so often inculcat, and this is so necessary to be known, and to be alwaies improven by us, when we draw nigh to God; but as to their mysterious dif∣ferent natural maner of working, though the thing it self and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be asserted, yet the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the maner and way I know no where expressed, as being above us, and not very necessary for us to know; but all that the Scripture saith concerning the different maner of working of these glorious persons, may be applied to that gracious economy, which the Lord would have us with admiration to consider, and for our comfort improve in all our addresses to him. 4. If their natural order of working be thus expressed, then the Father and the Son may be thought to be remote causes, and only the holy Ghost to work(s) 1.41 immediatly. 5. The difference, as to this which is between the works of nature and grace, doth very convincingly show, that this different way of admini∣stration through the Son and by the Spirit, doth not relate to that natural order of working, but to this gracious eco∣nomy; otherwise the works of nature, as well as the graci∣ous habits and actions of the Saints might be ascribed to the Spirit as his work, and might be said to be dispensed through Christ, and for his sake.

That which here seemeth only to have difficulty, is, what is the fruit and special benefit of this economy, as to the holy Ghost, and what is it that thereby is superadded to that natural order of working which agreeth to him as the third person of the blessed Trinity? Ans. We may not

think to satisfie all the cavils that carnall reason can suggest, we should suppress and not give way to our curiosity, nor labour to be wise beyond what is written; and to that que∣stion, we say no more but these two things, 1. albeit that economy be voluntary and of free choice (for who can give a reason that might have moved the Father to elect, the Son to redeem, and the holy Ghost to sanctifie any of the sons of Adam?) yet in that economy there is a respect had, and proportion kept with that natural order that is among these glorious persons; and here (as in all Gods wayes) there is a decency and fitness; there is a congruity, though no(t) 1.42 reason or motive which could oblige and determine the Lord; for the Father, having his being of none, is sent by none, and works from none; the Son being begotten of the the Father, is sent of the Father, and acts as having in a special maner received commission from him, and directs his actions and sufferings for the redemption of man unto the Father, as a price and satisfaction given to him; and the holy Spirit proceeding from the Father and Son, carrieth on the work of salvation in all them whom the Father hath elected unto life, and for whom the Son hath laid down his life; thus in time effectuating what the Father from eterni∣ty had decreed, and applying the medicine the Son hath pur∣chased and prepared for us. 2. While its ask't what the Spirit worketh by virtue of this economy? Ans. When thou comest home to thy fathers house, and seest his face, either thy curiosity shall be silenced, or satisfied: but now, if thou only askest what? we may rather ask what not? Are not all the gracious actings of the Spirit, and the whole work of sanctification first and last, the sweet fruit of this economy, covenant and transaction, and without which our case had been as bad and desperate as the devils? and now the Spirit by virtue of that covenant, not only works, but creates grace in subjecto inhabili, where there was no inclination, fitness, or preparation, till he began to work; and not only actu∣atch grace where he hath wrought it, and concurreth with it, but also supplieth the defect of the cause and principle it self, which still remaineth incompleat till he perfect it in glo∣ry;

which is another kind of providence, nor what is afforded to natural agents: And holiness, sanctification and illumina∣tion, being the third great work of God, which by virtue of that voluntary transaction remained to be wrought to∣wards the sons of men, that did lie upon the third person of the blessed Trinity; and thus, by this eternal covenant, holiness was fitly appropriated to the holy Spirit.

And thus we may see, that there is not a full enumeration in the three-membred distinction of mission (so often in∣inculcated in the Schools) 1. per imperium, or by command, which supposeth the subjection of him who is sent; 2. per consilium, or by counsel and advice, which supposeth weak∣ness and ignorance in him who is sent; 3. per originem, or by natural descent, as trees send forth their branches, and this (say they) kind of mission only hath place among the persons of the Trinity; but we may doubt if any where in the Scrip∣tures, the word mission or sending, is put to signifie the natural procession of any of the persons of the Trinity? but how∣ever, from what hath been said, it may appear, that this three-footed distinction doth halt and wanteth one of its legs, ye••, and that member which is most usefull and necessary, and which (as we conceive) only hath place in the Scriptures, viz. by mutual consent, agreement and covenant; and none can question, that this sort of mission may have place among equals.

Before we come to the application, [Concl. 10] let us add this tenth Concl. We are not so limited to conceive of the divine nature under one or more personal properties, and distinct subsistences, that in prayer, or any other point of worship, we may not draw nigh to him as the alone Jehovah and true God; we are not so obliged to conceive of the divine nature relatively, and as subsisting in the Father, Son and Spirit, as that we may not apprehend him absolutely as God, ab∣stracting, as it were, from the different subsistences of the God-head (though not excluding them.) And thus the Jewish Church used to worship him, and for ordinary made their adress to him, as that one, true and living God, laying hold, rather on his essential and glorious attributes, then on his personal properties or relations.

But,(u) 1.43 1. It were to be wished now under so full a dis∣covery of this mysterious unity and Trinity, that in behold∣ing the infinite nature of the one Jehovah and true God, we might adore the glorious Trinity of persons; yet not suffe∣ring our thoughts so to expatiat, and be scattered in musing on three, as distinct objects of worship, but still fixing our eye upon the unity of the divine nature and God-head, which is the formal object of worship, and which is not multipli∣ed, nor divided in the several persons; for (as(x) 1.44 Austin saith) albeit in the Trinity there be alius & alius, yet not aliud; though there be a distinction of persons, yet not of natures, nor a distinct object of worship; but the same God-head is in all the persons, and therefore, whether one or mo, or none of the persons be named, the object of wor∣ship is the same, and we should in the unity of nature,(y) 1.45 behold the admirable Trinity of persons, and in that Trinity the glorious unity of nature, without division, or confusion, multiplication, or alteration.

But, 2. Albeit we may name any one of the persons par∣ticularly, as being the true God, and a fit object of worship, yet we must not imagine any special respect and honour thereby to be given to him, as if the other two were less worshiped in that act of worship; and therefore, albeit the Saints do frequently make their adress to the Father, yet, 1. they do not exclude the Son and holy Ghost; nor, 2. imagine that the Son and holy Spirit hath not an equal hand with the Father in all their mercies; and thus, 3. they do not come to the Father as another, and greater God, to whom more honour and reverence were due then to the Son and Spirit; and, 4. they do not apprehend, that thereby the Father is engaged more to help them then the other two which are not named.

3. As we should not stumble at the Arrian and Socinian cavils against the mystery of the Trinity, which is an object of faith so far beyond the reach of our dark-sighted reason and apprehension, and is such a depth, as our shallow under∣standing and short measure is not able to sound; So on the other hand, we would beware least our belief of the Trinity

make us encline towards the pagan conceit of plurality of Gods, that it tend not nor lead that way, as too freqently it doth in the rude and stupid multitude, contrarily to the di∣ctates of(z) 1.46 reason it self, which hath convinced many Pagans of the impossibility of mo Gods then one; which necessary point is so clearly held forth in the Scriptures of truth, that he who runs may read, Deut. 6.4. Mark 12.32. 1 Cor. 8.4.6. &c.

But, hoping that sober Christians will abominat these and such like gross conceptions of God, that which we would mainly here take notice of and improve, is that gracious eco∣nomy of the glorious persons of the ever blessed Trinity, in dispensing of mercies to us, and that eternal covenant and transaction whereby in time all good is conveyed to us, and which we should eye and make use of in our addresses to God. And thus we may hearken to the voice of the Fa∣ther as from all eternity, saying, [How do my bowels yern towards the sons of men? I am willing to pardon all their iniquities and receive them graciously;(a) 1.47 Behold I so love the world as to give my only begotten Son, that whoso∣ever believeth in him should not perish, but have everlasting life. I pity poor, foolish, self-destroying sinners, and I will(b) 1.48 heal their back-slidings(c) 1.49 with the blood of my dear Son, and will love them freely,(d) 1.50 according to the multitude of my loving kindnesses.] And we may behold the Son himself concurring and consenting to that blessed motion, and saying, [O! let the ungrate rebel have a pardon, though it should be subscribed with my blood; let bankrupt sinners have a discharge, and all their debts be laid on me, I am willing to lay down my life that they may live; Lo I(e) 1.51 come to be the propitiation for their sins, I delight to do thy will, O Father, and to(f) 1.52 give my self for them to redeem them from all iniquity, and to purifie by my blood a peculiar people zealous of good works.] And we may hear the holy Spirit saying, [Behold, I am willing and ready to tender to them the gracious offer of peace and reconciliation, to perswade and allure them to embrace that offer, and to convince and(g) 1.53 draw them after thee, to(h) 1.54 write thy Law in their

hearts, to(i) 1.55 comfort and strengthen them, and(k) 1.56 help their infirmities, to defend and keep them from all evil, and to fit, prepare and(l) 1.57 preserve them unto eternal life.] But, it would be remembred, that though virtually and as to our apprehensions, these several steps may be distinguished in that gracious transaction, yet properly there cannot be such a stipulation, such conditions, offers, consenting, and, as it were, consultation, where there is but one nature, will and under∣standing; but that there was such a Covenant, having emi∣nently these things in it, cannot be denied by any who ac∣knowledge our salvation to be carried on according to an eternal Covenant between the Father and the Son; and when we shall understand that conference and, as it were, con∣sultation concerning the creation of man, Gen. 1.26. we shall be more able to comprehend this transaction concerning the salvation of man: but now, let none from thence imagine the love of the Father to be really different from the love of the Son and holy Ghost, and that they did not contrive and had no hand in predestinating us to life, but as consenters and approvers of the Fathers free purpose of love: For, al∣beit predestination be ascribed to the Father by some sort of appropriation, as being (according to that mysterious order in the Trinity) the first person; yet, we must not think that there is such a priority or distinction of persons as doth import a distinction of nature or a real difference among the essen∣tial attributes as they are in these glorious persons, and so conceive that there is another will, power and understand∣ing in the Father, then in the Son and holy Spirit, and accor∣dingly different acts flowing from these different principles. O! let us not rob these blessed persons of the honour of be∣ing(m) 1.58 equal with the Father, and having the same nature and divine properties, because they of their meer good plea∣sure have stoopt so low to exalt us and do us good; and be∣cause voluntarily and of their free accord, they have under∣taken an economy and dispensing of offices for us to make us happy; and have received (as it were) a commission, the Son to redeem us and lay down his life for us, and the holy Spirit to sanctifie and prepare us for the heavenly inheritance,

and have thus undergone a sort of(n) 1.59 inferiority, dependance and subordination, in being sent to execute these offices, which they undertook in mercy and love to us. O! who is able to(o) 1.60 comprehend what is the breadth, and length, and depth, and height of this love of the Son and holy Spirit, which passeth knowledge? O! let us praise and magnifie God the Son, and God the holy Ghost, for undertaking an economy (and, as it were, ministry) for us; now unto the ever glorious and blessed Spirit of grace; and unto him that(p) 1.61 loved us, and washed us in his own blood, and hath made us Kings and a royal Priest-hood, be glory and dominion for ever and ever, Amen. And, O! let us thankfully and dili∣gently improve this noble and and admirable way of convey∣ance of all good to us, and let us in all our adresses to God desire and wait for every mercy from the Father, through the Son, and by the holy Spirit; looking upon Christ as the in∣exhaustible treasure and(q) 1.62 store-house of all blessings; and depending on the Spirit, as the great dispenser, giver and dis∣poser of all that fulness and riches that is in Christ; from the(r) 1.63 Father of mercies and God of all comfort, of(s) 1.64 whom are all things, as the fountain and first person of the Trini∣ty, who laid the foundation of our redemption, and who is the Father of our blessed Lord and Saviour. We cannot per∣form any duty acceptably, we cannot praise God, nor pray to him, unless we come in the name of Christ as our Media∣tor and Advocat, and wait for the help of the Spirit, and depend on him as our shield, strength, leader and guide; and yet, we must look over that economy and dispensation, and close with the Father, Son and holy Spirit as that one God, to whom in every part of worship we should come, as to the chief and ultimat object, to which primarily it is directed, and in which it doth rest.

Here we will stand, we can go no further; and praise be to his name who hath brought us this length; albeit our light be darkness in respect of the light of glory, yet the light of the ancient Church was but like the morning star before the Sun(t) 1.65 which now shineth before our eyes: And, O! when will that day come, when we shall behold so much in this

mystery as shall ravish our hearts, and fill our mouths with songs of joy, admiration and p••aise to all eternity, when we shall not see through a glass darkly, but face to face; when we shall not know in part, but as we are known; when we shall be like him, and see him as he is, 1 Cor. 13.12. 1 Joh. 3.2.

Notes

• (a) 1.1

  Job, 8.9.
• (b) 1.2

  Vis scire naturam Dei? hoc scito quod nescias, neo in hoc contristeris quia nescias, quia & An∣geli nescie∣runt— sed re∣quiris a me, quomodo uno ••omine tres appellantur? nescio & libere me nescire profiteor; quod Christus voluit indicare hoc solum scio, August. de tempor. sermon. 189.
• (c) 1.3

  Lutum & vas figuli de creatore disputat, & ad naturae suae rationem non potest pervenire, & curiose quaerit scire de mysterio Trinitatis, quod, &c. August. ibid.
• (d) 1.4

  Hoc solum ex eo comprehendimus, quod comprehendi non potest, Ambros. in Symb. Apost. cap. 2. vide etiam, August. loc. cit
• (e) 1.5

  Ubi est mentis exces∣sio, idonea est fidei successio; mirabile er∣go illud de Trinitatis unitate, de unitatis Dei∣fica Trinitate Sacramentum magis est cre∣dendum, quam exponendum, Aug. de visi∣tat. infirmor. lib. 2. cap. 2.
• (f) 1.6

  Ʋbi quae∣ritur unitas Trinitatis, — Nec pe∣riculosius ali∣cubi erratur, nec laboriosius aliquid quae∣ritur, ••ec fructuosius aliquid invenitur, Aug. de Trinit. lib. 1. cap. 3.
• (g) 1.7

  1 Cor. 4.6.
• (h) 1.8

  Tò 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Nazianzen. orat. 29,
• (i) 1.9

  Omnes, quos legere potui qui ante me scripserunt de Trinitate quae est Deus, divinorum librorum veterum & novorum Catholici Tractatores, hoc intenderunt secundum Scripturas docere, quod Pater, Filius & Spiritus sanctus unius ejusdemque substantiae, inseparabili aqualitate, divinam insinuent unitatem, August. de Trinit. lib. 1. cap. 4. Vide consensum antiquae Ecclesia, omnibus Antitrinitariis pacis repudium mittentis apud Voet. sel. disp. part. 1, pag. 492. & consensum Christianismi, media atatis & hodierni, pag. 493, 494. adde etiam pag. 502. ad pag. 509.
• (k) 1.10

  Voet. ibid. disp. 28, 29.
• (l) 1.11

  Non faci∣le enim quis obscurabi••, ne dum ut extin∣gu t in nobis fidem Trini∣tatis, fiera tiam Filii & amorem Pa∣tris, & com∣munionem Spi¦ritus sancti quetidie in nobis sentia∣mus, confirme∣mus, excitemus con•••••••• onibus, precibus, doxo¦logtis, & re∣novatis fidei spei charita∣tisque am∣plexibus: in quo quidem tum antiquae omnium, tum hodiernae no∣strerum con∣cieues, litur∣giae, doxologiae, nobis affatim praecunt quip∣pe quae à Trinitate incipiunt, & in Trinitate desinunt, Voet. ibid. disp. 26. antid. gen ad∣vers Socin.
• (n) 1.12

  How the hypostatical union is proper to the Son, sec Conel 3. Quod habet, hoc est; excepto quod relative quaeque persona ad al∣teram d••••a ur, Aug de civit. Dei, lib. 11 cap. 10.
• (o) 1.13

  Non potest operatio esse divisa, ubi non s••lum aqualis est, verum etiam indiscreta natura, Aug contra serm. Arrian. cap 15. Non naturam sec mus, sed unitatem naturae & voluntatis, & operationis confitemur, Ambros. in symb. apost cap 3 una ergo in tribus divinitas, una essentia, una omnipotentia, & quic∣quid substanti••••ter potest d••ci de Deo, Aug. de temp ser. 38. Si quis non dixcrit Patris, Filit, & Spiritus sanct unam divinitatem, parem (seu unam ut constat ex sermone citate) Majestatem, Potentiam, unam Gloriam, Dominationem, unam Regnum, atque unam volun∣tatem enathema sit, ibid. ser. 129.
• (m) 1.14

  In his peno••••i ordo originis est, secundum quem procedit non essentia ab essentia absolut & in abstracto a ciprendo essentiam, non essentia à persona, non persona ab essentia, non unus Deus abalio Deo, led una persona ab alia persona, vel aliis personis, Forb. instr. hist theol. lib. 1. cap. 35. thes 9.
• (p) 1.15

  Ut idem non est simile, ita nec aequale.
• (q) 1.16

  Non vacas jam inquirera utrum poten∣tia divina sit attrib formaliter di∣stinctum a vog∣luntate.
• (r) 1.17

  We pur∣pose not to meddle with the hold, groundless and vain speculati∣ons of the School-men here; but if this were not a sub∣ject that requi∣red the great∣est seriousnesse and gravity, we might go to the popish clergy for mater of re∣creation; but for instance, we shall only mention these two, 1. our learned Coun∣trey man, John Maior his ridiculous reason for ap∣propriating strength to the Father, wis∣dom to the Son, and good∣nesse to the ho∣ly Ghost. Resp. (inquit) propter haereticos ponuntur divinis personis illa appropriata; quia enim inter mortales inveniuntur Patres esse Filiis debiliores, putarent aliqui Patrem in divinis Filio esse impotentiorem, propterea consulto adjectum est epitheton fortis; & quia Filii non solent esse it•• sapientes sicut Patres inter homines, ne idem de Filio in di∣vinis existmarent, adjectum est in Filio epithetum sapientis; & quia spiritus in modo loquendi in superbam partem capitur: dicimus enim Alexandrum Macedonem fuisse alti spiritus: propterea additursanctus vel bonus Jo. Maior in 1. sent. dist. 14, 15, 16. quaest. unica. And, 2•• the great Aquinas his reason why we use not so ordinarily to pray particular∣ly to the holy Spirit as to the Father and Son, is little better, quia (inquit) Spiritus sanctus procedit ut donum, cujus magis proprium est dari, quam dare, &c. Thom. in 4 sent. dist. 15. quast. 3. ad 2.
• (s) 1.18

  Ʋnder which is comprehended providence, as being a kind of continued ereation, and result and consequent thereof.
• (t) 1.19

  For glorification is not a distinct work, but the perfection and consummation of sanctification and grace.
• (u) 1.20

  There is only one blessed poten∣tate. 1 Tim. 6 15.
• (x) 1.21

  Natus ex virgine non non nisi fili∣us, & vox de nube, tu es fi∣lius meus di∣lectus, ad soli∣us personam pertinet pa∣tris, & in spe∣cie corporali columba solus apparuit Spi∣ritus sanctus, tamen & il∣lam carnem so∣lius Filii, & illam vocem solius Patris. & illam spe∣ciem columbae solius Spiritus sancti, univer∣sa Trinitas operata est. Aug. de Tri∣nit & unitate Dei, cap. 9. vid, etiam, Ambros. loc. cit. cap. 9.
• (y) 1.22

  Per com∣municationem idiomatum.
• (z) 1.23

  Vid. For∣bes. instr. hi∣stor. theol. lib. 1. cap. 23. ubi variis argu∣mensis ex Alense & aliis, collectis hanccertaem conclusionem confirmat, & Durham in Apocalyp. pag. 11, 12.
• (a) 1.24

  Nazianz. orat. 37.
• (b) 1.25

  Vid. Vo∣et. sel. disp. 26. & For∣bes. loc. cit.
• (c) 1.26

  Peculiarl & distincto mentis con∣ceptu, & reli∣gionis actu tendimus in unam aliquam personam, ut codem illo actu tunc di∣recte & ex∣plicite non tendamus in aliam — quia preces & gra∣tiarum actio∣nes distincto & scorsim di∣riguntur ad Spir. sanctum aut ad Fili∣um, aut ad Patrem; quod docet univer, salis consensus & devotio omnium fide∣lium, Act. 7.60 Apoc. 22.20. 2 Cor. 13, 14. Voet. ubi supra. disp. 28. pag. 478.
• (d) 1.27

  The holy Spirit there is called the seven Spirits communi (saith Parae us) metalepsi effectorum pro ou a•• He is called so, not form ••••y, ••ut effectively, and in reference to the seven Churchs, and his spiritual gifts dispen∣sed to each of them, and since no crea∣ted spirits can be the objects of worship from whom grace and peace may be askt, as there, these seven spirits must be the holy Ghost. See Durham on Rev pag. 4.5.
• (e) 1.28

  Forb. loc. cit. cap. 23. sect.
• (f) 1.29

  By him which is, which was and which is to come, Dio∣dat. Mr. Durham, and not a few learned Ex∣posito••s will have the Fa∣ther to be cir∣cumscribed and his eter∣nal being.
• (g) 1.30

  Mr. Dur∣ham, loc cit. pag. 12, 15.
• (i) 1.31

  The ap∣pointing of the end, according to the order of nature, is be∣fore the electi∣on of the means, vid. Twiss. vind. grat. lib. err. 7. dig 3. pag. 706.
• (h) 1.32

  Heb. 5 7.
• (k) 1.33

  See Mr. Shepherds select Csse•• in a letter from new England, pag. (mihi) 20, 21. Albeit there be some expressions of that pious man, which would be warily used, and which need a favourable interpretation, as, 1. while he calls the Father (as some may think) the Son and holy Ghost, the original and first cause of all good; 2, while he saith, that Christ came into the world by his death and intercession to satisfie the Father, and not the holy Ghost; 3. that we should chiefly eye the Father in our prayers, &c. Vid. Calv. dicen••em filium esse∣improprie ••rea••orem respectu persona vindicatum a Chamier. panstrat. tom. 2. lib. 1. cap. 4
• (l) 1.34

  Eph. 4.30.
• (m) 1.35

  Isa. 63.10.
• (n) 1.36

  The words themselves without a commentary do clearly hold out God the Father, though as frequently else where expressed by his essential Name.
• (o) 1.37

  Calvinus in 2 Cor. 13.14. ostendit quomodo dica∣m••r reconciliari, quum essemus inimici Deo, per mortem Christi, & tamen Deum ita mundum dilexisse ut dares silium suum unigenitum, &c. Hinc, inquit, Deum inde nos intuemur; nam Deus quantum ad se dilexit ante mundi creationem; at cum in nobis nihil cerna∣mus praeter materiam irae, ita sit ut respectu nostri initium dilectionis sit a morte Christi.
• (p) 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (q) 1.39

  If any will be at the pains to trace the School-men here, how will they see them evanish in their empty speculations? Their old Master, Lom∣bard, some hundred years since hath involved them in a labyrinth from which, to this day, they cannot extricate themselves; sometimes they seem to affirm, that any person may send another, yea, and that one and the same person may send himself, vid. Thom. 1. part. quaest. 43. art. 8. quaelibet personae (Dom. Bannez. in his gloss, which is more clear then the text) mittit se vel aliam. But when they would speak more properly and acurately, they tell us that permissionem nihil aliud intelligunt nifi aeternam processionem alicujus personae divinae cum habitudine ad effe∣ctum temporalem. And thus they maintain, that the Father is sent of none, but the Son to be sent of the Father, and the holy Ghost by both. It were an easie thing here to fill whole pages with the vain speculations of Lombard, Scotus, & Thomas, and others whom I have perused on this subject, to whom I went, expecting some satisfaction to this dark que∣stion from such learned men, but I found that it was lost labour to expect any solid know∣ledge from such luxuriant wits: and this is all they say for explaining how the Father is said to work by the Son and holy Spirit, they send us to the mission of those persons from the Father, and for explaining this, they recur to their procession from the Father.
• (r) 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Basil apud Forbes. pag. 49.
• (s) 1.41

  Unlesse the particles through and by be expoun∣ded by with, as we did in pro∣pounding 9. Concl. which would make little for the purpose of these Authors:
• (t) 1.42

  Nulla ra∣tio obligans vel determi∣nans.
• (u) 1.43

  A word of warning and caution.
• (x) 1.44

  Ʋna est enim Patris & Filii & Spiritus sancti essentia, quam Graci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocant, in quâ non est aliud Pater, aliud Filius, aliud Spiritus sanctus, quam∣vis personali∣ter fit alius Pater, alius Filius, alius Spiritus sanctus. Aug. tom 3. de fid. ad Pet diac. cap. 1. fol 48.
• (y) 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 autor. expos apud, Forhes. loo. cit. cap. 33.
• (z) 1.46

  Vide Scot in 1. sent dist. 2. quaest. 3.
• (a) 1.47

  Joh. 3.16.
• (b) 1.48

  Hos. 14.4.
• (c) 1.49

  Is. 53.5.
• (d) 1.50

  Is. 63.7.
• (e) 1.51

  Ps. 40.7, 8. 1 Joh. 4.10.
• (f) 1.52

  Tit. 2.14.
• (g) 1.53

  Cant. 1.4.
• (h) 1.54

  Jer. 31.33.
• (i) 1.55

  Joh. 14.26.
• (k) 1.56

  Rom. 8.26.
• (l) 1.57

  Joh. 14.16.
• (m) 1.58

  Phil. 2.6.
• (n) 1.59

  Inaequali∣tat officiorum non tollit aequalitatem naturae aut personarum.
• (o) 1.60

  Eph. 3.18, 19.
• (p) 1.61

  Rev. 1.5.6. 1 Pet. 2.5.
• (q) 1.62

  Col. 1.19.
• (r) 1.63

  2 Cor. 1.3.
• (s) 1.64

  1 Cor. 8.6.
• (t) 1.65

  Mal. 4.2.