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.

CHAP. I. How should we conceive of God and of the persons of the glorious Trinity.

Sect. 1. What should be our apprehensions of the dreadfull majesty of God when we come before him?

Job. 37.22, 23. With God is terrible majesty; touching the Almighty, we cannot find him out.

Luk 11.2. When ye pray, say, Our Father, &c.

WIth what humility, reverence and admiration should we(a) 1.1 speak, write or think of the Almighty and incomprehensible God, who dwelleth in light to which no man can approach, whom no man hath seen nor can see; whose perfection cannot, by searching, be found out, whose counsel and wayes are a great depth, and whose infinit nature and ma∣jesty is so far above our reach and apprehension? 1 Tim. 6.16. Job 11.7, 8, 9.(b) 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all that is in God is a mystery. Agurs question may give a check to our cu∣riosity and boldness; O! (saith he) what is his name, and what is his sons name, if thou canst tell? Prov. 30.4. The greatest Student in this mystery, the holiest Saint when he looks up to God, will see, with Zophar, a height and depth that cannot be measured, Job 11.8. Agur in his Prophecy, while the Lord, in an extraordinary maner, did manifest him∣self to him, professeth his ignorance, and would begin at the first elements and A, B, C, and(c) 1.3 ask but after his name, who hath gathered the wind in his fists, who hath bound the waters in a garment, and who hath est blished the ends of the earth. Nay, the boly Angels and the Saints in glory, though they see and behold so much of God as doth ravish their hearts with unspeakable joy and delight, and which doth fully satiat their utmost capacity; yet, O! what more, yea

infinitly more of God doth remain, which will never, and cannot to all eternity, be comprehended by any finit under∣standing? Ah! our empty vessels are to narrow to contain this ocean; do ye ask of me (saith(d) 1.4 Austin) what he is, whom eye hath not seen nor ear heard, and of whom it hath not entered in the heart of man to conceive? would you have my tongue to express what my heart cannot apprehend? The modesty of the Pagan Philosopher(e) 1.5 Simonides, may put to silence our presumption and curiosity, who being askt by King Hiero what God was, at first desired one day for me∣ditation, and to deliberat and think on an answer; but, being the second time askt, he required two dayes, and after that four, still desiring the more time, because (said he) the longer I think on the mater, it appeareth the more hard, dark and difficult.

But, though we cannot(f) 1.6 quidditatively and compre∣hensively know God, though we cannot know his nature and essence, though we cannot see his face and know him as he is in himself, Exod. 33.20.23. yet we may see his back parts, we may know him darkly and through a glasse, Exod. 33.23. 1 Cor. 13.12. we may(g) 1.7 know him as he hath revealed himself in his word and by his works; thus we may know something of his divine attributes, and thus much we may know of his infinite nature, that it(h) 1.8 passeth our knowledge; thus we may know him, thus we may(i) 1.9 search after his perfections, and such a measure of knowledge he hath promis∣ed to us in this state of perigrination and absence, Heb. 8.11. Jer. 1.34. Hos. 6.3. But, since our eyes are so ready to dazle when we look upon this bright sun, and we to mistake by applying our short and unfit measure to this infinit ob∣ject, what need have we to use all circumspection and to take heed to our steps when we approach to him, with whom is terrible majesty, and of whom, to speak or conceive, even what

is true, is dangerous; de Deo etiam vera dicere periculo∣sum. Let us then with all caution, modesty and humility, in answer to the case propounded, observe some few parti∣culars.

1. Concl. Beware and take heed that thou make not to thy self any image to represent the incomprehensible nature of God;(k) 1.10 mental-idols, false conceptions and unwarrantable apprehensions and representations of the infinit majesty, make way (and are thought to have given occasion) unto the pa∣gan and popish idolatry: we are ready to mistake when we essay to apprehend the nature of Angels, of our own souls or any spiritual object, so gross are we in our apprehensions which depend so much upon the senses. Albeit our under∣standing and intellect be immaterial, yet hardly can we get our conceptions spiritualized and purged from those material images which it hath received from the outward senses; and if our apprehensions be so defective and fall so far short as to those finit objects, shall we be able to make suitable representations of Gods infinit nature and essence? Hence,

2. Concl. A good measure of that knowledge of God, whereof we are here capable, consisteth in the removing of all creature-imperfections from his glorious majesty; not only in bodies and corruptible things are there defects and imperfections, but also in the most pure, spiritual and incor∣ruptible creatures, though they had all the perfection they are capable of, (so that their imperfections were negative and not privative) yet their best perfections are but blots and imperfections in respect of the(l) 1.11 absolute perfections of God, and cannot without blasphemy be ascribed to him, till they be purged from the dross, weakness and emptiness of the creature as such, though never so excellent in it's kind: and to do this, will not be found so easie a mater as some may conceive; and without his own help and special assistance, we cannot aright know what he is, So neither what he is

not. Hence(m) 1.12 Austin well said, that it was no small part of our knowledge of God to know what he is not.

3. Concl. Yet the Lord alloweth us (even in this state of absence and ignorance) a further measure of knowledge, and calls us to behold his positive perfections, his all suffi∣ciency, his omni-science, his omni-potence, his omni-presence and other attributes held out in the Scriptures; and his(n) 1.13 name, Jehovah, doth most significantly express his glorious being; as also, his name Jah, (which seemeth to be no other then the former Jehovah contracted) both which come from a root that signifieth to be: hence also the holy one is called I A M, Exod. 3.14. none of the creatures can say I am, or I shall be, (as the word there may, and I(o) 1.14 think should, be

rendred) ah! they have a borrowed, finite and depending being, they are, but where were they when God said the foundation of the earth? and if the Lord withdraw his hand, where are they, or shall they be? but he is the same yester∣day, to day, and for ever: He is an all-sufficient, necessary and independent being, and all creatures being(p) 1.15 compared, and laid in the ballance with his most glorious majesty, are as nothing, yea, and less then nothing, Isa. 40.17. we have undervaluing thoughts of God, when we make a compari∣son; all the stars must disappear, and evanish out of our sight, when we behold this bright Sun; whatever light may be in them, yet it is darkned at the glorious appearance o•• this great Luminary; He, and only he, is the Lord who can say, I am, and there is none else besides me, Isa 43.11.

But when thus we meditate upon Gods infinite being, or any of his divine perfections, we must not limit his incompre hensible majesty to our shallow apprehensions, bu•• should conceive his glorious attributes and nature to be far above, and infinitly beyond what we can conceive of them. We must (saith(q) 1.16 Scaliger) think of God what we are not able to think, a holy, silent, submissive admiration of what we cannot know, should supply the defects of our knowledge; we must not give way to our curiosity, nor labour, by search∣ing, to find out his infinite excellency, Job, 11.7. though in humility we should(r) 1.17 follow on to know the Lord, Hos 6.3. yet we must not(s) 1.18 stretch our selves beyond our mea∣sure, but should thankfully improve what help he doth afford, and diligently seek after the light of the word, prai∣sing him who hath given us such a glass, wherein we may behold so much of his majesty, untill at length we shall know him as we are known, and see him face to face, 1 Cor. 13.12.

4 Concl. As thus we may safely go where the Word doth lead us, and follow on when we see it going before and point∣ing out the way, and may speak and conceive of God, as he hath revealed himself in the Scriptures, So in improving that knowledg in any ordinance, particularly, in prayer, we may select and make use of such names, titles or attributes of

God, as are most surable to the present performance, and may excite in our hearts that zeal, tenderness and holy affections which are required, and are pertinent to our case and exigence, thus, while in prayer, 1. we are confessing out sins, and accordingly would have the affections of reverence and godly fear, shame, sorrow, &c. excited, we should consider Gods majesty, justice, holiness, power, zeal for his own glory, threatnings and judgments, &c. 2. When we are asking and petitioning, and should act faith, and have our confidence strengthned, &c. we should consider Gods bowels and mercy, his fidelity and truth, his promises and tender care, &c. And, 3. when we offer the sacrifice of praise, we would meditat on his patience, his pardoning mercy, his free love, his watchfull providence, liberal hand, &c. that thereby we may be provok'd to admire his bounty towards us, and proclaim his praise, and express our senseof his goodness, by walking before him in all holiness of conver∣sation. The Book of the Psalms holds forth to us many in∣stances of this heavenly art and dexterity, in making choice of, and fixing upon sutable meditations of God, his attributes, word, or works.

5. Concl. We must not in prayer, or any other ordinance, look upon God absolutely, for so he will be a consuming fire, and we as stubble; but we must conceive of him, and draw night to him, as he is(t) 1.19 in Christ, reconciling the world to himself, 2 Cor. 5.19. As we cannot have the light of the knowledge of his glory, but in the face of Jesus Christ, 2 Cor. 4.6. So, though we had it, it could not profit us, it would but astonish us, and be for our terrou•• and confusion,

as the glory of Christ, coming to judge the world at the last day, will be to the wicked. But we have spoken to this head at some length, Part. 1. Chap. 8.

6. Concl. But in Christ Jesus we may, and should draw night to him confidently, as children to a father, who is able and ready to hear us: But you will say, were it not pre∣sumption in me to call God Father? Ans. Is it presumpti∣on to acknowledge the bounty and wonderfull condescension of God, and in prayer to follow that pattern be hath pre∣scribed to us? or is it not rather a foolish jealousie, and most ingrate under valuing of his tender love, yea, and a bold con∣tempt of his authority, and a manifest transgression of his commandment, to say we will not, we dare not call him Father, while he hath said, when ye pray, say, our Father &c. Luk. 11.2. where(u) 1.20 our blessed Lord teacheth us to call God, Father, not as if thereby he did point out to us the distinction, or relation that is among the persons of the tri∣nity, or to single out to us the first, excluding the other two (for its certain, we should direct our prayers to God, who is Father, Son and holy Ghost) but to hold out to us(x) 1.21 the fatherly affection, and tender bowels of God, and of all the persons of the blessed Trinity, and to encourage us to draw nigh to God with confidence, as children to a father, ready to help and pity us; and though we be not limited to the same words, or to say no other then is held forth in that pattern and copy, yet we may not change our thoughts of God, nor imagine that he hath cast off his fatherly care and affection towards us: And herein, as we have the command, So we have the example of Christ, he looked upon God as

a father, in that solemn prayer, Joh. 17.1. Father the hour is come, glorifie thy Son. So also, ver. 11, 21, 24, 25. For, though he hath another kind of interest in the Father then others, yet this doth not nullifie, and hinder our interest and relation; especially since ours is founded upon his, God having adopted us in this his beloved Son; we are truly sons, though not such sons as Christ; we are his sons, not meerly nor especially by creation, but by adoption, redemption, and a right to the inheritance. And that Christ and beleevers have the same Father, and thus stand under the relation of brethren, he himself is not ashamed to profess, Heb. 2.11. and Joh. 20.17. Go to my brethren (saith our blessed Lord to Mary) and say unto them, Iascend unto my Father, and to your Father, and to my God, and unto your God. And thus the ancient Church in their prayer, Isa. 63.16. ingemi∣nat this(y) 1.22 sweet relation with much confidence, Doubtless thou art our Father—thou, O Lord, art our Father, our Redeemer. And as thus we have, 1. a precept, and, 2. practice, so also, 3. a promise for our warrant, 2 Cor. 6. 17.18. Touch not the unclean thing, and I will receive you, and will be a father unto you, and ye shall be my sons and daughters; saith the Lord almighty. And, 4. this is made one end and design of the sending of the spirit into our hearts, viz. because we are sons, and that we may know, and improve our relation by calling him Father, Gal. 4.6. Rom. 8.15. to banish fear, and to make us draw nigh in confidence and love, 2 Tim. 1.7.

But you will say, how can we call God Father, since we are not assured of our adoption? Ans. If God be not thy father, he must be thy(z) 1.23 enemy (for there is no middle state) and how darest thou, who art stuble, draw nigh to the consuming fire? If thou be not a son, thou hast no interest in Christ, in whom only we have access to the Father, Eph. 2.18 Joh. 14.6. And if God be not thy Father, why dost thou hing and depend upon him, yea, even then when he frowns, and seemeth to beat thee off, and drive thee away? I spake a little to the like case, Part. 2. Chap. 2. Sect. 2. and shall not now say much, but remember, that the Lord,

as in another case, So also in this,(a) 1.24 loveth a cheerfull giver, He would not have us to come to his altar, and to bring our oblation grudgingly, he would not have his spouse look sad, or his children to distrust his love and care towards them, nor his servants fear, least he were such a one as the ill and wicked servant called him, a hard master and ill to please, Mat. 25.24. What a grief was it to Peter to have his love to Christ questioned (Job. 21.17.) yea, though lately he had denied and disowned him? and must it not grieve the good Spirit of God▪ when we have base and low thoughts of his mercy and kindness towards us, yea, even then while we are constantly reaping the sweet fruits there∣of? Ah! will ye thus requite the Lord, and deal no better with him then they? Mal. 1.2. I have loved you, saith the Lord: yet ye say, wherein hast thou loved us. But if ye will trust him, ye have his word, he will not disappoint you; and ye do thus, as it were, engage his majesty not to fail you: O! then draw nigh to him in confidence, and fear not to call him father, who hath purchased so great an inhe∣ritance at so dear a rate for thee; its good in some cases (as a reverend divine said) to threap kindness upon God. He will never challenge thee, who hast the heart and love of a son, for calling him Father: If thou be a child of light, though thou fittest in darkness, yet thou are still a child, and thy father will not disown thee if thou claim an interest in him; what though thou blushest to call thy self a son, as being unworthy of that relation, yet surely God hath not lost his title, nor deserved at thy hands, that thou shouldst rob him of that relation he hath bought by the unvaluable price of his Sons blood; and its observable, that the Saints many a time would divide the relation that is mutual, at least are more positive and peremptory in asserting the one part then the other; and as the prodigal, when he had by his riotous living forfeited his son-ship, and was brought to confess, that he was no more worthy to be called a Son, yet durst pro∣fess that he had a Father, and durst call him by that relati∣on, and take on this resolution, to arise and go to his father, and say father, Luk. 15.19.18. So they may call God

Father, while they are convinced, and may, from an humbled heart, confess that they are not worthy to be called his sons; and even then, while their face is filled with shame and confusion, they may notwithstanding assert his rela∣tion.

But you will say, ah I should I utter a lie before God? would he not account it a mockery to call him father, while he is not our father? Ans. I grant there is too much pre∣sumption in the world, and too many are ready to make bold with God, and to call him father, against whom he is coming in wrath to(b) 1.25 tear them in pieces.(a) 1.26 But yet if, 1. thou hast the love of a son, thou mayest come to him at a Father; if thou hast child-like affections, thou mayest have a child∣like confidence. See Part. 2. 2. If thou hast god∣ly fear and reverence, and high and admiring thoughts of his majesty, and art striving to give to him the honour due to his name; if thou canst answer that question, Mat. 1.6. If I be a father, where is mine honour? Thou needst not fear, that ever he will question thy claim to him as a Father; if thou(c) 1.27 fear him and his goodness, and art loath to offend him, though there were not a rod to correct thee; though thou should'st meet with rods and afflictions, yet thou might∣est know them to be but the corrections of a Father, and not the stroke of avenging justice. But we will not multiply particulars let us only hold out from, 1 Joh. 3. two or three words more. This point concerning our adoption, is there laid down in the entry, ver. 1. and therefore, though the words be (d) altered, yet the case is the same that is brought to the trial to the close of the Chapter. 3. Then such as hope that God is their Father, must purifie themselves as he is pure, v. 3. they must wash and make them clean, and walk as becometh the children of such a family, they must no more be like the swine of the world, wallowing in the mire of sin; he that is born of God must sin no more, ver. 9. for he that alloweth himself, and continueth in the practice of any one known sin, is not of God, but of the devil, ver. 8. 4. If we be the children of God, we must obey his com∣mandments, and do those things which are pleasing in his

fight ver. 22. we must deny our selves, and renounce our own will and affections, and take on Christs yoke, which (if we be his) will not be wearisom, but our relation and love to our Master, will make his work sweet and easie, Mat. 11.30. 5. Such as love the Father, will love his children for his sake; such as are brethren must have some sort of sympa∣thy with, and mutual love to one another, ver. 14. If all thy delight (with him, Psa. 16.3.) be in the Saints, and if thou judge them the excellent of the earth, if thou delight in their society, and rejoyce at their prosperity, ye must be of one stock and kindred, and belong to one and the same family: and hence must follow that separation (as to any arbitrary and voluntary commerce with those wicked ones, to whom we are not bound by any natural or moral tye) required in them, to whom God promiseth to be a Father, 2 Cor. 6.17. It will be no pleasure to the genuine son to stay in the company, where his Father is reproached and dishonoured; and, O! when occasionally he is easten into the society of such wretches, with what zeal and holy indig∣nation will his heart burn?(d) 1.28 their vile and profane words and wayes, must(e) 1.29 vex his righteous soul.

Is it thus with thee, O dejected Saint? dost thou follow after God, and still long and hunger for more of him, and that he would lift (f) up the light of his countenance upon thee? and though thou still walk in darkness, and cannot see his face, yet hearknest thou to his voice and followest after righ∣teousness, thou needest not fear to call him thy God and thy Father; thou art allowed to claim an interest in him, and to stay upon him as thy God, Isa. 50.10. Such hungring souls are blessed, Mat. 5.6. and is there any blessedness without an interest in him, who is the fountain of all blessedness? yea though he seem to frown, & to forsake thee, yet the union & relation stands firm and sure, My God, my God, why hast thou forsaken me? said David, Ps, 22.1. and one who was greater then David, Mat. 27.46. Zion said, my Lord hath forgotten me. And thus, a beleever at his lowest may maintain his claim to God; as the state of darkness, gloomi∣ness and desertion, doth noth not nullifie our relation, So

neither needs it hinder us to assert and plead it; neither did the Lord at any time challenge, nor was he grieved with a doubting beleever for staying on him, and calling him Father, but rather is grieved at their jealousie, and standing at such a distance from him, who hath stoopt so low to them; only to the wicked, God saith, what hast thou to do to take my covenant in thy mouth, and to plead any cove∣nant-relation, and to call me thy God, or thy Father? Ye who hate instruction, and cast his words behind you, ye may fear his severity and justice, and look upon him as a Judge coming against you to tear you in pieces, Psal. 50.16, 17, 22.

But you will yet say, whatever truth may be in the thing it self, yet I cannot in truth call him Father, who know not, and am not assured of my adoption. Ans. Thy know∣ledge is so far from being a ground of this thy covenant-rela∣tion to God, that it is not so much as one of its bonds and li∣gatures; now albeit the Spirit of Christ, who is the author, be also the keeper and preserver of our spiritual life, and of all its priviledges, and of our interest in God, as not the least; yet the same Spirit hath given us an arm whereby we receive and lay hold on him, and every finger and joynt of that arm (I mean our several graces) are so many cords and bonds whereby we stay and lay hold on God, as our God and por∣tion; and if thou see but any one of these bonds fastned on him, what needst thou fear and complain as if there were no union, interest or closing with him? say then; he is not thine by certain knowledge and perswasion; I answer, he cannot thus be said to be thine, for though thou may∣est know thy relation to him (and O, if thou didst know! how sweet, comfortable, strengthning and encourag∣ing must that evidence be?) yet he cannot be said to be thy Father by thy knowing that he is thy Father, for the object must have a being, and be presupposed to such a reflect act, he must be thy Father(f) 1.30 before thou know him to be thy Father; but there be some uniting graces, whereby we close w••th him as our Father, which though they do not confer the right of adoption, yet they bind us to our Father,

and are as so many cords, whereby he draws us in to himself, and whereby we close and lay hold on him; 1. then is not God thy Father, optando, seu vonto & desiderio, is it not the great desire of thy soul to have an interest in him? and hath not this thy desire a lie in its right hand? is it effectual, operative and diligent in the use of the means, not like the desire of the sluggard, foolish, faint and lazy? 2. Is not God thy Father considendo, seu aliquali spe & expectae∣tione; hast thou no hope, nor expectation? if thou be not assured that God is thy Father, art thou perswade••, and dost thou know that he is thy enemy? surely, if it were so, thou wouldst not thus seek in to him: Say, that thy hope is not so positive and peremptory, that it is not grounded up∣on certainties and particular promises, which thou dost apply to thy self, yet seest thou not many promising and encouraging probabilities, grounded upon general invitati∣ons, entreaties, promises, which open to thee no small door of hope, and makes thee look up to God, seek in to him, and follow after him; hast thou not a may be and a perad∣venture? and mayst thou not improve that without presum∣ption? thou art allowed to use a holy kind of violence, to break through all discouragments; and to lay hold on the King, as well as to take his kingdom by force, Mat. 11.12. 3. Is he not thy Father amando, seu filiali dilectione? hast thou not the love and heart of a son? and will he prove thy enemy? 4. Is he not thy Father adhaerendo, seu depen∣dentia, adhaesione & acquiescentia? dost thou not rely and depend upon God, and cleave to him though he frown, and follow after him when he forsaketh and withdraws from thee? dost thou trust in him, and cast thy self on him? darst thou adventure thy soul upon his tender bowels, free offer, and promises? art thou resolved to(g) 1.31 trust in him though he should kill thee? dost thou acquiesce in him as the alone-fountain of all true happiness? and how small soever thy hopes be, yet with what indignation wouldst thou dis∣dain the offer of a world to quit thy claim to, and renounce thy part in him? 5. Is he not thy Father obtemperando? seu obse quio, conatu, opere, reverentia & honore? dost thou

not give him that honour, reverence and obedience that is due to a Father? and will he then use thee as(h) 1.32 one of his hired servants? or reject thee as a vessel of wrath and disobedi∣ence? what? is God thus thy Father, and dost thou lay hold on him by thy desire, hope, love, reliance aed reve∣rence? and maist thou not in truth thus call him thy Fa∣ther? hast thou those fruits and evidences of thy adoption, and findst thou those uniting graces to close with him? Be of good courage, thou needst not fear to come to him as a Father, he will welcom thee as a son, and hear and answer thy requests.

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) 1.33 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) 1.34 Angels, do rather with admiration adore, then curiously search after, we would consider who we are, how great our(c) 1.35 ignorance is, and how great and incomprehensible this sublime and transcen∣dent object, of which (as(d) 1.36 Ambrose saith) we can know little more, but that it cannot be known; and therefore

should rather in humility be(e) 1.37 believed, then curiously examined by our shallow apprehensions, narrow enquiry and halting reason: it is true, that a little knowledge here is (as(f) 1.38 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) 1.39 above what is writeen.

Now, albeit the(h) 1.40 〈 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) 1.41 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) 1.42 Voet hath spoken so fully and judiciously to that head in two distinct

disputes: But we may well, with this(l) 1.43 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) 1.44 except their personal properties and intrinsecal relation; and it is(o) 1.45 impossible it should be(m) 1.46

otherwise; since they are not only(p) 1.47 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) 1.48 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) 1.49 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) 1.50 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) 1.51 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) 1.52 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) 1.53 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) 1.54 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) 1.55 alike? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (said(a) 1.56 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) 1.57 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) 1.58 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) 1.59 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) 1.60 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) 1.61 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) 1.62 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) 1.63 both(h) 1.64 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) 1.65 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) 1.66 grieved and(m) 1.67 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) 1.68 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) 1.69 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) 1.70 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) 1.71 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) 1.72 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) 1.73 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) 1.74 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) 1.75 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) 1.76 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) 1.77 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) 1.78 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) 1.79 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) 1.80 heal their back-slidings(c) 1.81 with the blood of my dear Son, and will love them freely,(d) 1.82 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) 1.83 come to be the propitiation for their sins, I delight to do thy will, O Father, and to(f) 1.84 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) 1.85 draw them after thee, to(h) 1.86 write thy Law in their

hearts, to(i) 1.87 comfort and strengthen them, and(k) 1.88 help their infirmities, to defend and keep them from all evil, and to fit, prepare and(l) 1.89 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) 1.90 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) 1.91 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) 1.92 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) 1.93 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) 1.94 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) 1.95 Father of mercies and God of all comfort, of(s) 1.96 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) 1.97 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

  Excedit supereminen∣tia D••itatis, non solum usi∣tati eloquii, sed etiam in∣telligentiae fa∣cultatem; ve∣rius enim co∣gitatur Deus quam dicitur; & verius est quam cogi∣tatur, Au∣gust. de vera innocent. cap. 61.
• (b) 1.2

  Damas∣cen. lib. 1, de side orthod. in initio.
• (c) 1.3

  Malè & absurde hinc infert Buri∣danus, lib. 7. polit. quaest. 10. Deum quantum ad ejus essentiam non esse à no∣bis laudandum, quia, viz. non est sic à nobis cognoscibilis. Nam licet sic non sit per∣fecte & quidditative cognoscibilis, tamenscimus cum sic esse laudandum. Imo hoc est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & primo. cognitum.
• (d) 1.4

  August. in Psa. 85.
• (e) 1.5

  Cicer. lib. 1. de nat. de∣or.
• (f) 1.6

  Vid Schol. ad 1 quaest. 1 2. &. Scot in 1. lib. sent. dist. 2.3.
• (g) 1.7

  Cognosci∣mus Deum per, 1 causalita∣tem, per, 2 emi∣nemiam, per, 3. remotionem imperfectio∣num & per fidem, Dave∣nant. in epist. ad Colos. cap. 1.15.
• (h) 1.8

  Si quis Deum videat, & intelligat quod vidit, Deum non vi∣di••.
• (i) 1.9

  Humana infi••mitatis religiosa con∣fessio est, de Deo hoc solum nesse quod De∣us est; caeterum secret a illa & profunda—Mens terrena non penetrat; investigare quidem ea, perscruta 〈◊〉〈◊〉 q••ie pium est, sed inscrutabilia esse, & investigabilia confitenda sunt: quorum alterum est religiosae voluntatis, alterum imperspicabilis naturae, Hilar. in Psa. 129. (nobis 130.)
• (k) 1.10

  De Dei simplicissima & perfectissi∣ma essentia spiritualiter cogitemus; omnes crassos & terrenos conceptus, om∣nes sensibiles imagines, om∣nia imagina∣tivae faculta∣tis phantasma∣ta procul ha∣beamus, Voet. sel. disp part. 1. disp. 13•• pag. 245. Ta∣le enim simu∣lachrum De inefas est Christiano in templo collocare, multo magis in corde nefarium est, ubi vere est Templum Dei, si à terrena cupiditate atque errore mundetur, August. de side & symh••lo, cap. 7.
• (l) 1.11

  Perfectiones simpliciter simplices.
• (m) 1.12

  Non parva notitia pars est, si an∣tequam scire possumus quid sit Deus, pos∣sumus scire quid non sit, Ang. de vera innocent. cap. 61. Et inter sententias ex Augustino de cerptos & ad∣jectas tomo 3. haee est 61. quinnimo D••o∣nysius (vulge sed falso) Areopagita de divin nominib, cap. 7. affirmat, hunc modum cog∣noscendi Deum, viz. per ignorationem (ut loquitur) seu potius per negationem, removendo à Deo omina creaturarum attributa prout iu e••s sunt, hunc (inquam) modum cognoscendi Deum judicat pro hujus vitae statu esse meliorem, & divinae excellentiae magis accomoda∣tum: Ista tamen negatio non est pura, sed supponit conceptum Dei positivumin quo sistendum, viz. conceptum valac generalem & confusum cu••usdam entis quod nec est homo nec Ange∣lus, &c. Sed eminentius omnibus creaturis quae sunt vel esse possunt. Et doctissimus Au∣gustinus in Psa. 85. fatetur, se solum potuisse dicere quid non sit Deus; supponendo ta∣men praedictum conceptum positivum. But neither this our conclusion, nor what at any time hath been said by any of the learned, doth favour the dreaming Shoe-maker, John Bohman, while he saith, that God is an infinit nothing; he is indeed none of the crea∣tures, he is no such thing, yet he is all; he doth eminently contain the perfections of all, here is a clear contradiction and repugnancy (or shall I say non-sense, that being so fa∣miliar to this empty bold man) For what is infinit must have all perfection, but what is nothing can have no perfection: but this vain babler deserves no refutation.
• (n) 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 existens, ens aeternum, nomen Dei (inquit Buxtorfius) proprium essentiale, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suit, aliis ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 idem. Non dubium est (inquis Mercerus) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 decurtatum esse ex nomine tetragrammato 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (o) 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mercer. sum, sed rectius & significantius, Pagninus in rad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ero, est enim futuri temporis.
• (p) 1.15

  Quae par∣ticipatioue no∣bis veneranda 〈◊〉〈◊〉 ••n com∣paratione ejus memoranda non sunt, Gre∣gor.
• (q) 1.16

  Interest c••rim, & no∣strae pi••tatis, & Dei im∣mensitatis, ca∣sen •••• de Deo quae senti∣re non possumus, Jul. Scal. exercit. 165 ••ect o.
• (r) 1.17

  Investig∣gare quidem ea perscruta∣rique pium est, sed inscruta∣bilia esse & in ve∣stigabi lia con∣fiten a ••unt, Hilar loc. jam jam cit.
• (s) 1.18

  2 Cor. 10.14.
• (t) 1.19

  A modern Author affirms the divine essence or God-head in Jesus Christ to be the proper object of all worship, alledging from Dr. Owen and some others, that the essence of the God-head is the primary and proper object of worship, Morn. Exer. Serm. 17. We will not now meddle with that assertion of Dr. Owens. knowing it to be maintained by many, as we shew from Franc. a. S. Clara. part. 1. But we hope this Author doth not think that the God-head as personally united to Christ, is the proper object of worship, but as the God-head is in Christ under a Covenant-relation, and as the head of the Church, and thus the God-head, as it is common to all the three persons of the Trinity, and not as it is in the second, only may be said to be the primary object of worship.
• (u) 1.20

  Nomen Patris non ac∣cipi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro prim•• tantum trivi∣tatis perlona, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro omnibus tribus deiata∣tis personis opparet ex re∣gula illa quam Forbesius ex Patribus, & communi theo∣logorum suf∣fragio propo∣nit contra An∣titrinitarios, estque ejusmo∣di omne no∣men dictum de Deo respe∣ctu creatu∣rae indicat essentiam, adeoque pre∣dicatui de tribus perso∣nis simul, exceptis quae pertinent ad incarnationem, seu assumptam naturam, & exam. plorum loco hac adsert, Deus noster Pater noster, Praedestinator, Creator, Recomc••∣liator, Adoptator, Sanctificator, exauditor precum, Forh. instr. Histor. theo••l lib. 1. ••cap. 12.
• (x) 1.21

  Ostenàit ad veram, & Deo gratam orationem requiri, ut in vera siducia oremus, ac jciamus nos invocare Deum qui in Christo dilecto suo filio nos dilexit ante jacta mundi fun∣damenta, qui in filios suos adoptavit, ac spiritum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nobis donavit & qui pater∣num erga nos gerit animum: quem proinde juxta ipsius exemplum & mandatum, ut panem nostrum invocare possumus, Gerhard. in loc. cont. harm. cap. 180.
• (y) 1.22

  Dulce no∣men patris.
• (z) 1.23

  Mr. Murcot. being in great an∣guish, because he feared that God was not his father, had these words impressed on his mind, If I be not thy father, am I thy enemy? and again, if I be not thy father; why dost thou fol∣low after me, Mor. exerc. Serm. 14.
• (a) 1.24

  2 Cor 9.7.
• (b) 1.25

  Hos. 3.5.
• (a) 1.26

  Ps. 50, 22.
• (c) 1.27

  As having hope, ver. 3. abiding in him, ver. 6. being born of God, ver. 9. being the chil∣dren of God, ver. 10. ha∣ving pa∣ssed from death to s••e, ver. 14. &c.
• (d) 1.28

  2 Pet. 2.7, 8.
• (e) 1.29

  Ps. ••.6.
• (f) 1.30

  Si non tempore, sal∣tem natur••, imo••••e•• per ••em pore, si non profluat ex im∣mediata irra∣diation•• spiri∣tus, sed per ar∣gumentatio∣nem colliga∣tur; ut fieri solet.
• (g) 1.31

  Job, 13.15.
• (h) 1.32

  Luk. 15.91.
• (a) 1.33

  Job, 8.9.
• (b) 1.34

  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) 1.35

  Lutum & vas figuli de creatore disputat, & ad naturae suae rationem non potest pervenire, & curiose quaerit scire de mysterio Trinitatis, quod, &c. August. ibid.
• (d) 1.36

  Hoc solum ex eo comprehendimus, quod comprehendi non potest, Ambros. in Symb. Apost. cap. 2. vide etiam, August. loc. cit
• (e) 1.37

  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) 1.38

  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) 1.39

  1 Cor. 4.6.
• (h) 1.40

  Tò 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Nazianzen. orat. 29,
• (i) 1.41

  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) 1.42

  Voet. ibid. disp. 28, 29.
• (l) 1.43

  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) 1.44

  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) 1.45

  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) 1.46

  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) 1.47

  Ut idem non est simile, ita nec aequale.
• (q) 1.48

  Non vacas jam inquirera utrum poten∣tia divina sit attrib formaliter di∣stinctum a vog∣luntate.
• (r) 1.49

  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) 1.50

  Ʋnder which is comprehended providence, as being a kind of continued ereation, and result and consequent thereof.
• (t) 1.51

  For glorification is not a distinct work, but the perfection and consummation of sanctification and grace.
• (u) 1.52

  There is only one blessed poten∣tate. 1 Tim. 6 15.
• (x) 1.53

  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) 1.54

  Per com∣municationem idiomatum.
• (z) 1.55

  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) 1.56

  Nazianz. orat. 37.
• (b) 1.57

  Vid. Vo∣et. sel. disp. 26. & For∣bes. loc. cit.
• (c) 1.58

  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) 1.59

  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) 1.60

  Forb. loc. cit. cap. 23. sect.
• (f) 1.61

  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) 1.62

  Mr. Dur∣ham, loc cit. pag. 12, 15.
• (i) 1.63

  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) 1.64

  Heb. 5 7.
• (k) 1.65

  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) 1.66

  Eph. 4.30.
• (m) 1.67

  Isa. 63.10.
• (n) 1.68

  The words themselves without a commentary do clearly hold out God the Father, though as frequently else where expressed by his essential Name.
• (o) 1.69

  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) 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (q) 1.71

  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) 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Basil apud Forbes. pag. 49.
• (s) 1.73

  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) 1.74

  Nulla ra∣tio obligans vel determi∣nans.
• (u) 1.75

  A word of warning and caution.
• (x) 1.76

  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) 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 autor. expos apud, Forhes. loo. cit. cap. 33.
• (z) 1.78

  Vide Scot in 1. sent dist. 2. quaest. 3.
• (a) 1.79

  Joh. 3.16.
• (b) 1.80

  Hos. 14.4.
• (c) 1.81

  Is. 53.5.
• (d) 1.82

  Is. 63.7.
• (e) 1.83

  Ps. 40.7, 8. 1 Joh. 4.10.
• (f) 1.84

  Tit. 2.14.
• (g) 1.85

  Cant. 1.4.
• (h) 1.86

  Jer. 31.33.
• (i) 1.87

  Joh. 14.26.
• (k) 1.88

  Rom. 8.26.
• (l) 1.89

  Joh. 14.16.
• (m) 1.90

  Phil. 2.6.
• (n) 1.91

  Inaequali∣tat officiorum non tollit aequalitatem naturae aut personarum.
• (o) 1.92

  Eph. 3.18, 19.
• (p) 1.93

  Rev. 1.5.6. 1 Pet. 2.5.
• (q) 1.94

  Col. 1.19.
• (r) 1.95

  2 Cor. 1.3.
• (s) 1.96

  1 Cor. 8.6.
• (t) 1.97

  Mal. 4.2.