CHAP. V. Quest. Whether we should direct our Prayers, only to God the Father? or may also to the Son, and to the Holy Ghost? And how may we order our thoughts aright, in distinguishing these three persons, especially as to prayer?
MOst dear and worthy Friend, I willingly own the obligations you have put upon me, to God and you: And shall rejoyce to serve you, or if this may satisfie you, I shall not premise any needless Preface to what this paper offers you. Your concessions in our late Con∣ference, I shall not so much prove, as improve. The question you would be clear in being complicate, I shall take asunder, and tender you what satisfaction I may from the holy Scriptures, without the accession of humane Authors; as knowing that your faith doth not indeed, should not stand in the wisdom of men, but in the power of God: 1 Cor. 2.5.
Quest. 1. Whether we should direct our prayers only to God the Father, or may also to the Son, and to the Holy Ghost?
Answ. I affirm we may direct our Prayers to any of them, and should direct our Prayers to all these three persons, in the one most sin∣gle and undivided Godhead. To this purpose please to peruse these ensuing Propositions.
Page 380Prop. 1. God is the object of prayer, the adequate and alone object. His commands (as also your concessions) determine our prayers to and upon him, who is God by nature, up∣on him, and upon no other: Mat. 4.10. Psal. 50.15. & 65.2. Gal. 4.8. Psal. 44.20, 21. So that the proper, fundamental and formal reason of divine worship is the perfect and in∣finite excellency of the eternal Godhead.
Prop. 2. The Godhead, which is and can be but one, there being but one first cause and last end: Deut. 6.4. Ephes. 4.6. Isa. 41.4. c. 44.6, 8. subsists in Father, Son and Holy Ghost, without any division of that most sin∣gle essence; yet with distinction of these se∣veral persons. This (as your self concedes, so) these Scriptures clear: 1 Joh. 5.7. Mat. 28.19. c. 3.16, 17. Deut. 6.4. Jehovah, Elohim. So that as the Father is God: [Rom. 15.6. c 1.7.] So also is the Son: [1 Joh. 5.20. 1 Tim. 3.16. Act. 20.28.] And so likewise is the Holy Ghost: [Act. 5.3, 4. 1 Cor. 3.16, 17. c. 12.6, 7, 8.] Three distinct persons they are, but one and the same God. There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three (its not said, ver. 8. agree in one, but) are one. Not only do they agree in one testimony, but are one in truth, one thing, one nature, one God: 〈 in non-Latin alphabet 〉, 1 Joh. 5.7. I should further expatiate in clear∣ing this truth, but that you have already evi∣denced your clearness in it.
Prop. 3. The Son, and Holy Ghost being one God, co-equal and co-essential with the Page 381Father, divine honour and our dues of office, as prayer, &c. are to be deferred therefore, and given unto them, as well as to the Father. This is eminently enough pointed to us in that pra∣yer of Benediction which was prescribed unto the Priests: [Numb. 6.23.—27.] Wherein they must thrice iterate, The Lord, the Lord, the Lord bless thee, &c. But it is evidently and expresly pattern'd in that prayer of Valediction, 2 Cor. 13.14. The grace of the Lord Jesus Christ, and the love of God; i.e. the Father, and the communion of the Holy Ghost be with you all, Amen. The practice of John may be produced likewise in that proemial prayer for, and sa∣lutation of the Seven Churches: Rev. 1.4, 5. Grace be unto you, and peace from him, which is, and which was, and which is to come, (a frequent periphrasis of the Father) and from the Seven Spirits which are before his throne, (i.e. the Holy Ghost, the variety and perfection of whose Graces in these Seven Asian Churches is hereby indicated, he being but one and the self-same spirit: 1 Cor. 12.4, 11.) and from Jesus Christ who is the faithful witness, &c. Shall I need to subjoyn what you may per∣haps already sense and consider? That Bap∣tism is to be ministred in the name of the Son, and of the Holy Ghost, as well as in the name of the Father: Mat. 28.19.
Prop. 4. God the Father then is not, cannot be so the object of prayer, as is exclusive ei∣ther of God the Son, or of God the Holy Ghost.
(1) For the Son. It is manifest, that all men Page 382should honour the Son, even as they honour the Father, He that honoureth not the Son, ho∣noureth not the Father, Joh. 5.23. If you'l re∣view the last prayer of that lively Protomartyr Steven, it is directed hither, They stoned Steven, calling upon God, and saying, Lord Jesus receive my spirit, Act. 7.59. He that runs may read the same requests from the beloved Disciple of Christ, and from his bride the Church, which conclude our Bibles, Come, come Lord Jesus, &c. Rev. 22.17, 20, 21. Lord, remember me when thou comest into thy Kingdom, is the only re∣corded prayer of the penitent thief upon the Cross: Luk. 23.42, 43. Paul begins (well∣nigh) every Epistle with prayers to him, as well as to the Father: Rom. 1.7. 1 Cor. 1.3. 2 Cor. 1.2, &c. And is followed herein, both by John and Peter, 2 Joh. 3.2. 2 Pet. 1.2. In short, this is given us as the character of all true Christians, 1 Cor. 1.2. Act. 9.14. With all that call upon the name of Jesus Christ our Lord. Observe, it is not said, That call upon the name (of the Lord, through Jesus Christ; though this is (no doubt) their duty, and his due, as being the Mediator. It lets us see, that his Saints look upon him not only as a middle person, through whom they pray unto God, but as true and very God, to whom they make their prayers.
(2) For the Holy Ghost. We are debters in point of prayer to him, as he also deriveth all our grace and peace to us. We are debters (saith the Apostle) not to the flesh, but to the spirit; and this not only to live after the spirit, but Page 383to lift up our hearts with our hands to him, in spirit and truth. O come (saith the Psalmist) let us worship and bow down, Let us kneel be∣fore the Lord our maker; for he is our God, &c. Psal. 95.6, 7, 8. The Apostle maketh appli∣cation of this part of the Psalm to the Holy Ghost, Heb. 3.7, 8, &c. External and internal worship is due then from us to God the Holy Ghost. The reason which the Psalmist gives us, reach him as well as the other per∣sons. He is the Lord our God he made us, and not we our selves. The spirit of God hath made me, and the breath of the almighty hath given me life. The inspiration of the almighty hath given me un∣derstanding, Job 33.4. c. 32.8. Know ye not (saith Paul) that your bodies are the temples of the holy ghost? Which he elsewhere maketh synonimous with being the temples of God. What then? Therefore glorifie God in your bo∣dies, and in your spirits, which are Gods; and therefore glorifie God the Holy Ghost. So that inward and outward worship not only may, but must be given to the Holy Ghost: 1 Cor. 6.19, 20. c. 3.16, 17. The Saints of God have offered him therefore their prayers of petition, (see instances Prop. 3.) and the Seraphims do offer him their prayers of praise and thanks∣giving, Crying holy, holy, holy Lord God almighty; which with express warrant enough is inter∣pretable to the Holy Ghost, and not to be limi∣ted to one, or both the other persons: Isa. 6.3, 9. with Act. 28.25, 26. Shall I add more evidence where there is so much already? Lo,
1. The objective fundamental and formal Page 384ground of prayer is found with the Son, and with the Holy Ghost, as well as with the Fa∣ther. Is the Father God? so is the Son. God over all, blessed for ever, Rom. 9.5. And the Holy Ghost is called God, not less than three times in one Scripture, 1 Cor. 3.16, 17. I for∣bear ampler testimonies, because you acknow∣ledg this fundamental truth. Is the Father an omnipresent majesty, pray we where we will? so is the Son also. Hear him, Wheresoever two or three are gathered together in my name, there am I in the midst of them, Mat. 18.20. So like∣wise is the Holy Ghost. Whither shall I go from thy spirit, saith the Psalmist? i.e. I can go no whither, but thy spirit is with me, Psal. 139.7. Is the Father an omnipotent mercy? pray we for what we will, he is able to hear and help us. So also is the Son, the mighty God, the almighty, Isa. 9.6. Rev. 1.7, 8. And so like∣wise is the Holy Ghost. All these worketh that one and the self-same spirit, dividing to every man as he will, 1 Cor. 12.11. Briefly, is the Father omniscient? knowing what we pray for, how we pray, what are the purposes of, and what principles are at act in our hearts, and in what proportion, and when it is best to answer our prayers, and to accommodate our desires and distresses. So is the Son, he know∣eth what is in man, the very heart and reins, he knoweth all things, Joh. 2.24, 25. c. 21.17. Rev. 2.23. And so also is the Holy Ghost, he searcheth all things, yea the deep things of God, 1 Cor. 2.10, 11, 12.
2. For the object of faith. Is it the Father Page 385only? Nay so is God the Son, and God the Holy Ghost. And if the object of faith then of prayer also, Rom. 10.14. Mat. 28.19. That the Son is the object of faith seems to require little or no proof with him that believes the Scriptures. Since they were written to this very end, that we might believe in the name of the Son of God, and that believing we might have life through his name, Joh. 20.31. 1 Joh. 5.13. And he that disbelieveth or de∣nieth this, disbelieveth or denieth the Father also, 1 Joh. 2.22, 23, 24. Here was the bles∣sed faith of Peter, the rock, the bottom, or foundation upon which the Church is built, Mat. 16.16, 17, 18. Hitherto also our blessed Saviour calleth his. Ye believe in God, believe also in me, Joh. 14.1. The Holy Ghost is the object of faith likewise. I believe in the Holy Ghost is one, and an eminent article of the true Creed of Christians. Plain it is, that the wisdom of the Spirit is the wisdom of God, the power of the Spirit is the power of God, the testimony of the Spirit is the testimony of God. And if we may and should believe the witness of men, much more the witness of God, for the witness of God is greater. It is the Spirit (who is one God with the Father and with the Son) that beareth witness, because the Spi∣rit is truth; and therefore to be believed relied upon as the Apostle argueth, 1 Cor. 2.1, 4, 5. 1 Joh. 5.6, 7, 9. He that believeth not in the Spirit then believeth not in God. He that tells a lie to the Spirit tells a li••to God; not unto men but unto God, Act. 5.3, 4.
Prop. 5. The Father, Son, and Holy Ghost Page 386being verily and truly Gods, and being distinct persons in the one only and same Godhead; we may then (according to the grounds laid) direct our prayers to God with express men∣tion of one only, or of more, or of all the persons in the Godhead. The laudable exam∣ples in Scripture may evince the lawfulness hereof. Paul directs his prayers with the ex∣press mention sometimes but of one person, Ephes. 3.14. Sometimes of two persons, 1 Thes. 3.11. Sometimes of all three, 2 Cor. 13.14. John and Steven explicitely address themselves to the second person, Rev. 22.20. Act. 7.59. Paul attests the third person, Rom. 9.1. as well as others apply themselves to the first person; and St. John invocates all three per∣sons, Rev. 1.4, 5.
Prop. 6. The Father, Son, and Holy Ghost being but one only God, of one nature, mind, will, power, Godhead, they are therefore (ac∣cording to the first Proposition) to speak strict∣ly and properly, but one only formal object of prayer, and of other parts of religious wor∣ship. So that our Saviour bids us baptize (not in the names but) in the name of the Father, and of the Son, and of the Holy Ghost, Mat. 28.19. Not only to intimate their co∣equality in power and authority among them∣selves, as being one and the same God, with whom are no degrees of power or perfecti∣on: But to instruct us how we should consider of, and come before them in that, and in all other acts of worship upon the same reason, as those that are co-essential, and co-equally the Page 387original and object of all (as natural, so) insti∣tuted worship. Thus also were the Priests bound to say in blessing the people, Jehovah, Jehovah, Jehovah bless thee, &c. Num. 6.24, 25, 26. Thereby pointing them and us; That though they are distinguished in their perso∣nal subsistence; yet they are not to be divided in our prayers and supplications. Rather that as these three are one in the unity of the di∣vine essence, so they should be eyed as one in the unity of an end or object in all our devout and religious exercises.
Prop. 7. In directing prayer therefore to God with express mention but of one or two persons, the Saints of old did not, and our selves ought not to exclude the other person or persons, because they are all one God, co-equal and co-eternal, co-existing with each other, yea in each other, in the same Godhead. Believe me (saith Christ) that I am in the Father, and the Father in me, Joh. 14.11. You need not any proofs from me, that the Godhead or di∣vine nature and excellency is the formal and adequate ground and reason of divine Wor∣ship. Or that these three persons are God, and therefore equal in the Godhead, equal in glory; not one greater or less than another, not one above or below another. These pre∣misses being of infallible verity, the inference is plain and obvious, therefore are they to be equally worshipped; not one more or less than another, not one above or beneath an∣other. For there being no difference or de∣grees in the ground and adequate reason of Page 388the divine Worship that is due unto them, there can be no difference or degrees admittable with any ground or reason in the worship that is done unto them. If one be not less a God than another, one may not be less glorified than an∣other.
Prop. 8. Yet lastly, the Father being the fountain and first principle (though not of their essential subsistence, yet) of the personal subsistence of the Son, and of the Holy Ghost, (of which in the next Question) and so of their peculiar manner of working ad extra, or without the Godhead, (viz. the Son working from the Father, and the Holy Ghost from them both.) The Saints therefore have, and your selves may eminently (though not ex∣clusively) direct your prayers to God the Fa∣ther; yea, and that for those benefits which come to you, by the more especial and eminent operation of God the Son, or of God the Holy Ghost. 'Tis easie to instance. Paul blesseth the God and Father of our Lord Jesus Christ for all the blessings in and by Christ, the re∣mission of his sins, the redemption of his soul, &c. Ephes. 1.3, &c. Then beseecheth he, that the God of our Lord Jesus, the Father of glory may give unto them the spirit of wisdom and revelation in the knowledg of Christ, ver. 17. &c. And again, Chap. 3. v. 14, 15, 16, 17. I bow my knees (saith he) unto the Father of our Lo•• Jesus Christ, that you may be strengthned by his •pirit, that Christ may dwell in your hearts by •aith, &c. Much to the same effect is the prayer of Peter. Blessed be the God and Father of Page 389our Lord Jesus Christ, &c. 1 Pet. 1.3, 4. Not to mention those passages of the Psalmist, Ʋphold me with thy free spirit. Lead me by thy spirit, &c. Psal. 51.12. & 143.10.
Q. 2. How may we order our thoughts aright in distinguishing these three persons, Father, Son, and Holy Ghost?
I am not willing to weary either my self or you with a needless discussion of what you intend by this expression, order your thoughts aright. I suppose you would not have me understand thoughts so much in their larger and less proper notion and acceptation, (as they include all the interior acts of the Soul) as in their more limited, strict and proper sense, as they import the acts and apprehen∣sions of the intellect. And that your meaning is how you may order your apprehensions (or more briefly may apprehend) aright in or touching the distinction of those persons. And truth is according as your thoughts are well or ill ordered in this strict sense, that your apprehensions are either fitting or faulty, so will your thoughts be in that larger sense; all the other inward motions of your Soul with relation hereunto, will be well or ill ordered, more free or more faulty. This only I shall therefore further premise.
Father, Son, and Holy Ghost, are and may be presented to our thoughts under a two∣fold consideration. 1. Common or essential, as they are God. 2. Peculiar or personal as Page 390they are persons in the Godhead. And this consi∣deration of them is either 1. More absolute, as they all subsist in the unity of the same na∣ture. Or 2. Meerly relative in the order of one person to another, and distinction of one per∣son from another. And now in accord to your desires, I offer you these Directions.
Direct. 1. Think of Father, Son, and Holy Ghost, as divine and increated persons. That they are persons I do not attempt to con∣firm because you already confess both thing and name, as that which best agreeth to the Scripture-expression, as it doth Heb. 1.3. 'Tis true, that this term person doth import the most excellent kind of subsistence, viz. intel∣ligent and rational. (We call not the best of brutes a person). But in that this term is ex∣tended to Creatures, to Men, to Angels; you are to think of Father, Son and Holy Ghost as increated persons, from whom therefore you must remove all creature-imperfections, even in your very thoughts. As,
(1) Created persons are of a determined, or rather finite nature. 1. Of finite perfections, 2. of a finite presence, 3. of finite power, and 4. of a finite permanence or duration. But these increated persons are infinite in their nature, the Godhead being infinite. 1. Of in∣finite perfections. Touching the Almighty we cannot find him out, Job 37.23. Canst thou by searching find out God? Canst thou find out the Almighty to perfection? It is as high as heaven, what canst thou do? deeper than hell, what canst thou know? &c. Job. 11.7, 8, 9. 2. Of an in∣finite Page 391presence. Do not I fill heaven and earth? saith the Lord. Yea, blessed Lord, whither shall I go from thy spirit? or whither shall I flee from thy presence? Jerem. 23.24. Psalm 139.7. &c. 3. Of an infinite power. I am God almighty, saith he. Is any thing too hard for me? &c. Gen. 35.11. Jer. 32.27. 4. Of an infinite permanence or duration. From ever∣lasting to everlasting thou art God. He is the high and lofty one that inhabiteth eternity, Psal. 90.2. Isa. 57.15.
(2) Created persons are of a divisible and compounded nature, and therefore changable. But these increated persons are of a most in∣divisible, simple and immutable nature. For so is the Godhead, a most pure, a most per∣fect nature, without the least change, without the least composition. Each person is called Jehovah, who is what he is; viz. a most pure and perfect being; without variableness, or so much as a shadow of turning, Exod. 3.14. Jam. 1.17. God is light, and in him is no darkness at all, 1 Joh. 1.5.
(3) Created persons are of a dependent nature. As all created persons depend upon their first cause or principles for their con∣tinued preservation; so the nature doth de∣pend upon its proper person, for its support or sustentation. But now the divine nature, which is in these three persons, doth not de∣pend upon any or upon all these persons for its sustentation or subsistence. But all three persons subsist in this one independent na∣ture, as is said of the subsistence of the Son, Phil. 2.6. 〈 in non-Latin alphabet 〉, subsisting in the Page 392form, i.e. in the essential form of God, as be∣ing equal with God, as it follows. The God∣head it self is independent, or it is not God∣head, or it is not infinite. He is Jehovah: which implys that his being is neither from, nor for, nor in, nor by any other, but is most absolute and independent. I am the first, and I am the last, and beside me there is no God, Isa. 44.6. c. 45.21, 22.
(4) Created persons are of different natures; numerically different, though not specifically. True it is, that Peter, Paul, Philip, are of the same specifical nature; i.e. they are all of them men; but they are not of the same singular or numerical nature; i.e. they are not the same man. But these increated persons are of the same nature, not only of the same specifical, but of the same singular nature; they are the same God. That as you may safely say, God the Father, God the Son, and God the Holy Ghost: So you must think and say of them, that they are one and the same God, one and but one. These three are one, 1 Joh, 5.7. Hear, O Israel, the Lord our God, 〈 in non-Latin alphabet 〉 is one Lord. You must not then think of these three uncreated persons, as you would of those three created, as if these were distinct Gods, as those are distinct men.
(5) Created persons have many different accidents, and are distinguished from each o∣ther by a congeries or heap of accidents, as time, place, &c. But these increated persons are of that infinite perfection, as being the same God, that they are above any such thing Page 393as an accident. The infinite simplicity of the Divine nature cannot admit of such finite things as are accidents, as also nor can its immutability. 'Tis a confessed maxim amongst Christians, Whatsoever is in God is God. I have sworn by my holiness, saith God, Psal. 89.35. God sware by himself, saith the Apostle, Heb. 6.13. God's Holiness then is God himself. 'Tis true the Father, Son, and Holy Ghost are di∣stinguished by their personal properties; or if you will needs so call it by their personal at∣tributes. But they are not different by any personal accidents, as James and John are. This their perfect nature is utterly alien from, and abhorrent of.
Direct. 2. Think of Father, Son, and Holy Ghost, as the same God, subsisting in one and the same undivided essence or Godhead. See that you do not divide the nature when you distinguish the persons. Therefore John ha∣ving shewn you these three distinct persons, immediately subjoyneth that they have but one undivided essence, 1 Joh. 5.7. The same in ef∣fect doth Jesus, Mat. 28.19. as we have noted before, Q. 1. Prop. 6. Enough may seem to have been already spoken to this, both there, and but even now. But I add, you should not only think of them as one and the same God, in the same most single essence, but think of them as inseparably subsisting in and with one another, in the unity of this same essence. That the Son subsists in the Divine nature or essence you saw but even now from Phil. 2.6. Direct. 1. That the Son and Father subsist in the same Divine Page 394essence is manifest, in that the Son is the express, image of his Fathers person or subsistence, 〈 in non-Latin alphabet 〉, and his Father and he are one in essence, Heb. 1.3. Joh. 10.30. The Holy Ghost therefore must and doth subsist in the same essence; for he is one God, with the Son and Father, 1 Joh. 5.7. Believest thou not, saith Christ to Philip, that I am in the Father, and the father in me? And then he calleth upon him from his word and from his works, which were the Fathers in and with him. Believe me, that I am in the father, and the father in me, Joh. 14.10. And again afterward, he assureth his Disciples, That at that day (when the Holy Ghost the Comforter should be more plenti∣fully communicated to them from the Father at that day) ye shall know that I am in the father, ver. 20. Now the Holy Ghost being co-essential with the Father, and with the Son, and sub∣sisting with them in the same single and om∣nipresent nature, doth therefore also subsist in and with the Father and Son, and they also in and with the Spirit. In short then, you must so think of them that you do not divide when you do distinguish them. 1. Think of them as whose essential attributes are undivided. That the Son and Holy Ghost are equally ex∣cellent, infinite, immutable, &c. with God the Father, because God equal with the Fa∣ther. And there can be no inequality betwixt them who are all infinite, Phil. 2.6. Psal. 139.7. 2. Think of them as whose essential actions are undivided. That whatsoever the Father doth as God (I say not as a person in the Page 395Godhead) the same doth the Son, and the Holy Ghost likewise, as in creating the world, quick∣ning the dead, &c. Joh. 5.19. Job 33.4. Rom. 8.11.
Direct. 3. Think of the Father, Son, and Holy Ghost, as three distinct persons in the undi∣vided Godhead. Let your thoughts work ac∣cording to the word of truth. Read that bles∣sed Scripture, 1 Joh. 5.7. Lo, how they are distinguished by their names, the Father, the Word, (i.e. the Son, Joh. 1.14.) and the Holy Ghost; distinguished by number, three, these three that are one; one God, of one nature. Remember the Baptism of your Saviour. There might you have heard the Father owning the Son, and have seen the Son, who had taken our flesh, with the heavens opened to him by the Father, and have beheld the Spirit descen∣ding on the Son like a Dove from the Father, Mat. 3.16, 17. Reflect else on your own Bap∣tism, as it is required by our Saviour, Mat. 28.19. Here their several distinct names are pro∣pounded, and their singular or Divine nature pointed at. Recall else if you will that beloved Sermon of our Mediator, Joh. 14. He doth more than once deliver you their distinction; distinguishing the Father from himself, and the Spirit from them both. The Father will send the Holy Ghost in my name, ver. 26. I will pray the Father and he shall give you another com∣forter, even the spirit of truth, ver. 16, 17. An∣other from himself, who (as to his corporal presence) was going from them; another from the Father, Who (as he saith) shall give you an∣other Page 396comforter. But how another? Another God? It is impossible. Another person is only intelligible. So then you must think of Father, Son and Holy Ghost, not as distinct Gods, but as distinct persons in the Godhead; as one and the same God, but not as one and the same person. Think of the Father as not being the Son; or the Son as not being the Father; on the Holy Ghost as being neither Father nor Son; and upon the Father and Son as not be∣ing the Holy Ghost. Look upon them as co∣equal, and therefore as distinct. It being most absurd to say, that the same person is equal to himself.
(1) Think of them as distinguished in and by the personal and incommunicable actions. The Father begets the Son, and hath given the Son to have life in himself as the Father hath life in himself, Heb. 1.5. Joh. 5.26. The unbegotten Father then is clearly distinguished from the only begotten Son, and the Son also from the Father. The Father and Son do e∣mit the Holy Ghost by an eternal spiration, or communicating to him his distinct subsist∣ence in the Divine Essence. The holy Scri∣ptures speak of the holy Spirit as sent by and from both the Father and the Son, and as receiving from the Son as well as from the Father, Joh. 14.26. c. 15.26. c. 16.14, 15. As the Spirit both of the Son, and of the Father, Mat. 10.20. Gal. 4.6. So that the Father and Son sending are, and must be distinguished from the Spirit sent. No one sends himself, or to himself, Joh. ibid. &c. 14.16, 17. Nor doth Page 397the Scripture mention the Holy Ghost as the power only of the Godhead, but as a person in the Godhead. 'Tis not said it, but he shall lead you, he shall glorifie me; the Comforter whom the Father will send. It is 〈 in non-Latin alphabet 〉, in the neuter gender, Joh. 16.13. Yet, ver. 14. not in the neuter but in the masculine, 〈 in non-Latin alphabet 〉. He the Spirit of truth; he, he, he, he, he, he, he, seven times besides in those two verses, and once more he, ver. 15.
(2) Think of them as distinguished in and by their personal and incommunicable proper∣ties. 'Tis proper to the Father to beget the Son; to the Son, to be begotten of the Father; to the Holy Ghost to proceed both from the Father and the Son. Heb. 1.5, 6. Joh. 15.26. These distinct incommunicable properties infer plainly the distinction of the persons. The Son begotten cannot be the Father begetting. And the spirit proceeding cannot be either Father or Son, from whom he doth proceed.
(3.) Think of them as distinguished in and by the principle, original and order of their personal existence. The personal subsistence of the Father is from himself; i.e. he receives sub∣sistence from no other without himself, but is the principle of subsisting to the Son, and to the Holy Ghost, Joh. 5.26. c. 14.26. The per∣sonal subsistence of the Son is from the Father, I live by the Father (saith he) I came forth from the Father, Joh. 6.57. c. 16.28. The personal sublistence of the Holy Ghost is both from Father and Son; from whom he pro∣ceeds, and by whom he is sent, Joh. 15.26. c. 16.14, 15.
Page 378(4) Think of them as distinguished in and by the principle, original and order of their operations and actions, which are terminated without the Godhead. The order of working follows that of being. As their essential being is undivided, so are their external works un∣divided also. You know the received rule, Opera trinitatis ad extra sunt indivisa. As Sanctificati∣on is wrought in us, both by God the Father, Son, and Holy Ghost, Jude 1. 1 Cor. 1.2. c. 6.11. As their personal being or subsistence is di∣stinguished in the same order are their works also distinguished. Is the Father of himself? so he worketh of himself. The Father of whom are all things, saith the Apostle. All things are delivered unto me of my Father, saith our Sa∣viour, 1 Cor. 8.6. Mat. 11.25, 26, 27. Is the Son of and from the Father? so he worketh of and from the Father, I have not spoken (saith he) of my self; I do nothing of my self but as my Father hath taught me, &c. The Son can do nothing of himself but what he seeth the Father do, &c. Joh. 12.49. c. 8.28. c. 5.19, 20. Is the spirit both from Father and Son? So he worketh from the Father and Son. He shall not speak of himself (saith Christ) but whatso∣ever he shall hear (viz. from the Father, and from himself) that shall he speak. He shall re∣ceive of mine, and shall shew it unto you, Joh. 16.13, 14. with Joh. 15.26. c. 14.26.
Direct. 4. Think of Father, Son and Holy Ghost as distinguished, not only in but from the Divine essence. Though it be true, they are not essentially distinguished, yet it is also Page 399true, that they are distinguished from the es∣sence. The Father is God, the Son is God, and the Holy Ghost is God; these three are one God. Yet, though the Godhead be predi∣cated of all the three persons, the persons in the Godhead are not predicated of one ano∣ther. The Father is not the Son, nor is the Son the Father, nor is the Holy Ghost either Fa∣ther or Son, or either of those the Holy Ghost. The divine essence doth not beget, nor is be∣gotten, nor doth proceed; which the infinite∣ness, simplicity and immutability thereof can no way admit. Yet the Father doth beget, the Son is begotten, and the Holy Ghost doth proceed. Think of the Divine essence then. 1. As one, only one, most singly and singu∣larly one. But think of the Divine persons as three, three distinct subsistents in this Divine essence. 2. Think of the Divine essence as on∣ly of and from it self; but think of the Di∣vine person of the Son as of or from the Fa∣ther, and of the Holy Ghost as from them both. 3. Think of the Divine essence as com∣mon or communicated to all, and to each of the three persons. But of the persons as incom∣municable, and impredicable of one another. The Father cannot be the Son, nor the Son the Father, &c. 4. The Divine essence (to con∣clude) is of absolute consideration, a person is of relative consideration. A person (in the no∣tion thereof) includeth, over and above the essence, a relation, as of the Father to the Son, of the Son to the Father, of both to the Holy Ghost, and of the Holy Ghost to both. A person Page 400in the Godhead is the Godhead distinguished by an incommunicable relative property. These things have received proof already; therefore I forbear here.
Direct. 5. Think of this Trinity of persons, in the unity of the same essence, not only with distinct apprehensions, but with dearest ap∣pretiations, with deepest abasements of thy self with divinest admiration of them, with devotedst adhesion, with deliciousest affections, and with devoutest actions.
(1) With dearest appretiations. The top of your blessedness or felicity is union and com∣munion with this blessed Trin-unity. Let your highest thoughts turn in hither, and take up here. Prefer one God in three persons beyond all other good, and price him as your highest and only chief good. The glorifying and en∣joyment of these three glorious persons in the one glorious Godhead is the business and blessedness of the glorified ones, to all eternity as is (not obscurely) intimated, Rev. 4.8.—Holy, holy, holy Lord God almighty. Let this my∣stery therefore have the highest throne in all the thoughts of your mind. Say with David, Only [marg. 〈 in non-Latin alphabet 〉] my soul waiteth upon God, 〈 in non-Latin alphabet 〉 which noteth the plurality of persons in this one nature, Psal. 62.1. To have the trin-une God your God is the highest happi∣ness; and therefore calleth for your highest ap∣pretiations. The fellowship of the Father, Son, and Holy Ghost was the highest felicity, the Priests could wish unto the people; or Paul unto his Corinthians, or John unto the seven Churches, Page 401Num. 6.23.27. 2 Cor 13.14. Rev. 1.4.5.
(2) With deepest abasements, the Angels themselves cover their faces, and the four and twenty Elders with their golden Crowns fall down before the Throne of God, when they come to see and celebrate this glorious Myste∣ry; to cry Holy, Holy, Holy, Lord God Al∣mighty, Isa. 6.2, 3. Rev. 4.8, 10. How much more should we that dwell in Houses of Clay! Here, if ever; should reason lower its Top∣sail, and strike or stoop rather to Revelation. Flesh and Blood cannot reveal, nor doth, with∣out the spirit of faith receive this mysterious union of three persons in one nature; or that other, of two natures in one person, one Christ. Though these are not against, yet are they above reason, Matth. 16.16, 17. 1 Cor. 2.11, 12, 14. But if reason it self call for Elijahs Mantle wherein to wrap its face from this dazling glory: what are our Rebel∣lions! our Sins! what malignity is in them! and what murmuring should be by us! while every sin is a dart thrown at this glorious Es∣sence, and as it were a study of dissolving the substantial union of these three glorious Sub∣sistents. It is enmity against God, contrarie∣ty to God, nor is any one an enemy to God, or he to them but by and for sin, Rom. 8.7. Levit. 26.23, 24. Isa. 63.10. This is that which crucified the Son, quencheth the Spirit, and puts contempt upon the Father. Once more your very relation to so high a God should humble you: Let my soul boast it self in him; but blush and be ashamed in me, who Page 402am I? or what is my life, or my Fathers Fa∣mily in Israel, that I should be Son-in-law to the King? Worm that I am and no man! not worthy of the least of all thy mercies! infinite∣ly below thee as I am thy Creature; yet more infinitely as I am a Sinner, and yet will this glorious God become my God? these glorious Persons become my Portion? God the Father become my Father? God the Son my Saviour? God the Spirit my Sanctifier; I have seen thee Holy, Holy, Holy, Lord God Almighty, with the Eye of Faith I have seen thee: Behold I am vile, what shall I say unto thee? Infinitely, Infi∣nitely, Infinitely am I unworthy of thee, I Re∣pent and Abhor my self in dust and ashes; com∣pare Isa. 6.3. with 5. Job. 42.2.7.40.4. But I may not so expatiate.
(3) With divinest admiration. Angels adore this mystery, and shall not men admire this mystery? Isa. 6.3. here are such depths as I cannot wade through, can only wonder at. One, yet Three! Three, yet one! God the Father begetting God the Son, and yet the Godhead of the Son unbegotten! God the Holy Ghost proceeding from both, and yet the Holy Ghost God Coeternal and Coequall with both! All these one God in each other! A∣lius & alius, yet not Aliud & aliud! these are mat∣ters I find beyond my reason to comprehend, 'tis too short to reach them, yet find reason to con∣fess & believe, because God hath revealed them. O that I could more devoutly admire, where I cannot distinctly apprehend concerning the Eternal generation of the Son, and procession Page 403of the Holy Ghost! And let my reason never cavil at that which is infinite, but remember continually that it self is finite! There are fewer difficulties in that than in this subject, where the Apostle falls off from a strickt dis∣cussion, and falls into a devout admiration, O the depth! O the depth of the riches both of the wisdom and knowledg of God! How unsearcheable are his judgments, and his ways past finding out? Rom. 11 33.
(4) With the devotedst adhesion of your understanding to this fundamental truth, of your will to this fountain-goodness. You are baptized in or into (〈 in non-Latin alphabet 〉) the Name of the Father, and of the Son, and of the Holy Ghost, Matth. 28.19. Here abide, I exhort you with Barnabas that with purpose of heart, you would cleave unto the Lord, Act. 11.23. Here is e∣nough in the glorious Trinity to take up every thought of your heart, and whereon to im∣ploy every faculty and power that you have. Here is the universality of truth to content your understandings, and of goodness to con∣tent your wills and affections. What truth, what good, what perfection, that bears pro∣portion to such an intelligent and immortal nature as your souls are of, that is not to be found with this one God in these three persons? your blessedness is lodged up here, Numb. 6.24.25, 26. As much as you loosen from hence, you lose of blessedness.
(5) With diliciousest affections How can you think of this glorious trinunity as your God, and your objective felicity, and be not Page 404taken up, yea transported with joy? Here are the ravishing enjoyments of the restless joys of Saints and Angels above in glory, in their communion with these three holy persons, in the Almighty Godhead, Rev. 4.8. How can you otherwise choose than be pleased with these undivided persons, who are to you an undi∣vided portion, and an eternal blessedness? Is there any such garden of delights and com∣forts, as in contemplating the divine persons and perfections, especially as they are yours in so near and dear a relation? Where is your love? where is more loveliness? If you have any thoughts to lay out in love, here bestow them, who can never bestow them else-where with more comfort, or with better cause. In the Godhead, lo the perfections of love. Infi∣nitely loving is too low an expression for him, he is infinite love, for God is love, 1 Joh. 4.8. In each person, lo the prints of love. The Father hath so loved you, as to give his only be∣gotten Son to you, ver. 9.10. Joh. 3.16. The Son hath so loved you, as to give himself for you and to make a Bath of his own blood to wash you, Gal. 2.20. Rev. 1.5. The Spirit doth so love you, as to apply all the behoofs of the Fathers electing love, and of the Sons redeeming love to you, and to shed abroad the blessed beams there∣of in you. Tit. 3.4, 5, 6. Rom 5.5. How can you think of such united loves, and not be wrapt up into extasies of love for them, that are so loving and so lovely!
(6) With devoutest actions. The union of these three glorious persons, in the one glorious Page 405Godhead calls for the united power, and put∣ting forth of all your graces. Every Saint should be a Seraphim, when he cometh to cele∣brate this mystery of mysteries, in regard of the fervour and vigour of each renewed facul∣ty and quality. Here is employment for every gracious habit. Here are infinite united excel∣lencies to induce their most intensive, exten∣sive and united exercise. Now for the strong∣est faith, love, hope, &c. to give glory to God, for of him, and through him, and to him are all things, to whom be glory for ever, i.e. say some, (Aug. de Trin. l. 6. c. 10. Lomt. sent. l. 1. dist. 36.) of the Father, through the Son and for the Spirit, Alleluja, Alleluja, Alleluja, to these three glorious persons, and again, Amen Alleluja, to the one only Eternal God∣head! to allude to Rev. 19.1, 3, 4, 6. Glory be to the Father, and to the Son, and to the Holy Ghost. A doxology of great antiquity, and of as great authority.
Thus may your thoughts walk freely, and work effectually, powerfully, practically upon this most worthy subject. I advise you not so much to speculative thoughts, as to those that are practique; which will affect your heart, and not amaze the head. The Trinity in Uni∣ty, and Unity in Trinity hath in it amazing difficulties, such as may puzle the profoundest wits; such as I am not ashamed (with Justin Martyr) to confess, I can neither satisfie my self in, nor counsel others to search after. An holy Circle of the humblest admiring and highest believing will best commed, in this Page 406an holy Christian. Let your thoughts run backward and forward in this holy round, from believing forward to admiring, where your short and straitned reason cannot com∣prehend: And from admiring backward a∣gain to believing, because Scripture Revelation hath made it clear. That of Nazianzene hath frequently affected me. 〈 in non-Latin alphabet 〉. Nondum pervenio Illigere hoc unum, & tum his tribus luce circumtundere per∣venio haec divid re & in hoc unum super haec.
Q. 3. How may we order our thoughts aright concerning these three distinct persons as to Prayer?
What hath been already premised, in an∣swer to the two former questions may perhaps seem enough to others for clearing of this also. Thither I must remit you in a great part for satisfaction, and shall only subjoyn these six ensuing propositions which will be of good and great use, if you therewith take in what hath been already tendered you, for the right directing of your Prayers to these divine Per∣sons, (which as your late discourse prompts me to think, was the great design you levelled at by this general question) and for resolving those difficulties which seem to perplex you.
Prop. 1. Though you are to distinguish the persons, yet it is not your duty in prayer to present unto each person distinct petitions. I Page 407confess you may do it as Paul and the Priests sometimes did, 2 Cor. 13.14. Numb. 6.24, 25, 26. But there is no command that you must do it, and if you consult examples, you may find a whole constellation of Saints by whom it was not done; Mat. 11.25.26. Joh. 17.1.5. Eph. 1.17. Phil. 4.20. see Q. 1. Prop. 5.
Prop. 2. Though the distinction of the per∣sons should be preserved, as in habit within your thoughts for the right presenting of your Prayers; yet it is not your duty to put it forth into act, in every prayer you present. For 1. There is no command for it, either in the un∣written book of nature, or in the written books of Scripture. And where there is no law there is no transgression, Rom. 4.15. 1 Joh. 3.4. 2. Your capacities being considered which are very strait and narrow, it becomes incompos∣sible with those concerns of Prayer which you have in hand, to carry along a distinct view of these distinct persons in every distinct Peti∣tion. You have a command 1 Cor. 10.31. Whatsoever ye do, do it all to the glory of God. An unintermitted intention of God, in every act of our lives, is granted to be neither need∣ful nor possible. But if our intentions be (not formally and explicitely, but) only virtually and implicitely referred hither: so that we refer not any action to such an end, as is not consistent with this end, and that we actually refer all our actions to such ends, as are in connexion with and in subordination to it; and if the habitual intention and respect of our Page 408hearts be toward God and his glory upmost, and these intentions be often actuated and a∣wakened. I say if it be thus, then have we E∣vangelically satisfied this commandment. You will easily make application of what I have said, to the illustration of this proposition. Be sure you do preserve upon your thoughts the necessary distinction of these persons, in the one only Godhead which is the object of Prayer, and though you do not explicitely mind their distinction in every Prayer; Yet let not your minds so fluctuate in any Prayer, as either to divide the Godhead or to exclude any person therein, or to confound all the per∣sons in whatsoever Prayer, see Q. 1. Prop. 3, 4, 6, 7.
Prop. 3. It is requisite, and (at least) ex∣pedient for the right directing of your Prayers, frequently to actuate such thoughts in and a∣bout the distinction of these persons before Paayer. Because this serves thereunto as a means to its end. There is not only a habitual, but an actual preparation of our selves prerequi∣red to Prayer, Job 11.13. Isa. 64.7. Psal. 108.1. The actual presenting of the divine essence to our selves, and pressing the glory thereof upon our Souls which eminently shi∣neth forth in all these persons, is admirably preparatory hereunto; and hath a powerful influence, per modum objecti upon our minds, wills and affections; both to fetch them off from other pursuits and objects, and to fix and unite them in, and to the present office; To allure the heart to draw nigh to him, to aw it Page 409with the dread of him, to advance it to a dependance on and delight in him, and to abase & shame us in the sense of our distance from him as Creatures, and the dishonour we have done to him as sinners: as you have seen (in effect) already, Qu. 2. Direct. 5. The Doctrine of the Trinity is as all Theological Doctrines are, a Practical Doctrine; The Scriptures propound it in order to Faith and Worship. Not one of these persons, but is the object of both; as I have already proved, Q. 1. Prop. 4.
Prop. 4. In actuating distinct thoughts upon these distinct persons, in the undivided essence, we may read (and thence recollect) many incouragements and inducements to Prayer, both of petition and Praise. Think of them in their essentiall union, and whatsoever of obligation on inducement, an infinite, immu∣table, absolute, allsufficient, most pure, most perfect goodness and truth may offer you for your incouragement in Prayer, here it is, your Faith may freely take it up and improve it. Think of them in their personal distinction. And here also what is there (rather, what is there not?) that may perswade and encou∣rage Prayer? Let me intimate a few things.
(1) Think you of God the Father? The thoughts of that very name cannot but take with an ingenuous nature, and will bring his Children with Reverence and with Confidence upon their knees as it did Paul, Eph. 3.14. But you must think further of him as the Fa∣ther of our Lord Jesus Christ. (ibid.) This Page 410consideration in confession, will not only bend the knee but break the heart, Luk. 15.18. Zech. 12.10. This will immediately set the Soul a blessing of him: Blessed be the God and Father of our Lord Jesus Christ, 2 Cor. 1.3. Eph. 1.3. 1 Pet. 1.3. Yea, and send your Soul a begging to him, and crying after him Abba Father, i.e. Father, Father, O that the God of our Lord Jesus Christ, the Father of mercies, would give unto you the spirit of wisdom and revelation in the knowledg of him &c. Gal. 4.6. Jer. 3.4. Eph. 1.17 &c. Lo. 1. hence may your Soul resume, he is my God and my Fa∣ther. This was that blessed news which Mary must bring from Christ to his Disciples. Be∣hold I ascend to my Father and your Father, to my God and your God, Joh. 20.17. 2. Hence may you Soul reason down all discouragements, 1. Why may I not adventure? tis not the pre∣sence so much of a Judg as of a Father, is it not my Father that reacheth me out the Golden Scepter? There is something of encourage∣ment that he is my Father by Creation, the eyes of all may, and do wait upon him, and he gives them their meat in due season. But how much more of encouragement is there, that he is the Father of Christ? my Father in my Christ. Here your faith may see boldness and access, with confidence, by the faith of him, Eph. 3.12. 2. What may I not ask and have? He is able to do exceeding abundantly for me, a∣bove all that I can ask and think; who could beget an only begotten Son, in his own unbe∣gotten nature &c. yea, and he is willing too. Page 411He that spared not his Son, but delivered him up for us all: how shall he not with him freely give us all things, Eph. 3.20. Rom. 8.32?
(2) Think you of God the Son? The ve∣ry thought of his relation to the Father will be taking and transporting to honour him, and it will be your honour. The Father loveth the Son, and sheweth him all things that him∣self doth; hath committed all judgments unto the Son, that all men should honour the Son even as they honour the Father: And if any serve me (saith he) him will my Father honour; Job. 3.35.5, 20, 22, 23.12.26. What! the only begotten Son of the Father, the Angels wor∣ship him upon that account; and how should we whose nature he took, for whose sake he suffered, &c. how should we much more adore him, think of this Sonship? 1. It will afford you boldness in Prayer. You need not sollicite the servants about the Court, Angels or Saints departed to present your petitions for you, the only begotten Son of the King of Kings, who is in the bosom of the Father, that hath his Fathers Eye, his Fathers Ear, his Fathers Heart, yea his Fathers Essence, bids you come with boldness & in full assurance of faith by him; Tells you, that he will be your Advocate, and that he is now at the right hand of his Father your intercessour, Eph. 3.12. Heb. 10.20, 22.7.25. 2. It may assure you the blessing prayed for. Can you think the Father will deny his only begotten Son? of the same mind, will, nature with himself? who taketh your petiti∣ons out of your hand (or heart rather) and Page 412tenders them in your behalf unto his Father. All things that the Father hath are mine saith Christ, Joh. 16.15. Whatsoever ye shall ask the Father in my name he will give it you, ask and receive that your joy may be full, ver. 22, 23, c. 15.16. This comfort, this confidence have we that believe on the name of the Son of God, 1 Joh. 5.13, 14.
(3) Think you of God the Holy Ghost? Lo this is the spirit of adoption, whereby we cry Abba, Father; He proceedeth from, and is one with the Father and with the Son, and that to further your union and communion with himself and them: He is not only a spi∣rit of adoption to the Saints, but a Spirit of supplication in the Saints; Rom. 8.15. Zech. 12.10. If the temptations of the flesh pull you back, let the thoughts of the Spirit put and prick you on, that you make it a work not of formal saying, but of fervent praying; Praying in the Holy Ghost, Jude 20. The thoughts of him 1. Lead you to the origine of ability for prayer. Prayer is too hard for flesh and blood; which therefore hangs backward: your thoughts now prompt you an omnipo∣tent help. We know not either what we ought to pray for, or how to pray for it as we ought. Now the Spirit helpeth our infir∣mities, 〈 in non-Latin alphabet 〉 stands as it were o∣ver against us at the other end of the burden and puts under his shoulder with us, and so, we may carry the right of this duty cleverly and come off cherily, Rom. 8.26. 2. Leave your hopes of the acceptance of your prayers. Page 413This is not the Spirit of the world but the Spirit which is of God. And God knoweth what is the mind of his own Spirit, who, for matter and manner maketh intercession in the Saints, as the Son doth for the Saints, according to the will of God, 1 Cor. 2.12. Rom. 8.26, 27. Gal. 4.6. Nay this Spirit is God, existing in, and equal with the Father and the Son, in the same Godhead: And therefore God the Son cannot deny to tender, God the Father cannot deny to take what Prayers are presented by you in the power of the Spirit. Let the thoughts of the Holy Ghost then be more frequent and familiar with you before prayer. The thoughts of him will put you at a greater distance from, and upon a greater defiance of your own fleshly appetitions and inclinations in Prayer, will prompt you what you should desire in prayer, how, and for what, will put you into a more Spiritual frame and disposition for Prayer; yea, and upon pray∣ing for a more abundant and efficacious influx and assistance of the Spirit of Pray∣er; which your heavenly Father will be sure to give unto them that ask him; Luk. 11.13.
Prop. 5. You may proportionably order your thoughts concerning these distinct persons as to prayer, by considering of and conforming your Prayers to the di∣stinct manner of their existence and opera∣tion, in the Godhead which is the object of Prayer. The promisses make this Page 414plain enough without more proof. But it is needful that I Instance, and be more particular as to both their existence and operation.
(1) As concerns the distinct manner of their subsisting in the same Godhead, which hath been delivered you before on Qu. 2. This may direct you how to order your thoughts and their whole trans∣action, both. 1. As to their persons, 2. As to your praises and petitions, 3. And in or as to both, as the persons are uni∣ted with each other, in the same Es∣sence.
(1) As to these persons. I advise you to apply your self to the Father through the Son, by whom alone you can hope for acceptance, & by the Spirit, from whom you must have ability and assistance. The Father is the first Person in order of these personal subsistants, that giveth subsisting life both to Son and Spi∣rit. The Son is the second or middle Person subsisting of and from the Father, and with the Father emitting or sending forth the Spirit. The Spirit is the third and last in the order of these three Per∣sons, subsisting of and from them both; and sent forth by both of them. So then though it be not always necessary to keep this order of the persons in your mentions of them, in prayer to all three persons; (because you find clear precedents, by whom this order mentioned was not ob∣served; Page 4152 Cor. 13, 14. Rev. 1.4, 5.) Yet it is always necessary as to the inward manner and intentions of your mind, that your applications be by the spirit (by his assistance.) 2. through the Son (through his mediation, trusting by and for him to find acceptance) to the Father, (who through the Son and by the Spirit giveth out answers.) As the Apostle doth more than intimate, Eph. 2.18. Through him i.e. the Son, We have an access by one Spirit unto the Father.
(2) As to your praises and petitions. This lets you ••e what a wide and an effectual door is opened to you. To ask from, and acknowledg to the Father all those blessings, which come to you by his giving of the Son, Eph. 1.3. 1 Pet. 1.3. And to Father and Son, whatsoever be∣nefits are communicated to you, by their giving of the Spirit, Rom. 15.13. 2 Cor. 1.21, 22. So that you need not determine, nor should limit your requests or thanks to that only person, from whom these blessings do in a more especial manner proceed. The Father being the first prin∣ciple of personal subsistence, all things are from him by the Son, and all things are referred back again by him to the Father, 1 Cor. 8.6. Joh. 5.19. The Spirit subsi∣sting from both, and being sent out by both referrs you back in all, both to Son and Father. John 16.13, 14, 15. Gal. 4.6.
Page 416(3) As your prayers look upon all the Per∣sons, as inseparably united in the same essence. Learn to admire their mutual inexistence one in another, and in the same Godhead. Which our Saviours example in that solemn prayer, Joh. 17. may instruct you. As thou, O Father, art in me, and I in thee &c. ver. 21. Think you upon the Father? Therewith admire and adore the Son; who is the brightness of his Fa∣thers Glory, and the express image of his person, Heb. 1.3. Think you of the Son? therewith admire and adore the Father, He and his Fa∣ther are one, Joh. 10.30. Think you of the Holy Ghost? Therewith admire and adore both Son and Father. He proceeds both from the Father and from the Son, Joh. 15.26. Think you of any? admire and adore all. They are all one eternal perfection, one God, 1 Joh. 5.7.
(2) As to the distinct manner of their working. What it is you have seen already, Q. 2. Direct. 3. n. 4. The Son worketh from the Father, and the Spirit from them both. This directs you not only how to apply your selves to these persons; (to the Father through the Son by the Spirit as before,) but also in and for what, viz. according to the more appropriate works of each per∣son. 'Tis true there is no work of the God∣head without it self, but it is common to, and predicable of every person in the God∣head. But yet (as some will observe) it is usual in the Scriptures to ascribe the former, middle, and latter part of these external works with proportion to the distinct order of these Page 417undivided agents. I instance the great work of mans Salvation. Our Salvation may be emi∣nently considered in three parts or steps, 1. The appointment, 2. The acquisition, 3. The application of it.
1. The former part, the appointment of man to Salvation, Election which is the first step is eminently ascribed to the first person, the Father, Eph. 1.3.4, 5. Gal. 1.15.16 Who hath appointed us to Salvation by his Son, through Sanctification of the Spirit, 1 Thes. 5.9. 2 Thes. 3.13 Elect according to the fore∣knowledg of God the Father, through Sanctifi∣cation of the Spirit, unto obedience and sprink∣ling of the blood of Jesus Christ saith Peter, 1 Pet. 1.2. The Father then should eminently have the glory of our election, in our prayers of thanksgiving as the Apostles render it him, ver. 3. Eph. 1.3, 4, &c.
2. The middle part, the acquisition of Salvation for man in redemption, is eminently ascribed to the middle or second person, the Son, who in the fulness of time was sent forth from the Father, and offered up himself through the eternal Spirit, that he might obtain eternal redemption for us, and we might receive the adop∣tion of sons by him, Gal. 4.4, 5. Heb. 9.12, 14. And so in him we have redemption through his blood, it being the blood, though of an hu∣mane nature, yet not of an humane but of a divine person, the Son of God, And so God is said to purchase the Church with his own blood, Col. 1.13, 14. Eph. 1.6, 7. Act. 20.28. The Son then should eminently have the glory of Page 418our redemption in our thanksgivings and sup∣plications, as they give it him, Revela. 5.8, 9.
3. The latter part, the application of Sal∣vation to man, which is begun in Sanctifica∣tion and Consummate in Glorification, is eminently ascribed to the last person, to the Holy Ghost, who is therefore called the Spirit of Holiness, 2 Thes. 3.13. 2 Pet. 1.2. Rom. 1.4. The Father predestinateth none to happiness but through holiness. The Son hath purchased happiness for none but such as par∣take of holiness. The Spirit, that proceedeth from the Father and the Son, printeth out their holy image upon us. And so we are sa∣ved according to the mercy of the Father, for the merit of the Son, by the washing of regeneration and renewing of the Holy Ghost, and are now acceptable being sanctified by the Holy Ghost, Tit. 3.4, 5, 6. Rom. 15.16. The Holy Ghost then should eminently have the glory of our sanctification, as also of the glori∣fication of our souls and bodies, which is likewise by and from him. Rom. 8.11.
Prop. 6. You may piously direct your thoughts in Prayer, touching those distinct persons, by a deliberate view of what others have done in their applications to all those persons, and by doing accordingly. The laudable examples in Scriptures are left us for imitation in the like circumstances. The blessing wherewith Paul concludeth his Epistle to the Corinthians shall be the Page 419only instance I will produce and prosecute: which will both give to, and receive light from the last proposition. The Grace of the Lord Jesus Christ, the love of the Father, and the Communion of the Holy Ghost be with you all. Amen. It is true, that Grace, Love, Com∣munion are not strictly appropriated to any one of these persons in the Scriptures. Yet the Apostle doth observably apply him∣self to these destinct persons, with these de∣stinct petitions. And (no doubt) therefore we also may, to the Father in admiring and in asking of his love, to the Son in praying of and praying for his grace, to the Holy Ghost in beseeching of and blessing him for his Communion.
The Fathers love begins our felicity and salvation. There is his love of intention or benevolence, ordaining the end and us to the end, life and happiness. There is his love of ex∣ecution or beneficence, ordering out to us and bestowing on us the means, that may bring us to this end. Both principal in giving his Son to redeem us, and his spirit to renew us, 2. And less principal, his Ordinances, Offi∣cers, Word, Rod, &c. let the Father be ac∣cepted, admired, adored in our prayers as to his love. Behold what manner of love the Father hath bestowed upon us, &c. 1 Joh. 3.1. &c. 4.9, 10. &c.
The grace of the Son doth (as it were) go on with our Felicity and Salvation, Grace abounds, superabounds, reigns, through righteousnes, unto Eternal Life; by Page 420Jesus Christ our Lord, Rom. 5.20, 21. The Son hath procured grace for us, redeeming us from guilt, reconciling us to God. The Son publisheth grace to us, and is as it were a publick treasury of grace for us; that of his fulness we may receive grace for grace. Come you then in your prayers to the Son for grace, celebrate the grace that is in and with the Son, and comes to you by the Son. I say with the Apostle, The grace of our Lord Jesus Christ be with your Spirit. Amen; As he often Rom. 16.24. 1 Cor. 16.23. Gal. 6.18. Philem. 25.
The Communion of the Holy Ghost is in consummation of this happy enterprize begun. He it is that comes and applies all that good which a loving Father hath purposed to us, And all that grace which the everlasting Son hath procured for us, and so giveth us fellowship with himself, with the Father and with his Son Jesus Christ, Phil. 2.1. Eph. 3.16, 21. 1 Joh. 1.3. Tit. 3.5, 6. Breathe more after his Communion than in your prayers: Bless him more for this Communion in your praises. Let me only re∣member you that this direction concerns you mostly (if not only) when your prayers are directed to all three persons, with distinct and express mention as Pauls here were. It is high time to conclude.
Happy, happy, happy, are those Prayers which are terminated upon these three holy persons, in one and the same infinitely holy Essence. The enjoyment of this trinune God by Faith, is the highest happiness of the Page 421Church militant. The enjoyment of this trinune God by sight is the height of blessed∣ness in the Church Triumphant.
