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solutely, as it respects the divine nature, which is absolutely singular and one, and cannot be multiplied, yet in respect of communication it is otherwise ; it is communicated unto more, — namely, to the Father, Son, and Holy Ghost. And, therefore, if any thing be intended to be concluded from hence, the proposition must be expressed accord- ing to what the subject requires, as capable of communication or attribution to more than one, as thus : Whoever is the only true God is the Father; — which proposition these persons and their masters shall never be able to prove.
I have given, in particular, these strictures thus briefly upon these empty sophisms; partly because they are well removed already, and partly because they are mere exscriptions out of an author not long since translated into English, unto whom an entire answer may ere long be returned.
That which at present shall suffice, is to give a general answer unto all these cavils, with all of the same kind which the men of these principles do usually insist upon.
1. " The things," they say, " which we teach concerning the Trinity, are contrary to reason;" and thereof they endeavour to give sundry instances, wherein the sum of the opposition which they make unto this truth doth consist. But first, I ask, What reason is it that they intend ? It is their own, the camal reason of men. By that they will judge of these divine mysteries. The Scripture tells us, indeed, that the " spirit of a man which is in him knows the things of a man," — a man's spirit, by natural reason, may judge of natural things ;• — " but the things of God knoweth no man, but the Spirit of God/' 1 Cor. ii. 11. So that what we know of these things, we must receive upon the revelation of the Spirit of God merely, if the apostle may be believed. And it is given unto men to know the mysteries of the kingdom of God, — to some, and not to others; and unless it be so given them, they cannot know them. In particular, none can know the Father unless the Son reveal him. Nor will, or doth, or can, flesh and blood reveal or understand Jesus Christ to be the Son of the living God, unless the Father reveal him, and instnict us in the truth of it, Matt. xvi. 1 7. The way to come to the acknowledg- ment of these things, is that described by the ajwstle, Eph. iii. 14-19, " For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the liches of his gloiy, to be strengthened with might by his Spirit in the inner man ; that Christ ma}' dwell in your hearts by faith ; that ye, bemg rooted and grounded ill love, may be able to comprehend with all saints," etc. As also, Col. ii. 2, 8, That ye might come " unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God,
412 THE DOCTRINE OF THE TRINITY VINDICATED.
and of the Father, and of Christ, in whom are liid all the treasures of wisdom and knowledge." It is by faith and prayer, and through the revelation of God, that we may come to the acknowledgment of these things, and not by the carnal reasonings of men of corrupt minds.
2. What reason do they intend ? If reason absolutely, the reason of things, we grant that nothing contrary unto it is to be admitted. But reason as it is in this or that man, particularly in themselves, we know to be weak, maimed, and imperfect ; and that they are, and all other men, extremely remote from a just and full comprehension of the whole reason of things. Are they in such an estate as that their apprehension shall pass for the measure of the nature of all things? We know they are far from it. So that though Ave v>dll not admit of an}' thing that is contrary to reason, yet the least intimation of a truth by divine revelation will make me embrace it, although it should be contrary to the reason of all the Socmians in the world. Reason in the abstract, or the just measure of the answering of one thing unto another, is of great moment: but reason — that is, what is pretended to be so, or appears to be so unto this or that man, especially in a.-d about things of divine revelation — is of very small importance (of none at all) where it riseth up against the express testimonies of Scripture, and these multiplied, to their mutual con- firmation and explanation.
8. Many things are above reason, — that is, as considered in this or that subject, as men, — which ai"e not at all against it. It is an easy thing to compel the most curious inquirers of these days to a ready confession hereof, by multitudes of instances in things finite and tem- porary ; and shall any dare to deny but it may be so in things heavenly, divine, and spiritual ? Nay, there is no concernment of the being of God, or his properties, but is absolutely above the com- prehension of our reason. We cannot by searching find out God, we cannot find out the Almighty to perfection.