Secondly, The revelation that God is pleased to make of himself unto us gives the ride and measure of all religious ivorship and obedience. His being, absolutely considered, as comprehending in it all infinite, divine perfections, is the formal reason of our worship; but this worship is to be directed, guided, regulated, by the revela- tion he makes of that being and of those excellencies unto us. This is the end of divine revelation, — -namely, to direct us in paying that homage which is due unto the divine nature. I speak not now only oi positive institutions, which are the free effects of the will of God, depending originally and solely on revelation, and which, therefore, have been various and actually changed; but this is that which I
VOL. in. 5
66 DIVINE NATUEE AND PERSONALITY OF THE [BOOK I.
intend : — Look, what way soever God manifesteth his being and pro- perties unto uSj by his works or his word, our Avorship consisteth in a due application of our souls unto him according to that manifestation of himself.
/ Thirdly, God iiath revealed or manifested himself as three in one, and, therefore, as such is to be worshipped and glorified by us; — that is, as three distinct persons, subsisting in the same infinitely holy, one, undivided essence. This principle might be, and, had not that labour been obviated, ought to have been, here at large confirmed ; it being that which the whole ensuing discourse doth presuppose and lean upon. And, in truth, I fear that the failing of some men's pro- fession begins with their relinquishment of this foundation. It is now evident unto all that here hath been the fatal miscarriage of those poor deluded souls amongst us whom they call Quakers; and it is altogether in vain to deal with them about other particulars, whilst they are carried away with infidelity from this foundation. Convince any of them of the doctrine of the Trinity, and all the rest of their imaginations vanish into smoke. And I wish it were so with them only. There are others, and those not a few, who either reject the doctrine of it as false, or despise it as unintelligible, or neglect it as useless, or of no great importance. I know this ulcer lies hid in the minds of many, and cannot but expect when it will break out, and cover the whole body with its defilements whereof they are members. But these things are left to the care of Jesus Christ. The reason why I shall not in this place insist professedly on the confir- mation and vindication of this fundamental truth is, because I have done it elsewhere, as having more than once publicly cast my mite into this sanctuary of the Lord; for which and the like services, Vv'herein I stand indebted unto the gospel, I have met with that re- ward which I did always expect. For the present I shall only say, that on this supposition, that God hath revealed himself as three in one, he is in all our worship of him so to be considered. And, there- fore, in our initiation into the profession and practice of the worship of God, according to the gospel, we are in our baptism engaged to it, " In the name of the Father, and of the Son, and of the Holy Ghost," Matt, xxviii. 19. This is the foundation of our doing all the things that Christ commands us, as verse 20. Unto this service we are solemnly dedicated, namely, of God, as Father, Son, and Holy Spirit; as they are each of them equally participant of the same divine nature. I Fourthly, These persons are so distinct in their peculiar siihsist- \ence that distinct actings and operations are ascribed unto them. And these actings are of two sorts: — L Ad intra, which are those internal acts in one person whereof another person is the object. And these acts ad invicem, or intra, are natural and necessary, in-
CHAP. III.] HOLY SPIRIT PROVED AND VINDICATED. G7
separable from the being and existence of God. So tlie Father knows the Son and loveth him, and the Son seeth, knoweth, and loveth the Father. In these mutual actings, one person is the object of the knowledo^e and love of the other: John iii. 85, "The Father loveth the Son, and hath given all things into his hand." Chap. v. 20, " The Father loveth the Son." Matt. xi. 27, " No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son." John vi. 46, " None hath seen the Father, save he which is of God, he hath seen the Father." This mutual knowledge and love of Father and Son is expressed at large, Prov. viii. 22-31 ; which place I have opened and vindicated elsewhere. And they are absolute, in- finite, natural, and necessary unto the being and blessedness of God. So the Spirit is the mutual love of the Father and the Son, knowing them as he is known, and "searching the deep things of God." And in these mutual, internal, eternal actings of themselves, consists much of the infinite blessedness of the holy God. Again, 2. There are dis- * tinct actings of the several persons ad extra ; which are voluntary, or effects of will and choice, and not natural or necessary. And these are of two sorts: — (1.) Such as respect one another; for there are external acts of one person towards another : but then the person that is the object of these actings is not considered absolutely as a divine person, but with respect unto some peculiar dispensation and conde- scension. So the Father gives, sends, commands the Son, as he had condescended to take our nature upon him, and to be the mediator between God and man. So the Father and the Son do send the Spirit, as he condescends in an especial manner to the office of being the sanctifier and comforter of the church. Now, these are free and voluntary acts, depending upon the sovereign will, counsel, and plea- sure of God, and might not have been, without the least diminution of his eternal blessedness. (2.) There are especial acts, ad extra, towards the creatures.^ This the whole Scripture testifieth unto, so that it is altogether needless to confirm it with particular instances. None who have learned the first principles of the doctrine of Christ, but can tell you what works are ascribed peculiarly to the Father, what to the Son, and what to the Holy Ghost, Besides, this will be manifested afterward in all the distinct actings of the Spirit; which is sufficient for our purpose