imagine how any one can doubt of Christ's divinity, and yet expect pardon and salvation from him: all our hopes and expectations from him depending only upon his assumption of our human nature into a divine person.

And that the Holy Ghost also is God, is frequently asserted in the holy Scriptures, which himself indited. Indeed his very inditing of the Scriptures was a clear argument of his Deity, as well as the Scriptures indited by him. What man, what angel, what creature, who but God could compose such articles of faith, enjoin such divine precepts, foretel and fulfil such prophecies, as in Scripture are contained, who spake unto or by the prophets? Whom did they mean, when they said, Thus saith the Lord of hosts? Who was this Lord of hosts that instructed them what to speak or write? Was it God the Father, or God the Son? No, but it was God the Holy Ghost: For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost, 2 Pet. i. 21. Acts xxviii. 25. xxi. 11. The Holy Ghost therefore being the Lord of hosts, he must needs be God, there being no person that is or can be called the Lord of hosts, but he that is the very and eternal God.

This also may be gathered from 1 Cor. iii. 16. Know ye not that ye are the temple of God, and the Spirit of God dwelleth in you; for none can be the temple of God, but he in whom God dwells; for it is God's dwelling in a place that makes that place the temple of God; and yet we are here said to be the temple of God, because the Spirit dwelleth in us. And so elsewhere;

Know ye not, saith the Apostle, that your body is the temple of the Holy Ghost that is in you? 1 Cor. vi. 19. which could not be unless the Holy Ghost was God.

Another express Scripture we have for it in Acts v. 3, 4. where St. Peter propounds this question to Ananias, Why hath Satan filled thine heart to lie to the

Holy Ghost? and then tells him in the next verse, Thou hast not lied to men, but to God: and so expressly asserts the Holy Ghost to be God.

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Moreover, that the Holy Ghost is truly God, coequal to the Father and Son, is plain, in that the Scriptures assert him to be, to have, and to do whatsoever the Father or Son is, hath, or doth, as God. For, is the Father and Son eternal? so is the Spirit, Heb. ix. 14. Is God the Father and the Son every where? so is the Spirit, Psal. cxxxix. 7. Is God the Father and the Son a wise, understanding, powerful, and knowing God? so is the Spirit, Isaiah xi. 2. Are we baptized in the name of the Father and the Son? so are we baptized in the name of the Holy Ghost. May we sin against the Father and the Son? so may we sin too against the Holy Ghost. Nay, the sin against this person only is accounted by our Saviour to be a sin never to be pardoned, Matt. xii. 31, 32. We We may sin against God the Father, and our sin may be pardoned: we may sin against God the Son, and our sin may be pardoned: but if we sin or speak against the Holy Ghost, that shall never be forgiven, neither in this world, nor yet in that which is to come. But if the Holy Ghost be not God, how can we sin against him? or how comes our sin against him only to be unpardonable, unless he be God? I know it is not therefore unpardonable because he is God, for then the sins against the Father and the Son would be unpardonable too, seeing they both are God as well as he yet, though this sin is not therefore unpardonable, because he is God, yet it could not be unpardonable unless he was God. For, supposing him not to be God, but a creature, and yet the sin against him to be unpardonable, then the sin against a creature would be unpardonable, when sins against God himself are pardoned which to say, would, itself, I think, come near to the sin against the Holy Ghost. But seeing our Saviour describes this unpardonable sin, by

blaspheming or speaking against the Holy Ghost, let them have a care that they be not found guilty of it, who dare deny the Holy Ghost to be really and truly God, and so blaspheme and speak the worst that they can against him.

III. We have seen what ground we have to believe that there are three persons in the Godhead, and that every one of these persons is God; we are now to consider the order of those persons in the Trinity, described in the words before us.

First, the Father, and then the Son, and then the Holy Ghost; every one of which is really and truly God; and yet they are all but one real and true God. A mystery which we are all bound to believe, but yet must have a great care how we speak of it; it being both easy and dangerous to mistake in expressing so mysterious a truth as this is. If we think of it, how hard is it to contemplate upon one numerically divine nature, in more than one and the same divine person? or, upon three divine persons in no more than one and the same divine nature? If we speak of it, how hard is it to find out fit words to express it? If I say, the Father, Son, and Holy Ghost be three, and every one distinctly God, it is true: but if I say, they be three, and every one a distinct God, it is false. I may say, the divine persons are distinct in the divine nature: but I cannot say, that the divine nature is divided into the divine persons. I may say, God the Father is one God, and the Son is one God, and the Holy Ghost is one God: but I cannot say, that the Father is one God, and the Son another God, and the Holy Ghost a third God. I may say, the Father begat another who is God; yet I cannot say, that he begat another God. And from the Father and the Son proceeded another who is God; yet I cannot say, from the Father and the Son proceedeth another God. For, all this while, though their nature be the same, their persons are distinct; and though their persons

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be distinct, still their nature is the same. though the Father be the first person in the Godhead, the Son the second, the Holy Ghost the third; yet the Father is not the first, the Son a second, the Holy Ghost a third God. So hard a thing is it to word so great a mystery aright; or to fit so high a truth with expressions suitable and proper to it, without going one way or another from it. And therefore I shall not use many words about it, lest some should slip from me unbecoming of it: but, in as few terms as I can, I will endeavour to shew, upon what account the Father is the first, the Son the second, and the Holy Ghost the third person in the Trinity.

First, therefore, the Father is placed first, and really is the first person, not as if he was before the other two, for they are all coeternal; but because the other two received their essence from him: for the Son was begotten of the Father; and the Holy Ghost proceeded both from the Father and Son; and therefore the Father is termed by the primitive Christians, ῥίζα καὶ ληγὴ Θεότητος, the root and the fountain of Deity. As in waters there is the fountain or well head; then there is the spring that boils up out of that fountain; and then there is the stream that flows both from the fountain and the spring; and yet all these are but one and the same water: so here, God the Father is the fountain of Deity; the Son, as the spring that boils up out of the fountain; and the Holy Ghost, that flows from both; and yet all three is but one and the same God. The same may be also explained by another familiar instance: the sun, you know, begets beams, and from the sun and beams together proceed both light and heat so God the Father begets the Son, and from the Father and Son together proceeds the Spirit of knowledge and grace. But as the sun is not before the beams, nor the beams before the light and heat, but all are together so neither is the Father before the Son, nor Father or Son before the Holy Ghost, but only in

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order and relation to one another; in which only respect, the Father is the first person in the Trinity.

Secondly, The Son is the second person, who is called the Son, yea, and the only-begotten Son of God, because he was begotten of the Father, not as others are by spiritual regeneration, but by eternal generation, as none but himself is. For the opening whereof we must know, that God that made all things fruitful, is not himself sterile or barren; but he that hath given power to animals, to generate and produce others in their own nature, is himself much more able to produce one, not only like himself, but of the self-same nature with himself, as he did in begetting his Son by communicating his own unbegotten essence and nature to him. For the person of the Son was most certainly begotten of the Father, otherwise he would not be his Son; but his essence was unbegotten, otherwise he would not be God. And therefore the highest apprehensions that we can frame of this great mystery, the eternal generation of the Son of God, is only by conceiving the person of the Father to have communicated his divine essence to the person of the Son and so of himself begetting his other self the Son, by communicating his own eternal and unbegotten essence to him. I say, by communicating of his essence, not of his person to him, for then they would be both the same person, as now they are of the same essence: the essence of the Father did not beget the Son by communicating his person to him, but the person of the Father begat the Son by communicating his essence to him; so that the person of the Son is begotten, not communicated; but the essence of the Son is communicated, not begotten.

This notion of the Father's begetting the Son by communicating his essence to him, I ground upon the Son's own words, who certainly best knew how himself was begotten; for as the Father, saith he, hath life in himself, so hath he given to the Son to have life in himself, John v. 26. To have life in himself, is an