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following into the Nicene Creed, with out the Confent of a General Council and the Eaftern for denying fo plain a Truth as this is: For though the Spirit be not faid to proceed from the Son, yet he is called the Spirit of the Son, Galatians iv. 6. Rom. viii. 9. which, queftionless, he would never have been, did not he proceed from the Son, as well as from the Father. And, verily, the Father communicating his own individual Effence, and fo whatfoever he is (his Paternal Relation excepted) to the Son, could not but communicate this to him alfo, even to have the Spirit proceeding, from him, as it doth from himself: So that as whatsoever the Father hath Originally in himself, that hath the Son by Communication from the Father: So hath the Son this, the Spirit's proceeding from him by communication from the Father, as the Father hath it in himfelf: And the Spirit thus proceeding both from the Father and the Son, hence it is that he is placed af ter both, not only in the Words before us, but alfo in John v. 7. and fo elsewhere.

From

From what I have hitherto discourfed concerning this great Mystery, the Trinity in Unity, and Unity in Trinity, I fhall gather fome few Inferences, and fo conclude.

1. Is the Son God, yea, the fame God with the Father? Hence I obferve, what a strange Myftery the Work of Man's Redemption is, that God himfelf fhould become Man. And he that was begotten of his Father, without a Mother, from Eternity, fhould be Born of his Mother, without a Father, in Time; that he who was perfect God, like unto the Father, in every thing, his Perfonal Properties only excepted, fhould also be perfect Man, like unto us in all things, our perfonal Infirmities only excepted; that he that made the World, fhould be himself made in it that Eternity fhould ftoop to Time, Glory be wrapt in Mifery, and the Son of Righteoufnefs hid under a Clod of Earth; that Innocence fhould be betrayed, Juftice condemned, and Life itfelf fhould die, and all to redeem Man from Death to Life. Oh Won, der of Wonders! how juftly may we

fay

fay with the Apostle, without Controversy, great is the Mystery of Godlinefs, Tim. iii. 16.

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2. Is the Spirit alfo GOD? Hence I obferve, That it is God along that can make us Holy; for feeing the Scripture all along afcribes our Sanctification unto the Spirit of God, and yet the Spirit of God is himself really and truly God, it neceffarily followeth, that the fpecial Concurrence and Influence of Almighty God himself is neceffary to the making us really and truly Holy.

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3. Are all Three Perfons in the Trinity one and the fame God? Hence I inferr, They are to have one and the fame Honour conferred upon them, and one and the fame Worship performed unto them. Or, as our Saviour himself faith, That all Men fhould bonour the Son, even as they honour the Father, John v. 23. And ye believe in God, believe alfo in me, John xiv. 1. And as we pray to the Father, fo fhould we pray to the Son too, as the Apoftles did, Luke xvii. 5. and St. Stephen, Acts vii. 59. and St, Paul to all Three, 2 Cor. xiii. 14

4. Is

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4. Is Baptifm to be Adminiftred in the Name of the Father, and of the Son, and of the Holy Ghoft? Hence I obferve, how neceffary it is to believe in thefe Three Perfons, in order to our being real and true Chriftians: For we being made Chriftians in the Name of all Three, that Man ceaseth to be a Chriftian that believes only in One: For Faith in God the Father, God the Son, and God the Holy Ghoft, is neceffary to the very Conftitution of a Chriftian; and is the Principal, if not the only Characteristical Note whereby to diftingnifh a Chriftian from another Man; yea, from a Turk: For this is the chief thing that the Turks both in their Alcoran, and other Writings, up braid Chriftians for, even because they believe a Trinity of Perfons in the Divine Nature. For which Caufe they frequently fay they are People that believe God bath Companions; fo that take away this Article of our Chriftian Faith, and what depends upon it, and there would be but a little difference betwixt a Chriftian and a Turk: But by this means, Turks would not turn Chriftians, but Chriftians Turks, if this

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Fundamental Article of the Chriftian. Religion was once removed: For he that doth not believe this, is no Chriftian upon that very account, because he doth not believe this by which a Chriftian is made: And whatfoever else Errors a Man may hold, yet if he believes in God the Father, God the Son, and God the Holy Ghoft, I cannot, I dare not but acknowledge him to be a Chriftian in general, because he holds faft to the Foundation of the Chriftian Religion, though perhaps he may build upon it Hay and Stubble, and fo his Superftructure be infirm and rotten.

I thall conclude with a Word of Advice to all fuch as call themfelves by the Name of Chrift: I fuppofe and believe they are all Chriftians, from their taking that Name; and therefore I need not use any Arguments to perfwade them to turn Chriftians, for fo they are already by Profeflion; But, feeing that they are Chriftians, let me defire them to confider how they came to be fo? even by being baptized in the Name of the Father, and of the Son, and of the Holy Ghoft. And if they defire to be Chriftians ftill, I muft advise them

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