Doctrine of the Trinity
 
A brief Declaration and Vindication of The Doctrine of the Trinity and
also of The Person and Satisfaction of Christ accomodated to the
capacity and use of such as may be in danger to be seduced and the
establishment of the truth
 
by John Owen
 
 
Prefatory note
 
Few of Owen's treatises have been more extensively circulated and
generally useful than his "Brief Declaration and Vindication of the
Doctrine of the Trinity," etc. It was published in 1669; and the
author of the anonymous memoir of Owen, prefixed to an edition of his
Sermons in 1720, informs us "This small piece has met with such an
universal acceptance by true Christians of all denominations, that the
seventh edition of it was lately published." An edition printed in
Glasgow was published in 1798, and professes to be the eighth. A
translation of the work appeared in the Dutch language (Vitringa,
Doct. Christ., pars 6: p. 6, edit. 1776).
 At the time when the treatise was published, the momentous doctrines
of the Trinity and the Atonement were violently assailed; but it was
not so much for the refutation of opponents as for " the edification
and establishment of the plain Christian," that our author composed
the following little work. The reader will find in it traces of that
deep and familiar acquaintance with opposing views, and with the
highest theology involved in the questions which might be expected
from Dr Owen on a subject which he seems to have studied with peculiar
industry and research. Reference may be made to his "Vindiciae
Evangelical," and his "Exposition of the Epistle to the Hebrews", in
proof how thoroughly he had mastered the whole controversy in regard
to the divinity and satisfaction of Christ, so far as the discussion
had extended in his day. His controversy with Biddle, in which he
wrote his " Vindiciae Evangelical," took place in 1655; and the first
volume of the "Exposition" was published only the year before the
"Brief Declaration," etc., appeared. The latter may be regarded,
accordingly, as the substance of these important works, condensed and
adapted to popular use and comprehension, in all that relates to the
proper Godhead of the Son, and the nature of the work which he
accomplished in the redemption of his people.
 For the special object which he had in view, he adopts the course
which has since been generally approved of and pursued, as obviously
the wisest and safest in defending and expounding the doctrine of the
Trinity. He appeals to the broad mass of Scripture evidence in favour
of the doctrine, and after proving the divine unity, together with the
divinity of Father, Son, and Holy Ghost respectively, is careful not
to enter on any discussion in regard to the unrevealed mysteries
involved in the relations of the Trinity, beyond what was necessary
for the refutation of those who argue, that whatever in this high
doctrine is incomprehensible by reason, must be incompatible with
revelation. This little work is farther remarkable for the almost
total absence of the tedious digressions, which abound in the other
works of Owen. Such logical unity and concentration of thought is the
more remarkable, when we find that the treatise was written, as he
tells us, "in a few hours." But it was a subject on which his mind was
fully stored, and his whole heart was interested. The treatise which
follows, therefore, was not the spark struck in some moment of
collision, and serving only a temporary purpose, but a steady flame
nourished from the beaten oil of the sanctuary.
  Editor
 
 
To the Reader
 
Reader,
 
This small treatise has no other design but thy good, and
establishment in the truth. And therefore, as laying aside that
consideration alone, I could desirously have been excused from the
labour of those hours which were spent in its composure; so in the
work itself I admitted no one thought, but how the things treated of
in it might and ought to be managed unto thy spiritual benefit and
advantage. Other designs most men have in writing what is to be
exposed to public view, and lawfully may have so; in this I have
nothing but merely thy good. I have neither been particularly provoked
nor opposed by the adversaries of the truth here pleaded for, nor have
any need, from any self-respect, to publish such a small, plain
discourse as this. Love alone to the truth, and the welfare of thy
soul, has given efficacy to their importunity who pressed me to this
small service.
 The matters here treated of are on all hands confessed to be of the
greatest moment, such as the eternal welfare of the souls of men is
immediately and directly concerned in. This all those who believe the
sacred truths here proposed and explained do unanimously profess and
contend for, nor is it denied by those by whom they are opposed. There
is no need, therefore, to give thee any especial reasons to evince thy
concernment in these things, nor the greatness of that concernment,
thereby to induce thee unto their serious consideration. It were well,
indeed, that these great, sacred, and mysterious truths might, without
contention or controversies about them, be left unto the faith of
believers, as proposed in the Scripture, with that explanation of them
which, in the ordinary ministry and dispensation of the gospel, is
necessary and required.
 Certainly, these tremendous mysteries are not by us willingly to be
exposed, or prostituted to the cavils of every perverse querist and
disputer; - those learned researchers of this century, whose pretended
wisdom (indeed ignorance, darkness, and folly) God has designed to
confound and destroy in them and by them. For my part, I can assure
thee, reader, I have no mind to contend and dispute about these
things, which I humbly adore and believe as they are revealed. It is
the importunity of adversaries, in their attempts to draw and seduce
the souls of men from the truth and simplicity of the gospel in these
great fundamentals of it, that alone can justify any to debate upon,
or eristically [in the form of controversy] to handle these awful
mysteries. This renders it our duty, and that indispensably, inasmuch
as we are required to "contend earnestly for the faith once delivered
unto the saints." But yet, also, when this necessity is imposed on us,
we are by no means discharged from that humble reverence of mind
wherewith we ought always to be conversant about them; nor from that
regard unto the way and manner of their revelation in the Scripture
which may preserve us from all unnecessary intermixture of litigious
or exotic phrases and expressions in their assertion and declaration.
I know our adversaries could, upon the matter, decry any thing
peculiarly mysterious in these things, although they are frequently
and emphatically in the Scriptures affirmed so to be. But, whilst they
deny the mysteries of the things themselves - which are such as every
way become the glorious being and wisdom of God, - they are forced to
assign such an enigmatical sense unto the words, expressions, and
propositions wherein they are revealed and declared in the Scripture,
as to turn almost the whole gospel into an allegory, wherein nothing
is properly expressed but in some kind of allusion unto what is so
elsewhere: which irrational way of proceeding, leaving nothing certain
in what is or may be expressed by word or writing, is covered over
with a pretence of right reason; which utterly refuses to be so
employed. These things the reader will find afterward made manifest,
so far as the nature of this brief discourse will bear. And I shall
only desire these few things of him that intends its perusal: - First,
That he would not look on the subject here treated of as the matter of
an ordinary controversy in religion, -
 
 - "Neque denim hic levia aut ludicra petuntur 
 Praemia; lectoris de vita animaeque salute
 Certatur."
 
They are things which immediately and directly in themselves concern
the eternal salvation of the souls of men, and their consideration
ought always to be attended with a due sense of their weight and
importance. Secondly, Let him bring with him a due reverence of the
majesty, and infinite, incomprehensible nature of God, as that which
is not to be prostituted to the captious and sophistical scanning of
men of corrupt minds, but to be humbly adored, according to the
revelation that he has made of himself. Thirdly, That he be willing to
submit his soul and conscience to the plain and obvious sense of
Scripture propositions and testimonies, without seeking out evasions
and pretences for unbelief. These requests I cannot but judge equal,
and fear not the success where they are sincerely complied withal.
 I have only to add, that in handling the doctrine of the
satisfaction of Christ, I have proceeded on that principle which, as
it is fully confirmed in the Scripture, so it has been constantly
maintained and adhered unto by the most of those who with judgment and
success have managed these controversies against the Socinians: and
this is, that the essential holiness of God with his justice or
righteousness, as the supreme governor of all, did indispensably
require that sin should not also lately go unpunished; and that it
should do so, stands in a repugnancy to those holy properties of his
nature. This, I say, has been always constantly maintained by far the
greatest number of them who have thoroughly understood the controversy
in this matter, and have successfully engaged in it. And as their
arguments for their assertion are plainly unanswerable, so the neglect
of abiding by it is causelessly to forego one of the most fundamental
and invincible principles in our cause. He who first laboured in the
defense of the doctrine of the satisfaction of Christ, after Socinus
had formed his imaginations about the salvation that he wrought, and
began to dispute about it, was Covetus, a learned man, who laid the
foundation of his whole disputation in the justice of God, necessarily
requiring, and indispensably, the punishment of sin. And, indeed, the
state of the controversy as it is laid down by Socinus, in his book
"De Jesu Christy Servatore," which is an answer to this Covetus, is
genuine, and that which ought not to be receded from, as having been
the direct ground of all the controversial writings on that subject
which have since been published in Europe. And it is in these words
laid down by Socinus himself: "Communes et orthodoxy (ut asseris)
sentential est, Jesum Christum ideo servatorem nostrum esse, quia
divinae justitiae per quam peccatores damnari merebamur, pro peccatis
nostris plane satisfecerit; quae satisfactio, per Fidem, imputatur
nobis ex dono Dei credentibus." This he ascribes to Covetus: "The
common and orthodox judgment is, that Jesus Christ is therefore our
Saviour, because he has satisfied the justice of God, by which we,
being sinners, deserved to be condemned for all our sins" [which
satisfaction, through faith, is imputed to us who through the grace of
God believe.] In opposition whereunto he thus expresses his own
opinion: "Ego vero censeo, et orthodoxam sententiam esse arbitror,
Jesum Christuam ideo servatorem nostrum esse, quia salutes eternae
viam nobis annuntiaverit, confirmaverit, et in sua ipsius persona, cum
vitae examplo, tum ex mortuis resurgendo, manifeste ostenderit;
vitamque aeternam nobis ei fidem habentibus ipse daturus sit. Divinae
autem justitiae, per quam peccatores damnari meremur, pro peccatis
nostril neque illum satisfecisse, neque et satisfaceret, opus fuisse
arbitror;" - "I judge and suppose it to be the orthodox opinion, that
Jesus Christ is therefore our Saviour, because he has declared unto us
the way of eternal salvation, and confirmed it in his own person;
manifestly showing it, both by the example of his life and by rising
from the dead; and in that he will give eternal life unto us,
believing in him. And I affirm, that he neither made satisfaction to
the justice of God, whereby we deserved to be damned for our sins, nor
was there any need that he should so do." This is the true state of
the question; and the principal subtlety of Crellius, the great
defender of this part of the doctrine of Socinus, in his book of the
"Causes of the Death of Christ," and the defense of this book, "De
Jesu Christu Servatore," consists in speaking almost the same words
with those whom he does oppose, but still intending the same things
with Socinus himself. This opinion, as was said of Socinus, Covetus
opposed and everted on the principle before mentioned.
 The same truth was confirmed also by Zarnovitius, who first wrote
against Socinus' book; as also by Otto Casmannus, who engaged in the
same work; and by Abraham Salinarius. Upon the same foundation do
proceed Paraeus, Piscator, Lubbertus, Lucius, Camero, Voetius,
Amyraldus, Placaeus, Rivetus, Walaeus, Thysius, Althingius, Maresius,
Essenius, Arnoldus, Turretinus, Baxter, with many others. The
Lutherans who have managed these controversies, as Tarnovius,
Meisnerus, Calovius, Stegmannus, Martinius, Franzius, with all others
of their way, have constantly maintained the same great fundamental
principle of this doctrine of the satisfaction of Christ; and it has
well and solidly been of late asserted among ourselves on the same
foundation. And as many of these authors do expressly blame some of
the school men, as Aquinas, Durandus, Biel, Tataretus, for granting a
possibility of pardon without satisfaction, as opening a way to the
Socinian error im this matter; so also they fear not to affirm, that
the foregoing of this principle of God's vindictive justice
indispensably requiring the punishment of sin, does not only weaken
the cause of the truth, but indeed leave it indefensible. However, I
suppose men ought to be wary how they censure the authors mentioned,
as such who expose the cause they undertook to defend unto contempt;
for greater, more able, and learned defenders, this truth has not as
yet found, nor does stand in need of.
 John Owen
 
 
 
The Preface
 
The disciples of our Lord Jesus Christ having made that great
confession of him, in distinction and opposition unto them, who
accounted him only as a prophet, "Thou art the Christ, the Son of the
living God," Matt. 16: 14, 16, he does, on the occasion thereof, give
out unto them that great charter of the church's stability and
continuance, "Upon this rock I will build my church; and the gates of
hell shall not prevail against it," verse 18. He is himself the rock
upon which his church is built, - as God is called the rock of his
people, on the account of his eternal power and immutability, Deut.
32: 4, 18, 31, Isa. 26: 4; and himself the spiritual rock which gave
out supplies of mercy and assistance to the people in the wilderness,
1 Cor. 10: 4.
 The relation of the professing church unto this rock consists in the
faith of this confession, that he is "the Christ, the Son of the
living God." This our Lord Jesus Christ has promised to secure against
all attempts; yet so as plainly to declare, that there should be great
and severe opposition made thereunto For whereas the prevalence of the
gates of hell in an enmity unto this confession is denied, a great and
vigorous attempt to prevail therein is no less certainly foretold.
Neither has it otherwise fallen out. In all ages, from the first
solemn foundation of the church of the New Testament, it has, one way
or other, been fiercely attempted by the "gates of hell." For some
time after the resurrection of Christ from the dead, the principal
endeavours of Satan, and men acting under him, or acted by him, were
pointed against the very foundation of the church, as laid in the
expression before mentioned. Almost all the errors and heresies
wherewith for three or four centuries of years it was perplexed, were
principally against the person of Christ himself; and, consequently,
the nature and being of the holy and blessed Trinity. But being
disappointed in his design herein, through the watchful care of the
Lord Christ over his promise, in the following ages Satan turned his
craft and violence against sundry parts of the superstructure, and, by
the assistance of the Papacy, cast them into confusion, - nothing, as
it were, remaining firm, stable, and in order, but only this one
confession, which in a particular manner the Lord Christ has taken
upon himself to secure.
 In these latter ages of the world, the power and care of Jesus
Christ reviving towards his church, in the reformation of it, even the
ruined heaps of its building have been again reduced into some
tolerable order and beauty. The old enemies of its peace and welfare
falling hereby under a disappointment, and finding his travail and
labour for many generations in a great part frustrate, he is returned
again to his old work of attacking the foundation itself; as he is
unweary and restless, and can be quiet neither conqueror nor
conquered, - nor will be so, until he is bound and cast into the lake
that burns with fire. For no sooner had the reformation of religion
firmed itself in some of the European provinces, but immediately, in a
proportion of distance not unanswerable unto what fell out from the
first foundation of the church, sundry persons, by the instigation of
Satan, attempted the disturbance and ruin of it, by the very same
errors and heresies about the Trinity, the person of Christ and his
offices, the person of the Holy Ghost and his grace, wherewith its
first trouble and ruin was endeavoured. And hereof we have of late an
instance given among ourselves, and that so notoriously known, through
a mixture of imprudence and impudence in the managers of it, that a
very brief reflection upon it will suffice unto our present design.
 It was always supposed, and known to some, that there are sundry
persons in this nation, who, having been themselves seduced into
Socinianism, did make it their business, under various pretences, to
draw others into a compliance with them in the same way and
persuasion. Neither has this, for sundry years, been so secretly
carried, but that the design of it has variously discovered itself by
overt acts of conferences, disputations, and publishing of books;
which last way of late has been sedulously pursued. Unto these three
is now a visible accession made, by that sort of people whom men will
call Quakers, from their deportment at the first erection of their way
(long since deserted by them), until, by some new revolutions of
opinions, they cast themselves under a more proper denomination. That
there is a conjunction issued between both these sorts of men, in an
opposition to the holy Trinity, with the person and grace of Christ,
the pamphlets of late published by the one and the other do
sufficiently evince. For however they may seem in sundry things as yet
to look diverse ways, yet, like Samson's foxes, they are knit together
by the tail of consent in these firebrand opinions, and jointly
endeavour to consume the standing corn of the church of God. And their
joint management of their business of late has been as though it were
their design to give as great a vogue and report to their opinions as
by any ways they are able. Hence, besides their attempts to be
proclaiming their opinions, under various pretences, in all assemblies
whereinto they may intrude themselves (as they know) without trouble,
they are exceeding sedulous in scattering and giving away, yea,
imposing gratis (and, as to some, ingratiis), their small books which
they publish, upon all sorts of persons promiscuously, as they have
advantage so to do. By this means their opinions being of late become
the talk and discourse of the common sort of Christians, and the
exercise of many, - amongst whom are not a few that, on sundry
accounts, which I shall not mention, may possibly be exposed unto
disadvantage and prejudice thereby, - it has been thought meet by some
that the sacred truths which these men oppose should be plainly and
briefly asserted and confirmed from the scripture; that those of the
meanest sort of professors, who are sincere and upright, exercising
themselves to keep a good conscience in matters of faith and obedience
to God, may have somewhat in a readiness, both to guide them in their
farther inquiry into the truth, as also to confirm their faith in what
they have already received, when at any time it is shaken or opposed
by the "cunning sleight of men that lie in wait to deceive."
 And this comprises the design of the ensuing discourse. It may
possibly be judged needless by some, as it was in its first proposal
by him by whom it is written; and that because this matter at present
is, by an especial providence, cast on other hands, who both have, and
doubtless, as occasion shall require, will well acquit themselves in
the defense of the truths opposed. Not to give any other account of
the reasons of this small undertaking it may suffice, that "in publico
discrimine omnis homo miles est," - "eyery man's concernment lying in
a common danger," - it is free for every one to manage it as he thinks
bests, and is able, so it be without prejudice to the whole or the
particular concerns of others. If a city be on fire, whose bucket that
brings water to quench it ought to be refused? The attempt to cast
fire into the city of God by the opinions mentioned, is open and
plain; and a timely stop being to be put unto it, the more hands that
are orderly employed in its quenching, the more speedy and secure is
the effect like to be.
 Now, because the assertors of the opinions mentioned do seem to set
out themselves to be some great ones, above the ordinary rate of men,
as having found out, and being able publicly to maintain, such things
as never would have entered into the minds of others to have thought
on or conceived; and also that they seem with many to be thought
worthy of their consideration because they now are new, and such as
they have not been acquainted withal; I shall, in this prefatory
entrance, briefly manifest that those who have amongst us undertaken
the management of these opinions have brought nothing new unto them,
but either a little contemptible sophistry and caption of words, on
the one hand, or futilous, affected, unintelligible expressions, on
the other, - the opinions themselves being no other but such as the
church of God, having been opposed by and troubled with from the
beginning, has prevailed against and triumphed over in all
generations. And were it not that confidence is the only relief which
enraged impotency adheres unto and expects supplies from, I should
greatly admire that those amongst us who have undertaken an
enforcement of these old exploded errors, whose weakness does so
openly discover and proclaim itself in all their endeavours, should
judge themselves competent to give a new spirit of life to the dead
carcass of these rotten heresies, which the faith of the saints in all
ages has triumphed over, and which truth and learning have, under the
care and watchfulness of Christ, so often baffled out of the world.
 The Jews, in the time of our Saviour's converse on the earth, being
fallen greatly from the faith and worship of their forefathers, and
ready to sink into their last and utmost apostasy from God, seem,
amongst many other truths, to have much lost that of the doctrine of
the holy Trinity, and of the person of the Messiah. It was, indeed,
suited, in the dispensation of God, unto the work that the Lord Jesus
had to fulfil in the world, that, before his passion and resurrection,
the knowledge of his divine nature, as unto his individual person,
should be concealed from the most of men. For this cause, although he
was "in the form of Good, and thought it not robbery to be equal with
God, yet he made himself of no reputation, by inking on him the form
of a servant, and being made in the likeness of men, that being found
in the fashion of a man, he might be obedient unto death," Phil. 2: 6-
8; whereby his divine glory was veiled for a season, until he was
"declared to be the Son of God with power, according to the Spirit of
holiness, by the resurrection from the dead," Rom. 1:4; and then "was
glorified with that glory which he had with the Father before the
world was," John 17: 6. And as this dispensation was needful unto the
accomplishment of the whole work which, as our mediator, he had
undertaken, so, in particular, he who was in himself the Lord of
hosts, a sanctuary to them that feared him, became hereby "a stone of
stumbling and a rock of offense to both the houses of Israel, for a
gin and for a snare to the inhabitants of Jerusalem," Isa. 8: 13, 14.
See Luke 2: 34; Rom. 9: 33; 1 Pet. 2: 8; Isa. 28: 16. But yet,
notwithstanding, as occasions required, suitably unto his own holy
ends and designs, he forbare not to give plain and open testimony to
his own divine nature and eternal pre-existence unto his incarnation.
And this was it which, of all other things, most provoked the carnal
Jews with whom he had to do; for having, as was said, lost the
doctrine of the Trinity and person of the Messiah, in a great measure,
whenever he asserted his Deity, they were immediately enraged, and
endeavoured to destroy him. So was it, plainly, John 8: 66-69. Says
he, "Your father Abraham rejoiced to see my day: and he saw it, and
was glad. Then said the Jews unto him, Thou art not yet fifty years
old, and hast thou seen Abraham? Jesus said unto them, Verily, verily,
I say unto you, Before Abraham was, I am. Then took they up stones to
cast at him." So, also, John 10: 30-33, "I and my Father are one. Then
the Jews took up stones again to stone him. Jesus answered them, Many
good works hare I showed you from my Father; for which of those works
do ye stone me? The Jews answered him, saying, For a good work we
stone thee not; but for blasphemy; and because that thou, being a man,
makes thyself God." They understood well enough the meaning of those
words, "I and my Father are one," namely, that they were a plain
assertion of his being God. This caused their rage. And this the Jews
all abide by to this day, - namely, that he declared himself to be
God, and therefore they slew him. Whereas, therefore, the first
discovery of a plurality of persons in the divine essence consists in
the revelation of the divine nature and personality of the Son, this
being opposed, persecuted, and blasphemed by these Jews, they may be
justly looked upon and esteemed as the first assertors of that
misbelief which now some seek again so earnestly to promote. The Jews
persecuted the Lord Christ, because he, being a man, declared himself
also to be God; and others are ready to revile and reproach them who
believe and teach what he declared.
 After the resurrection and ascension of the Lord Jesus, all things
being filled with tokens, evidences, and effects of his divine nature
and power (Rom. 1: 4), the church that began to be gathered in his
name, and according to his doctrine, being, by his especial
institution, to be initiated into the express profession of the
doctrine of the holy Trinity, as being to be baptized in the name of
the Father, and, the Son, and the holy Ghost, - which confession
comprises the whole of the truth contended for, and by the
indispensable placing of it at the first entrance into all obedience
unto him, is made the doctrinal foundation of the church, - it
continued for a season in the quiet and undisturbed possession of this
sacred treasure.
 The first who gave disquietment unto the disciples of Christ, by
perverting the doctrine of the Trinity, was Simon Magus, with his
followers; - an account of whose monstrous figments and unintelligible
imaginations, with their coincidence with what some men dream in these
latter days, shall elsewhere be given. Nor shall I need here to
mention the colluvies of Gnostics, Valentians, Marcionites, and
Manichees; the foundation of all whose abominations lay in their
misapprehensions of the being of God, their unbelief of the Trinity
and person of Christ, as do those of some others also.
 In especial, there was one Cerinthus, who was more active than
others in his opposition to the doctrine of the person of Christ, and
therein of the holy Trinity. To put a stop unto his abominations, all
authors agree that John, writing his Gospel, prefixed unto it that
plain declaration of the eternal Deity of Christ which it is prefaced
withal. And the story is well attested by Irenaeus, Eusebius, and
others, from Polycarpus, who was his disciple, that this Cerinthus
coming into the place where the apostle was, he left it, adding, as a
reason of his departure, lest the building, through the just judgment
of God, should fall upon them. And it was of the holy, wise providence
of God to suffer some impious persons to oppose this doctrine before
the death of that apostle, that he might, by infallible inspiration,
farther reveal, manifest, and declare it, to the establishment of the
church in future ages. For what can farther be desired to satisfy the
minds of men who in any sense own the Lord Jesus Christ and the
Scriptures, than that this controversy about the Trinity and person of
Christ (for they stand and fall together) should be so eminently and
expressly determined, as it were, immediately from heaven?
 But he with whom we have to deal in this matter neither ever did,
nor ever will, nor can, acquiesce or rest in the divine determination
of any thing which he has stirred up strife and controversy about: for
as Cerinthus and the Ebionites persisted in the heresy of the Jews,
who would have slain our Savior for bearing witness to his own Deity,
notwithstanding the evidence of that testimony, and the right
apprehension which the Jews had of his mind therein; so he excited
other to engage and persist in their opposition to the truth,
notwithstanding this second particular determination of it from
beaten, for their confutation or confusion. For after the more weak
and confused oppositions made unto it by Theodotus Coriarius [i.e.,
the tanner], Artemon, and some others, at length a stout champion
appears visibly and expressly engaged against these fundamentals of
our faith. This was Paulus Samosatenus, bishop of the church of
Antioch, about the year 272; - a man of most intolerable pride,
passion, and folly, - the greatest that has left a name upon
ecclesiastical records. This man openly and avowedly denied the
doctrine of the Trinity, and the Deity of Christ in an especial
manner. For although he endeavoured for a while to cloud his impious
sentiments in ambiguous expressions, as others also have done (Euseb.,
lib. vii. cap. 27), yet being pressed by the professors of the truth,
and supposing his party was somewhat confirmed, he plainly defended
his heresy, and was cast out of the church wherein he presided. Some
sixty years after, Photinus, bishop of Sirmium, with a pretence of
more sobriety in life and conversation, undertook the management of
the same design, with the same success.
 What ensued afterward among the churches of God in this matter is of
too large and diffused a nature to be here reported. These instances I
have fixed on only to intimate, unto persons whose condition or
occasions afford them not ability or leisure of themselves to inquire
into the memorials of times past amongst the professors of the gospel
of Christ, that these oppositions which are made at present amongst us
unto these fundamental truths, and derived immediately from the late
renewed enforcement of them made by Faustus Socinus and his followers,
are nothing but old banded, attempts of Satan against the rock of the
church and the building thereon, in the confession of the Son of the
living God.
 Now, as all men who have aught of a due reverence of God or his
truth remaining with them, cannot but be wary how they give the least
admittance to such opinions as have from the beginning been witnessed
against and condemned by Christ himself, his apostles and all that
followed them in their faith and ways in all generations; so others
whose hearts tremble for the danger they apprehend which these sacred
truths may be in of being corrupted or defamed by the present
opposition against them, may know that it is no other but what the
church and faith of professors has already been exercised with, and,
through the power of Him that enables them, have constantly triumphed
over. And, for any part, I look upon it as a blessed effect of the
holy, wise providence of God, that those who have long harbored these
abominations of denying the holy Trinity, and the person and
satisfaction of Christ, in their minds, but yet have sheltered
themselves from common observation under the shades of dark, obscure,
and uncouth expressions, with many other specious pretences, should be
given up to join themselves with such persons (and to profess a
community of persuasion with them in those opinions, as have rendered
themselves infamous from the first foundation of Christianity), and
wherein they will assuredly meet with the same success as those have
done who have gone before them.
 For the other head of opposition, made by these persons unto the
truth in reference unto the satisfaction of Christ, and the imputation
of his righteousness thereon unto our justification, I have not much
to say as to the time past. In general, the doctrine wherein they
boast, being first brought forth in a rude misshapen manner by the
Pelagian heretics, was afterward improved by one Abelardus, a
sophistical scholar in France; but owes its principal form and poison
unto the endeavours of Faustus Socinus, and those who have followed
him in his subtle attempt to corrupt the whole doctrine of the gospel.
Of these men are those amongst us who at this day so busily dispute
and write about the Trinity, the Deity of Christ, and his
satisfaction. - the followers and disciples. And it is much more from
their masters, who were some of them men learned, diligent, and
subtle, than from themselves, that they are judged to be of any great
consideration. For I can truly say, that, upon the sedate examination
of all that I could ever yet hear or get a sight of, either spoken or
written by them, - that is, any amongst us, - I never yet observed an
undertaking of so great importance managed with a greater evidence of
incompetency and inability, to give any tolerable countenance unto it.
If any of them shall for the future attempt to give any new
countenance or props to their tottering errors, it will doubtless be
attended unto by some of those many who cannot but know that it is
incumbent on them "to contend earnestly for the faith once delivered
unto the saints." This present brief endeavour is only to assist and
direct those who are less exercised in the ways of managing
controversies in religion, that they may have a brief comprehension of
the truths opposed, with the firm foundations whereon they are built,
and be in a readiness to shield their faith both against the fiery
darts of Satan, and secure their minds against the "cunning sleight of
men, who lie in wait to deceive." And wherein this discourse seems in
any thing to be too brief or concise, the author is not to be blamed
who was confined unto these strait bounds by those whose requests
enjoined him this service.
 
 
 
The Doctrine of the Holy Trinity Explained and Vindicated
 
The doctrine of the blessed Trinity may be considered two ways: First,
In respect unto the revelation and proposal of it in the Scripture, to
direct us unto the author, object, and end of our faith, in our
worship and obedience. Secondly, As it is farther declared and
explained, in terms, expressions, and propositions, reduced from the
original revelation of it, suited whereunto, and meet to direct and
keep the mind from undue apprehensions of the things it believes, and
to declare them, unto farther edification.
 In the first way, it consists merely in the propositions wherein the
revelation of God is expressed in the Scripture; and in this regard
two things are required of us. First, To understand the terms of the
propositions, as they are enunciations of truth; and, Secondly, To
believe the things taught, revealed, and declared in them.
 In the first instance, no more, I say, is required of us, but that
we assent unto the assertions and testimonies of God concerning
himself, according to their natural and genuine sense, as he will be
known, believed in, feared, and worshipped by us, as he is our
Creator, Lord, and Rewarder; and that because he himself has, by his
revelation, not only warranted us so to do, but also made it our duty,
necessary and indispensable. Now, the sum of this revelation in this
matter is, that God is one; - that this one God is Father, Son, and
Holy Ghost; - that the Father is the Father of the Son; and the Son,
the Son of the Father; and the Holy Ghost, the Spirit of the Father
and the Son; and that, in respect of this their mutual relation, they
are distinct from each other.
 This is the substance of the doctrine of the Trinity, as to the
first direct concernment of faith therein. The first intention of the
Scripture, in the revelation of God towards us, is, as was said, that
we might fear him, believe, worship, obey him, and live unto him, as
God. That we may do this in a due manner, and worship the only true
God, and not adore the false imaginations of our own minds it
declares, as was said, that this God is one, the Father, Son, and Holy
Ghost; - that the Father is this one God; and therefore is to be
believed in, worshipped, obeyed, lived unto, and in all things
considered by us as the first cause, sovereign Lord, and last end of
all; - that the Son is the one true God; and therefore is to be
believed in, worshipped, obeyed, lived unto, and in all things
considered by us as the first cause, sovereign Lord, and last end of
all; - and so, also, of the Holy Ghost. This is the whole of faith's
concernment in this matter, as it respects the direct revelation of
God made by himself in the Scripture, and the first proper general end
thereof. Let this be clearly confirmed by direct and positive divine
testimonies, containing the declaration and revelation of God
concerning himself, and faith is secured as to all it concerns; for it
has both its proper formal object, and is sufficiently enabled to be
directive of divine worship and obedience.
 The explication of this doctrine unto edification, suitable unto the
revelation mentioned, is of another consideration; and two things are
incumbent on us to take care of therein: - First, That what is
affirmed and taught do directly tend unto the ends of the revelation
itself, by informing and enlightening of the mind in the knowledge of
the mystery of it, so far as in this life we are, by divine
assistance, capable to comprehend it; that is, that faith may be
increased, strengthened, and confirmed against temptations and
oppositions of Satan, and men of corrupt minds; and that we may be
distinctly directed unto, and encouraged in, the obedience unto, and
worship of God, that are required of us. Secondly, That nothing be
affirmed or taught herein that may beget or occasion any undue
apprehensions concerning God, or our obedience unto him, with respect
unto the best, highest, securest revelations that we have of him and
our duty. These things being done and secured, the end of the
declaration of this doctrine concerning God is attained.
In the declaration, then, of this doctrine unto the edification of the
church, there is contained a farther explanation of the things before
asserted, as proposed directly and in themselves as the object of our
faith, - namely, how God is one, in respect of his nature, substance,
essence, Godhead, or divine being; how, being Father, Son, and Holy
Ghost, he subsists in these three distinct persons or hypostases; and
what are their mutual respects to each other, by which, as their
peculiar properties, giving them the manner of their subsistence, they
are distinguished one from another; with sundry other things of the
like necessary consequence unto the revelation mentioned. And herein,
as in the application of all other divine truths and mysteries
whatever, yea, of all moral commanded duties, use is to be made of
such words and expressions as, it may be, are not literally and
formally contained in the Scripture; but only are, unto our
conceptions and apprehensions, expository of what is so contained. And
to deny the liberty, yea, the necessity hereof, is to deny all
interpretation of the Scripture, - all endeavours to express the sense
of the words of it unto the understandings of one another; which is,
in a word, to render the Scripture itself altogether useless. For if
it be unlawful for me to speak or write what I conceive to be the
sense of the words of the Scripture, and the nature of the thing
signified and expressed by them, it is unlawful for me, also, to think
or conceive in my mind what is the sense of the words or nature of the
things; which to say, is to make brutes of ourselves, and to frustrate
the whole design of God in giving unto us the great privilege of his
word.
 Wherefore, in the declaration of the doctrine of the Trinity, we may
lawfully, nay, we must necessarily, make use of other words, phrases,
and expressions, than what are literally and syllabically contained in
the Scripture, but teach no other things.
 Moreover, whatever is so revealed in the Scripture is no less true
and divine as to whatever necessarily follows thereon, than it is as
unto that which is principally revealed and directly expressed. For
how far soever the lines be drawn and extended, from truth nothing can
follow and ensue but what is true also; and that in the same kind of
truth with that which it is derived and deduced from. For if the
principal assertion be a truth of divine revelation, so is also
whatever is included therein, and which may be rightly from thence
collected. Hence it follows, that when the Scripture reveals the
Father, Son, and Holy Ghost to be one God, seeing it necessarily and
unavoidably follows thereon that they are one in essence (wherein
alone it is possible they can be one), and three in their distinct
subsistences (wherein alone it is possible they can be three), - this
is no less of divine revelation than the first principle from whence
these things follow.
 These being the respects which the doctrine of the Trinity falls
under, the necessary method of faith and reason, in the believing and
declaring of it, is plain and evident: -
 First. The revelation of it is to be asserted and vindicated, as it
is proposed to be believed, for the ends mentioned. Now, this is, as
was declared, that there is one God; that this God is Father, Son, and
Holy Ghost; and so, that the Father is God, so is the Son, so is the
Holy Ghost.
 This being received and admitted by faith, the explication of it is,
-
 Secondly, To be insisted on, and not taken into consideration until
the others be admitted. And herein lies the preposterous course of
those who fallaciously and captiously go about to oppose this sacred
truth: - they will always begin their opposition, not unto the
revelation of it, but unto the explanation of it; which is used only
for farther edification. Their disputes and cavils shall be against
the Trinity, essence, substance, persons, personality, respects,
properties of the divine persons, with the modes of expressing these
things; whilst the plain scriptural revelation of the things
themselves from whence they are but explanatory deductions, is not
spoken to, nor admitted into confirmation. By this means have they
entangled many weak, unstable souls, who, when they have met with
things too high, hard, and difficult for them (which in divine
mysteries they may quickly do), in the explication of this doctrine,
have suffered themselves to be taken off from a due consideration of
the full and plain revelation of the thing itself in Scripture; until,
their temptations being made strong, and their darkness increased, it
was too late for them to return unto it; as bringing along with them
the cavils wherewith they were prepossessed, rather than that faith
and obedience which is required. But yet all this while these
explanations, so excepted against, are indeed not of any original
consideration in this matter. Let the direct, express revelations of
the doctrine be confirmed, they will follow of themselves, nor will be
excepted against by those who believe and receive it. Let that be
rejected, and they will fall of themselves, and never be contended for
by those who did make use of them. But of these things we shall treat
again afterward.
 This, therefore, is the way, the only way that we rationally can,
and that which in duty we ought to proceed in and by, for the
asserting and confirming of the doctrine of the holy Trinity under
consideration, - namely, that we produce divine revelations or
testimonies, wherein faith may safely rest and acquiesce, that God is
one; that this one God is Father, Son, and Holy Ghost; so that the
Father is God, so also is the Son, and the Holy Ghost likewise, and,
as such, are to be believed in, obeyed, worshipped, acknowledged, as
the first cause and last end of all, - our Lord and reward. If this be
not admitted, if somewhat of it be not, particularly [if it be]
denied, we need not, we have no warrant or ground to proceed any
farther, or at all to discourse about the unity of the divine essence,
or the distinction of the persons.
 We have not, therefore, any original contest in this matter with
any, but such as deny either God to be one, or the Father to be God,
or the son to be God, or the Holy Ghost so to be. If any deny either
of these in particular, we are ready to confirm it by sufficient
testimonies of Scripture, or clear and undeniable divine revelation.
When this is evinced and vindicated, we shall willingly proceed to
manifest that the explications used of this doctrine unto the
edification of the church are according to truth, and such as
necessarily are required by the nature of the things themselves. And
this gives us the method of the ensuing small discourse, with the
reasons of it: -
 1. The first thing which we affirm to be delivered unto us by divine
revelation as the object of our faith, is, that God is one. I know
that this may be uncontrollably evinced by the light of reason itself,
unto as good and quiet an assurance as the mind of man is capable of
in any of its apprehensions whatever; but I speak of it now as it is
confirmed unto us by divine revelation. How this assertion of one God
respects the nature, essence, or divine being of God, shall be
declared afterward. At present it is enough to represent the
testimonies that he is one, - only one. And because we have no
difference with our adversaries distinctly about this matter, I shall
only name few of them. Deut. 6: 4, " Hear, O Israel; The LORD our God
is one LORD." A most pregnant testimony; and yet, notwithstanding, as
I shall elsewhere manifest, the Trinity itself, in that one divine
essence, is here asserted. Isa. 44: 6, 8, "Thus saith the LORD the
being of Israel, and his Redeemer the LORD of hosts; I am the first,
and I am the last; and beside me there is no God. Is there a God
beside me? yea, there is no God; I know not any." In which also we may
manifest that a plurality of persons is included and expressed. And
although there be no more absolute and sacred truth than this, that
God is one, yet it may be evinced that it is nowhere mentioned in the
Scripture, but that, either in the words themselves or the context of
the place, a plurality of persons in that one sense is intimated.
 2. Secondly, It is proposed as the object of our faith, that the
Father is God. And herein, as is pretended, there is also an agreement
between us and those who oppose the doctrine of the Trinity. But there
is a mistake in this matter. Their hypothesis, as they call it, or,
indeed, presumptuous error, casts all the conceptions that are given
us concerning God in the Scripture into disorder and confusion. For
the Father, as he whom we worship, is often called so only with
reference unto his Son; as the Son is so with reference to the Father.
He is the "only begotten of the Father," John 10: 14. But now, if this
Son had no pre-existence in his divine nature before he was born of
the Virgin, there was no God the Father seventeen hundred years ago,
because there was no Son. And on this ground did the Marcionites of
old plainly deny the Father (whom, under the New Testament, we
worship) to be the God of the Old Testament, who made the world, and
was worshipped from the foundation of it. For it seems to follow, that
he whom we worship being the Father, and on this supposition that the
Son had no pre-existence unto his incarnation, he was not the Father
under the Old Testament; he is some other from him that was so
revealed. I know the folly of that inference; yet how, on this opinion
of the sole existence of the Son in time, men can prove the Father to
be God, let others determine. "He that abideth in the doctrine of
Christ, he has both the Father and the Son;" but "whosoever
transgresseth and abideth not in the doctrine of Christ, has not God,"
2 John 9. Whoever denies Christ the Son, as the Son, that is, the
eternal Son of God, he loses the Father also, and the true God; he has
not God. For that God which is not the Father, and which ever was, and
was not the Father, is not the true God. Hence many of the fathers,
even of the first writers of the church, were forced unto great pains
in the confirmation of this truth, that the Father of Jesus Christ was
he who made the world, gave the law, spoke by the prophets, and was
the author of the Old Testament; and that against men who professed
themselves to be Christians. And this brutish apprehension of theirs
arose from no other principle but this, that the Son had only a
temporal existence, and was not the eternal Son of God.
 But that I may not in this brief discourse digress unto other
controversies than what lies directly before us, and seeing the
adversaries of the truth we contend for do, in words at least, grant
that the Father of our Lord Jesus Christ is the true God, or the only
true God, I shall not farther show the inconsistency of their
hypothesis with this confession, but take it for granted that to us
"there is one God, the Father," 1 Cor. 8: 6; see John 17: 3. So that
he who is not the Father, who was not so from eternity, whose
paternity is not equally coexistent unto his Deity, is not God unto
us.
 3. Thirdly, It is asserted and believed by the church that Jesus
Christ is God, the eternal Son of God; - that is, he is proposed,
declared, and revealed unto us in the Scripture to be God, that is to
be served, worshipped, believed in, obeyed as God, upon the account of
his own divine excellencies. And whereas we believe and know that he
was man, that he was born, lived, and died as a man, it is declared
that he is God also; and that, as God, he did preexist in the form of
God before his incarnation, which was effected by voluntary actings of
his own, - which could not be without a pre-existence in another
nature. This is proposed unto us to be believed upon divine testimony
and by divine revelation. And the sole inquiry in this matter is,
whether this be proposed in the Scripture as an object of faith, and
that which is indispensably necessary for us to believe? Let us, then,
nakedly attend unto what the Scripture asserts in this matter, and
that in the order of the books of it, in some particular instances
which at present occur to mind; as these that follow: -
 Ps. 45: 6, "Thy throne, O God, is for ever and ever." Applied unto
Christ, Heb. 10: 8, "But unto the Son he saith, Thy throne, O God, is
for ever and ever."
 Ps. 68: 17,18, "The chariots of God are twenty thousand, even
thousands of angels: the LORD is among them, as in Sinai, in the holy
place. Thou hast ascended on high, thou hast led captivity captive:
thou hast received gifts for men; yea, for the rebellious also, that
the LORD God might dwell among them.". Applied unto the Son, Eph. 4:
8-10, "Wherefore he saith, When he ascended up on high, he led
captivity captive, and gave gifts unto men. Now that he ascended, what
is it but that he also descended first into the lower parts of the
earth? He that descended is the same also that ascended up far above
all heavens that he might fill all things."
 Ps. 110: 1, "The LORD said unto my Lord, Sit thou at my right hand."
Applied unto Christ by himself, Matt. 22: 44.
 Ps. 102: 25-27, "Of old hast thou laid the foundation of the earth;
and the heavens are the work of thy hands. They shall perish, but thou
shalt endure: yea, all of them shall wax old like a garment; as a
vesture shalt thou change them, and they shall be changed: but thou
art the same, and thy years shall have no end." Declared by the
apostle to be meant of the Son, Heb. 10: 10-12.
 Prov. 8: 22-31, "The LORD possessed me in the beginning of his way,
before his works of old. I was set up from everlasting, from the
beginning, or ever the earth was. When there were no depths, I was
brought forth; when there were no fountains abounding with water.
Before the mountains were settled, before the hills was I brought
forth: while as yet he had not made the earth, nor the fields, nor the
highest part of the dust of the world. When he prepared the heavens, I
was there: when he set a compass upon the face of the depth: when he
established the clouds above: when he strengthened the fountains of
the deep: when he gave to the sea his decree, that the waters should
not pass his commandment: when he appointed the foundations of the
earth: then I was by him, as one brought up with him: and I was daily
his delight, rejoicing always before him; rejoicing in the habitable
part of his earth; and my delights were with the sons of men."
 Isa. 6: 1-3, "I saw also the LORD sitting upon a throne, high and
lifted up, and his train filled the temple. Above it stood the
seraphim: each one had six wings; With twain he covered his face, and
with twain he covered his feet, and with twain he did fly. And one
cried unto another, and said, Holy, holy, holy, is the LORD of hosts:
the whole earth is full of his glory." Applied unto the Son, John 12:
41.
 Isa. 8: 13, 14, "Sanctify the LORD of hosts himself; and let him be
your fear, and let him be your dread. And he shall be for a sanctuary;
but for a stone of stumbling and for a rock of offense to both the
houses of Israel, for a gin and for a snare to the inhabitants of
Jerusalem." Applied unto the Son, Luke 2: 34; Rom. 9: 33; 1 Pet. 2: 8.
 Isa. 9: 6, "For unto us a child is born, unto us a son is given; and
the government shall be upon his shoulder: and his name shall be
called Wonderful, Counselor, The mighty God, The everlasting Father,
The Prince of Peace. Of the increase of his government and peace there
shall be no end."
 Jer. 23: 5, 6, "Behold, the days come, saith the LORD, that I will
raise unto David a righteous Branch; and this is his name whereby he
shall be called, Jehovah our Righteousness."
 Hos. 12: 3-5, "He took his brother by the heel in the womb, and by
his strength he had power with God: yea, he had power over the angel,
and prevailed: he wept, and made supplication unto him: he found him
in Bethel, and there he spake with us; even the LORD God of hosts; the
LORD is his memorial."
 Zech. 2: 8, 9, "For thus saith the LORD of hosts, After the glory
has he sent me unto the nations which spoiled you: and ye shall know
that the LORD of hosts has sent me."
 Matt. 16: 16, "Thou art the Christ, the Son of the living God."
 Luke 1: 35, "The Holy Ghost shall come upon thee, and the power of
the highest shall overshadow thee: therefore also that holy thing
which shall be born of thee shall be called the Son of God."
 John 10: 1-3. "In the beginning was the Word, and the Word was with
God, and the Word was God. The same was in the beginning with God. All
things were made by him; and without him was not any thing made that
was made."
 Verse 14, "And we beheld his glory, the glory as of the only
begotten of the Father."
 John 3: 13, "And no man has ascended up to heaven, but he that came
down from heaven, even the Son of man, which is in heaven."
 John 8: 57, 58, "Then said the Jews unto him, Thou art not yet fifty
years old, and hast thou seen Abraham? Jesus said unto them, Verily,
verily, I say unto you, Before Abraham was, I am."
 John 10: 30, "I and my Father are one."
 John 17: 5, "And now, O Father, glorify thou me with thine own self
with the glory which I had with thee before the world was."
 John 20: 28, "And Thomas answered and said unto him, My Lord and my
God."
 Acts 20: 28, "Feed the church of Cod, which he has purchased with
his own blood."
  Rom. 10: 3, 4, "Concerning his Son Jesus Christ our Lord, which was
made of the seed of David according to the flesh; and declared to be
the Son of God with power, according to the spirit of holiness, by the
resurrection from the dead."
 Rom. 9: 5, "Of whom as concerning the flesh Christ came, who is over
all, God blessed for ever. Amen."
 Rom. 14: 10-12, "For we shall all stand before the judgment-seat of
Christ. For it is written, As I live, saith the Lord, every knee shall
bow to me, and every tongue shall confess to God. So then every one of
us shall give account of himself to God."
 1 Cor. 8: 6, "And one Lord Jesus, by whom are all things, and we by
him."
 1 Cor. 10: 9, "Neither let us tempt Christ, as some of them also
tempted, and were destroyed of serpents;" compared with Numb. 21: 6.
 Phil. 2: 5, 6, "Let this mind be in you, which was also in Christ
Jesus: who, being in the form of God, thought it not robbery to be
equal with God."
 Col. 1: 15-17, "Who is the image of the invisible God, the firstborn
of every creature: for by him were all things created, that are in
heaven, and that are in earth, visible and invisible, whether they be
thrones, or dominions, or principalities, or powers; all things were
created by him, and for him: and he is before all things, and by him
all things consist."
 1 Tim. 3: 16, "Without controversy great is the mystery of
godliness: God was manifest in the flesh."
 Tit. 2: 13, 14, "Looking for that blessed hope, and the glorious
appearing of the great God and our Savior Jesus Christ; who gave
himself for us.
 Heb. 1 throughout.
 Chap. 3: 4, "For every house is builder by some man; but he that
built all things is God."
 1 Pet. 1: 11, "Searching what, or what manner of time, the Spirit of
Christ which was in them did signify."
 Chap. 3: 18-20, "For Christ also has once suffered for sins, being
put to death in the flesh, but quickened by the Spirit: by which also
he went and preached unto the spirits in prison; which sometime were
disobedient, when once the longsuffering of God waited in the days of
Noah."
 1 John 3: 16, "Hereby perceive we the love of God, because he laid
down his life for us."
 Chap. 5: 20, "And we are in him that is true, even in his Son Jesus
Christ. This is the true God, and eternal life."
 Rev. 1: 8, "I am Alpha and Omega, the beginning and the ending,
saith the Lord, which is, and which was, and which is to come, the
Almighty."
 Verses 11-13, "I am Alpha and Omega, the first and the last: and,
What thou sees, write in a book..... And I turned to see the voice
that spake with me. And, being turned, I saw seven golden
candlesticks; and in the midst of the seven candlesticks one like unto
the Son of man." 
 Verse 17, "And when I saw him, I fell at his feet as dead. And he
laid his right hand upon me, saying unto me, Fear not; I am the first
and the last."
 Chap. 2: 23, "I am he which searcheth the reins and hearts: and I
will give unto every one of you according to your works."
 These are some of the places wherein the truth under consideration
is revealed and declared, - some of the divine testimonies whereby it
is confirmed and established, which I have not at present inquired
after, but suddenly repeated as they came to mind. Many more of the
like nature and importance may be added unto them, and shall be so as
occasion does require.
 Let, now, any one who owns the Scripture to be the word of God, - to
contain an infallible revelation of the things proposed in it to be
believed, - and who has any conscience exercised towards God for the
receiving and submitting unto what he declares and reveals, take a
view of these testimonies, and consider whether they do not
sufficiently propose this object of our faith. Shall a few poor
trifling sophisms, whose terms are scarcely understood by the most
that amongst us make use of them, according as they have found them
framed by others, be thought meet to be set up in opposition unto
these multiplied testimonies of the Holy Ghost, and to cast the truth
confirmed by them down from its credit and reputation in the
consciences of men? For my part, I do not see in any thing, but that
the testimonies given to the Godhead of Christ, the eternal Son of
God, are every way as clear and unquestionable as those are which
testify to the being of God, or that there is any God at all. Were men
acquainted with the Scriptures as they ought to be, and as the most,
considering the means and advantages they have had, might have been;
did they ponder and believe on what they read, or had they any
tenderness in their consciences as to that reverence, obedience, and
subjection of soul which God requires unto his word; it were utterly
impossible that their faith in this matter should ever in the least be
shaken by a few lewd sophisms or loud clamours of men destitute of the
truth, and of the spirit of it.
 That we may now improve these testimonies unto the end under design,
as the nature of this brief discourse will bear, I shall first remove
the general answers which the Socinians give unto them, and then
manifest farther how uncontrollable they are, by giving an instance in
the frivolous exceptions of the same persons to one of them in
particular. And we are ready, God assisting, to maintain that there is
not any one of them which does not give a sufficient ground for faith
to rest on in this matter concerning the Deity of Christ, and that
against all the Socinians in the world.
 They say, therefore, commonly, that we prove not by these
testimonies what is by them denied. For they acknowledge Christ to be
God, and that because he is exalted unto that glory and authority that
all creatures are put into subjection unto him, and all, both men and
angels, are commanded to worship and adore him. So that he is God by
office, though he be not God by nature. He is God, but he is not the
most high God. And this last expression they have almost continually
in their mouths, "He is not the most high God." And commonly, with
great contempt and scorn, they are ready to reproach them who have
solidly confirmed the doctrine of the Deity of Christ as ignorant of
the state of the controversy, in that they have not proved him to be
the most high God, in subordination unto whom they acknowledge Christ
to be God, and that he ought to be worshipped with