A calm and sober enquiry concerning the possibility of a Trinity in the Godhead…

XV. The case is only thus, that since we are plainly led by the express revelation God hath made of himself to us in his Word, to admit a trinal conception of him, or to conceive this threefold distinction in his Being, of Father, Son, and Spirit; since we have so much to greaten that distinction, divers things being said of each of these, that must not be understood of either of the other; since we have nothing to limit it on ⟨p. 41⟩the other hand, but the Unity of the Godhead, which we are sure can be but One, both from the plain Word of God, and the nature of the thing it self; since we are assured both these may consist, viz. this Trinity, and this Unity, by being told there are three—and these three ¹(i. e. plainly, continuing three) are [Greek or Hebrew], one thing; which one thing, can mean nothing else but Godhead; as is also said concerning two of them, elsewhere, (there being no occasion, then, to mention the third) I and my Father are one thing. We are hereupon ²unavoidably put upon it to cast in our own minds (and are concerned to do it with the most religious reverence and profoundest humility) what sort of thing this most sacred Godhead may be, unto which this Oneness is ascribed, with threefold distinction. And manifestly finding there are in the Creation made Unions, with sufficient remaining distinction, particularly in our selves, ⟨p. 42⟩that we are a soul and a body (things of so very different natures) that often the Soul is called the Man, (not excluding the Body) and the body, or our flesh called the Man (not excluding the Soul) we are plainly led to apprehend that it is rather more easily possible there might be two Spirits (so much more agreeing in nature) so united, as to be one thing, and yet continuing distinct; and if two, there might as well be three, if the Creator pleased. And hence are led further to apprehend, that if such a made Union, with continuing distinction be possible in created being, it is for ought we know, not impossible in the uncreated; that there may be such an eternal unmade union, with continuing distinction. And all this being only represented as possible to be thus, without concluding that thus it certainly is; sufficiently serves our purpose, that no pretence might remain of excluding the eternal Word;