But Fourthly, our Union with one another must carry a Resemblance to the Union between the Father and the Son in the Eternal God-head: This is the pattern for our Union given here, As thou, Father, art in me, and I in thee. We must not grossly conceive that this, At, notes Equality, but we are to account it a Note of Similitude. There are other Scriptures enough to confuse that Arianism, wherein we shall be Entangled, if we allow that gross conceit. There is an Ineffable Union between the Father and the Son in God But what Union? 'Tis not an Unity of Person. Our Lord says not, He is the Father, but He is IN the Father; nor, the ⟨p. 46⟩Father is He, but The Father is IN Him. In opposition to the ancient S•• bellianism, and the modern Quakerism we must assert more than One Person in God. It is Affirmed, in Heb. 1. 3. That the Father is a Person, •t is Affirmed in 2 Cor. 2. 10. That the Son is a Person. Hence the Father is not the Son and the Son is not the Father. And surely, He that affirms it must be a Person too; since all Actions are of Supposites, or Persons: now that Affirme• is the Holy Ghost▪ But it is an Unity of Essence, which is here to be Adored. Thus 'tis affirmed, in Joh 10 30 I & my Father are one: Mind the Neuter Gender and vo•'l see 'tis not, One Person. 'Tis One Essence which all the Three Persons of the God-head IS. It is not for us to fathom so profound an Ab••ss; but we may cry out, O Lumino••••in oe Tenebroe• Our God, he dwells in Light, for his Excellency, and yet in Darkness for his Incomprehensibleness. What we know of this Mystery is by Scriptural Revelation. From thence, if one should attempt, [tho I should scarce approve the Attempt!] ⟨p. 47⟩a Rational Demonstration or Illustration of the Trinity, one would say, There being but one God, who also is •mmeasureably Perfect, we must not admit any Multiplicity in Him, except what is for the Discovery of his Perfection; nor yet Reject any Multiplicity, which does make for that Consummate Perfection; all consistent still with the Unity of the Divine Substance. One would then say, That God cannot be infinitely and Absolutely Perfect, without the Perception of Himself, and an immense Joy and Love resulting therefrom, in finding Himself, The All-sufficient Good; and this Perception, and this Joy and Love must also be of the most perfect Kind.
But Fourthly, our Union with one another must carry a Resemblance to the Union between the Father and the Son in the Eternal God-head: This is the pattern for our Union given here, As thou, Father, art in me, and I in thee. We must not grosly conceive that this, At, notes Equality, but we are to account it a Note of Similitude. There are other Scriptures enough to confuse that Arian•sm, wherein we shall be Entangled, if we allow that gross conceit. There is an Ineffable Union between the Father and the Son in God But what Union? 'Tis not an Unity of Person. Our Lord says not, He is the Father, but He is IN the Father; nor, the ⟨p. 46⟩Father is He, but The Father is IN Him. In opposition to the ancient S•• bellianism, and the modern Quakerism we must assert more than One Person in God. It is Affirm'd, in Heb. 1. 3. That the Father is a Person, •t is Affirm'd in 2 Cor. 2. 10. That the Son is a Person. Hence the Father is not the Son and the Son is not the Father. And surely, He that affirms it must be a Person too; since all Actions are of Supposites, or Persons: now that Affirme• is the Holy Ghost▪ But it is an Unity of Essence, which is here to be Adored. Thus 'tis affirm•d, in Joh 10 30 I & my Father are one: Mind the Neuter Gender and vo•'l see 'tis not, One Person. 'Tis One Essence which all the Three Persons of the God-head IS. It is not for us to fathom so profound an Ab••ss; but we may cry out, O Lumino••••in oe Tenebroe• Our God, he dwells in Light, for his Excellency, and yet in Darkness for his Incomprehensibleness. What we know of this Mystery is by Scriptural Revelation. From thence, if one should attempt, [tho I should scarce approve the Attempt!] ⟨p. 47⟩a Rational Demonstration or Il••stration of the Trinity, one would say, There being but one God, who also is •mmeasureably Perfect, we must not admit any Multiplicity in Him, except what is for the Discovery of his Perfection; nor yet Reject any Multiplicity, which does make for that Consummate Perfection; all consistent still with the Unity of the Divine Substance. One would then say, That God cannot be infinitely and Absolutely Perfect, without the Perception of Himself, and an immense Joy and Love resulting therefrom, in finding Himself, The Alsufficient Good; and this Perception, and this Joy and Love must also be of the most perfect Kind.
