Filter authors and titles

A commentary upon the book of the Revelation Wherein the text is explained, the…A commentarie upon the book of the Revelation Wherein the text is explained, the…James Durham, 1658

Concerning the Holy Trinity and Object of Worship.

pp. 6–1962 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:51p. 6

Concerning the Holy Trinity and Object of Worship.

:52p. 6

There is much spoken of the Glory of God in this Book; and no where is the distinction of the Persons of the glorious Godhead more frequently and clearly set forth. John was more full in this than any who wrote before him; because that in his time Ebion and some others had arisen, who did deny the Godhead of the Son and Holy Ghost; and therefore, with a particular respect to These, he did write the more fully of this, for which he got the stile of Divine singularly, as was marked on the Title. It will not therefore be impertinent now, once for all, to touch that a little further: and although here curiosity would be restrained, full satisfaction in the up-taking of that Mystery being peculiarly reserved to that time when we shall see Him as He is, as our Lord's word, Joh. 14.20. Then ye shall know that I am in the Father, doth import: and therefore we would not presume to satisfy our selves in the [Greek or Hebrew], or particular manner how that is; but humbly be contented to have our Faith solidly grounded in the [Greek or Hebrew], or being thereof: which may be done by considering these three, to wit, 1. the truth of the thing, 2. the expressions used in holding of it forth, and, 3. the necessity of the believing thereof.

:55p. 6–7¶2

2. Assert. Although there be but One God, yet there are Three Persons, the Father, Son, and Spirit. There is not one of these Epistles to the seven Churches, but this may be gathered from it, 1. The Father is the Sender of them all, as from ver. 1. chap. 1. may be gathered. 2. The Son is He who immediately gives John Commission to write, as the Titles he taketh to himself do clear. 3. The holy Ghost is in the close of all, mentioned as a joint speaker, Let him hear what the Spirit saith, &c. 2. More particularly, They are distinctly mentioned in the Epistle to Thyatira, chap. 2. ver. 18. These things saith the Son of God; that holds forth the Father and Son: where a son is, there is a father; and God here is personally taken as an other from the Son. And ver. 29. we have the Spirit as distinct from both. 3. They are put together, chap. 3.1. These things saith He that hath the seven Spirits of God: He, that is, the Son formerly mentioned; God, that is, the Father, distinctly considered as another Person; the seven Spirits, that is, the holy Ghost, in whose name John saluted the Churches formerly, and who is to be heard, as the close of every Epistle showeth. 4. The like is, ver. 12. where the Son speaketh in the first Person, I and ⟨p. 7⟩Me. The Father is designed by the title GOD; the Spirit again, as distinct from both, ver. 13. 5. The same may be gathered from ver. 14. with 22. where the faithful Witness, God, and the Spirit, are mentioned as three that are distinct. 6. And lastly, chap. 5. we have Them most fully distinguished, First, there is the Father, on the Throne, with the Book in His hand, ver. 1. Secondly, There is the Lamb, the Son: And thirdly, The seven Spirits of God, the holy Ghost, ver. 6. all of them considered as distinct Persons.

2. Assert. Although there be but One God, yet there are Three Persons, the Father, Son, and Spirit. There is not one of these Epistles to the seven Churches, but this may be gathered from it, 1. The Father is the Sender of them all, as from ver. 1. chap. 1. may be gathered. 2. The Son is He who immediately gives Iohn Commission to write, as the Titles he taketh to himself do clear. 3. The holy Ghost is in the close of all, mentioned as a joynt speaker, Let him hear what the Spirit saith, &c. 2. More particularly, They are distinctly mentioned in the Epistle to Thyatira, chap. 2. ver. 18. These things saith the Son of God; that holds forth the Father and Son: where a son is, there is a father; and God here is personally taken as an other from the Son. And ver. 29. we have the Spirit as distinct from both. 3. They are put together, chap. 3.1. These things saith He that hath the seven Spirits of God: He, that is, the Son formerly mentioned; God, that is, the Father, distinctly considered as another Person; the seven Spirits, that is, the holy Ghost, in whose name Iohn saluted the Churches formerly, and who is to be heard, as the close of every Epistle sheweth. 4. The like is, ver. 12. where the Son speaketh in the first Person, I and ⟨p. 7⟩Me. The Father is designed by the title GOD; the Spirit again, as distinct from both, ver. 13. 5. The same may be gathered from ver. 14. with 22. where the faithful Witness, God, and the Spirit, are mentioned as three that are distinct. 6. And lastly, chap. 5. we have Them most fully distinguished, First, there is the Father, on the Throne, with the Book in His hand, ver. 1. Secondly, There is the Lamb, the Son: And thirdly, The seven Spirits of God, the holy Ghost, ver. 6. all of them considered as distinct Persons.

:56p. 7¶3

3. Assert. These Three, Father, Son, and Spirit, are really distinct one from another; and so are Three Persons. All that is said, doth confirm this also: for, 1. They are really distinct, though not simply in respect of their essence; yet, as they are personally considered, the Father, is not the Son; and He that sits upon the Throne, is not the Lamb. The Father did not become man, nor the Spirit; but the Son, He died, was buried, &c. which can be said of none, but of a person; and yet cannot be said of either of the other Two. The holy Ghost is the Spirit of God, as the Son is the Son of God: and if that suppose a real distinct personality, this must do also; the Son says, so doth the holy Ghost or Spirit say to the Churches: the Father is God, the first, and last; the Son hath the same Title, chap. 2.8. even He who was dead, is the first, and the last; the Spirit hath the same authority, and is to be heard, and hath a divine omnipresence to be in all the earth, chap. 5.6. which can be said of none but of Him that is God. Now, if the Father be God, and the Son God, and the Spirit God also; and if there be but one God, and yet these Three be really distinct, then They must be distinct Persons in respect of Their personal properties, seeing they are Persons, and distinct.

3. Assert. These Three, Father, Son, and Spirit, are really distinct one from another; and so are Three Persons. All that is said, doth confirm this also: for, 1. They are really distinct, though not simply in respect of their essence; yet, as they are personally considered, the Father, is not the Son; and He that sits upon the Throne, is not the Lamb. The Father did not become man, nor the Spirit; but the Son, He died, was buried, &c. which can be said of none, but of a person; and yet cannot be said of either of the other Two. The holy Ghost is the Spirit of God, as the Son is the Son of God: and if that suppose a real distinct personality, this must do also; the Son sayes, so doth the holy Ghost or Spirit say to the Churches: the Father is God, the first, and last; the Son hath the same Title, chap. 2.8. even He who was dead, is the first, and the last; the Spirit hath the same authority, and is to be heard, and hath a divine omnipresence to be in all the earth, chap. 5.6. which can be said of none but of Him that is God. Now, if the Father be God, and the Son God, and the Spirit God also; and if there be but one God, and yet these Three be really distinct, then They must be distinct Persons in respect of Their personal properties, seing they are Persons, and distinct.

:58p. 7

Assert. 5. These Three blessed Persons, who are One most glorious Being, have yet an inconceivable order in their subsisting and working; which, being to be admired rather than to be searched, we shall but say, 1. They have all the same One Essence and Being, as is said. 2. They all have it eternally, equally and perfectly: none is more or less God, but each hath all the same Godhead at perfection: and therefore must have it equally and eternally: for, the Godhead is the same, and the Son is the first and the last, as the Father is; and the Father and Son, were never without the Spirit, who is the Spirit of God, and each of Them is God. It doth confirm all these, that They have One Throne, Name, and Authority attributed to Them. Yet, 3. The Father subsists of Himself, and doth beget the Son by an inconceivable and eternal generation: the Son doth not beget, but is begotten, and hath His subsisting, as the second Person, from the Father, So much the titles of Father and Son import here: the Spirit proceeds both from the Father (therefore He is the Spirit of the Father) and from the Son, therefore is He said also to have the seven Spirits of God: and the Spirit doth neither beget, nor is begotten, but doth thus, in an inexpressible manner, proceed from Them both.

Assert. 5. These Three blessed Persons, who are One most glorious Being, have yet an inconceivable order in their subsisting and working; which, being to be admired rather than to be searched, we shall but say, 1. They have all the same One Essence and Being, as is said. 2. They all have it eternally, equally and perfectly: none is more or lesse God, but each hath all the same Godhead at perfection: and therefore must have it equally and eternally: for, the Godhead is the same, and the Son is the first and the last, as the Father is; and the Father and Son, were never without the Spirit, who is the Spirit of God, and each of Them is God. It doth confirm all these, that They have One Throne, Name, and Authority attributed to Them. Yet, 3. The Father subsists of Himself, and doth beget the Son by an inconceivable and eternal generation: the Son doth not beget, but is begotten, and hath His subsisting, as the second Person, from the Father, So much the titles of Father and Son import here: the Spirit proceeds both from the Father (therefore He is the Spirit of the Father) and from the Son, therefore is He said also to have the seven Spirits of God: and the Spirit doth neither beget, nor is begotten, but doth thus, in an inexpressible manner, proceed from Them both.

:59p. 7–8

For the second. If any should wrangle for the expressions that are used by Divines in this Mystery; we confess that many of the Schoolmen have exceeded, and have taken too much liberty in this wonderful Mystery; yet, it is the thing that we especially should be established into, and from Scripture that is clear, that there is but One God, and yet Three, who being denominated in the concrete, must imply three different real Relations, or Subsistences, or Persons: and this Essence being infinite and communicable, there is no warrant to bound it to the rules and properties of created beings, who are but finite; and in that respect also incommunicable: And we conceive that the names here given (and elsewhere in Scripture) will amount clearly to the equivalent of Essence and Persons, which are most obviously made use of in this matter: for, what is that, I am Alpha and Omega, who was, is, ⟨p. 8⟩and is to come, but that same, Exod. 3. I AM THAT I AM, which denoteth His Being or Essence, as that which is ever a Being: and Idols, being differenced from the true. God by this, that they are by Nature no gods, Gal. 4.8. it implies on the contrary, that by Nature He is God, and so God in respect of His Essence: and therefore that God may be essentially considered, and in that respect of His Essence. Again, these expressions, that the one is called the Father, and the other the Son, and yet both One God, do clearly hold forth that there are real relations in that Godhead, subsisting in a distinct manner; and so there must be Persons, as Heb. 1. the Son, is called the express Image of the Fathers Person, which plainly says, that the Father, considered as distinguished from the Son, is a Person, and subsists; and that the Son, as distinguished from the Father, and as so lively and expressly representing His Person, must be a Person also, having this from the Father: and what is said of the Father and Son, must also be true of the holy Ghost, who is God equal with both, yet different from Them both, as They differ from each other, though not in respect of that same incommunicable property, yet he who proceedeth, must differ from those from whom he proceeds, as he who is begotten, must differ from him that begat him.

For the second. If any should wrangle for the expressions that are used by Divines in this Mysterie; we confesse that many of the Schoolmen have exceeded, and have taken too much liberty in this wonderful Mysterie; yet, it is the thing that we especially should be established into, and from Scripture that is clear, that there is but One God, and yet Three, who being denominated in the concrete, must imply three different real Relations, or Subsistences, or Persons: and this Essence being infinit and communicable, there is no warrant to bound it to the rules and properties of created beings, who are but finit; and in that respect also incommunicable: And we conceive that the names here given (and elswhere in Scripture) will amount clearly to the equivalent of Essence and Persons, which are most obviously made use of in this matter: for, what is that, I am Alpha and Omega, who was, is, ⟨p. 8⟩and is to come, but that same, Exod. 3. I AM THAT I AM, which denoteth His Being or Essence, as that which is ever a Being: and Idols, being differenced from the true. God by this, that they are by Nature no gods, Gal. 4.8. it implies on the contrary, that by Nature He is God, and so God in respect of His Essence: and therefore that God may be essentially considered, and in that respect of His Essence. Again, these expressions, that the one is called the Father, and the other the Son, and yet both One God, do clearly hold forth that there are real relations in that Godhead, subsisting in a distinct manner; and so there must be Persons, as Heb. 1. the Son, is called the expresse Image of the Fathers Person, which plainly sayes, that the Father, considered as distinguished from the Son, is a Person, and subsists; and that the Son, as distinguished from the Father, and as so lively and expresly representing His Person, must be a Person also, having this from the Father: and what is said of the Father and Son, must also be true of the holy Ghost, who is God equal with both, yet different from Them both, as They differ from each other, though not in respect of that same incommunicable property, yet he who proceedeth, must differ from those from whom he proceeds, as he who is begotten, must differ from him that begat him.

:61p. 8

To the third. This Truth concerning the blessed and glorious Trinity, being so often insisted on here, and coming so near to the nature of God Himself, it cannot but be exceedingly necessary for Christians to be through in the faith thereof: yet it is questioned of late, whether it be to be accounted a fundamental point of Faith or not? I say, this of late is questioned by Socinus, and the favourers of a boundless untolerable Toleration: for, of old it was most sacredly received as such, amongst the Ancients, as the Creeds that are called Apostolic, Nicene, and that of Athanasius, do manifest: But this Engine the Devil drives, first, to make the most necessary Truths indifferent, that then he may the more easily engage opposers to quarrel the very Truth of them it self; but we conceive, whatever it was of old before Christ, yet now it is to be looked on, not only as a Truth, which is clear from the Word, but also as a fundamental Truth; which being shaken, would overturn Christianity, and the way of Salvation that the Lord hath revealed in His Gospel. This is not to be extended to a rigid degree of knowledge in this wonderful Mystery, but to so much clearness in this Truth from the Word, as may be a ground to Faith in the thing it self. And that this is necessary, as a fundamental, we think ariseth clearly from these three grounds. 1. That Truth, without which the true God cannot be taken up, believed in, and worshipped, is a fundamental Truth; but, this Truth of the Trinity of Persons, and Unity of the Godhead, is such, that without it, that God, which is proposed in the Word, and is the only true God, and the object of all Worship, can neither be taken up, believed in, nor worshipped rightly: Ergo, &c. because the true God is One, and yet Three Persons; and as such, hath proposed Himself to be known and worshipped. 2. That Truth without which the work of Redemption would be overturned, is fundamental; But this is such: for, by taking away the Mystery of the Trinity, they take away the Godhead and Personality of the Mediator, and so do enervat His satisfaction. And, as on the former account, the true God is otherwise conceived than He is in Himself; so, in this respect, the Mediator is made a quite other thing. And, can any thing be fundamental, if this be not? 3.

To the third. This Truth concerning the blessed and glorious Trinity, being so often insisted on here, and coming so near to the nature of God Himself, it cannot but be exceedingly necessary for Christians to be through in the faith thereof: yet it is questioned of late, whether it be to be accompted a fundamental point of Faith or not? I say, this of late is questioned by Socinus, and the favourers of a boundless untolerable Toleration: for, of old it was most sacredly received as such, amongst the Ancients, as the Creeds that are called Apostolick, Nicene, and that of Athanasius, do manifest: But this Engine the Devil drives, first, to make the most necessary Truths indifferent, that then he may the more easily engage opposers to quarrel the very Truth of them it self; but we conceive, whatever it was of old before Christ, yet now it is to be looked on, not only as a Truth, which is clear from the Word, but also as a fundamental Truth; which being shaken, would overturn Christianity, and the way of Salvation that the Lord hath revealed in His Gospel. This is not to be extended to a rigid degree of knowledge in this wonderful Mysterie, but to so much clearness in this Truth from the Word, as may be a ground to Faith in the thing it self. And that this is necessary, as a fundamental, we think ariseth clearly from these three grounds. 1. That Truth, without which the true God cannot be taken up, believed in, and worshipped, is a fundamental Truth; but, this Truth of the Trinity of Persons, and Unity of the Godhead, is such, that without it, that God, which is proposed in the Word, and is the only true God, and the object of all Worship, can neither be taken up, believed in, nor worshipped rightly: Ergo, &c. because the true God is One, and yet Three Persons; and as such, hath proposed Himself to be known and worshipped. 2. That Truth without which the work of Redemption would be overturned, is fundamental; But this is such: for, by taking away the Mysterie of the Trinity, they take away the Godhead and Personality of the Mediatour, and so do enervat His satisfaction. And, as on the former accompt, the true God is otherwise conceived than He is in Himself; so, in this respect, the Mediatour is made a quite other thing. And, can any thing be fundamental, if this be not? 3.

:62p. 8–9

The way that God hath laid down in His Worship, requireth this, seeing in Baptism there is particular and express mentioning of these Three, the Father, Son and Spirit, as the Superior, to whom they that are Christian Soldiers, should be lifted and enrolled: and so we may account of all after-worship; seeing God requires us to honour the Son, as we ⟨p. 9⟩honour the Father; and seeing these Three equally witness from Heaven, 1 Joh. 5. the Father, Word, and Spirit; all which Three, are One: can their Testimony be received as of Three, or can they be accounted as One God without this? And yet there can neither be one, in Faith, engaged unto in Baptism, or one, whose Testimony we may receive, but He who is God: and can any think but it's necessary for a Christian, and that, fundamentally, to know to whom they are devoted, whom they are to worship, whose Testimony it is that they receive, whose operations they feel, whom they are to make use of, &c? And therefore it's necessary to know the Trinity of Persons in that One Godhead.

The way that God hath laid down in His Worship, requireth this, seing in Baptism there is particular and expresse mentioning of these Three, the Father, Son and Spirit, as the Superiour, to whom they that are Christian Souldiers, should be lifted and inrolled: and so we may accompt of all after-worship; seing God requires us to honour the Son, as we ⟨p. 9⟩honour the Father; and seing these Three equally witness from Heaven, 1 Ioh. 5. the Father, Word, and Spirit; all which Three, are One: can their Testimony be received as of Three, or can they be accompted as One God without this? And yet there can neither be one, in Faith, engaged unto in Baptism, or one, whose Testimony we may receive, but He who is God: and can any think but it's necessary for a Christian, and that, fundamentally, to know to whom they are devoted, whom they are to worship, whose Testimony it is that they receive, whose operations they feel, whom they are to make use of, &c? And therefore it's necessary to know the Trinity of Persons in that One Godhead.

:63p. 9

It may be the exercise of some tender soul, that they know not how to apprehend this Object rightly, when they come to worship; and that often they are disquieted, while their minds are unstable: Concerning this, there is need here to distinguish betwixt what may satisfy us as to the Object in it self, and what may be sufficient to us in directing of our Worship to that Object: If we take up God as in Himself, here is a depth that cannot be searched out to perfection: He is broader than the Sea; Who can know Him? higher than the Heaven, What can we do, Job 11.8? But yet we have footing in His Word, how to come before this God with fear, reverence, holy admiration, &c. and such affections and qualifications as a true Worshipper that worships in spirit ought to have; and in this, the pure Worshippers, who believe this Truth of One infinite God and Three Persons, ought to be taken up, rather that they may be suitable in their worshipping, and have becoming effects on their own hearts, than to be disquieting themselves by poring too curiously on the Object worshipped; except in so far as may serve to transform the heart into a likeness to Him. And, it is not aiming to comprehend the mysteriousness and manner of these incomprehensible Mysteries, that doth work this; but the real, through and near impression of the general, which is revealed clearly in His Word. We would therefore commend these three in Worship. 1. That folks would satisfy themselves in the general with the solid faith thereof, without descending to particular conceptions or notions concerning the Persons of the blessed Godhead: this particularness, is often that which both confuses the mind, and disquiets the conscience, and cannot but do so in those who would be at the looking upon God immediately here, without making use of the expressions, Titles, Names, &c. whereby He hath manifested Himself to us, and wherein, we conceive, it's safest to rest, and to bound all our curiosity within those: for, they must be the most solid notions of God, which Himself hath caught: Thus, Exod. 33 and 34. The Lord did answer Moses his desire of seeing His Glory, by showing him His goodness in the proclaiming of His Attributes to him that are manifested in His Word:

It may be the exercise of some tender soul, that they know not how to apprehend this Object rightly, when they come to worship; and that often they are disquieted, while their minds are unstable: Concerning this, there is need here to distinguish betwixt what may satisfie us as to the Object in it self, and what may be sufficient to us in directing of our Worship to that Object: If we take up God as in Himself, here is a depth that cannot be searched out to perfection: He is broader than the Sea; Who can know Him? higher than the Heaven, What can we do, Iob 11.8? But yet we have footing in His Word, how to come before this God with fear, reverence, holy admiration, &c. and such affections and qualifications as a true Worshipper that worships in spirit ought to have; and in this, the pure Worshippers, who believe this Truth of One infinit God and Three Persons, ought to be taken up, rather that they may be suitable in their worshipping, and have becoming effects on their own hearts, than to be disquieting themselves by poring too curiously on the Object worshipped; except in so far as may serve to transform the heart into a likeness to Him. And, it is not aiming to comprehend the mysteriousness and manner of these incomprehensible Mysteries, that doth work this; but the real, through and near impression of the general, which is revealed clearly in His Word. We would therefore commend these three in Worship. 1. That folks would satisfie themselves in the general with the solid faith thereof, without descending to particular conceptions or notions concerning the Persons of the blessed Godhead: this particularness, is often that which both confuses the mind, and disquiets the conscience, and cannot but do so in those who would be at the looking upon God immediately here, without making use of the expressions, Titles, Names, &c. whereby He hath manifested Himself to us, and wherein, we conceive, it's safest to rest, and to bound all our curiositie within those: for, they must be the most solid notions of God, which Himself hath caught: Thus, Exod. 33 and 34. The Lord did answer Moses his desire of seeing His Glory, by shewing him His goodness in the proclaming of His Attributes to him that are manifested in His Word:

:64p. 9

thereby teaching men to conceive of God, according as He hath revealed Himself in His Word, in the plain and comprehensive Attributes that describe His Nature, wherein Gods goodness is sufficiently holden forth to sinners, which ought to be a sufficient manifestation of God to them here, without diving immediately into His Essence, which could no otherways be manifested to Moses than by that proclamation. 2. We would beware of forming Idea's, representations, or shapes of that One God and Three Persons in the heart, or in the head: these cannot but be derogatory to Him, being a likeness to Him of our own up-setting in our hearts: and cannot but diminish that Authority, which the true God should have in our hearts. We would remember therefore that He is purely Spiritual, whom no eye hath seen, nor can see: and therefore all such imaginations, are to be abandoned and abhorred. 3. We would beware of dividing the Object of Worship, or separating the Three blessed Persons in our worshipping of them, even in our imagination; as if when One is named, we were not praying unto, and worshipping both the other; and as if the Son were an other God than the Father or Spirit, &c. But still this would be remembered, that what ever Person be named, He is God, and that same One God with the other Two: and therefore the Object of Worship, is ever the same One God, Father, Son, and Spirit, that are but One God. We Worship the Father, the Son, and the Spirit; but we do not Worship the Father, or the Son, or the Spirit, as if He who is not named, were less worshipped than He who is named: and seeing the Son and holy Ghost, are the same God with the Father (the former ground being laid) it's all one thing what ever Person be named, though in Scripture sometimes respect is had to their order of subsisting and operating; and so the Father is only named sometimes to be the ground upon, and by which, we have access to God; and so, the Son, only is named.

thereby teaching men to conceive of God, according as He hath revealed Himself in His Word, in the plain and comprehensive Attributes that describe His Nature, wherein Gods goodnesse is sufficiently holden forth to sinners, which ought to be a sufficient manifestation of God to them here, without diving immediatly into His Essence, which could no otherways be manifested to Moses than by that proclamation. 2. We would beware of forming Idea's, representations, or shapes of that One God and Three Persons in the heart, or in the head: these cannot but be derogatorie to Him, being a liknesse to Him of our own up-setting in our hearts: and cannot but diminish that Authority, which the true God should have in our hearts. We would remember therefore that He is purely Spirituall, whom no eye hath seen, nor can see: and therefore all such imaginations, are to be abandoned and abhorred. 3. We would beware of dividing the Object of Worship, or separating the Three blessed Persons in our worshipping of them, even in our imagination; as if when One is named, we were not praying unto, and worshipping both the other; and as if the Son were an other God than the Father or Spirit, &c. But still this would be remembered, that what ever Person be named, He is God, and that same One God with the other Two: and therefore the Object of Worship, is ever the same One God, Father, Son, and Spirit, that are but One God. We Worship the Father, the Son, and the Spirit; but we do not Worship the Father, or the Son, or the Spirit, as if He who is not named, were lesse worshipped than He who is named: and seing the Son and holy Ghost, are the same God with the Father (the former ground being laid) it's all one thing what ever Person be named, though in Scripture sometimes respect is had to their order of subsisting and operating; and so the Father is only named sometimes to be the ground upon, and by which, we have accesse to God; and so, the Son, only is named.

:65p. 10

Now, by what is said, it doth also appear that the holy Ghost may be expressly prayed unto, as the Father, and the Son, although it be not so usual in Scripture, because of the reasons formerly hinted at: for, this will follow, He that is God, may be invocated, &c. and where petitions do especially respect the increase of Grace, which is the Work of the Spirit, we will find Him expressly mentioned with the Father and Son, as here, ver. 4. and 5. Grace be unto you, &c. And, 2 Cor. 13.14. The communion of the holy Ghost, is subjoined, as a distinct petition, to the Love of the Father, and Grace of the Son; and these first two petitions, being directed to the Father and the Son, this third must be to the holy Ghost in like manner: and therefore to plead against the Godhead of the holy Ghost, upon this ground that he is not expressly prayed unto in Scripture, is both inconsequent, and false; and the Apostle's taking the holy Ghost to be his witness, Rom. 9. cannot be done without invocating of Him: and the general commands of glorifying God, must infer so much, supposing the Spirit to be God. There is no weight therefore to be laid on that argument.

Now, by what is said, it doth also appear that the holy Ghost may be expresly prayed unto, as the Father, and the Son, although it be not so usuall in Scripture, because of the reasons formerly hinted at: for, this will follow, He that is God, may be invocated, &c. and where petitions do especially respect the increase of Grace, which is the Work of the Spirit, we will find Him expresly mentioned with the Father and Son, as here, ver. 4. and 5. Grace be unto you, &c. And, 2 Cor. 13.14. The communion of the holy Ghost, is subjoyned, as a distinct petition, to the Love of the Father, and Grace of the Son; and these first two petitions, being directed to the Father and the Son, this third must be to the holy Ghost in like manner: and therefore to plead against the Godhead of the holy Ghost, upon this ground that he is not expresly prayed unto in Scripture, is both inconsequent, and false; and the Apostl's taking the holy Ghost to be his witnesse, Rom. 9. cannot be done without invocating of Him: and the generall commands of glorifying God, must infer so much, supposing the Spirit to be God. There is no weight therefore to be laid on that argument.

:67p. 10

To the first, we answer, That now nature being corrupted, it can be no good rule to try what is truth concerning God by it; it can hardly be denied, if nature be considered as in Adam at the beginning, but to him there was clearness in this mystery, there being express mention of the blessed Trinity in his creation, as the word, Let Us make man according to Our Image, doth import: which is not for nought mentioned then, more than formerly, especially, considering that excellent knowledge that Adam was furnished with, which was a part of the Image of that One God, who is Father, Son, and Spirit. But, not to insist in this, we say, secondly, That if by nature, as it is now corrupted, what is tolerable or intolerable in the matters of Religion were to be tried, then were the whole Doctrine of the Gospel and Redemption through the Mediator, to be accounted no fundamental thing; and consequently, no Error, destroying it, were to be restrained, because nature hath not discovered that. That therefore must be an unsafe rule to walk by. And indeed if a master of a family and father, who yet, as such, is (to say so) a servant of nature, is not by that exempted from the obligation of bringing up his children and servants in the knowledge of God according to the Gospel; but is notwithstanding to exercise his authority in the restraining of every thing contrary thereunto according to his station. Can it be thought, that a Magistrate, who must count for his Authority over a people, as a master must do for his, over a family, is less obliged thereunto? For, Christians are to be Christians in their stations, as in their personal carriage; and so to seek the pr•moving of the Gospel, and the restraining of what may ma•• it according to their station. Thirdly, we answer, That even this may be drawn from the Moral Law of God; wherein not only the true God is alone to be worshipped, as in the first Command; but also accordingly as he hath prescribed and revealed in His Word, which is the sum of the second Command. Now, this being true, that the Lord hath thus revealed Himself to be worshipped according to the Gospel, it becomes no less necessary to Worship God in that manner, than to Worship Him, who is the true God;

To the first, we answer, That now nature being corrupted, it can be no good rule to try what is truth concerning God by it; it can hardly be denied, if nature be considered as in Adam at the beginning, but to him there was clearness in this mysterie, there being express mention of the blessed Trinity in his creation, as the word, Let Vs make man according to Our Image, doth import: which is not for nought mentioned then, more than formerly, especially, considering that excellent knowledge that Adam was furnished with, which was a part of the Image of that One God, who is Father, Son, and Spirit. But, not to insist in this, we say, secondly, That if by nature, as it is now corrupted, what is tolerable or intolerable in the matters of Religion were to be tried, then were the whole Doctrine of the Gospel and Redemption through the Mediator, to be accounted no fundamental thing; and consequently, no Error, destroying it, were to be restrained, because nature hath not discovered that. That therefore must be an unsafe rule to walk by. And indeed if a master of a family and father, who yet, as such, is (to say so) a servant of nature, is not by that exempted from the obligation of bringing up his children and servants in the knowledge of God according to the Gospel; but is notwithstanding to exercise his authority in the restraining of every thing contrary thereunto according to his station. Can it be thought, that a Magistrate, who must count for his Authority over a people, as a master must do for his, over a family, is lesse obliged thereunto? For, Christians are to be Christians in their stations, as in their personal carriage; and so to seek the pr•moving of the Gospel, and the restraining of what may ma•• it according to their station. Thirdly, we answer, That even this may be drawn from the Morall Law of God; wherein not only the true God is alone to be worshipped, as in the first Command; but also accordingly as he hath prescribed and revealed in His Word, which is the sum of the second Command. Now, this being true, that the Lord hath thus revealed Himself to be worshipped according to the Gospel, it becomes no lesse necessary to Worship God in that manner, than to Worship Him, who is the true God;

:69p. 10–11

To the •ast part of the objection, from that instance, Act. 19. We say, first, That suppose there had been great ignorance then of the Godhead of the holy Ghost, while that mystery of the glorious Trinity was more obscurely revealed; yet, it will not follow, that it is equally excusable and sufferable now, when it is so plainly discovered: yea, can it be said, that they had been excusable, if, after Paul's teaching of them the true nature of Baptism and of the holy Ghost, they had continued not to believe the same, as they were before he did it; or, that we can be so now, having his lesson to them for our instruction▪ Yet, secondly, It seemeth, that the Person of the holy Ghost, is not intended there, but the gifts of the holy Ghost, which often get that name in the New Testament: for, the ⟨p. 11⟩holy Ghost, which is to be understood in that place, is such as was communicated to Believers, and such as these afterward did receive, as from ver. 2. and 6. is clear. Now there is great odds betwixt the necessity of distinctness in the knowledge of these gifts, and of the holy Ghost Himself, who is not, nor cannot be communicated by the laying on of hands, except in respect of His gifts: this place therefore, doth not meet the conclusion formerly laid down, which was in reference to the Faith of the holy Ghost Himself, and not to the knowledge of His gifts.

To the •ast part of the objection, from that instance, Act. 19. We say, first, That suppose there had been great ignorance then of the Godhead of the holy Ghost, while that mysterie of the glorious Trinity was more obscurely revealed; yet, it will not follow, that it is equally excusable and sufferable now, when it is so plainly discovered: yea, can it be said, that they had been excusable, if, after Paul's teaching of them the true nature of Baptism and of the holy Ghost, they had continued not to believe the same, as they were before he did it; or, that we can be so now, having his lesson to them for our instruction▪ Yet, secondly, It seemeth, that the Person of the holy Ghost, is not intended there, but the gifts of the holy Ghost, which often get that name in the New Testament: for, the ⟨p. 11⟩holy Ghost, which is to be understood in that place, is such as was communicated to Believers, and such as these afterward did receive, as from ver. 2. and 6. is clear. Now there is great odds betwixt the necessity of distinctnesse in the knowledge of these gifts, and of the holy Ghost Himself, who is not, nor cannot be communicated by the laying on of hands, except in respect of His gifts: this place therefore, doth not meet the conclusion formerly laid down, which was in reference to the Faith of the holy Ghost Himself, and not to the knowledge of His gifts.

:70p. 11

These generals being granted, there do arise, from this practice of John's, several Questions, concerning the Object of Divine Worship: which, upon this occasion, (it may be) were not unworthy to be more particularly considered, so far as the nature of the place calleth for, and doth become our scope. As first, we see in this Prayer, John doth distinctly name all the Three blessed Persons, for their instruction and consolation to whom he sends this message. Secondly, When he names the Son, he doth name Him by such Titles as agree to Him only as Mediator; yea, and in this song, ver. 6. doth respect that, particularly, which is only applicable to Him as Man and as Mediator, to make them welcome it the more heartily, and thereby also the more to commend Him to them, and engage them to Him, by remembering them what He is, and what He hath done, that doth thus salute them. Thirdly, He hath a peculiar thanksgiving unto the Son, considered under such designations, as express His wonderful love that appears in His sufferings, which cannot be applied to the Father or Spirit: which is indeed Divine Worship, being the same which is here given to the Father, and Spirit. All which giveth occasion to enquire in these four. 1. Concerning the Object of Divine Worship, in general. 2. In what respect it is to be given to the Mediator. 3. In what form, Petitions may be directed to Him; or, if in any peculiar form. 4. Why the Mediator Christ, is so much, and so warmly, under these considerations of His incarnation and sufferings, insisted upon in the New Testament; and what may encourage and help in the improving of those grounds. These things being depths, are rather to be admired and believed in, in the general, (so far as we see clear in this precedent) than curiously to be pried into; yet, that they go not altogether without answer, we shall lay down some generals in reference to all these, which will yield some practical and comfortable conclusions. To the first, we say,

These generals being granted, there do arise, from this practice of Iohn's, several Questions, concerning the Object of Divine Worship: which, upon this occasion, (it may be) were not unworthy to be more particularly considered, so far as the nature of the place calleth for, and doth become our scope. As first, we see in this Prayer, Iohn doth distinctly name all the Three blessed Persons, for their instruction and consolation to whom he sends this message. Secondly, When he names the Son, he doth name Him by such Titles as agree to Him only as Mediator; yea, and in this song, ver. 6. doth respect that, particularly, which is only applicable to Him as Man and as Mediator, to make them welcome it the more heartily, and thereby also the more to commend Him to them, and engage them to Him, by remembring them what He is, and what He hath done, that doth thus salute them. Thirdly, He hath a peculiar thanksgiving unto the Son, considered under such designations, as expresse His wonderful love that appears in His sufferings, which cannot be applyed to the Father or Spirit: which is indeed Divine Worship, being the same which is here given to the Father, and Spirit. All which giveth occasion to enquire in these four. 1. Concerning the Object of Divine Worship, in general. 2. In what respect it is to be given to the Mediator. 3. In what form, Petitions may be directed to Him; or, if in any peculiar form. 4. Why the Mediator Christ, is so much, and so warmly, under these considerations of His incarnation and sufferings, insisted upon in the New Testament; and what may encourage and help in the improving of those grounds. These things being deipths, are rather to be admired and believed in, in the general, (so far as we see clear in this precedent) than curiously to be pried into; yet, that they go not altogether without answer, we shall lay down some generals in reference to all these, which will yeeld some practical and comfortable conclusions. To the first, we say,

:73p. 11–12¶3

3. Although there be Three Persons of the glorious Godhead, and all are to be worshipped; yet, there are not three Objects of Worship, but one; nor three kinds of Worship: Not three Objects, because these Three Persons are the same One infinite God, who is the Object of Worship. For, first, Though the Three Persons, be really distinct each from other; yet, none of them is really distinct from the essence of the Godhead: Therefore, the Father, is that same Object of Worship with the Son, because that same God. And, secondly, Though the Father be infinite, and the Son infinite, &c. yet, there are not two infinitenesses, but the same infiniteness and immenseness, that which is the Fathers is the Sons also; because these are essential properties, and so common to all the Persons: and therefore, though their personal properties be distinct; yet, their essential Attributes being common, they are not distinct Objects, but the same one Object; seeing, still, in Worship, respect must be had to their essential Attributes; and so to the Godhead, which ⟨p. 12⟩is common to All: and therefore consequently to Them, as They are one Object, it being the Deity (which is One) that is the formal Object of Worship: And, though sometimes these Three Persons be named together, as here; yet, that is not to propose them as distinct Objects, but to show, who this one Object God is, to wit, the Father, Son and Spirit, Three Persons of the same One indivisible Godhead. Hence, the unity of the Godhead, is inculcated, for this end; The Lord thy God, O Israel, is One Lord.

3. Although there be Three Persons of the glorious Godhead, and all are to be worshipped; yet, there are not three Objects of Worship, but one; nor three kinds of Worship: Not three Objects, because these Three Persons are the same One infinite God, who is the Object of Worship. For, first, Though the Three Persons, be really distinct each from other; yet, none of them is really distinct from the essence of the Godhead: Therefore, the Father, is that same Object of Worship with the Son, because that same God. And, secondly, Though the Father be infinite, and the Son infinite, &c. yet, there are not two infinitnesses, but the same infinitness and immensness, that which is the Fathers is the Sons also; because these are essential properties, and so common to all the Persons: and therefore, though their personal properties be distinct; yet, their essential Attributes being common, they are not distinct Objects, but the same one Object; seing, still, in Worship, respect must be had to their essential Attributes; and so to the Godhead, which ⟨p. 12⟩is common to All: and therefore consequently to Them, as They are one Object, it being the Deity (which is One) that is the formal Object of Worship: And, though sometimes these Three Persons be named together, as here; yet, that is not to propose them as distinct Objects, but to shew, who this one Object God is, to wit, the Father, Son and Spirit, Three Persons of the same One indivisible Godhead. Hence, the unitie of the Godhead, is inculcated, for this end; The Lord thy God, O Israel, is One Lord.

:74p. 12

From which it followeth, 1. That the mind of the worshipper is not to be distracted in seeking to comprehend, or order, in his thoughts, Three distinct Persons, as distinct Objects of Worship; but, to conceive reverently of One infinite God, who is Three Persons. 2. That whatever Person be named, he is not to think that the other is less worshipped; but that in one act he Worships that One God, and so the Father, Son and Spirit. 3. That by naming One Person after he hath named an other, (suppose he name the Father at first, and afterward the Son) he doth not vary the Object of Worship, as if he were praying to an other than formerly; but that still it is the same One God. 4. Because our imagination is ready to softer such divided conceptions, we conceive it is safest not to alter the denomination of the Persons in the same Prayer, especially, where it is in the hearing of others, who possibly may have such thoughts, though we have none: and I suppose, this way is most ordinarily taken in Scripture.

From which it followeth, 1. That the mind of the worshipper is not to be distracted in seeking to comprehend, or order, in his thoughts, Three distinct Persons, as distinct Objects of Worship; but, to conceive reverently of One infinite God, who is Three Persons. 2. That whatever Person be named, he is not to think that the other is lesse worshipped; but that in one act he Worships that One God, and so the Father, Son and Spirit. 3. That by naming One Person after he hath named an other, (suppose he name the Father at first, and afterward the Son) he doth not vary the Object of Worship, as if he were praying to an other than formerly; but that still it is the same One God. 4. Because our imagination is ready to softer such divided conceptions, we conceive it is safest not to alter the denomination of the Persons in the same Prayer, especially, where it is in the hearing of others, who possibly may have such thoughts, though we have none: and I suppose, this way is most ordinarly taken in Scripture.

:75p. 12

For answering to the second, to wit, how the Mediator is the Object of Divine Worship: we shall first distinguish this title Object, then answer. By Divines, there is in this case a threefold Object acknowledged (all agreeing to the Mediator in some respect.) 1. There is Objectum materiale, or, quod, that is, the Object, or Person to whom Worship is given. 2. There is Objectum formale, or, quo, that is, the account upon which it is given to that Person, or Object. 3. There is Objectum considerationis, that is, the consideration that the worshipper hath of that Object in worshipping of Him; and is as a motive thereto, or is (as the learned Voetius calls it, specificatio Objecti) the specification of the Object, whereby the heart of the worshipper, by taking up the Object worshipped under such a consideration, is warmed with love and thankfulness, and strengthened in his confidence, to Worship that Object. Thus, the relations that God took on Him to be the Redeemer of His people from Egypt, and from the land of the North, did give no new Object of Worship; yet, did they give some external denominations, or specifications, of that Object God to them: the consideration whereof, in their worshipping, did much qualify the Object to them, so that with the more thankfulness and confidence, they might approach to him: and thus we distinguish between the Object worshipped, and the consideration which may be had of Him in our Worship. And this doth not make Him adorable simply and in Himself, because He was so naturally; but, it is the ground upon which He is accessible to us, who are sinners and enemies: from which, we may lay down a threefold distinction. 1. Betwixt the material and formal Object of Worship. 2. Betwixt the Object of the act of Worship, and of our consideration in worshipping. 3. Betwixt that which is the ground of Worship, suppose Prayer, Faith simply considered in it self, and that which is the ground of our access considered in our selves, to pray unto, or believe in, that Object.

For answering to the second, to wit, how the Mediator is the Object of Divine Worship: we shall first distinguish this title Object, then answer. By Divines, there is in this case a threefold Object acknowledged (all agreeing to the Mediator in some respect.) 1. There is Objectum materiale, or, quod, that is, the Object, or Person to whom Worship is given. 2. There is Objectum formale, or, quo, that is, the account upon which it is given to that Person, or Object. 3. There is Objectum considerationis, that is, the consideration that the worshipper hath of that Object in worshipping of Him; and is as a motive thereto, or is (as the learned Voetius calls it, specificatio Objecti) the specification of the Object, whereby the heart of the worshipper, by taking up the Object worshipped under such a consideration, is warmed with love and thankfulnesse, and strengthened in his confidence, to Worship that Object. Thus, the relations that God took on Him to be the Redeemer of His people from Egypt, and from the land of the North, did give no new Object of Worship; yet, did they give some external denominations, or specifications, of that Object God to them: the consideration whereof, in their worshipping, did much qualifie the Object to them, so that with the more thankfulnesse and confidence, they might approach to him: and thus we distinguish between the Object worshipped, and the consideration which may be had of Him in our Worship. And this doth not make Him adorable simply and in Himself, because He was so naturally; but, it is the ground upon which He is accessible to us, who are sinners and enemies: from which, we may lay down a threefold distinction. 1. Betwixt the material and formal Object of Worship. 2. Betwixt the Object of the act of Worship, and of our consideration in worshipping. 3. Betwixt that which is the ground of Worship, suppose Prayer, Faith simply considered in it self, and that which is the ground of our accesse considered in our selves, to pray unto, or believe in, that Object.

:79p. 13¶3

3. Our Lord Jesus, who is God, in our worshipping of Him, may be considered as Mediator; and, upon that ground, the heart may be emboldened to approach unto God: because He that is God, is also Man and Mediator. Thus, we praise and pray to Him that died, and considering Him as once dead, in our uptaking of Him, yet so, as it is, because He is God: for, had it been possible that the Mediator could not have been God, there had not been ground for giving of this Worship unto Him; yet, this consideration warms the heart with love to Him, and gives confidence and cheerfulness in praying to Him, or praising of Him, as in this same place, and afterward, cap. 5. because seeing we have a Man to do with, who hath so experimentally felt sinless infirmities, of purpose to be the ground of a sympathy with His Members; and seeing He hath still humane affections, by having a glorified body still united in One Person with His Divine Nature, which wants not humane feeling, though in an inconceivable manner; and seeing also, that that is given in the Word, as an encouragement for us, to step forward, to expect grace and help in the time of need, Heb. 2.18 . and 4.15, 16. and that even from Him: there is no question but, by the actual considering of this, a soul may, and ought to strengthen it self in its approaching unto God.

3. Our Lord Jesus, who is God, in our worshipping of Him, may be considered as Mediator; and, upon that ground, the heart may be imboldened to approach unto God: because He that is God, is also Man and Mediator. Thus, we praise and pray to Him that died, and considering Him as once dead, in our uptaking of Him, yet so, as it is, because He is God: for, had it been possible that the Mediator could not have been God, there had not been ground for giving of this Worship unto Him; yet, this consideration warms the heart with love to Him, and gives confidence and chearfulnesse in praying to Him, or praising of Him, as in this same place, and afterward, cap. 5. because seing we have a Man to do with, who hath so experimentally felt sinlesse infirmities, of purpose to be the ground of a sympathie with His Members; and seing He hath still humane affections, by having a glorified body still united in One Person with His Divine Nature, which wants not humane feeling, though in an inconceivable manner; and seing also, that that is given in the Word, as an encouragement for us, to step forward, to expect grace and help in the time of need, Heb. 2.18 . and 4.15, 16. and that even from Him: there is no question but, by the actual considering of this, a soul may, and ought to strengthen it self in its approaching unto God.

:80p. 13¶4

4. Yet, this Divine Worship is given to Him, as He is God, and because He is God; and so Christ-God is the Objectum formale, or, quo of this Divine Worship, because it is the Godhead that is the alone formal Object of Divine Worship, as is said; and Christ only, as God, hath these essential Attributes of Omniscience, Supreme Majesty, Adorability, &c. which are requisite for the Object of Divine Worship. And therefore in this place, although He be set out in what is peculiar to Him as Mediator; yet, His being reckoned with the other Two blessed Persons, doth prove that notwithstanding thereof He is considered in His Person as God. It is then thus, as we say, Christ-God died, yet as Man; so the Man Christ, is worshipped, yet as God: for, though He be one Person, yet the properties of the two Natures are distinct. Hence, as the Fathers did prove Christs Godhead against the Arians, from this, that He was worshipped with Divine Worship; and account them Idolaters for worshipping Him thus, whom they did not esteem to be God; so do the latter Divines in reference to the Socinians.

4. Yet, this Divine Worship is given to Him, as He is God, and because He is God; and so Christ-God is the Objectum formale, or, quo of this Divine Worship, because it is the Godhead that is the alone formal Object of Divine Worship, as is said; and Christ only, as God, hath these essential Attributes of Omniscience, Supream Majestie, Adorabilitie, &c. which are requisite for the Object of Divine Worship. And therefore in this place, although He be set out in what is peculiar to Him as Mediator; yet, His being reckoned with the other Two blessed Persons, doth prove that notwithstanding thereof He is considered in His Person as God. It is then thus, as we say, Christ-God died, yet as Man; so the Man Christ, is worshipped, yet as God: for, though He be one Person, yet the properties of the two Natures are distinct. Hence, as the Fathers did prove Christs Godhead against the Arrians, from this, that He was worshipped with Divine Worship; and account them Idolaters for worshipping Him thus, whom they did not esteem to be God; so do the latter Divines in reference to the Socinians.

:81p. 13¶5

5. Therefore this Worship that is given to Christ, the Mediator, is of the same kind that is given to God, to wit, Supreme, Divine Worship: for, there are not two sorts of Divine Worship. And to give the Mediator, who is God, an inferior kind of Worship, would, 1. wrong Him who is God: for, by taking to Himself that external relation, He hath not diminished His essential Glory and Majesty. 2. It suppones two objects of Worship, and two kinds of Divine Worship; which is false. Therefore Divines have ever censured that assertion in the Remonstrants Confession, anent giving a peculiar and middle-kind of Worship to Christ the Mediator, as of it self unsafe and as making way for the Socinian subterfuge, which is to allow a Worship to the Mediator, as Mediator, inferior to that which is given to God; and so, that it should not follow from this, that Christ is worshipped. Therefore, He is God equal with the Father. Now, the Scripture giveth Him that same Worship, and not any other, even when it is denied to all creatures; yea, when He is worshipped in the days of His flesh. He is considered as the only begotten of the Father, as Lord and Almighty, having all creatures as servants under Him, &c. and yet He is styled the Son of David, He that was to come, &c, even at that time; to show, that both considerations have place in worshipping of the same Person, who is God, and also Mediator; and not to bring in a new Worship; for, none can be more glorious, than what is due to God; but to lay a new ground of having access to give Him the Worship which is due, and by a new relation to give a kindly qualification of the Object, whereby the heart may be provoked lovingly and thankfully to give the same.

5. Therefore this Worship that is given to Christ, the Mediator, is of the same kind that is given to God, to wit, Supream, Divine Worship: for, there are not two sorts of Divine Worship. And to give the Mediator, who is God, an inferiour kind of Worship, would, 1. wrong Him who is God: for, by taking to Himself that external relation, He hath not diminished His essential Glory and Majesty. 2. It suppones two objects of Worship, and two kinds of Divine Worship; which is false. Therefore Divines have ever censured that assertion in the Remonstrants Confession, anent giving a peculiar and middle-kind of Worship to Christ the Mediator, as of it self unsafe and as making way for the Socinian subterfuge, which is to allow a Worship to the Mediator, as Mediator, inferiour to that which is given to God; and so, that it should not follow from this, that Christ is worshipped. Therefore, He is God equal with the Father. Now, the Scripture giveth Him that same Worship, and not any other, even when it is denied to all creatures; yea, when He is worshipped in the dayes of His flesh. He is considered as the only begotten of the Father, as Lord and Almighty, having all creatures as servants under Him, &c. and yet He is stiled the Son of David, He that was to come, &c, even at that time; to shew, that both considerations have place in worshipping of the same Person, who is God, and also Mediator; and not to bring in a new Worship; for, none can be more glorious, than what is due to God; but to lay a new ground of having accesse to give Him the Worship which is due, and by a new relation to give a kindly qualification of the Object, whereby the heart may be provoked lovingly and thankfully to give the same.

:83p. 13–14¶7

7. When the Mediator is thus worshipped, there is no distinct Object of Divine Worship worshipped: but as whatever Person be named, it's the same God; so, however the ⟨p. 14⟩Mediator be named, or considered, it's the same Person: for, though the second Person of the Godhead, considered in Himself, be not unum, or, the same thing with the Mediator, (sensu sci-formally, as Divines say) yet is He Unus, the same Person; and the second Person of the Godhead, being Unum, to wit, the same God with the other two glorious Persons essentially considered, although He be not Unus with the Father and Spirit, considered personally: for, the Godhead, essentially taken, is the same thing with the Father, Son and Spirit, as hath been said. Then it will follow, that even when the Mediator is worshipped, there is but still the same one formal Object of Divine Worship, to wit, God; they being still the same essential properties, which alone give ground for a creature to Worship all the Persons of the glorious Trinity, considered in themselves; or, the Son, considered as Mediator, in the manner expressed. Again it appears thus, the Son who is Mediator, is the same Object of Worship, that the Son the second Person of the Godhead is: for, now He being One Person, cannot be conceived as two distinct Objects of Worship; but the Son, as the second Person of the Godhead, is the same Object of Worship with the Father and Spirit, as hath been said. Therefore the Son, who is Mediator, when worshipped with Divine Honour, is the same formal Object of Divine Worship also. And this also doth confirm, that Divine Worship is given to Him as God; for, so only is He the same Object with the Father and Spirit.

7. When the Mediator is thus worshipped, there is no distinct Object of Divine Worship worshipped: but as whatever Person be named, it's the same God; so, however the ⟨p. 14⟩Mediator be named, or considered, it's the same Person: for, though the second Person of the Godhead, considered in Himself, be not unum, or, the same thing with the Mediator, (sensu sci-formali, as Divines say) yet is He Vnus, the same Person; and the second Person of the Godhead, being Vnum, to wit, the same God with the other two glorious Persons essentially considered, although He be not Vnus with the Father and Spirit, considered personally: for, the Godhead, essentially taken, is the same thing with the Father, Son and Spirit, as hath been said. Then it will follow, that even when the Mediator is worshipped, there is but still the same one formal Object of Divine Worship, to wit, God; they being still the same essential properties, which alone give ground for a creature to Worship all the Persons of the glorious Trinitie, considered in themselves; or, the Son, considered as Mediator, in the manner expressed. Again it appears thus, the Son who is Mediator, is the same Object of Worship, that the Son the second Person of the Godhead is: for, now He being One Person, cannot be conceived as two distinct Objects of Worship; but the Son, as the second Person of the Godhead, is the same Object of Worship with the Father and Spirit, as hath been said. Therefore the Son, who is Mediator, when worshipped with Divine Honour, is the same formal Object of Divine Worship also. And this also doth confirm, that Divine Worship is given to Him as God; for, so only is He the same Object with the Father and Spirit.

:84p. 14¶8

8. When the Son is worshipped, there is no less respect to be had to His Mediation, than when the Father is expressed; so that who ever be named, the Son still, as Mediator, is to be made use of, and that in the same manner: for, as there is but One God, So there is but One Mediator betwixt God and man, 1 Tim. 2.3. without whom there is no access for a sinner to approach unto, or worship acceptably, this One God. Thus, God is the formal Object of Worship; the Mediator, considered as such, is the ground upon which with confidence we may approach to that God: therefore is He the Way, and Truth and Life; there is no going to God but by Him, so that in our Worship, God and the Mediator are not to be separated; yet are they not to be confounded: for, we Worship God, in and by the Mediator: in which respect, the Mediator is called the Door, Altar, Way, &c. because it is by the virtue and efficacy of His Mediation that the sinful distance betwixt God and us is removed, and access made for sinners to Worship Him, as was typified by the Temple, and Tabernacle, in which the Mercy-seat was placed; and in looking to which, the people were to worship God.

8. When the Son is worshipped, there is no lesse respect to be had to His Mediation, than when the Father is expressed; so that who ever be named, the Son still, as Mediator, is to be made use of, and that in the same manner: for, as there is but One God, So there is but One Mediator betwixt God and man, 1 Tim. 2.3. without whom there is no access for a sinner to approach unto, or worship acceptably, this One God. Thus, God is the formal Object of Worship; the Mediator, considered as such, is the ground upon which with confidence we may approach to that God: therefore is He the Way, and Truth and Life; there is no going to God but by Him, so that in our Worship, God and the Mediator are not to be separated; yet are they not to be confounded: for, we Worship God, in and by the Mediator: in which respect, the Mediator is called the Door, Altar, Way, &c. because it is by the vertue and efficacy of His Mediation that the sinful distance betwixt God and us is removed, and accesse made for sinners to Worship Him, as was typified by the Temple, and Tabernacle, in which the Mercy-seat was placed; and in looking to which, the people were to worship God.

:85p. 14

From all which, it will follow, in reference to the third. First, That our Prayers may be directed to Jesus the Mediator expressly, as Act. 7.59. Secondly, That He may be named by Titles, agreeing only to Him as Mediator, to wit, Mediator, Jesus, Thou who died, Advocate, &c. because these, being given Him, in concreto, design the Person. Thirdly, That the heart may be in the instant stirred and affected with this, that He is Mediator, so as to specify Him, or, to make Him the Object of our consideration as such, in that act, as hath been said. Thus a soul may pray to Jesus, who died, who made satisfaction, who intercedes, &c. and, upon that consideration, be affected with love, strengthened in hope and confidence in its Prayer, which yet is put up to Him, because He is God. Fourthly, We may ask from Him what peculiarly belongs to the Office of Mediation; as, that He may guide His Church, pour out the Spirit, gift Ministers, intercede, &c. because the Person to whom these belong, is God. And that extrinsic relation, or denomination, of being Mediator, doth not mar us to pray to Him; as his being God, hinders not but that He still executes that office by performing of such acts: but both give ground, that confidently we may pray to Him, for these things; yet, in that, still His Godhead is the formal Object of our Prayer, though the things we pray for, belong to His Mediation: for, we could not seek these from Him, were He not God; and because He is God and Man, we are emboldened to seek them and to expect them. See Psal. 45.3, 4. &c. for, the matter fought, to wit, riding prosperously, &c. belongeth to His Mediation, as the scope clears; yet, the account upon which, is, that He was God most mighty. For (as they say) it is not Mediatio, but Deietas, that is the ratio formalis of Divine Worship; or, His Mediation, as it includes His Deity, by the wise Grace of God these two being now inseparably joined together: for, certainly, Christ the Mediator, was to be made use of with respect to His future satisfaction, before He actually became Man;

From all which, it will follow, in reference to the third. First, That our Prayers may be directed to Jesus the Mediator expresly, as Act. 7.59. Secondly, That He may be named by Titles, agreeing only to Him as Mediator, to wit, Mediator, Iesus, Thou who died, Advocate, &c. because these, being given Him, in concreto, design the Person. Thirdly, That the heart may be in the instant stirred and affected with this, that He is Mediator, so as to specifie Him, or, to make Him the Object of our consideration as such, in that act, as hath been said. Thus a soul may pray to Jesus, who died, who made satisfaction, who interceeds, &c. and, upon that consideration, be affected with love, strengthned in hope and confidence in its Prayer, which yet is put up to Him, because He is God. Fourthly, We may ask from Him what peculiarly belongs to the Office of Mediation; as, that He may guide His Church, pour out the Spirit, gift Ministers, interceed, &c. because the Person to whom these belong, is God. And that extrinsick relation, or denomination, of being Mediator, doth not marr us to pray to Him; as his being God, hinders not but that He still executes that office by performing of such acts: but both give ground, that confidently we may pray to Him, for these things; yet, in that, still His Godhead is the formal Object of our Prayer, though the things we pray for, belong to His Mediation: for, we could not seek these from Him, were He not God; and because He is God and Man, we are imboldened to seek them and to expect them. See Psal. 45.3, 4. &c. for, the matter fought, to wit, riding prosperously, &c. belongeth to His Mediation, as the scope clears; yet, the account upon which, is, that He was God most mighty. For (as they say) it is not Mediatio, but Deietas, that is the ratio formalis of Divine Worship; or, His Mediation, as it includes His Deiety, by the wise Grace of God these two being now inseparably joyned together: for, certainly, Christ the Mediator, was to be made use of with respect to His future satisfaction, before He actually became Man;

:86p. 14–15

as it is since to be done, with respect to His incarnation and suffering (for He was Mediator and stood in that relation before ⟨p. 15⟩He was Man) yet, it cannot be said, that He was then, as such, considered as the formal Object of their Worship (even when they did explicitly consider Him with respect to His Mediation) because He did not then actually exist in two Natures: and therefore, behoved to be the formal Object of Worship, in respect of that Nature, which alone did then exist. Fifthly, As any of the Persons may be named in Prayer; so, for strengthening of our Faith, may the Mediator be named and prayed unto under such titles and relations as agree only to Him, and not to any other Person; Yet, then we would beware, 1. Of conceiving that we are praying to a different Object, or that the Mediator is less glorious, just, holy, &c. unto whom we pray, than when God is expressly named. We would also beware of conceiving that by so doing, Christ is any way more engaged to, or employed by, any, than when any other Person of the Godhead is named; or, when other expressions are used, though we our selves may be more strengthened by such considerations. 2. When there is an alteration of the expression, we would beware of conceiving that we alter the Object; but, would mind that it is the continued worshipping of the same Object GOD, however he be designed: or, what ever be the expressions or different helps, which we seek to strengthen out Faith by. 3. We conceive, that in public, especially, that change should be warily used, left it breed, or be apt to breed any such thoughts in others, the generality of people, being prone to imagine different Objects of Worship in such cases.

as it is since to be done, with respect to His incarnation and suffering (for He was Mediator and stood in that relation before ⟨p. 15⟩He was Man) yet, it cannot be said, that He was then, as such, considered as the formal Object of their Worship (even when they did explicitly consider Him with respect to His Mediation) because He did not then actually exist in two Natures: and therefore, behoved to be the formal Object of Worship, in respect of that Nature, which alone did then exist. Fifthly, As any of the Persons may be named in Prayer; so, for strengthening of our Faith, may the Mediator be named and prayed unto under such titles and relations as agree only to Him, and not to any other Person; Yet, then we would beware, 1. Of conceiving that we are praying to a different Object, or that the Mediator is lesse glorious, just, holy, &c. unto whom we pray, than when God is expresly named. We would also beware of conceiving that by so doing, Christ is any way more ingaged to, or imployed by, any, than when any other Person of the Godhead is named; or, when other expressions are used, though we our selves may be more strengthened by such considerations. 2. When there is an alteration of the expression, we would beware of conceiving that we alter the Object; but, would mind that it is the continued worshipping of the same Object GOD, however he be designed: or, what ever be the expressions or different helps, which we seek to strengthen out Faith by. 3. We conceive, that in publick, especially, that change should be warily used, left it breed, or be apt to breed any such thoughts in others, the generality of people, being prone to imagine different Objects of Worship in such cases.

:89p. 15

Assert. 1. It cannot be simply condemned if well understood with these and such like qualifications, that is, 1. If the Mediator prayed unto, or He who is to plead or intercede, be not conceived to be any different Object of Worship, from God, with whom He intercedes; otherwise there is no keeping of the unity of the Object of Divine Worship; much less is He to be prayed unto as if He were inferior to God, as easier to […] dealt with, or, as if He might be spoken unto, When yet we are not praying unto the Father, and Worshipping Him, in that same act: for, as Christ-God, reconciled us to Himself, by His own satisfaction; so, is Himself prevailed with, to make the benefits purchased, forth coming to us by the virtue of His own intercession; and the Person is the same, though the consideration of Him in these, is diverse. 2. If there be a right up-taking of His intercession, that in the time while He, as God, is prayed unto, Faith be exercised on the virtue of His intercession, for attaining what is prayed for; so, that expression is but made use of for strengthening, of Faith, without any new, or different act of Faith, but such as is used with other expressions. 3. If the Object prayed unto, be distinguished from the sure or matter prayed for: for so, it is as if we prayed unto Him that is King of His Church, and hath received the government, to manage the same for His Churches behoof: because, though the thing sought, to wit, Christs intercession, be peculiar to the second Person of the Godhead, and that as Mediator; yet, He from whom it is sought, is God; and so the Object is the same. 4. It must be one in the matter, as if in different expressions by naming the Father, we should pray, O Father, make me partaker of the benefits of Christs intercession: for, if it be thought that that expression cometh more nearly to the improving of Christs intercession, (or, so to say) to the employing of Him, than any other expression doth. Then it is not to be admitted: because it placeth the improving of His intercession, rather in words, than in faith.

Assert. 1. It cannot be simply condemned if well understood with these and such like qualifications, that is, 1. If the Mediator prayed unto, or He who is to plead or interceed, be not conceived to be any different Object of Worship, from God, with whom He interceeds; otherwise there is no keeping of the unity of the Object of Divine Worship; much lesse is He to be prayed unto as if He were inferiour to God, as easier to 〈…〉 dealt with, or, as if He might be spoken unto, When yet we are not praying unto the Father, and Worshipping Him, in that same act: for, as Christ-God, reconciled us to Himself, by His own satisfaction; so, is Himself prevailed with, to make the benefits purchased, forth coming to us by the vertue of His own intercession; and the Person is the same, though the consideration of Him in these, is diverse. 2. If there be a right up-taking of His intercession, that in the time while He, as God, is prayed unto, Faith be exercised on the vertue of His intercession, for attaining what is prayed for; so, that expression is but made use of for strengthening, of Faith, without any new, or different act of Faith, but such as is used with other expressions. 3. If the Object prayed unto, be distinguished from the sure or matter prayed for: for so, it is as if we prayed unto Him that is King of His Church, and hath received the government, to manage the same for His Churches behoof: because, though the thing sought, to wit, Christs intercession, be peculiar to the second Person of the Godhead, and that as Mediator; yet, He from whom it is sought, is God; and so the Object is the same. 4. It must be one in the matter, as if in different expressions by naming the Father, we should pray, O Father, make me partaker of the benefits of Christs intercession: for, if it be thought that that expression cometh more nearly to the improving of Christs intercession, (or, so to say) to the imploying of Him, than any other expression doth. Then it is not to be admitted: because it placeth the improving of His intercession, rather in words, than in faith.

Concerning the Holy Trinity and Object of Worship.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

Concerning the Holy Trinity and Object of Worship.