Son, hence it is that he is placed after both, not only in the words before us, but also in 1 John v, 7; and so elsewhere,

From what I have hitherto discoursed concerning this great mystery, the Trinity in Unity and Unity in Trinity, I shall gather some few inferences, and so conclude.

perso

1. Is the Son God, yea, the same God with the Father? Hence I observe, what a strange mystery the work of man's redemption is, that God himself should become man-and he that was begotten of his Father, without a mother, from eternity, should be born of his mother, without a father, in time-that he who was perfect God, like unto the Father in every thing, his nal properties only excepted, should also be perfect man, like unto us in all things, our personal infirmities only excepted that he that made the world, should be himself made in it-that eternity should stoop to time, glory be wrapt in misery, and the Sun of righteousness hid under a clod of earth-that innocence should be betrayed, justice condemned, and life itself should die, and all to redeem man from death to life! O wonder of wonders! how justly may we say with the apostle, Without controversy, great is the mystery of godliness!

2. Is the Spirit also God? Hence I observe, that it is God alone that can make us holy; for seeing the scripture all along ascribes our sanctification unto the Spirit of God, and yet the Spirit of God is himself really and truly God, it necessarily followeth, that the special concurrence and influence of the Almighty God himself is necessary to the making us really and truly holy.

3. Are all three persons in the Trinity one and the same God? Hence 1 infer, they are to have one and the same honor conferred upon them, and one and the same worship performed unto them; or, as our Saviour himself saith, that all men should honor the Son, even as they honor the Father, John v, 23: and, Ye believe in God, believe also in me, John xiv, 1. And as we pray to the Father, so should we pray to the Son too, as the apostles

did, Luke xvii, 5; and St. Stephen, Acts vii, 59; and St. Paul to all the three persons, 2 Cor. xiii, 14.

4. Is baptism to be administered in the name of the Father, and of the Son, and of the Holy Ghost? Hence I observe, how necessary it is to believe in these three persons, in order to our being real and true Christians; for we being made Christians in the name of all three, that man ceaseth to be a Christian that believes only in one: for faith in God the Father, God the Son, and God the Holy Ghost, is necessary to the very constitution of a Christian, and is the principal, if not the only characteristical note whereby to distinguish a Christian from another man; yea, from a Turk; for this is the chief thing that the Turks, both in their Alcoran and other writings, upbraid Christians for, even because they believe a Trinity of persons in the divine nature. For which cause they frequently say they are people that believe God hath companions. So that take away this article of our Christian faith and what depends upon it, and there would be but little difference betwixt a Christian and a Turk: but by this means, Turks would not turn Christians, but Christians Turks, if this fundamental article of the Christian religion was once removed; for he that doth not believe this is no Christian, upon that very account, because he doth not believe this by which a Christian is made: and whatsoever else errors a man may hold, yet if he believes in God the Father, God the Son, and God the Holy Ghost, I cannot, I dare not, but acknowledge him to be a Christian in general, because he holds fast to the foundation of the Christian religion, though perhaps he may build upon it hay and stubble, and so his superstructure be infirm and rotten.

I shall conclude with a word of advice to all such as call themselves by the name of Christ. I suppose and believe they are all Christians, from their taking that name, and therefore I need not use any arguments to persuade them to turn Christians, for so they are already by profession; but, seeing that they are Christians, let me desire them to consider how they came to be so; even by being baptized in the name of the Father, and of the

Son, and of the Holy Ghost. And if they desire to be Christians still, I must advise them to continue stedfast in that faith whereby they were made so. Of all the errors and heresies which Satan hath sowed amongst us, let us have an especial care to avoid such, as strike at the very foundation of our religion; I mean, the Arians, Macedonians, Socinians, and all manner of Antitrinitarians, such as deny the most sacred Trinity.

But I hope we have better learned Christ, than to hearken to such opinions as these are; and therefore my next advice in brief is only this, that as we excel others in the truth of our profession, so we would excel them also in the holiness of our life and conversation. Let us manifest ourselves to be Christians indeed, by believing the assertions, trusting on the promises, fearing the threatenings, and obeying the precepts of Christ our Master; that both infidels and heretics may be con vinced of their errors, by seeing us outstripping them in our piety towards God, equity to our neighbours, charity to the poor, unity amongst ourselves, and love to all. For this would be a clear demonstration, that our faith is better than theirs is, when our lives are holier than theirs are; and for our encouragement thereunto, I dare engage, that if we believe thus as Christ hath taught us, and live as he hath commanded us, we shall also obtain what he hath promised, even eternal happiness in the world to come; where we shall see, enjoy, and praise that God, into whose name we are baptized, even Father, Son, and Holy Ghost for evermore. There, with angels, and archangels, with the heavens and all the powers therein; with cherubin and seraphin and all the blessed inhabitants of those everlasting mansions; with the glorious company of the apostles, the goodly fellowship of the prophets, the noble army of martyrs; all the company of heaven, and the holy church throughout all the world, we shall eternally laud and magnify thy sacred name, "O God, the Father of heaven; O God, the Son, Redeemer of the world; O God, the Holy Ghost, proceeding from the Father and the Son; O holy, blessed, and glorious Trinity, three persons and one God; evermore praising thee, the Father of an infinite majesty ; Div. No. II.

X

together with thine honorable, true, and only Son; thee, the King of glory, O Christ; and thee, O Holy Ghost, the Comforter;" still joining with the heavenly choir, and saying, "Holy, holy, holy, Lord God of hosts, heaven and earth are full of thy glory. Glory be to thee, O Lord, most high. We praise thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty; O Lord, the only-begotten Son, Jesu Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, and sittest at the right-hand of God the Father; O blessed, glorious, and eternal Spirit: for thou only art holy; thou only art the Lord; thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father; for thine, O Lord, is the kingdom, and the power, and the glory, for ever and ever. Amen."

"Almighty and everlasting God, who hast given unto us thy servants grace, by the confession of a true faith, to acknowledge the glory of the eternal Trinity, and in the power of the Divine Majesty to worship the Unity; we beseech thee, that thou wouldest keep us stedfast in this faith, and evermore defend us from all adversities, who livest and reignest one God, world without end. Amen."

And now having led the Christian through this first stage of his course, and instructed him in the principles of his religion and in the great mystery of the Trinity, into which he was baptized, it may be fit to bring him into the world, and shew him how he ought to demean himself in regard to the things of it.

ON WORLDLY RICHES.

SECTION I.

HE that seriously considers the constitution of the Christian religion, observing the excellency of its doctrines, the clearness of its precepts, the severity of its

threatenings, together with the faithfulness of its promises and the certainty of its principles to trust to; such a one may justly be astonished, and admire what should be the reason that they who profess this not only the most excellent, but only true religion in the world, should notwithstanding be generally as wicked, debauched, and profane, as they that never heard of it. For that they are so, is but too plain and obvious to every one that observes their actions, and compares them with the practices of Jews, Turks, and infidels. For what sin have they amongst them, which we have not as rife amongst ourselves? Are they intemperate and luxurious? Are they envious and malicious against one another? Are they uncharitable and censorious? Are they given to extortion, rapine, and oppression? So are most of those who are called Christians. Do they blaspheme the name of God, profane his sabbaths, contemu his word, despise his ordinances, and trample upon the blood of his only Son? How many have we amongst ourselves, that do these things as much as they?

But how comes this about, that they who are baptized into the name of Christ, and profess the religion which he established in the world, should be no better than other people, and in some respects far worse? Is it because though they profess the gospel, yet they do not understand it, nor know what sins are forbidden, nor what duties are enjoined in it! That none can plead, especially amongst us who have the gospel so clearly revealed, so fully interpreted, so constantly preached to us, as we have; insomuch that if there be any one person amongst us that understands not what is necessary to be known in order to our everlasting happiness, it is because he will not; wilfully shutting his eyes against the light.

But what then shall we impute this wonder to, that Christians are generally as bad as heathens? Does Christ in his gospel dispense with their impieties, and give them indulgences for their sins, and license to break the moral law? It is true, his pretended vicar at Rome doth so ; but far be it from us to father our sins upon him, who came into the world on purpose to save us from them. Indeed if we repent and turn from sin, he hath both