A DEFENCE OF THE B. Trinity.  
BY ISAAC BARROW, D. D. Late Master of Trinity College in Cambridge.  
Never before Printed.  There are Three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these Three are One. 1. Joh. 5.7. 
LONDON: Printed for B. Aylmer, at the Three Pigeons against the Royal Exchange in Cornhill. MDCXCVII.   

A DEFENCE OF THE B. TRINITY.   

Trinity Sunday. 1663.  
{αβγδ}. Greg. Naz. Orat. 26.   

THE Bookseller's Advertisement.  
THIS Excellent and Seasonable Discourse in Defence of the Blessed Trinity; the Original Copy whereof was found in the Late Learned Archbishop Tillotson's Study after his Decease; and being among many other Duplicate Manuscripts of the Late Learned Dr. Isaac Barrow's Sermons, since printed in Folio, was most certainly overlooked by His Grace upon Publishing His Works; which might very easily be in so great a number; for Dr. Barrow usually writ them several times over before he thought them finished.  
This had his last Hand, as may be presumed, being very fair and perfect, and every word of his own writing; which, lest any should doubt of, I have preserved the Copy in my own Hands, where any one that pleases may see it, and be satisfied.  
B. Aylmer.   

Lately Printed, A Seasonable Vindication. of the B. Trinity. Being an Answer to this Question, Why do you believe the Doctrine of the Trinity? Collected from the Works of the Most Reverend, Dr. John Tillotson, late Lord Archbishop of Canterbury. And the Right Reverend, Dr. Edward Stilling-fleet, Now Lord Bishop of Worcester. By W. Asheton, D. D.  
Printed for B. Aylmer.   

A DEFENCE OF THE B. TRINITY.  COL. III. 2. 
Set your affections on things above. 
{αβγδ}.   
FOR understanding this Apostolical Precept, two Particulars must be considered; first the Act, {αβγδ}( which is rendered to set our affections) then the Object, {αβγδ}, things above; these we briefly shall explain.  
The word {αβγδ} doth primarily, and also according to common use, denote an advertency, or intent application of the mind upon any Object: Of the mind, that is, of a man's Soul, especially of its rational part; so as to include the powers of Understanding, Will, Affection, Activity; whence it may imply direction of our Understanding to know; of our Will to choose and embrace; of our Affection to love, desire, relish; of our Activity to pursue any good( real or apparent) which is proposed; according to which most comprehensive sense( suiting the nature of the thing) I do take the word, supposing that Saint Paul doth enjoin us to employ all our mental Faculties in study, choice, passion, endeavour upon supernal things.  
The {αβγδ}( things above) may be so taken, as to import all things relating to our spiritual Life here, or our future State hereafter; the which do either actually subsist above in Heaven, or have a final reference thither; so they may comprise, 1. The Substantial Beings, to whom we stand related, owe respect, perform duty: 2. The state and condition of our spiritual Life here, or hereafter, as we are Servants and Subjects of God, Citizens of Heaven, Candidates of Immortal Happiness: 3. Rules to be observed, Qualities to be acquired, Actions to be performed, Means to be used by us in regard to the superior Place and State.  
Of these things the incomparably Principal and supreme, the {αβγδ}, is the ever most Glorious and Blessed Trinity; to the minding of which this day is peculiarly dedicated, and the which indeed is always the most Excellent, most Beneficial, most Comfortable Object of our contemplation, and affection; wherefore upon it I shall now immediately fix my Discourse.  
The Sacred Trinity may be considered, either as it is in itself wrapped up in unexplicable folds of Mystery; or as it hath discovered itself operating in wonderful methods of Grace toward us.  
As it is in itself, 'tis an Object too bright and dazzling for our weak eye to fasten upon, an Abyss too deep for our short reason to fathom; I can only say, That we are so bound to mind it, as to exercise our Faith, and express our Humility, in willingly believing, in submissively adoring those high Mysteries which are revealed in the Holy Oracles concerning it; by that Spirit itself, which searcheth the depths of God, and by that only Son of God, who residing in his Father's bosom, hath thence brought them forth, 
{αβγδ}. Joh. 1.18.  and expounded them to us, so far as was fit for our capacity and use: And the Lectures so red by the Eternal Wisdom of God, the Propositions uttered by the Mouth of Truth itself, we are obliged with a docile Ear, and a credulous Heart, to entertain.  
That there is one Divine Nature or Essence, common unto. Three Persons incomprehensibly united, and ineffably distinguished; united in Essential Attributes, distinguished by peculiar Idioms and Relations; all equally infinite in every Divine Perfection, each different from other in order and manner of subsistence; 
Joh. 10.38.14.10.17.21.  that there is a mutual inexistence of one in all, and all in one; a communication without any deprivation or diminution in the Communicant; an Eternal Generation, and an Eternal Procession without precedence or succession, without proper causality or dependence; a Father imparting his own, and the Son receiving his Father's Life, and a Spirit issuing from both, without any division, or multiplication of Essence; these are Notions which may well puzzle our Reason in conceiving how they agree, but should not stagger our Faith in assenting that they are true; upon which we should meditate, not with hope to comprehend, but with disposition to admire, veiling our Faces in the presence, and prostrating our Reason at the Feet of Wisdom so far transcending us.  
There be those, who, because they cannot untie, dare to cut in sunder these sacred Knots; who, because they cannot fully conceive it, dare flatly to deny them; who, instead of confessing their own infirmity, do charge the plain Doctrines and Assertions of Holy Scripture with impossibility. Others seem to think they can demonstrate these Mysteries by Arguments grounded upon Principles of Natural Light; and express it by Similitudes derived from common Experience: To repress the Presumption of the former, and to restrain the Curiosity of the latter, the following Considerations( improved by your thoughts) may perhaps somewhat conduce.  
1. We may consider, that our Reason is no competent or capable Judge concerning Propositions of this nature: 
Nobis ad intellectum pectus angustum est, &c. Min. F.  Our Breast( as Minutius speaketh) is a narrow Vessel, that will not hold much Understanding; 'tis not sufficient, nor was ever designed to sound such depths; 
{αβγδ}. Plato in Tim.  to descry the radical Principles of all Being; to reach the extreme possibilities of things. Such an intellectual Capacity is vouchsafed to us as doth suit to our degree ( the lowest Rank of Intelligent Creatures) as becometh our Station in this inferior part of the World; as may qualify us to discharge the petty Businesses committed to our management, and the facile Duties incumbent on us; but to know what God is, how he subsisteth, what he can, what he should do, by our natural Perspicacity, or by any means we can use, farther than he pleaseth to reveal, doth not suit to the meanness of our Condition, or the narrowness of our Capacity; these really are the most elevated Sublimities, and the abstrusest subtleties that are, or can be in the nature of things; he that can penetrate them, may erect his Tribunal any where in the World, and pretend justly that nothing in Heaven or Earth is exempted from his judgement: But in truth, how unfit our Reason is to exercise such universal Jurisdiction, we may discern by comparing it to our Sense; it is obvious that many Beasts do( by advantage of a finer Sense) see, hear, smell things imperceptible to us; and were it not very unreasonable to conclude that such things do not exist, or are in themselves altogether insensible, because they do not at all appear to us? Is it not evident, that we ought to impute their imperceptibility( respecting us) to the defect of our Sense, to its dullness and grossness, in regard to the subtlety of those Objects? Even so may Propositions in themselves, and in regard to the capacity of higher Understandings( for there are gradual differences in Understanding, as well as in Sense) be true and very intelligible, which to our inferior Reason seem unintelligible, or repugnant to the Prenotions, with which our Soul is imbued; and our not discerning those Truths, may argue the blindness and weakness of our Understanding, not any fault or inconsistency in the things themselves; nor should it cause us anywise to distrust them, if they come recommended to our belief by competent Authority.  
To such purposes indeed the Holy Scripture frequently doth vilify our Reason and Knowledge: 
Jer. 10.14.  Every man( saith Jeremy) is brutish in knowledge. The Lord( saith the Psalmist) knoweth the thoughts of men( of wise men, 
Ps. 103.14.  
1 Cor. 3.10.  as St. Paul quoteth it) that they are vanity. Vain man( saith he in Job) would be wise, 
Job 11.12.  though man be born like an Asses colt;( that is, However we affect to seem wise, yet to be dull as an Ass, to be wild as a Colt, is natural to us.) My thoughts( saith God in the Prophet) are not your thoughts, 
Is. 55.8.  nor are your ways, my ways; for as the heavens are higher than the earth, so are my ways than your ways; and my thoughts than your thoughts: God's Wisdom is as the Heavens, the highest and top of all Wisdom; Man's as the Earth, beneath which there is no degree, but that of Hell and Darkness: We therefore in this respect are unfit to determine concerning things so exceedingly sublime and subtle.  
2. We may consider, that not only the imperfection of our Reason itself, but the manner of using it doth incapacitate us to judge about these Matters. Had we competent Skill to sail in this deep Ocean, yet we do want a Gale to drive us; and a Compass to steer our Course by therein; we have not any firm grounds to build our judgement on, or certain Rules to square it by. We cannot effectually discourse or determine upon any Subject, without having Principles homogeneous and pertinent thereto( that are {αβγδ}, 
Anal. I. 7.  cognate and congruous to the Subject-matter, as the Philosopher speaketh) upon which to found, our Argumentation: Now all the Principles we can have, are either originally innate to our Minds; or afterward immediately infused by God, or by external Instruction from him disclosed to us; or acquired by our Experience, and observation of things incurring our Sense; or framed by our Reason, comparing those means; of which the three former sorts are most arbitrarily communicated, and both for number and kind depend upon the free pleasure of him, who distributeth them according to a measure suitable to each man's occasions, 
{αβγδ}. Rom. 12.  estimated by himself; how many those are, and how far they may qualify us to judge, or discourse about those transcendent Matters, is hard to define; but most certainly they never can clash with one another; no Light in any manner imparted by God can obscure the Doctrine declared by him, no Doctrine can thwart Principles instilled by him. The latter sorts appertain only to material and sensible Objects; which therefore can only enable us to deduce, or to examine Conclusions relating to them; and being applied to things of another kind, are abused, so as to become apt to produce great mistakes: As, for instance, most Ancient Philosophers observing, that the Changes and Vicissitudes in Nature were generally, by the same Matters undergoing several Alterations, or putting on different Shapes; and that Bodies once being in rest, did usually consist in that state, until by impulse of other Bodies they were put into motion, did thence frame such Axioms, or Principles of Discourse, Ex nihilo nihil fit; and Quicquid movetur, ab alio movetur; which Propositions, supposing them true in relation to the present conditions and Powers of sensible things, yet were it unlawful to stretch them unto Beings of another kind and nature, 
Id quod Deus est, secundum id quod est nec humano sermone edici, nec humanis auribus percipi, nec humanis sensibus colligi potest. Novat. de Trin. cap. 7. ( to Beings immaterial and insensible.) Or to infer thence generally, that in the utmost possibility of things there is not any creative, or any self-motive Power: Even as from the like Premises it would be vain to conclude, that there be no other Beings subsistent beside those which strike our Senses, or discover themselves by sensible Effects: In like manner, it cannot be reasonable out of Principles drawn from ordinary Experience, about these most low and imperfect things, to collect, 
{αβγδ}. Naz. Or. 37. de Sp. S.  that there can be no other kind of Unions, of Distinctions, of Generations, of Processions, than such as our own gross Sense doth represent to us: Reason itself more forcibly doth oblige us to think that to sublimer Beings there do pertain modes of Existence and Action, Unions and Distinctions, Influences and Emanations of a more high and perfect kind, such as our course Apprehension cannot adequate, 
cum quaeritur quid trees, magnâ inopiâ humanum laborat eloquium; dictum est tamen trees personae, non ut illud diceretur, said nè taceretur. Aug. de Trin. 5.9.  nor our rude Language express; which we, perhaps, have no Faculty subtle enough to conceive distinctly, 
{αβγδ}. Naz. Orat. 45.( ad Evagr.)  nor can attain any congruous Principles, from which to discourse solidly about them; to judge of these things, if we will not against the Philosopher's Rule, {αβγδ}, shift kinds, or use improper and impertinent Arguments, we must compare spiritual things with spiritual, 
1 Cor. 2.13. {αβγδ}.  so as to draw Conclusions about Spirituals only from Principles revealed by God's Spirit, the sole Master of Spiritual Science; so also as to express them not {αβγδ}, in terms devised by human Wisdom, but in such as the Holy Spirit hath suggested; for {αβγδ}, a man endowed merely with common Sense( or natural Reason) cannot {αβγδ}, apprehended, or perceive those things of God, which only the Spirit of God doth know. To improve and press which Consideration, farther,  
3. We may consider the weakness and shortness of our Reason, even about things most familiar, and easy to us; the little or nothing we by our utmost diligence can attain to know concerning their intrinsic Essences, their Properties, their Causes and manners of production. What do we more commonly hear, than earnest Complaints from the most Industrious Searchers of Natural Knowledge concerning the great obscurity of Nature, the difficulty of finding Truth, the blindness of our Mind, and impotency of our Reason? And should they be silent, yet Experience plainly would speak how difficult, if not impossible, it is to arrive unto any clear and sure knowledge of these common Objects; seeing the most sedulous Inquiries, undertaken by the Choicest Wits for above Two thousand Years, have scarce perhaps exhibited one unquestionable theorem in Natural Philosophy, one unexceptionable Maxim of Ethical Prudence or Policy; all things being still exposed to doubt and dispute, as they were of old, when first Admiration and Curiosity did prompt men to hunt after the Causes of things; the most however that after all our care and toil we can perceive doth not exceed some faint Colours, 
{αβγδ}. Greg. Naz. Or. 26.  some superficial Figures, some gross effects of things, while their radical Properties, and their immediate Causes remain enveloped, and debarred from our fight in unaccessible Darkness. Shall we then, who cannot pierce into the nature of a pebble, that cannot apprehended how a mushroom doth grow, that are baffled in our Philosophy about a Gnat, or a Worm, debate and decide( beyond what is taught us from above) concerning the precise manner of Divine Essence, Subsistence, or Generation? 
{αβγδ}; Chrys. {αβγδ}.  I do( saith St. Chrysostome) eat Meats, but how they are divided into phlegm, into Blood, into Juice, into Choler, I am ignorant; these things which every day we see and taste, we do not know; and are we curious about the Essence of God? We are( as Aristotle himself, no Dunce, no Idiot, 
Arist. Met. 2.1.  doth confess) but Owl-eyed, {αβγδ}, in regard to things naturally most evident, and palpable; and can we be such Lynceus's, as to see through the farthest Recesses of Infinity? 
Sap. 9.13.  Hardly( saith the Wisdom of Solomon) do we guess aright of things upon the earth, and with labour do we find the things that are before us, but the things that are in heaven, who hath preached out? Yea, and the genuine Solomon himself, 
Eccles. 7.23.  I said I will be wise, but it was far from me; that which is far off, and exceeding deep, who can find it out? What is more remote, what more profound, than God's Nature, who then can find it out? sooner with our Hands may we touch the extreme surface of the Skies, sooner with our Eyes may we pierce to the Centre of the Earth; so it is expressly  told us in Job; Canst thou by searching find out God, 
Job 11.7.  canst thou find out the Almighty to perfection? it is as high as heaven, what canst thou do; deeper than hell, what canst thou know?  
4. It may be considered, that we daily see and observe things, which did not manifest Experience convince us of their being, we should be apt to disbelieve their possibility; Sense no less than Faith doth present us with Objects, to bare Reason, improbable and unconceivable; so that should we attend to the Scruples injected thereby, we should hardly take things for possible, which we behold existent; we should distrust the greatest Evidence of Sense, and by our logic put out our Eyes. Who would believe, that, did he not every day see it; who can conceive how, although he seeth it, from a little, dry, ill-favoured, insipid Seed thrown into the Earth, there shortly would rise so goodly a Plant, endued with so exact figure, so fragrant smell, so delicate taste, so lively colour; by what Engines it attracteth, by what Discretion it culleth out, by what Hands it mouldeth its proper aliment? by what Artifice it doth elaborate the same so curiously, and incorporate it with itself? what virtue could we imagine in Nature able to digest an earthy Juice into the pellucid clearness of crystal, into the invincible firmness of a diamond? Who would not be an Infidel, did not his Sight assure him of the Miracles achieved by that blind plastic force, which without Eye or Hand doth frame such varieties of exquisite Workmanship; unimitable, and far surpassing the Skill of the greatest Artist? That a little Star, from so vast a distance, in a moment, should make impression on our Eyes, replenishing with its Light or Image so spacious a Region all about it, were we blind, we should hardly believe, we scarce could fancy: How, without knowing the Organs of Speech, or the manner of applying them, without any care or pain employed by us, we so comform our Voice, as to express what Word, what Accent we please; how we do this, or that we can do it, as it will confounded our Thought to imagine, so it would stagger our Faith to believe, did not our Conscience persuade us that we can, and do speak: It is upon occasion very commonly said, I should never have believed it, had I not seen it; and that men speak so in earnest, many such Instances declare. Now if we can give credit to our Sense against the suffrage or scruple of our Reason in things not so discosted from our capacity of Knowledge, shall we not much more yield our Belief unto God's express Word in things so infinitely distant from it? If common Experience can subdue our Judgments, and compel us to a belief of things incredible, shall our Reason demur at submitting to Divine Authority? If the dictate of our Conscience doth convince us, shall not we much more surrender to the Testimony of God, 
1 Joh. 3.20.  who is greater than our conscience, and knoweth all things? If we do believe, because we seem to know by seeing ourselves; we should rather believe, because we surely know by hearing from God; for Sense may deceive us, and often needeth correction from Reason; God cannot deceive, and Reason often is by him corrected; which leadeth me to a farther Consideration, that  
5. The Propositions clearly delivered unto us by God himself, are upon many accounts more unquestionably true, more credible than the Experiments of any Sense, or Principles of any Science; whence if there happen to arise any seeming Contest between these, a precedence is due to the former, in derogation to the latter; it is fit that we rather give our Eyes and our Ears, our Fancies and our Reasons the lie, than anywise, by diffidence to his Word, put an affront on God;( for to disbelieve him, is( as Saint John telleth us) to give him the lie.) 
1 Joh. 5.10.  {αβγδ}, the folly of God( as St. Paul speaketh; 
1 Cor. 1.25.  that is, the Points of Faith declared by God, which seem most irrational, and across to the Decrees of human Wisdom) is {αβγδ}, wiser than men, that is, more assuredly consonant to real Truth, than our most undoubted theorems of Science, and most current Maxims of Policy: God is the Father of all Lights, both of that which immediately shineth from Heaven, and of that which glimmereth here below; he is the Fountain of all Truth, whether Natural, or Supernatural; but his Light, and his Truth he conveyeth into us by manners different; some Light streameth directly from him, other cometh obliquely, being refracted through divers mediums, or reflected from several Objects upon us; the first sort must needs be more bright, and more pure, should be more powerful and efficacious upon our Minds; the latter is often blended with material Tinctures, is weakened by the interruptions it meeteth with, loseth of its purity and its force by the many Conduits it passeth through, by the many Shades it mixeth with. Observations of Sense do often prove fallacious, and their not ever doing so, dependeth upon divers Conditions, a right temper of the Organ, a fit disposition of the Medium, a just distance of the Object; so that Conclusions derived from them cannot be so absolutely certain, nor consequently the Principles grounded on them; but Divine Revelation is not obnoxious to such Conditions; as the Doctrines revealed are in themselves simply true, according to the highest pitch of necessity; because Supreme Wisdom doth conceive them, and Truth itself doth vent them; so the manner of declaring them must be competent, because God himself doth choose, and use it; there plainly needeth no more, than yielding an attentive Ear, and skilling the Language wherein they are expressed, to secure us from Error, and uncertainty about them; so that well might St. Austin say, that in other things our Conjecture is exercised; 
Ad caetera exercemur per fortasse; at cum de rebus fidei agitur, ibi est certè sine fortè. Aug.  but Faith alone doth assure our Mind.  
There have been those, you know, who have not only advanced doubts concerning Propositions attested to by clearest Sense, and inferred by strongest Discourse; but have by their argute Cavillations bid fair to shake the foundations of all human Science; but I never heard of any, who believed a God to be, that did contest the infallible truth of his Oracles; Socrates we may be sure( his Excellent Scholar assuring us) who was so incredulous, as to disclaim all Pretence to Wisdom or Science, being Author of the famous Saying, 
{αβγδ}.  Hoc tantùm scio; yet greatly did rely upon Divine Significations, and Testimonies, so deemed by him, and such as he could come at; alleging, that who followeth the Conduct of his own Reason, instead of God's Direction, chooseth a blind and ignorant Guide, before one that best seeth, and knoweth the way: He, saith the Historian, 
{αβγδ}.  despised all human Conceits in respect of God's Advice.  
He that formeth the eye, 
Psal. 94.9. ( saith the Psalmist) shall not he see; he that planted the ear, shall not he hear; he that teacheth man knowledge, shall not he know? He that endued us with all our knowing Faculties, and presideth over us in the management of them, shall not he supereminently know all that we can? must not they in reason continue subordinate to his Direction? Should they not always discern and judge under correction by him; with an Appeal and submission reserved to his better judgement?  
I might adjoin, that the Object and the End( as well as the Author and the Manner) of Divine Revelation, doth argue it to surpass all Reason, and all Sense, in certainty and credibility; for Sense and Reason converse wholly, or chiefly about Objects material and mutable; Revelation about immaterial and immutable things; They direct us in Affairs concerning this Transitory Life, This leadeth us toward Eternal Felicity; to mistake about those Objects, to miscarry in those Affairs, is in itself of little, in comparison, of no importance; but to judge rightly about these things, to tread safely in these paths, is of infinitely vast concernment; a smaller competency therefore of light and certainty might well suffice to the purposes of Reason and Sense, but to Faith the greatest degree of assurance is worthily due, and seemeth requisite. But farther,  
6. Not only the consideration of this Mystery, but of all the Divine Attributes, will in like manner extort from our feeble Reason the Question of Nicodemus, 
Joh. 3.9.  How can these things be? they will all of them equally puzzle our shallow Imagination, and baffle our slender Understanding: For who can imagine, or understand, how God's Immensity doth consist with his perfect Simplicity; or that without any parts he doth coexist to all possible extension of Matter; being all here, and wholly there, and immensely every where? Who can apprehended his Indivisible Eternity, or how all successions of Time are ever present to him, and subject to his view; so that he is not older now, than he was when the World began, nor younger than he will be after innumerable Ages are past; so that he forseeth the most contingent Events, depending upon Causes in their nature arbitary and indeterminate? Who can fancy, how out of more Nothing, or out of extreme Confusion and Indisposedness the World could be created, and framed into so goodly order, by a more act of Will, or by the bare speaking of a word? How without any distraction of thought he governeth Affairs, attending to the infinite varieties of Thoughts, Words, and Actions occurring here; 
Confess. 3.11.  and ità curans universos tanquam singulos, ità singulos tanquam solos, as St. Austin speaketh? how he is truly said to resolve and to reverse, to love and hate, to be pleased and grieved, all without any real change, or shadow of alteration? how he suffereth many things to happen, which extremely displease him, and which he can easily hinder; and doth not effect many things, which are much desired by him, and very feasible to his Power? why to equal Men he distributeth his Gifts so unequally; affording to divers abundant means of becoming happy, leaving others destitute of them? What Wit of man can reconcile his Infinite Benignity with his most severe Decrees; or compose the seeming differences between his Mercy and his Justice? Many such Perfections and Dispensations of God we must steadfastly believe, because they are plainly taught in Scripture; to distrust them being to renounce Christianity; to deny them being to race up the very foundations of our Religion; yet he that shall with his utmost attention of mind endeavour to conceive how they can be, or how they consist together, according to our ordinary notions of things, and the vulgar meaning of words, applied by us to these inferior matters, shall find himself gravelled with innumerable semblances of contradiction, plunged in depths inscrutable, involved in labyrinths inextricable.  
What in practise the across of Christ was, a scandal to Jews( men dull, but obstinate, and invincibly possessed by vain Prejudices) and folly to Greeks( men of wit, and subtlety, but overweeningly conceited of them) that in Speculation may a great part of Divine Truths be, 
{αβγδ}. Plut. de sera num. Vind.  apt to stumble Froward and Arrogant Men; but as there, so here, blessed are they who are not scandalised; whom no fond Scruple, or haughty Conceit can pervert from readily embracing all necessary Verities; such are those we pointed at; which if without extreme folly and impiety we cannot reject, or be diffident of, although surmounting our Conceit, and dazzling our Reason; then upon the same account, with like facility, we must submit our Faith to the Doctrines concerning the B. Trinity, standing upon the same Authority.  
7. Lastly, We may consider and meditate upon the total Incomprehensibility of God in all things belonging to him; 
{αβγδ}. Chrys. {αβγδ}.  in his Nature, his Attributes, his Decrees, his Works and Ways; which all are full of depth, mystery, and wonder. God inhabiteth, 
1 Tim. 6.16.  {αβγδ}, a light inaccessible to the dim and weak sight of mortal Eyes; 
Exod. 33.20.  which no man hath seen, or can see: No man( as he  told his Servant Moses) can see his face( the very exterior appearance of him) and live: 
Deut. 4.24.  He is a consuming fire, that will scorch, and devour such as by rash Inquiries approach too near him; 
Exod. 24.17. Scrutator majestatis opprimetur à gloria. Aug.  the sight( 'tis said) of the glory of the Lord was like devouring fire in the sight of the children of Israel. Even those spiritual Eagles, the quick and strongsighted Seraphims, are obliged to cover their faces, 
Isa. 6.2.  as not daring to look upon, not able to sustain the fulgour of his immediate presence; the flashes of Glory and Majesty issuing from his Throne: And the most Illuminate Secretaries of Heaven, unto whom Secrets were disclosed, 
1 Pet. 1.12.  into which Angels themselves were ambitious to prie, were sometimes nonplussed in contemplation of God's Attributes and Actions; being in their astonishment forced to cry out, {αβγδ}. 
Rom. 11.33.  O the depth of the riches of the wisdom and knowledge of God! Even his Methods of exterior Providence are inscrutably mysterious; his judgements are {αβγδ}, 
{αβγδ}; Greg. Naz. Or. 26.  like inexhaustible Mines, to the bottom whereof we cannot anywise dig by our inquiry; his paths are {αβγδ}, 
2 Cor. 9.15.  so obscure as not to be traced by any footsteps of our Discourse; his gifts are {αβγδ}, not to be interpnted, or expressed by our Language: And if all concerning God be thus incomprehensible, 
{αβγδ}. Theoph. ad Autol.  why should any thing seem incredible? why out of so many unconceivable Mysteries do we choose some, reprobate others? wherefore do we stretch our judgement beyond its limits unto things so infinitely exceeding it? why do we suffer our Reason to be pragmatical, unjustly invading the Office not belonging thereto; 
Col. 2.18.  intruding into things which it hath not seen, nor can comprehend; those secret things, 
Deut. 29.29.  which belong to the Lord our God, and the comprehension whereof he hath reserved unto himself?  
These Considerations may suffice in some manner to show, that St. Chrysostome had reason to exclaim so much against the madness, 
{αβγδ}. Chrys. {αβγδ}.  as he styleth it, of those, who do {αβγδ}, 
Cogitemus si valemus, si non valemus credamus. Aug. Serm. 5. de Temp.  are busily curious in speculation about the Essence of God; daring, {αβγδ}, 
{αβγδ}; Athan. T. 1. 625.  to subject Divine Mysteries to their own Ratiocinations; that Saint Basil's Advice was wholesome, {αβγδ}, not to be meddlesome about things, about which Holy Scripture is silent: That 
Zeno Veronens.  another Ancient Writer did say no less truly, than prettily, that in these matters curiositas reum facit, non peritum; we may easilier incur blame, than attain skill by nice inquiry into them; that many of the Fathers do with great wisdom dislike and dissuade the searching {αβγδ}, the manner of things being true, or possible, as a suspicious Mark, 
{αβγδ}. Expos. sid. apud Just. M.  or a dangerous Motive of Infidelity; that St. Paul's Rules, {αβγδ}, to be wise so as withall to be sober, 
Rom. 12.3.  and modest; and {αβγδ}, 
1 Cor. 4.6.  not to conceit any thing without warrant of Scripture; are in this Case most especially to be headed; that, according to St. Peter's Admonition, we should as new-born babes( unprepossessed, with any Notions or Fancies of our own) long for, 
1 Pet. 2.2. {αβγδ}.  and greedily suck in the sincere milk of the word; not diluting it with base liquours of human device; that where God doth interpose his definitive Sentence, our Reason hath nothing to do but to attend and submit; no right to vote, no licence to debate the matter; its Duty is to listen and approve whatever God speaketh, to red and subscribe to whatever he writeth; at least in any case it should be mute, or ready to follow Job, saying, Behold, 
Job 40.4.  I am vile, what shall I answer thee? I will lay my hand upon my mouth: In fine, The Testimony of God, with a sufficient clearness represented to the Capacity of an honest and docile Mind( voided of all partial respects, and clear from all sorts of prejudice; loving Truth, and forward to entertain it; abhorring to wrest or wrack things, to use any fraud or violence upon any Principle, or ground of Truth) the Testimony of God, I say, so revealed, whatever exception our shallow Reason can thrust in, should absolutely convince our judgement, and constrain our Faith: If the Holy Scripture teacheth us plainly, and frequently doth inculcate upon us( that which also the uniform course of Nature, and the peaceable government of the World doth also speak) that there is but One True God; if it as manifestly doth ascribe to the Three Persons of the Blessed Trinity the same August Names, the same Peculiar Characters, the same Divine Attributes( essential to the Deity) the same superlatively admirable Operations of Creation and Providence; if it also doth prescribe to them the same Supreme Honours, Services, Praises and acknowledgements to be paid unto them all; this may be abundantly enough to satisfy our Minds, to stop our Mouths, to smother all Doubt and Dispute about this High and Holy Mystery: It was exceeding Goodness in God, that he would condescend so far to instruct us; to disclose so noble a Truth unto us, to enrich our Minds with that {αβγδ}, that most excellent knowledge of himself; and it would be no small Ingratitude and Unworthiness in us any-wise to suspect his Word, or pervert his meaning; any-wise to subject his Venerable Oracles to our rude Canvases and Cavils: In fine, The proper employment of our Mind about these Mysteries, is not to search and speculate about them, to discourse flippantly and boldly about them; but with a pious Credulity to embrace them, with all humble Respect to adore them.  
I have thus endeavoured in some measure to defend the Outworks of the Orthodox Doctrine concerning the Blessed Trinity; it was beside my intent to insist so long thereon, but the Matter did {αβγδ}, was so attractive, that I could not wave showing my Respect thereto.  
I proceed now to that which I principally designed, the proposing briefly some practical Considerations, apt to excite us to the exercising our Understanding and Affections upon those wonderful Dispensations of Grace and Mercy, vouchsafed to us by the Holy Trinity, either conjunctly, or( as they {αβγδ} are expressed) separately.  
We first should carefully study, and duly be affencted with that gracious Consent, and( as it were) Confederacy of the Glorious Three in designing and prosecuting our good; their unanimous agreement in uttering those three mighty words of favour to Mankind, Faciamus, Redimamus, Salvemus, Let us make Man out of nothing, let us recover him from Sin and Perdition, let us crown him with Joy and Salvation; we should, with grateful Resentments, observe them conspiring to employ their Wisdom in contriving fit Means and Methods to exert their Power in effectual accomplishment of what was requisite to the promoting of our Welfare, the rescue of us from all Misery, the advancing us to the highest degree of Dignity, and instating us in the most perfect Condition of Happiness of which our Nature is capable; in prosecution of that gracious Design, which their joint Goodness had projected for us. More distinctly,  
1. We should set our Mind on God the Father before the Foundation of the World from all Eternity, pleasing to forecast with himself the Creation of us, and communication of his own Image to us; endowing us with most excellent Faculties of Body and Soul; subjecting the visible World to our use and governance; placing us in a state of great accommodation and delight; permitting us to fall, that he might raise us to a higher and better Condition; resolving to sand his own dear Son from his bosom to procure and purchase the Redemption of Mankind; preparing and disposing the World for the reception of so great a Mercy, by a general testification of his Patience and Beneficence( giving showers, 
Act. 14.17.  and fruitful seasons, and filling the hearts of men with food and gladness) but more especially by Prophetical Promises, Predictions, and Prefigurations; also suffering the generality of Mankind so to proceed in its ways, as might render it sensible of its Error and Unhappiness, of the need and benefit of a Deliverance; 
Gal. 4.4.  then in the fullness of time, when the creature did earnestly grown, 
Rom. 8.22.  and long for its recovery from vanity and slavery, actually sending his only Son, and clothing him with human Flesh, that conversing with us, he might discover to us his gracious Intentions toward us, might confirm the truth thereof by Miraculous Works, might instruct us by his Heavenly Doctrine and Holy Life in our Duty, and the Terms of our Salvation; then freely delivering him over unto Death, and accepting his Passion as a Sacrifice expiating our Sins, and meriting his Favour toward us: Then raising him as the first fruits from the Dead, setting him at his Right Hand, investing him with Authority to govern and save those, who sincerely would believe in him, and faithfully obey him; also sending and bestowing his Holy Spirit to dwell in them, to conduct, confirm, and comfort them in the ways of Truth and Righteousness: These with manifold other intercurrent Passages of gracious Providence, ascribed to God the Father, we should seriously mind, and so resent, as to be ravished with admiration of his Mercy; to be enflamed with love of his Goodness; to be possessed with gratitude toward him; to become thoroughly devoted to his Service.  
2. We should likewise mind the Blessed Son of God concurring with his Father in all his purposes of love and mercy toward us; in making all things, and sustaining them by the word of his power; but especially in his( toward the freeing us from the desperate Miseries, Corruptions, and Slaveries, into which we were plunged) assuming human Nature, leading therein a troublesone and toilsome Life, for our benefit and instruction; undergoing a bitter and shameful Death, for the atonement of our Sins, and reconciliation of us to Divine Favour; purchasing great and precious Promises, procuring high and glorious Privileges for us; ascending into Heaven to prepare us Mansions of Bliss; interceding for us with God, and pouring from above manifold Blessings upon us; the astonishing Miracles of Goodness, of Wisdom, of Condescension and Patience displayed, in the management of which Undertakings for us, what Heart can well conceive, what Tongue can utter? What amazement should it produce in us to consider the brightest efflux of Divine Glory eclipsing and shrouding itself under so dark a cloud of Mortal Frailty; the most High stooping into the quality of so mean a Creature; the First-born, and Heir Apparent of Heaven descending from his Throne of Eternal Majesty, and voluntarily degrading himself into the form of a servant, clad in Rags, worn with labour and travail; exposed to contempt and disgrace? To reflect upon the great Creator, and Sovereign Lord of all the World, who reared the Heavens, and founded the Earth, who possesseth and upholdeth all things, needing himself a Shelter, pinched with Want, taking Alms from his Slaves, and paying Tribute to his Subjects; to contemplate the Son of God willingly styling himself the Son of Man, really subjecting himself to the Duties, the Necessities, the Infirmities of human Nature; suffering the Coursest Hardships, and extremest Disasters thereof; all this upon freest Choice, with full Contentment, and perfect Submission to so mean and so distasteful a Condition.  
We may observe with how admirable Goodness he did vouchsafe to converse with a froward Generation of Men, to instruct a stupid and indocile sort of People, with all sorts of Beneficence to oblige an Incredulous, Insensible, and Ingrateful Crew; with how invincible a Meekness and Patience he endured the contradiction of sinners; the Scornful Reproaches, the Wrongful Calumnies, the Spiteful and Cruel Usages of the Envious and Malicious World; being to the highest extremity despised, hated, maligned, and abused by those, whom he had most highly honoured, most affectionately loved, and conferred the greatest Favours upon. We may with astonishment contemplate that strange Contest between Divine Patience, and human Wickedness, striving which of them should excel; when we do peruse and weigh those Enigmatical Passages, God accused by Man of Blasphemy, the Eternal Wisdom aspersed with Folly, Truth itself impleaded of Imposture, Essential Love made guilty of Mischief, and supreme Goodness styled a Malefactor; Infinite Power beat down, and trampled upon by Impotent Malice; the Judge of all the World, the Fountain of all Authority and Right Arraigned, Condemned, and Executed for Injustice; the desire of all nations rejected by his own Country and Kindred; the Joy of Paradise( whose lightsome Countenance doth cheer Heaven itself) almost overwhelmed with Grief, uttering lamentable Groans, tortured with grievous Agonies; the very Heart of God bleeding, and the sole Author of Life expiring.  
We may farther study Jesus with a hearty Compassion, and Tears gushing from his inmost Bowels, pitying not these his own Sufferings, but for the Vengeance for them due and decreed unto his Persecutors; we should mark him excusing their Fault, and praying for their Pardon; dying willingly for their good, when he dyed violently by their Hand; passionately desiring their Salvation, when they maliciously procured his Destruction.  
We should mind all the Actions of the Son of God, our Saviour, with the most wise Grounds, endearing Circumstances, and precious Fruits of them; his Birth, Life, Death, Resurrection, Ascension; Intercession, as containing Instances of the greatest Charity and Humility possible shewed unto us, as Arguments of the greatest Love and Gratitude due from us: Mind them we should most seriously so as to be hearty affencted with them; so as to esteem worthily the transcendent Honour done us by God assuming our Nature, and exalting us to a conjunction with the Divine Nature; so as to be deeply sensible of our Obligation to so immense a Charity, that could do and suffer so much for us, without any desert of ours, yea notwithstanding our exceedingly bad Deserts, our Rebellions and Enmities against him; so as to detest the heinousness of our Sins, that needed so mighty an Expiation, that caused so horrid a Tragedy; so as not to neglect so great Salvation so frankly offered, so dearly purchased for us; not to frustrate the Designs of so unconceivable Love and Goodness; so as to obey readily so Gracious a Master, to follow carefully so Admirable an Example; so as in imitation of him, and for his sake to be meek, and humble in heart, and in dead; seeing he did so infinitely condescend and abase himself for us; to be patient and submissive to his Will, who stooped so low, and suffered so much for us; so as to bear a general affection to Mankind, grounded like his, not upon any particular Interests, nor limited by any partial Respects; but extended freely, in real desire and intention, toward all; liberally to impart the good things we possess, and patiently to brook the Crosses we meet with, and hearty to forgive the Offences done to us; for that he freely did part with the greatest Glories of Eternity, with the highest Dignities, and the richest Treasures of Heaven for our sake; when we were enemies in our minds by wicked works, dead in trespasses and sins, guilty of numberless grievous Offences against him, by his Blood redeeming us from Wrath, reconciling us to the Mercy and Favour of God.  
3. We should also meditate upon the Blessed Spirit of God, with equal Goodness conspiring, and co-operating with all the Purposes, to all the Effects of Grace, which conduce to our Everlasting Happiness; more especially as the Repairer of our decayed Frames, the Enlivener of our dead Souls, the Infuser of spiritual Light into our dark Minds, the Kindler of spiritual Warmth into our could Hearts; the Raiser of spiritual Appetite to Righteousness, and the Relish of Goodness in our stupid Senses; the Imparter of spiritual Strength and Vigour to our feeble Powers; the Author of all Liberty, losing us from Captivity under the Tyranny of Satan, from Vasallage unto our own Carnal Lusts and Passions; from subjection to a hard and imperious Law, from bondage to the Terrors of a guilty Conscience: As him, that enableth us to perform the Duties, and accomplish the Conditions required of us in order to our Salvation; that qualifieth us to be the Sons of God by his effectual Grace, and assureth us that we are so by his comfortable Testimony; as our sure Guide in the ways of Truth and virtue; our faithful counsellor in all Doubts and Darknesses; our mighty Support and Succour in all Needs, in all Distresses; our ready Guard against all Assaults and Temptations; our sweet Comforter in all Sadnesses and Afflictions: Who doth insinuate good Thoughts, doth kindle holy Desires, doth cherish pious Resolutions, doth further honest Endeavours in us: Who only doth inflame our Hearts with Devotion toward God; doth encourage, doth enable us to approach unto him; doth prompt us with fit matter of request, and becometh Advocate for the good Success of our Prayers.  
We should mind him as the Root of all good Fruits growing in us, or sprouting from us; the Producer of all good Habits formed in us, the Assister of all good Works performed by us; the Spring of all true Content, that we enjoy; unto whom our embracing the Faith, our continuing in Hope, our working in Charity; the purification of our Hearts, the mortification of our Lusts, the sanctification of our Lives, the Salvation of our Souls are principally due, are most justly ascribed: As the Author and Preserver of so inestimable Benefits unto us, let us mind him; and withal, let us consider him as condescending to be a Loving Friend and constant Guest unto so mean and unworthy Creatures; vouchsafing to attend over us, to converse with us, to dwell in us; rendering our Souls holy Temples of his Divinity, Royal Thrones of his Majesty, bright Orbs of his heavenly Light, pleasant Paradises of his blissful Presence; our Souls, which naturally are profane Receptacles of Wicked, and impure Affections; dark Cells of false and fond Imaginations, close Prisons of black and sad Thoughts: As graciously striving with us; striving to open and enter into our Hearts, barred against him by vain Conceits, and vicious Inclinations; striving to reclaim us from the Sins and Errors, into which we are wont heedlessly or wilfully to precipitate ourselves; striving to make us what in all duty and wisdom we should be, capable of Divine Favour, and fit for Everlasting Happiness: As enduring patiently manifold Displeasures and Disrespects from us; our rude Oppositions against him, our frequent neglects of his kind Admonitions; our many perverse Humours, wanton Freaks, wilful Miscarriages, and unworthy Dealings toward him.  
We should thus mind the Blessed Spirit of God, and be suitably affencted toward him; so as to be duly sensible and thankful for those unexpressible Gifts and Blessings indulged to us by him; so as to render all Love and Reverence, all Praise and Glory, all Obedience and Service to him; especially so as to admit him cheerfully into our Hearts, yea invite him thither by our earnest Prayers; to make fit preparations for his Reception and entertainment( by cleansing our Hearts from all loathsome Impurities) to make him welcome, and treat him kindly, with all civil respect, with all humble observance; not grieving and vexing him by our distasteful grossness or Peevishness; not tempting him by our fond Presumption; or base Treachery; not extinguishing his heavenly Light, and holy Fire by our foul Lusts, our damp Stupidities, our could Neglects; our Neglects to foment and nourish them by the food of devout Meditations and zealous Desires: So let us mind him, as to admit gladly his gentle Illapses, to delight in his most pleasant Society, to harken to his faithful Suggestions; to comply with all his kindly Motions; to behave ourselves modestly, consistently, and officiously toward him.  
Thus should we employ our Mind, all the Faculties of our Soul, our Understanding, our Will, our Affections upon the Blessed Trinity, the supreme of all things above; the Founder of that Celestial Society, into which as Christians we are inserted; the Sovereign of that heavenly Kingdom, to which we are Subjects; the Fountain of all the Good and Happiness we can hope for in that Superior State: To the performance of which Duty there be Arguments and Inducements innumerable; 'tis the most proper and connatural Object of our Mind, that for which it is fittest, and for which it was designed; the best Intelligible, and infinitely most Amiable of all things: 'tis the most worthy, and noble Object, the contemplation of which, and affection whereto, will most elevate, most enrich, most adorn, most enlarge the Capacities, and most satisfy the Appetites of our Souls: 'tis the most sweet and pleasant Object, wherein all Light, all Beauty, all Perfection do shine; the sight and love of which do constitute Paradise, and beatify Heaven itself: 'tis the most useful and beneficial Object of our Mind, which will best instruct us in what it concerneth us to know, will most incite us to those Duties which we are obliged to perform; will be most efficacious to the begetting in us those Dispositions, which are indispensably requisite for the attaimment, and for the enjoyment of that Everlasting Bliss; unto which that one Blessed Unity, and Glorious Trinity in its infinite Mercy bring us all: To whom be all Glory, Honour, and Praise for ever. Amen.  
FINIS.   

Catalogue of some Books Printed for B. Aylmer.  
THE Works of the Learned Isaac Barraw, D.D. late Master of Trinity college in Cambridge. Published by the Reverend Dr. Tillotson, late Archbishop of Canterbury. The Third Volume. Containing Forty five Sermons, upon several Occasions, completing his English Works.  
A Brief Exposition on the Creed, the Lord's Prayer, and Ten Commandments. To which is added the Doctrine of the Sacraments. By Isaac Barrow, D. D And late Master of Trinity College, Cambridge. This on the Creed never before Published: Being very different from the Volume of Sermons on it. In 8vo.  
Practical Discourses upon the Consideration of our Latter End, and the Danger and Mischief of Delaying Repentance. By Dr. Isaac Barrow. In 8vo. Price 18 d.  

These following writ by Dr. Assheton.  
A Conference with an Anabaptist. Being a Defence of Infant-Baptism. In 8vo. Price 12 d.  
A Theological Discourse of Last Wills and Testaments. In 8vo. Price 12 d.  
A Discourse concerning a Death-Bed Repentance. Price 6 d.  
A Seasonable Vindication of the B. Trinity. Being an Answer to this Question, Why do you believe the Doctrine of the Trinity? Collected from the Works of the Most Reverend, Dr. John Tillotson, Late Lord Archbishop of Canterbury. And the Right Reverend, Dr. Edward Stillingsteet, now Lord Bishop of Worcester. Price 12 d.  
Several small Books, viz. A Method of Daily Devotion: Against Debauchery, Profaneness, Blasphemy, Cursing and Swearing, &c. By Dr. Assheton. Price 2 d. each, and something cheaper to them that give away Numbers.