ficiently, I think, prove the Truth of what is afferted in this Creed with Regard to our Belief of the Unity in Trinity and the Trinity in Unity, and that it is still to be worshipped by us. This is the Catholick or true Chriftian Faith, which it is neceffary that we should conftantly hold. And here I may obferve, that a mighty Strefs is laid upon this Faith throughout the New Teftament, as procuring good Acceptance of, and great Rewards for all thofe virtuous Actions, which flow from a Principle fo agreable to the Duty we owe to our bleffed Saviour for his revealing fuch Truths, and enjoyning and most clearly explaining fuch Duties, as we owe to God, our Neighbours, and ourselves. This will fit us for Heaven and everlasting Happiness, by bringing every Thought in Obedience to the divine Majefty, whom we ferve, and removing all Doubts concerning those mysterious Truths, which Chrift, who cannot deceive us, hath so plainly revealed to us. Our Saviour's Divinity and that of the holy Ghoft, are so exprefly mentioned in Scripture, that it is Matter of Wonder, that there fhould be an Arian or Socinian in any Christian Nation. I have faid fo much in my two Letters, upon these two Articles of our Christian Faith, which every Clergy

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Clergyman of the Church of England doth subscribe to and profefs to believe; that it may be thought needlefs to add any thing more. But I cannot help adding to what I have faid, what St. Paul has fuggefted to us in his tenth and twelfth Chapters of his first Epiftle to the Corinthians. In the tenth Chapter he plainly afcribes to our Saviour what was done by Jehovah in the old Teftament, and by Confequence he gives him the Title of the incommunicable Name of the fupreme God Jehovah. Here where I give the Name of Jehovah to our Saviour, let me observe, that the Name fets out God's Eternity, for it implies all Times, past, prefent, and to come: The three Syllables in the Word Jehovah contain the Notes of all Times. The first Je fignifies the Time to come; the fecond Ho the Time prefent; and the third Vab the Time paft. Thus this Title given to Chrift, our bleffed Saviour, "which is, and which "was, and which is to come," is an exprefs Interpretation of Jehovah. See Rev. 1. 4, 8. II. 17. and 16. 5.

The Apostle exprefly fays, 1 Cor. 10. 9. Let us not tempt Chrift, as fome of them alfo tempted and were destroyed of Serpents. Now whoever confults the Texts there referred to in

the

the Margin, viz. Exod. 17. 2, 7. Numb. 21. 5, 8. Pfal. 78. 56. and 95. 9. will find that Jehovah fent fiery Serpents among the People, and they bit the People, and much People of Ifrael died. So that as St. Paul reprefents it, the Argument may be framed thus. He that was tempted in the Wildernefs is Jehovah, fays Mofes; But Chrift is He, that was tempted in the Wilderness, fays St. Paul here; Therefore Chrift is Jehovah, and by Confequence true God. I think I have now, with what is hinted in my other Letters, faid enough to prove our Saviour's Divinity. I fhall only briefly add a Proof or two of the Perfonality and Divinity of the Holy Ghoft. I own that by the Holy Spirit is fometimes meant fome divine Gift or Grace; but then fometimes it fignifies no less than a Perfon, who proceeds from, and is sent by the Father and the Son; as you may find in St. John's Gofpel, Chapters 14. 15. Now it is moft certain, that the Perfons fending, must be distinct from the Perfon fent. He is alfo there called Comforter, which is a Proof of his Perfonality, for to comfort is a personal Action. And our Saviour tells his Difciples, that when they are brought unto Magiftrates and Powers, they fhould take no Thought, how or what they Should

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Should anfwer, or what they should say: for the Holy Ghost should teach them in the fame Hour what they ought to fay. Luke 12. 11, 12. This is another plain Proof of both his Divinity and Perfonality. For most surely a Comforter, a Teacher, and a Remembrancer, as he is called, in the Places above mentioned, must be a Perfon. But I will add no more at prefent, than what St. Paul has faid in the 12th Chapter of his first Epistle to the Corinthians, as I hinted before. There the Apostle speaking of the Manifestation of the Spirit, informs us; that to one is given by the Spirit the Word of Wisdom; to another the Word of Knowledge by the fame Spirit; to another the Gift of Healing by the fame Spirit; to another Faith by the fame Spirit: to another Working of Miracles; to another Prophecy; to another Difcerning of Spirits; to another diverfe Kinds of Tongues to another Interpretation of Tongues. And feeing in the 6th Verse the Apostle declares, that it is the fame God, which worketh all in all; and in Verfe the 11th, that all worketh that one and the Self-fame Spirit, dividing to every Man feverally as He will. It must therefore neceffarily follow, that this one and felf-fame Spirit, who is here affirmed to be an equal Co-Worker with God, must

be

be alfo the one and the felf-fame God, unless we will make two diftinct Gods. I may here add what St. Paul fays in the 2d Chapter of this Epiftle: He applying to the Chriftian Dispensation, in the ninth Verse, that Paffage of Ifaiah, Eye hath not feen, nor Ear heard, neither have enter'd into the Heart of Man the Things, which God hath prepared for them, that love him; in the next Verfe afferts, that God hath revealed them unto us by his Spirit. And he gives us the Reason of this his Affertion; for the Spirit, fays he, fearcheth all Things, yea, the deep Things of God. And he farther intimates, that none but the Spirit was fufficient for this Purpose; and therefore all Knowledge of fuch Things must neceffarily be derived from him alone; and herein lies the Force of what he says in the eleventh Verfe, What Man knoweth the Things of a Man, fave the Spirit of Man, which is in him? Even fo the Things of God knoweth no Man, but the Spirit of God. This in my Opinion proveth, that the Holy Spirit is God, infinite and omniscient; for no Creature, how excellent foever he be, being finite, can of itself fearch or know the deep Things of God. And from hence, I think, it plainly appears that the Holy Ghost partakes of the fame divine

Effence,