in one_: that is to say, the graces of God’s spirit, and the two sacraments, baptism, and the Lord’s supper, which all agree in one testimony to assure the consciences of believers, of eternal life; of which testimony he saith (verse 10) _He that believeth on the Son of man hath the witness in himself_. In this Trinity on earth, the unity is not of the thing; for the spirit, the water, and the blood, are not the same substance, though they give the same testimony: but in the Trinity of heaven, the persons are the persons of one and the same God, though represented in three different times and occasions. To conclude, the doctrine of the Trinity, as far as can be gathered directly from the Scripture, is in substance this, that the God who is always one and the same, was the person represented by Moses; the person represented by his Son incarnate; and the person represented by the apostles. As represented by the apostles, the Holy Spirit, by which they spake, is God; as represented by his Son, that was God and man, the Son is that God; as represented by Moses and the high-priests, the Father, that is to say, the Father of our Lord Jesus Christ, is that God. From whence we may gather the reason why those names _Father_, _Son_, and _Holy Spirit_, in the signification of the Godhead, are never used in the Old Testament: for they are persons, that is, they have their names from representing; which could not be, till divers men had represented God’s person in ruling or in directing under him. Thus we see how the power ecclesiastical was left by our Saviour to the apostles; and how they were, to the end they might the better exercise that power, endued with the Holy Spirit, which is therefore called sometimes in the New Testament _paracletus_, which signifieth an _assister_, or one called to for help, though it be commonly translated a _comforter_. Let us now consider the power itself, what it was, and over whom. [Sidenote: The power ecclesiastical is but the power to teach.] Cardinal Bellarmine, in his third general controversy, hath handled a great many questions concerning the ecclesiastical power of the pope of Rome; and begins with this, whether it ought to be monarchical, aristocratical, or democratical: all which sorts of power are sovereign and coercive. If now it should appear, that there is no coercive power left them by our Saviour, but only a power to proclaim the kingdom of Christ, and to persuade men to submit themselves thereunto; and by precepts and good counsel, to teach them that have submitted, what they are to do, that they may be received into the kingdom of God when it comes; and that the apostles, and other ministers of the Gospel, are our schoolmasters, and not our commanders, and their precepts not laws, but wholesome counsels: then were all that dispute in vain. [Sidenote: An argument thereof, the power of Christ himself.]