we are to consider what a Person is and then how these three Persons do agree one with another and how they differ one from another A Person is an vnderstanding substance indiuiduall and incommunicable which is not sustained in any other or by any other It is an vnderstanding substance so it excludes plants and beasts which are no persons though they be substances and it is not sustained in any other and so excludes the humane nature of Christ which is therefore not a Person because it subsists in the Diuine Nature and it is incommunicable to distinguish it from the Essence which is communicated to all the Persons Foure things are common to each Person in the Trinitie First Truth and so each Person is the true God hauing all the properties of God and doing all the actions of God and receiuing all the worship of God Secondly Mutuall Immeation or Immanencie as they call it which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which none of the Persons are separate from the Diuine Essence but subsist in it and so all meet in the Essence Thirdly Perfection by which each of the Persons are not a part of the Diuine Essence but the whole Diuine Essence is in each Person Fourthly Distinction so as euerie Person is distinguished from the other Persons so as the Father is not the Sonne nor Holy Ghost nor the Sonne the Father or Holy Ghost nor the Holy Ghost the Father and the Sonne For the first of these things in common which is Truth so as each Person is the true God It needes not much explanation for the sense for vnder that Head three things are giuen to each Person in common First the properties of the God-head so as each Person is Eternall Infinite Immutable in life knowledge holinesse and glorie and so Secondly the Actions of the Deity are common to euery Person according to that Rule in Schoole Opera Trinitatis ad extra sunt indiuisa The workes of the Trinitie that issue outward are vndiuided So the Father creates the Sonne creates and the Holy Ghost creates as there is one worke so there is but one worker which is God in three Persons To make man in Gods Image is common to all three Persons Let vs make man c. Gen. 1. 26. soe Iohn 5. 19. what the Father doth the Sonne doth the same and in many other places And as they agree in working so doe they in worship all diuine worship doth equally belong to each Person For the second which is the mutuall seating or meeting of all the three Persons in the same Essence so as they are one in another diuers Scriptures proue so Christ saith I am in the Father and the Father is in me Iohn 14. 10. and this must needs be so because the essence of God is infinite and therefore euery person possessing it it must needs follow that wheresoeuer one is there the other are also and that one is in another so as there can bee no place or thing where one of them is but there the other are also Excellent is that saying of that Father concerning the three Persons in the Trinity Singula sunt in Singulis c. Each are in each other and all in each and each in all and all in all and one all Hee that seeth this in parte darkely as in a glasse let him reioyce that hee knowes God and as God let him honour him and giue him thankes He that seeth it nor let him tend to see it by godlinesse and not to calumniate by blindnesse for God is one and yet there is a Trinity c. Thus Hee For the third the whole Essence is in each Person They are all consubstantiall not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like essence onely no◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a diuers essence nor are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as haue one Nature common to them but not the same in number as it is with men nor are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as haue euery one a nature that no other either person or thing hath as the Sunne and Moone haue such a Nature as no other haue there being but one Sunne and one Moone but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is all of the same substance Coessentiall and Consubstantiall For the fourth That the Persons are distinguished is common to all the Persons how they are distinguished is that which is to bee considered in the next place Distinction imports Opposition Now there is a threefold opposition The greatest opposition is amongst contraries for these fight one against another There is also a middle opposition which is in things onely disparate as they call them as betweene men and beasts so as a man is not a beast The least opposition is betweene things that are relate as the Father is not the Sonne the Subiect is not the Prince and the like this opposition betweene things in relation is in things that doe in many respects agree and this distinction agrees to the Nature of God and is the least of all distinctions The difference of the Persons is two waies to bee considered for first they differ from the Essence and then one from another The Persons in the Trinity differ from the Essence which that it may bee vnderstood wee must know that some things differ Ratione not Re that is not in deed but in respect of our conceiuing as for instance The Attributes of God differ but how not in deed nor in themselues but onely in our cogitation of them and so the power of heating and of drying in the Sunne differs onely in respect of conceiuing for in the power it selfe there is no distinction to bee found it is found onely in our heads But this is not the difference in the Trinity for the Persons differ one from another really and would so doe if wee neuer thought of them A reall distinction is grounded either vpon the respect of the essence of things or in respect of the manner of being A distinction in respect of essence is not in the Trinity for all the Persons haue the same essence it remaines then that the Persons in the Trinity differ from the essence onely in respect of the manner of their being and so in short differs from the essence as the manner of a thing differs from the thing it selfe The manner of being in euery thing doth determine it Now things in respect of the manner are three waies to bee considered of for there is the manner of the essence the manner of hauing that essence or the manner of subsisting The manner of the Essence is shewed by Attributes as when we say It is true good Iust c. The manner of hauing that essence is either with or without dependance as in the creature the manner of their hauing their essence is by dependance vpon God and in the Creator the essence is had
holy Ghost Phil. 2. 6. 7. Among the creatures the father and Sonne are two things in number but in this diuine generation it is not so for the Father and Sonne and so the holy Ghost are but one God 1. Iohn 5. 7. The Vse may bee either for information or instruction or consolation or terror first since GOD is the Father of our Lord Iesus Christ by such an vnconceiueable generation wee may thence learne 1. The glory of our Sauiours condition He was before the world was he was with the father brought vp with him as his eternall delight more deere to the father then any created nature can conceiue of the Sonne of his Loue neuer father loued his son so as God the father loues Christ yea hee was God with the father Consubstantiall Coequall Coeternall Pro. 8. 22. c. 30. Iohn 17. 25. Philippians 2. 6 Rom. 9. 5. 2. The Originall of all father-hood The father of Iesus Christ was the first father euer was yea the Creed giues the Title of father to God onely as if there were no father but he and so Christ saith Mat. 23. 9. call no man father on earth for one is your father which is God and indeed properly none is a father but God other fathers that are called so haue the name only because there is in them a kind of Image or similitude of God the father and yet they beget so imperfectly in comparison of God the father that they resemble him rather in that generall that they doe beget then in the manner of begetting Thus for Information 2. Since God is the father of Iesus Christ wee should bee instructed 1. To acknowledge this Mystery and though wee haue cause to be abased for the defect of our vnderstanding heerein in that we cannot tell the fathers name nor what is the name of his Son Pro. 30 4. yet we should confidently beleeue as the very foundation of our Religion that Iesus Christ is the Son of the liuing God vpon the Rock of this confession is the Church built Mat. 16. 16 c. It is a glory Christ stands vpon to be acknowledged in the glory of the onely begotten Son of God Ioh. 1. 14. If we acknowledge the Son wee haue the father or else not 1. Ioh. 2. 23. Yea this is an honour God stands vpon to bee glorified with one heart and one mouth of all his seruants euen as the father of our Lord Iesus Christ Rom. 15. 6. 2. To be fully established in the perswasion of the sufficiency and efficacie of the obedience and passion of Iesus Christ for vs we may confidently call him the Lord our righteousnes seeing God is called his father for his obedience is more then the obedience of a man yea of more value then the obedience of worlds of men and besides hee is all in all with God the father who so loues him hee can denie him nothing c. 3. To rely vpon him for instruction The father loues him and shewes him all things that he doth or intends to doe and in him are all treasures of wisedome and knowledge therefore we should heare him alwaies in any thing hee will reueale to vs yea God the father chargeth vs with this duty as the very vse he would haue vs make of the knowledge of his eternal generation as appeares by the voice from heauen mentioned Mat 17. 5. While he yet spake behold a bright cloud shadowed them and behold there came a voice out of the cloud saying This is that my beloued Sonne in whom I am well pleased heare him But especially this doctrine serues for consolation and so is frequently vrged in Scripture for if God be the Father of our Lord Iesus Christ then these comforts will manifestly follow to the beleeuing Christian 1. That God is well pleased with the sacrifice of Iesus Christ for our sinnes Mat. 3. 17. 2. That Christ is able to raise vp the dead hearts of men with spirituall life for as the Father hath life in himselfe so hee hath giuen to the Son to haue life in himselfe Ioh. 5. 26. 3. That in Christ we may haue supply for all our wants wee may receiue of his fulnes all sorts of graces needfull for vs as is from this doctrine gathered Iohn 1. 14. 18. 4. That Christ is able to giue vs eternall life and will performe euen that great gift at the time appointed to all that beleeue Iohn 3. 16. 17. 2. no beleeuer shall perish 5. That whatsoeuer he askes the Father for vs hee shall haue it yea that our prayers prescribed by him shall be heard 6. That nothing that is good for vs shall bee withheld from vs for if God hath giuen vs his Son how shall he not with him giue vs all things also Rom. 8. 32. 7. That God beares a great affection euen to vs for Christ hath besought the Father that he would loue vs with the Loue he loued him and that the warmth and comfort of that loue may be euer with vs Iohn 17. 24. 25. Lastly if God be the Father of our Lord Iesus Christ then vaine are all the consultations and rebellious proiects of wicked men against Christ and the meanes of his kingdom then also woe will bee vnto them for God will make Christs enemies his footstoole hee will bruise them with an iron rod and breake them like a Potters vessell for vnto the Son hath the Father giuen the ends of the earth and whatsoeuer rebels against him shall not prosper as from this doctrine is inferred Psal 2. 110. 1. Thus God is the Father of our Lord Iesus Christ Secondly Faith lookes vpon God as our Father especially in Christ 2. Cor. 1. 2. Gal. 1. 4. 2. Thes 1. 1. 2. 1. Thes â— 11. 13. God is our Father foure waies first by Creation and so principally in respect of our soules which he creates of nothing and infuseth into our bodies and so he is called Father of Spirits Heb. 12. 9. secondly by Regeneration because by his Almighty power he renewes spirituall life into our soules that were dead in sin 1. Pet. 1. 3. thirdly by Adoption when of his meere grace hee acknowledgeth vs for children Gal. 4 5. 6. fourthly by Resurrection because he giues a glorious being to our bodies that were rotted and dissolued in the earth and so as hee was said to beget Christ in the day that he raised him from the dead Act. 13. so is he said to grant vs the Adoption of sonnes when he restores our bodies to life out of the graue Rom. 8. 19. 21. And this terme of Father is giuen to these workes of God not vnfitly for the resemblance they haue to the relation betweene a Father and Son in Nature for 1. God giues vs a spirituall being making vs a soule or spirituall substance for as we call them Fathers because we haue our bodies from them so God is more fitly called a Father because we haue our spirits
inseparably Sol. The Diuine Nature of the Sonne did not forsake the Nature assumed but secretly susteined it but yet so as the glory of that vnion was hidden for the present Nor doth the Humanitie of Christ complaine that the second Person in the Trinitie had forsaken him but that God the Father did forsake him Ob. God loued his Sonne with an eternall loue how could he then be so wroth with him Sol. God loued Christ with an eternall loue and yet as he was our surety he powred out vpon him the vials of his wrath deserued by our sinnes The Vse of these grieuous torments in soule and Gods forsaking of him may bee diuers 1. It may confute their opinion that say he suffered not in soule at all when the Scripture saith His soule was made an offering for sinne and these words cannot without great iniurie to Christ be thought to be vttered by Christ in respect of his bodily torments then not onely the Martyrs but the Theeues on the Crosse should beare their paine and death more patiently than he 2. It may make vs all afraid of sin when we seriously thinke on it how wroth God is with his owne Sonne to pursue him so that was but a surety to make him vtter this pittifull complaint Can men euer thinke that God can endure sinne in them that in the spirit heare Christ making this moane Now was the time that the whole Sacrifice was on fire and burning in the flame of Gods wrath 3. It may greatly comfort Gods seruants when they are in great distresse Christ was forsaken of God for a time that they might not be forsaken for euer and therefore wee should take heed of doubting of Gods care for vs Esay 40. 28 and 49. 15. and resolue vpon it that though he leaue vs for a time yet he will receiue vs with euerlasting mercy Esay 54. 7 8 10. Yea and withall it may bee some comfort to weake Christians that doe too much feare lest God will leaue them to thinke that this feare was in Christ 4. We may hence gather what is the wofull case of all impenitent sinners if it were such a griefe to Christ to be forsaken for a time what is their case that shall be forsaken for euer If God thus torment his owne Sonne that neuer knew sinne how can he spare them that haue beene transgressors from the wombe 5. We should hence learne to pitie poore Christians that are afflicted in conscience no torments of the body are like the trouble of the conscience which our Sauiour shewes here in his owne case And withall we may hence learne to iudge charitably of such as say they are damned or forsaken of God for we see it may be found in Gods deare children though it be true that in some men these words are the fruits of hellish despaire Lastly note in the words of Christ that he expresseth his faith in the middest of his conflict My God my God are words of hope as why hast thou forsaken me are words of feare Whence we should learne to esteeme assurance and to make vse of it as the only thing will be left to vs to hold by if great extremities come vpon vs. To know that God is our God if the chiefe support of our spirituall life The last thing which he suffred while he was aliue on the Crosse was the Thirst of which he said I thirst Ioh. 19. and this thirst of body he suffered First that the Scripture might be fulfilled that said In my thirst they gaue me vineger to drinke Psal 69. 22. Secondly that thereby he might merit the satisfying of our spirituall thirsts and the desires of our hearts In his thirst they gaue him vineger to drinke that thereby the same Scripture might be fulfilled which was mentioned before Ioh. 19. 28. Secondly that thereby hee might expiate for the tasting of the Iuice of the forbidden fruit and for all our sinfull pleasures Thirdly that we might be warned not to looke for better intertainment from the world but to be serued with sharpe and bitter potions for we must drinke of his cup Matth. 20. 23. Thus of the things our Sauiour suffered while he hanged aliue vpon the Crosse The glorious Testimonies giuen to Christ on the Crosse while hee was yet aliue follow and they were foure The first was in the Superscription was written ouer his head The second was in the darknesse was ouer the Earth The third was in the wonderfull conuersion of one of the Theeues The fourth was in the rending of the veile of the Temple For the first Pilate caused a Superscription to be written ouer his head in Latine Greeke and Hebrew in these words Iesus of Nazareth the King of the Iewes or rather as the originall sounds Iesus that Nazarene that King of the Iewes Ioh. 19. 19. This Superscription it is likely was written in a Table and hanged ouer our Sauiours head for it is not probable that so many words in so many Languages in great Characters that might be read of them that passed by could be grauen vpon the head of the Crosse As for Pilates meaning herein some Writers thinke that it was the custome for the ludges to set ouer the heads of them that died the cause of their death Yet we reade not of any such custome in Scripture nor of any Title set ouer the heads of the two Theeues It is very probable that Pilate meant in this Title both to vp-braid the Iewes and withall to saue himselfe from blame with Caesar and to shew how carefull he had beene of Caesars right But God intended by a speciall prouidence herein to giue testimonie to his Sonne which we may gather two wayes First by the consent of the Euangelists who all make mention of this Title which must needs import that they saw some mystery in iâ— Secondly by the very words for besides that they containe a most exact description of the substance of our faith in Iesus they are not the words of the Iewes accusation vpon which he was condemned but an expresse affirmation of his glory which is the more plaine because when the Priests gowled by the Title would haue it mended thus He said he was King of the Iewes yet Pilate would not alter it his hand being stayed by the power of God This Title then was giuen from God from aboue and is of Gods owne deuising and she was vs for the confirmation of our faith what God himselfe acknowledgeth and what he would haue vs make vse of in the meditation of the Passion of Christ Many things may be hence noted 1. That God acknowledgeth his Name vpon the Crosse to be Iesus that is a Sauiour of his people from their sins This name was giuen him by an Angell before hee was horne with this signification yea with an acknowledgement of his Diuinitie that he was Emmanuel God with vs Matth. 1. 22 23. And now on the Crosse did he fulfill what was
all this heate of Anger flie to Christ Iesus and neuer cease begging of mercy from him to thy soule The wrath of God is such a fire as all the water in the Sea cannot quench It is a fire can bee quenched onely with bloud and teares No bloud will doe it but the bloud of Christ and no teares but the teares of the offender himselfe And let men take heede of Procrastination for euen the longer men stay in sinne the fiercer will his fire grow GOD heapes vp wrath as men heap vp sinne It may come to that at length that Gods anger may come to that degree as to be expressed by these words to be called Ira furoris sui magni the anger of his great fury Ira indignationis the furie of his Indignation Deut. 29. 24. Psal 78. 49. then God may sweare they shall neuer enter into his rest Let men therefore take heede how they abuse Gods patience and mercy any more Godly men also from the consideration of the fearefull Iustice of GOD towards wicked men may learne foure things 1. To get out from amongst them and euery one deliuer his owne soule from the fierce anger of the Lord which will fall vpon the wicked Ier. 51. 45. 2. Neuer to freâ—â—â— their prosperity seeing so fearefull things abide them 3. When they see Gods hand vpon the wicked they should sanctifie and exalt the God of Iudgement Esay 5. 16. 4. Euer the more terrible the wrath of God is towards the wicked the more heartily they should kisse the Sonne and make much of Christ by whom they are deliuered from so great wrath Psal 2. vlt. Hitherto of the Iustice of God The Glory of God followes The Glory of God is his wonderfull excellencie aboue all things and so his Glory is either absolute or Relatiue The absolute Glory of God is that in which hee is glorious in himselfe without relation to any other and so he is glorious foure waies 1. In the Excellencie of his Nature 2. In his Blessednesse 3. In his Liberty 4. In his Maiesty 1. The Glory of his Nature is nothing else but his surpassing Excellencâ—◠〈◊〉 all the praises belonging to his Nature and so he is gloâ—â—â—s in knowledge goodnesse Iustice greatnes omnipotencie c. And this glory of God is described in the doctrine of his Attributes and was the glory shewed to Moses Exod. 33. 18 c. 2. His Blessednesse is his essentiall glory whereby he is after a matchlesse manner most happie in himselfe 1. Tim. 1. 11. and his happinesse is to be adored 1. Because he abounds with all that can be possibly good to him any way and is seated in such felicitie that no euill can come neere him 1. Tim. 6. 15. 1. Ioh. 1. 6. 2. Because he perfectly knows all his happinesse and so hath infinite liking and ioy in his condition 3. Because he is sufficient to himselfe and from himselfe so as he needs not any good thing from vs or any thing without himselfe Psal 16. 2. 50. 7. 14. 3. He is glorious in his liberty and so he excells in a threefold liberty as he is free from compulsion from seruitude and from miserie He is free from compulsion because he is not tyed to second causes nor maistered by any higher cause but is and doth whatsoeuer he will without the Coaction of any necessity without himselfe Psal 115. 3. Esay 40. 13. Daniel 4. 35. He is also free from seruitude he is bound to none indebted to none subiect to none Rom. 11. 35. 36. He is also free from the burthen of miserie hee alone being such by nature that no kinde of miserie either of fault or punishment can befall him 4. He is glorious in his essentiall Maiesty which is an vnconceiueable splendor or beauty and shining brightnesse beyond all that Maiesty can befall any creature Thus God is said to be light and to dwell in the light which no man can approach vnto 1. Tim. 6. 16. and thus hee is the King of all Kings And in this absolute Glory God doth excell all the Kings of the earth 1. Because his Glory is aboue all praise and blessing so is not theirs Nehemiah 9. 5. Psal 145. 3. 2. Because the Kings of the earth doe giue him glory and praise him owe their Homage to his glory Psal 138. 4 5. God exceedes them in Glory more then they exceede their meanest subiects Daniel 4. 35. and no wonder seeing the glorified creatures in heauen throw downe their crownes before him as acknowledging him onely worthy to receiue honour c. Reuel 4. 10. 11. 3. Because their Glory is mortall but God is a King immortall and his Glory endureth for euer Psal 104. 31. 1. Tim. 1. 17. 4. Because hee hath it in himselfe and from himselfe as was shewed before Thus of his absolute Glory The Glory of God as it is in relation is either internall or externall The internall Glory of God as it is in relation is the personall Glory and so is the Glory either that is proper to each Person in the Trinity or else that peculiar Glory of the second Person in the Trinity as he is called the brightnesse of his Fathers Glory Heb. 1. 3. The externall Glory is that which comes vnto God from the creatures as hee stands in relation to them and so his Glory shines 1. In his workes which are therefore called his Glory and so both his works of Creation Psal 19. 1. and his workes of Iustice vpon the wicked Exod. 15. 6. 7. and his workes of Mercy in deliuering and sauing his people Psal 85. 9. 102 15. 16. 108. 5. Zach. 2. 5. and workes of omnipotencie and wonder Rom. 6. 4. 2. In the signes of his presence such as he gaue extraordinarily on earth as the cloud and pillar of fire Exod. 16. 8. 11. or that likenesse of consuming fire on the toppe of the Mount Exod. 24. 17. the cloude that filled the Temple 1. Kings 8. 10. 11. or the formes mentioned in Ezek. Chap 1. 28. 3. 23. 10. 4. 18. 11. 22 23. or else such as hee giues in heauen in the presence of his Glory to the Saints and this was that Glory of God which Stephen saw Acts 7. 55. 3. In his word especially the Gospel which is the doctrine of the Glory of the blessed God 1. Tim. 1. 11. 2. Cor. 4. 4. 4. In his children Israel he calls them his Glory Esay 46. 13. and so are the godly called because they resemble God and in that respect excell all other people All other men haue therefore failed of Gods Glory because they haue failed of his Image Rom. 3. 23. And in these foure waies of relation God is glorious but it is with a glory which himselfe hath printed and stamped vpon these things There is another way of glory which is in a speciall manner also called Gods glory and that is the glory which the reasonable creature giues vnto God
the sense of the Text but to the words and yet the Word Person is found Heb. 1. 3. in the same sense in a manner as it is taken heere To bring in new words might bring in new errors and it were a great wrong to cast out such words as haue done such seruice against Heretickes and are so fit to reduce the mindes of men to vnderstand the right way of beleeuing in these high Mysteries But yet wee must bee warned that the termes doe not alwaies fully expresse the thing especially if wee iudge of the termes about the Trinity as wee doe of the same words amongst vs in other things As for instance a Person in the Trinity differs from a person among men or Angels as for example Peter Paul and Iohn are three persons to whom our humane Nature is common yet these three persons differ one from another first in Substance because each of them haue their substance of soule and body separate from the other secondly in Time one is younger then another thirdly in Will Paul contradicts Peter fourthly in Power Paul labours more then all the Apostles fifthly in Operation Peter workes amonst them of the Circumcision and Paul amongst the Gentiles But it is not thus in the three Persons in the Trinity Peter and Iohn are separate wholie one from another whereas in the Trinity the Father is in the Sonne and he in the Father 1. Iohn 3. 24. They may be farre asunder in place but God the Father and the Sonne are neuer asunder Iohn 8. 29. and in the Trinity there is in all one will one power all three Persons are Almighty all eternall and all worke the same worke Ob. Some may say it seemes impossible that three should be one Sol. In one and the same respect but not in diuers Three Persons cannot be one person but three Persons may bee one Essence As the Nature of man may be common to many persons as to Peter Iohn Paul c. Ob. He that seeth Christ sees the Father for he is in the Father and the Father in him therefore the Father and the Son are but one Person Sol. He that sees the Sonne sees the Father because the Son hath the same Essence with the Father and being manifested in the flesh reueales the whole will of God he is the same with the Father in Will and Essence not in person Ob. If the being of the Father be not the being of the Sonne or holy Ghost then it followes that there are three diuers beings and so three Essences Sol. The being of the Father notes the being of his Person not of his Essence and so three Beings are but three Persons subsisting in one Essence As the light of the Sun and the light of the Moone and the light of the Ayre in substance are one and the same light and yet three distinct lights the light of the Sun being of it selfe the light of the Moone from the Sun and the light of the Ayre from them both Ob. If there bee more IEHOVAHS then one then there are more Essences then one but heere are more IEHOVAHS for IEHOVAH raigned fire and brimstone from IEHOVAH in heauen Gen. 19. 24. Sol. IEHOVAH is a Terme giuen to the Persons aswell as to the Essence and so diuers IEHOVAHS notes diuers Persons not Essences Ob. The Sonne and holy Ghost had their beginning from the Father therefore it seemes the Father onely is God Sol. The Sonne and holy Ghost had the beginning of their Persons from the Father but their Essence they had of themselues as being common to all three Persons so as euery Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himselfe Ob. Three and one makes foure if in God there bee three and one then three is a Quaternity not a Trinity Sol. Three and one if they bee things essentially and really diuided make foure but one and the same thing may haue diuers relations or manners of being which are distinct one from another Ob. He that is the whole God-head besides him there can be no other in whom likewise should be the whole God-head but the Father is the whole God-head therefore the Sonne and holy Ghost are not so Sol. The Maior Proposition is false for the whole God-head is in euery Person as the whole Nature of man is in diuers men Ob. The power of the Persons is not one and therefore how can their Essence be one their power is not one because the Father can beget and so cannot the Sonne Sol. The naturall power of the Persons is all one the personall power differs Ob. How can the Essence begetting and the Essence begotten be all one the Father begets the Son is begotten how can they be one then Sol. Distinguish betweene Generation and Communication and betweene Essence and Person the Person begets and is begotten but the Essence neither begets nor is begotten but onely is communicated Ob. If the Essence of the Father and the Sonne bee all one then the Father was incarnate for the Son was Sol. The Essence of God absolutely considered was not incarnate but the Person of the Sonne who though he had the whole diuine Nature in him yet in respect of the manner of his subsisting did differ from the Father and holy Ghost Ob. Whose operations are distinct their Essences are distinct but the operations of the Persons in the Trinity especially those internall are distinct therefore they haue distinct Essences Sol. The Maior is true of Persons that haue a finite Essence but not of the Persons in the Trinity who haue an infinite Essence common to them The consideration of this Doctrine of the Trinity should serue for diuers Vses 1. It should strike vs with amazement and admiration of the glory of God and remoue the sense of our owne insufficiencie and narrownesse of heart and vnderstanding who are so ouercome with glory that our mindes are not able to conceiue of or behold these wonderfull secrets in the Diuinity It should worke in vs an vnspeakeable feare and Reuerence to thinke of the being of God that so infinitely excells the being of all creatures in heauen and earth 2. It should compell vpon vs more care and attendance of spirit in worshipping God so as we be sure we direct our seruice to him that is one in Nature and three in Persons for worship belongs equally to all three Persons And herein the Christian fundamentally differs from Pagans Turkes and Iewes and in heart becomes as one of those when he worships a God that is not three Persons 3. We are bound to take notice as of the common glory of all the Persons so of that speciall glory is due to each person as we finde it either described in the Word of God or expressed in the workes of God 4. We must take heede what wee speake of the Trinity
the word they reioyce in nor doe they apply the promises to themselues so as to beleeue Gods fauour and their owne saluation in the world to come 7. The gifts of restraining grace this is a great gift by which a man is made to forbeare many vile actions contrary to the bent of his owne nature and to act diuers things wholly aboue his owne disposition so as he is as if he were another man as Saul was when the spirit of God fell vpon him and so many men euen among the heathen had an expression on of valour wisdome chastity iustice c. and this was from the holy Ghost for the good of humane societies Thus God kept Abimelech from Abrahams wife Gen. 20. 6. Thus Haman can refraine his rage against Mordecai Hest. 5. 10. If this gift were not wicked men would bee as the wilde beasts of the desert And yet it is one thing to restraine a mans corruptions and another thing to mortifie them Thus of the operations of the holy Ghost tâ—at are common both to good and bad but the surpassing glory of his working is in the benefits proper to the Elect only so his works may be considered either in general or in particular The generall workes are 1. The conception and qualification of the humane nature of our Sauiour by which hee was made fit for that great worke of the redemption of all the Elect Math. 1. 18. Esay 61. 1. and 42. 1. and thus hee receiued the Spirit without measure Ioh. 3. 34. 2. His habitation in the godly their hearts being the temple of the holy Ghost so as he dwells in them after a wonderfull manner Rom. 8. 11. Eph. 2. 22. 2 Cor. 6. 3. The regeneration of all the Elect in their seasons Ioh. 3. 3. 5. 1 Thes 2. 13. Tit. 3. 5. Thus they are washed sanctified and iustified 1 Cor. 6. 11. and in respect of new graces the godly are the Epistle of Christ euery grace being as a word or letter grauen vpon their hearts by the holy Ghost 2 Cor. 3. 3. 4. The vniting of all the godly into one mysticall body being himselfe the bond of that vnion in Iesus Christ of which most glorious worke the Scriptures speak euidently Eph. 4. 3 4. 1 Cor. 12. 12 13. 5. The quickning and raising vp of our bodies at the last day Rom. 8. 10. The particular workes or things he worketh in the godly are such as these maruellous things as 1. Liberty Liberty I say chiefly from the power of sinne making a godly man able to subdue such corruptions as nostrength of nature or naturall arguments or meanes could euer master This is farre aboue restraining grace Where the Spirit of God is there is liberty 2 Cor. 3. 17. and The law of the Spirit of life which is in Christ Iesus hath freed me saith S. Paul from the law of sinne and of death Rom. 8. 2. and this the Spirit doth first by working a spirituall circumcision vpon the heart causing a man to imploy himselfe in the duties of mortification till he giue deadly wounds to his beloued sinnes and at length cast them away like a lothsome fore-skin Rom. 2. 29. making a man to accuse and condemne himselfe pray against the deedes of the flesh till hee get some victory ouer his corruptions Rom. 8. 13. and in this worke the holy Ghost discouers himselfe as a Spirit of iudgment and a Spirit of burning as the Prophet Esay calls him Esa 4. 4. Secondly by lusting against the flesh that is stirring vp consent and earnest desires and grones to be rid of the burthen of corruption Gal. 5. 17. Thirdly by causing a man to heare a word behind him when hee is about to goe out of the way either on the right hand and on the left Esay 30. that is by daily good motions and inward checks of conscience which tend to diswade a man from yeelding to any thing he knowes to be a sinne Fourthly by baptizing the penitent sinner with the baptisme of fire Matth. 3. 11. which is when the holy Ghost falls vpon his heart and so inflames his affections that he is full of indignation and a desire of holy reuenge against his corruptions and an vnspeakable zeale after righteousnesse and Gods glory 2. The infusing of diuine gifts qualifying the godly with such abilities as are altogether aboue nature such as are Faith Loue Hope and the gift of Prayer no man can beleeue things aboue reason and without meanes vnlesse he haue the spirit of faith Rom. 4. 17 18. 2 Cor. 4. 13. Heb. 11. 1. The loue of God is likewise shed abroad in our hearts by the Holy Ghost Rom. 5. 5. and it is the Spirit that makes a man hope and wait for the righteousnesse to be reuealed in another world Gal. 5. 5. and therefore is the Spirit called the Spirit of prayer or supplication Zach. 12. 11. because it is he only that qualifies a man with such a language as to be able to speake to God with iudgement affections and confidence Rom. 8. 15. Yea besides these he bestowes such gifts vpon the godly in respect of which they are said to partake of the diuine nature as they are made like vnto God 2 Pet. 1. 4. as when the Spirit makes a man resemble God in his contentment in his loue in his knowledge or wisdome and in mercy and a pure and sound minde and patience and goodnesse and such like First it is a wonderfull worke to make the heart of man vnmoueable like God delighted and pleased and at rest in himselfe without discontentment at his condition and this peace and ioy the Holy Ghost is the author of Rom. 15. 13. and 14. 17. Secondly the Holy Ghost makes a man to resemble God in his loue to the godly aboue all the people of the world and is therefore called the Spirit of loue Rom. 15. 30. 2 Tim. 1. 7. Thirdly to let goe all the other gifts of the Spirit which are mentioned in that catalogue Gal. 5. 22. I will only instance further in that grace of knowledge it is a wonderfull worke to make a man vnderstand supernaturall things the mysteries of Gods kingdome which are knowne only to God himselfe for the naturall man perceiueth them not 1 Cor. 2. 14. 13. 10. Matth. 13. 11. as to know how God stands affected to vs yea to know the height length bredth and depth of Gods loue to vs Eph. 3. 19 20. yea to know those sacred truths so as to be transformed by them and changed into the likenesse of the things taught vs from one glorious grace to another 2 Cor. 3. vlt. Now this knowledge or wisdome from aboue the Spirit worketh in vs both by curing and making sound our mindes 2 Tim. 1. 7. and by leading vs into all truth and bringing to remembrance the things which we haue heard Ioh. 14. 26. The third worke of the Holy Ghost in the elect is the fanctification of their works or
the sanctifying of them vnto obedience 1 Pet. 1 2. 2 Thess 2. 13. and this the Spirit doth by quickning them and stirring them vp to good works both by inward motions and by the ministerie of the word made effectually Thus the fruit of the Spirit is in all goodnesse and righteousnesse and truth Ephes 5. 9. and It is the Spirit only that quickens Ioh. 6. 63. and further he doth it by purifying the soule from such drosse as might hinder obedience 1 Pet. 1. 22. such as pride hypocrisie and worldly lusts and by helping our infirmities when we know not what to doe as we ought Rom. 8. 26. and by putting life into v in the manner of well-ding Rom. 8. 10. and besides by causing vs to keepe Gods statutes and to doe them Ezech. 36. 27. as it were working our works for vs setting vs to worke and directing all the worke of our hands and finally by sanctifying the offering vp both of our selues and of our seruice vnto God as the Altar sanctifies the gift Rom. 15. 16. and by opening of an accesse vnto God in all our seruice Eph. 2. 18. The fourth worke of the Holy Ghost in the elect is Consolation for he is giuen vnto them of Christ as an vnspeakable Comforter all their daies Ioh. 14. 16. such a Comforter as the world neuer had nor can receiue as Christ saith in that place and this ioy in the Holy Ghost is a prime part of the kingdome of God Rom. 14. 17. and thus he comforteth them with ioyes vnspeakable and glorious 1 Pet. 1. 9. and this makes the godly to walke on in the feare of God with great incouragement Act. 9. 31. and as he is a Comforter to them in all estates so especially in the daies of affliction and distresse he rests vpon them as a Spirit of glory giuing them such tastes of the ioyes of heauen as makes them contemne all earthly things 1 Pet. 4. 14. and this ioy they finde not only by an habituall gladnesse of heart at all times but especially in the word 1 Thess 1. 5. and in Prayer and Sacraments and fellowship with the godly The fifth worke of the Holy Ghost in the godly is strength for perseuerance and so it is his office to see to it that grace goe not out which in many Christians is but like a bruised reed or smoaking flax and thus he abideth in them for euer Ioh. 14. 16. to strengthen their inward man Eph. 3. 19. and this he performeth both by nourishing the seeds of all grace in them Esay 44. 3. and by supplying their wants Phil. 1. 19. and by a powerfull assistance in all times of triall and temptation 2 Cor. 12. 9 10. and by establishing their faith that they may hold out to the end which he doth both by bearing witnesse vnto their spirits still that they are the children of God Rom. 8. 15. and by being Gods priuie seale to all his promises and an earnest or pledge of the glory to come Eph. 1. 14. 2 Cor. 1. 22. and 5. 5. The Vses of this Article follow and First diuers sorts of men may hence be warned to looke to themselues in many things which perhaps they little thinke of men must take heed of sinning against the Holy Ghost seeing he is God and so wonderfull in nature and works Now the sinnes against the Holy Ghost are either pardonable or vnpardonable There is one sinne against the Holy Ghost cannot be forgiuen The first sort are grieuous but yet may be repented of and forgiuen and thus men sinne against the Holy Ghost 1. When they liue without the Holy Ghost as all wicked men doe that are not sanctified by the Holy Ghost Iude 19. 2. When men acknowledge not the glory of the Holy Ghost in ascribing to him the praise of all those skils or abilities they haue in any estate of life 3. When men order their affaires without seeking counsell or direction from the Holy Ghost by such meanes as he hath appointed Esay 30. 1. 4. When men will not giue eare or regard when the Holy Ghost speaks vnto them in the ministerie of his seruants Neh. 9. 20. 30. 5. When men despise the counsell which the Holy Ghost giues in the word 1 Thess 4. 8. 6. When men are so far from regarding the word that they doe purposely confirme their hearts and striue to be insensible like an Adamant lest they should heare the word God sends in his spirit by his Prophets Zach. 7. 12. 7. When men openly rebell against the doctrine of Gods word and set themselues to vex the Spirit of God in their Teachers Esay 63. 10. Such were they of whom S. Stephen said Yee resist the Holy Ghost alwaies Act. 7. 51. 8. When men tempt the Holy Ghost and that is when they will doe such things as they know are euill and put it to the triall whether they shall be punished or discouered Thus Ananias tempted the Holy Ghost that was in Peter by lying and dissembling Act. 5. 3. 5. 9. By receiuing the grace of the Spirit in vaine and this is a sinne in such as haue beene inlightned and haue had some common graces yet fall away and all comes to nothing in that no sound reformation followes 10. By quenching the Spirit and this may be committed by two sorts of men First by wicked men that haue temporarie gifts of the Spirit with some speciall tastes of remorse or ioy or of the powers of the life to come and then fall away and hauing begun in the Spirit will end in the flesh 1 Thess 5. 19. Gal. 3. 3. Secondly godly men may for a time quench the Spirit when after calling they fall into grosse sinnes which will cause the Spirit to cease working sensibly and put out the ioy and life they finde in Gods seruice and presence There is another way of quenching the Spirit and that is when the people carry themselues so as they discourage the spirit of their Teachers and make them lesse willing or able to preach in their wonted power and vigour Lastly when men grieue the Spirit of God by whom they are sealed to the day of their redemption and this is a sin the children of God are to be warned of and this they may commit if they wilfully persist in any knowne sinne either secretly or in domesticall cariage or in their conuersation abroad Eph. 4. 30. Thus of the sinnes against the Holy Ghost that may be forgiuen if men repent and beleeue in Christ There is one sinne against the Holy Ghost that can neuer be pardoned Matth. 12. 31. Hebr. 6. 4 5. and 10. 26. 29. To finde out the exact nature of this sinne is very hard but vpon the euidence of those three places of Scripture I vndertake to define it thus The sinne against the Holy Ghost that is vnpardonable is a sinne after illumination and sanctification by which a man doth wilfully and wholly fall away contemning the Gospell and
It teacheth vs diuers things page 62 It is comfortable to the godly page 63 God is good in himselfe two wayes page 63 Gods goodnesse shewed to man fiue wayes page 64 GOD vnited to man foure wayes Ibid. God delights in his people page 65 He procures all good for them Ibid. Gods loue fiue properties of it Ibid. Gods mâ—rcy six praises of it 66 Effects of his mercy Ibid. God visits from on high three wayes Ibid. Gods graciousnesse page 67 Gods bounty shewed to all though in a different manner page 68 Gods bounty in offering the meanes of grace which are three page 69 Gods patience admirable in foure respects Ibid. Gods patience in great prouocations Ibid. Aggrauations of Gods prouocations from the person prouoking page 70 God prouoked by great euils Ibid. Manner of Gods exercising his patience Ibid. Ends of Gods patience page 71 Causes of Gods patience Ibid. Knowledge of Gods goodnesse informes vs of foure things Ibid. No goodnesse comparable to Gods for fiue reasons page 72 Gods goodnesse should compell vs to seuen duties Ibid. Gods goodnesse praysed foure waies page 73 Gods goodnesse set out in fiue things page 36 Gods goodnesse must force vs vnto Repentance diuers wayes Ibid. Gods goodnesse must make vs loue him page 74 Esteeme of Gods loue Ibid. Striue to imitate Gods goodnesse page 75 Gods goodnesse comfortable against our sinnes Ibid. And in case of affliction 4. waies page 76 It may humble 4. sorts of men Ibid. God is truth in himselfe three wayes page 77 God is true towards the creatures in his workes Ibid. And in his words foure wayes Ib. Gods truth manifested in two things page 78 Gods truth teacheth vs seuen duties Ibid. It comforts the godly page 79 It informes vs of 3. things page 80 Gods righteousnes magnified 6. waies Ibid. Iustice of Gods grace shewed in seuen things page 82 Gods Iustice to the godly teacheth them three things Ibid. God is iust to the wicked in two things page 83 God most terrible to the wicked proued by six arguments page 84 Examples of Gods Iustice Ibid. Gods Iustice vnauoidable page 85 86. Obiections of the wicked against Gods Iustice answered page 86 Gods Iustice must humble wicked men page 88 Yet they must not despaire Ibid. Nothing will quench Gods wrath but the Bloud of Christ Ibid. Gods Iustice vpon wicked men teacheth the godly foure things page 89 Gods glory Ibid. Gods happinesse to be adored for three reasons page 90 Gods glory excels the glory of Kings in foure things page 92 Excellency of Gods praise set out foure wayes Ibid. Gods glory excels in respect of obedience three wayes page 92 Man giues glory to God three waies page 93 We giue glory to God in our hearts six waies Ibid. In our words fiue waits Ibid. In our workes fiue waies page 94 Fiue rules for the attaining to the knowledge of Gods glory page 95 Gods glory comfortable in diuers things page 96 Gods infinite greatnesse what it is page 97 What it comprehends Ibid. Perfection of Gods nature Ibid. This serues for diuers vses Ibid. Gods Omni-presence page 98 Obiections against it answered page 99 How God returnes to the godly Ibid. Gods Omni-presence serues for diuers vses page 99 Gods immutability page 105 How God is immutable Ibid. In what respects he is immutable Ibid. Obiections against Gods immutability answered page 106 Gods immutabilty may serue to humble men page 108 It teacheth three things page 109 It is comfortable in foure respects Ibid. God is a Spirit it teacheth fiue things page 110 God is one Ibid. How he is one page 111 Six vses of Gods vnity page 112 Gods promises must be relyed vpon for six reasons page 113 What things God cannot doe page 140 Gods omnipotency teacheth vs ten duties page 140 God rested vpon in all dangers page 141 We sinne against Gods power six waies page 142 Mistery of godlinesse page 483 Six priuiledges of the godly page 337 Golgotha why so called page 683 Christ suffered here for three reasons Ibid. Ghost what it signifies page 536 A full possession of glory at the last day page 524 A signe of grace to thinke honourably of Gods Seruants page 408 Graues open page 432 Christ in the Graue till the third day page 441 Why three daies page 442 H. OVr Hearts must be clensed page 551 Hades what it signifies page 446 Wicked hate the godly for their goodnesse page 394 Heare Christ page 224 239 Heauen not had for merits page 413 525 Elect in Heauen possessed of foure incomparable benefits page 529 Our conuersation must be in Heauen page 488 What is meant by Heauen page 151 It consists of two parts Ibid. Of that Heauen where God is The names giuen vnto it page 152 Substance of it Ibid. Glory of Heauen admirable page 153 Three questions about this Heauen answered page 154 Consideration of this Heauen should worke in vs three things page 155 Manifest our desire after Heauen by seuen things Ibid. Second Heauen called the Firmament God the maker of them page 165 His praise magnified for this in fiue things Ibid. Strange constitution and nature of those Heauens Ibid. End why they were made page 166 Hosts that people the Heauens praised for foure things Ibid. This teacheth vs 4. things Ibid It is comfortable in diuers respects page 167 Christs soule went not locally to Hell page 413 Descension into Hell page 444 These words not in the most ancient Creeds Ibid. Yet haue beene receiued for many ages Ibid. Diuers acceptions of the word Hell in the Originall page 445 How Christ may be said to descend into Hell Ibid. He may be said to descend in respect of the whole man in foure respects page 445 Christ descention an Epitome of all his â—assion page 448 Christ in his body descended into Hell or the graue Ibid. He bore hellish sorrowes page 449 Christ would not work myracles before Herod why page 366 Herod clothes Christ in a white Robe what it signifies page 370 Heretiques called Patri Passiani page 305 Disciples receiue the Holy Ghost page 463 What it is to beleeue in the Holy Ghost page 537 Holy Ghost is God Ibid. Holy Ghost his nature page 538 Operations of the Holy Ghost Ibid. 7. Operations common to all men page 539 Operations of the Holy Ghost in the Elect page 541 Infusion of diuine gifts a worke of the Holy Ghost page 542 Holy Ghost makes a man resemble God page 543 Holy Ghost our Comforter page 544 Men sinne against the Holy Ghost diuers wayes page 545 The sinne against the Holy Ghost described page 546 How it is vnpardonable page 547 Fore-runners of this sinne page 549 Signes of the inhabitation of the Holy Ghost page 550 Fruits of the Holy Ghost page 552 Inhabitation of the Holy Ghost comfortable page 553 Care of a Holy life page 488 Christs Humanity glorified not deified page 463 An ill Husband may make others suffer for their faults page 376 It is hatefull to