Esa 49.15 yet the Lord will not forget thee Yea Esa 54.10 the Mountaines shall remoue and the Hils fall downe but my mercy shall not faile nor my couenant of peace fall away saith Ichouah who hath compassion Thus much of Diuine Attributes Mat. 3.16.17 28.19 1. Ioh. 5.7 Deut. 6.4 Esay 44.4 1. Cor. 8.6 Eph. 4.5 1. Tim. 2.5 now of relation of Persons Q. You said that God is the Father the Sonne and the Holy Ghost are there not then three Gods Ans No These are three Persons subsisting in the Diuine Essence I beleeue there is but one God Ex. That there is one God 3 Persons is a Mystery propoūded in the Scriptures to our faith to beléeue not to our reason to dispute and discusse Wée know it is so because God hath so reuealed but the reason of it wée are not capable of and therefore wée must bée wise vnto sobriety admiring with humble acknowledgement this great Mistery Wée may not bée ignorant of it nor curious in inquiring into that which is not manifested both are very hurtful This then must bée holden that the God-head or Essence of God is one vndiuided the Persons onely distinguished not Essentially for euery one hath the whole Essence of the God-head and is that onely true God nor onely rationally but really and yet in a manner incomprehensible vnknown of vs. The Father is that God so is the Son so is the Holy Ghost Not thrée Gods nor thrée Eternals but One As Athanasius excellently in his Créed Neither aforencr after other And yet the Father is not the Sonne nor the Sonne the Father neither of these the Holy Ghost nor the Holy Ghost either of them but really distinguisht one from another in regard of their Persons So that the Father is another Person from the Sonne not another thing or another God c. Wée must beléue the Essence to bée one the persons to bée three neither confounding the Persons nor diuiding the Substance Vse Bee exceeding carefull rightly to vnderstand these things For as August wee cannot liue well vnlesse wee beleeue well of God And againe Errour is no where more dangerous seeking and study no where more painefull Finding no where more profitable If we conceiue amisse heere to whom are our prayers directed to whom our Worship Not to the true God but to the frame of our owne braines When wee pray therefore sometimes naming the Father sometimes the Sonne sometimes the Holy Ghost wee direct our prayers to the Diuine Essence and together to the three Persons Because we beleeue and professe not onely that the three Persons are the true God but that euery Person is not a part of that one Diuine Essence but the whole Diuine Essence that is the onely true God besides whom there is no other They that call vpon one of the Persons as separate from the rest erre from the true God according to that of our Sauiour The Lord eulighten vs. Ioh. 5.23 Q. What meane you by these words Essence and Person Ans Essence is the Nature common to the three Persons being the same vndiuided and whole in euery of them subsisting by it selfe A Person is a Subsistance in the Diuine Nature or that one Essence which being referred to the other Persons is distinguished from them by an incommunicable Property And this is the sacred and secret mystery of the Trinity in Vnity and Vnity in Trinity for euer to be adored Expl. These words Essence Person as also Trinity Vnity are not all in the Scriptures but the things signified by them are which tearmes the Church hath béene driuen by a necessity of speaking to finde out and to vse to auoyde the snares of Heretickes who vnder the words of the Church in time past hidde their hereticall prauities and so by their likely spéech conueyed their poyson to the vnskilfull As the Church acknowledged God to be one so the Heretickes but in a diuers sence The Church one in Essence the Heretickes not so but one in consent and will c. And therefore the Church out of the common vsuall maner of speaking vpon this necessitie borrowed certaine tearmes to defeat the Heretickes which tearmes it hath taken not as though these or any other could fully expresse this mystery but that it might not wholy be concealed of the which an Emperour spake well and modestly Gratian to Ambr. We speake of these things not as we ought but as we can Neither doth the Church vse these tearmes Essence Person in their common and vsuall meaning wholly as namely The Essence of man is a thing communicable but it is an vniuersall Name which truely exsisteth not by it selfe but is onely a collection of the minde and therein conceiued But Essence Diuine as it is communicable so also it truely is and subsisteth and is not an imaginary thing as the former nor an vniuersall name as the Philosophers speake of the humane Essence but the Diuine nature subsisting indéede being common to the thrée Persons and whole in euery one So also of the word Person In men what a person is we vnderstand as Peter Iohn and Paul are 3. persons to whom is common one humane nature So Father Sonne and Holy-ghost are thrée Persons to whom is common the Diuine nature but here is wonderfull difference First the Diuine nature common to the thrée Persons truly subsisteth so doth not the humane Secondly The thrée Diuine Persons differ not in substance but the thrée humane Persons doe substantially differ so that one whole is wholy distinct from an other Thirdly In the humane Persons there is a difference betwéene them in time as one yonger then another In dignity one more worthy then another In will one contradicteth another In works one laboureth more then another but there is none of these things in the Diuine Persons Fourthly In humane Persons it followeth not Iohn 14.10 where one is that there the other should be Paul is at Rome Peter at Antioch but in the Diuine it is otherwise Iohn 8.29 where one is there are all for their common and vndiuided Essence These things are after an vnspeakeable manner Vse That as wee reuerently thinke of this wonderfull mystery so that wee wisely speake of it not taking to our selues liberty to vse new formes of speaking or to swarue from the receiued custome approued by the Church according to the Scriptures but that as duetifull children wee tie our selues to her wholesome language For as Saint Hierome said Heresie breedeth out of words improperly vttered And Saint Augustines caueat is singular If thou canst not find what God is yet take heede to thinke of God that which he is not This doctrine of the true God one in Essence three in Persons is most religiously to be learned kept professed maintained and taught in the Church both for the glorie of the True God and also to distinguish vs from Iewes Turkes and Infidells and for our owne
if we would be preserued in the time of temptation then one singular meanes is to hold fast the word of God and to beléeue it which was the weapon wherewith Christ repelled and foyled the deuill in the Wildernesse Mat. 4.10 when he brought Eue to doubt of this shée was easily ouercome so if he can bring vs to neglect contemne or speake euill of the Word or but to doubt of the truth of it hee makes reckoning we are his owne This is as if wee should yéeld our weapons into our enemies hands to cut our owne throats for then we must needs bee ouercome c. Vse 3. From the guiltinesse of conscience corruption shame and other miseries issuing from the disobedience of our first Parents we learne what it is to sin namely to bring our selues vnder the danger of all the curses and plagues of God The deuill promiseth pleasure and profite if we sinne fulfilling our owne lusts beléeue him if thou wilt he that tempts thée now will if thou beest ruled by him torment thée for it afterwards Remember how hee promised a kind of Diuinity to our first Parents and tremble Labour what thou canst to resist him and repent Vse 4. When we see our nakednesse bodily or spirituall or feele any cold or heat hurtfull sickenesse want paine c. we should call to minde the originall of all these our sinnes and be humbled c. Quest What if Adam and Eue thus offended what 's that to vs Ans Yes very much for though Adam actually transgressed yet because he was not as a priuate but as a publique person representing and the very roote of all Man-kind receiuing and loosing not onely for himselfe but for all his Posterity the Grace which hee had Therefore his fall made both Himselfe Rom. 5.12 Rom. 5.18 Rom. 5.19 Gen. 5.3 Psal 51.5 and all Mankind also Culpable Guilty and Corrupt c. Expl. In Adams sinne three things concurred First the Actuall Transgression Secondly the Legall Guilt Thirdly the Naturall Prauity or Corruption These three are conueyed to all Posterity the Virgin Mary not excepted which are by Naturall Generation descended of Adam and that three waies The fault by participation For as Leui was in Abrahams Loines so were we in Adams Therefore the Apostle saith Rom. 5.12 That in Adam all sinned The guilt by imputation as the sonne of a Traytor looseth the honour his father lost by his Treason Therefore Paul saith Rom. 5.18 By the offence of one the guilt came on all men to condemnation and this is meant when wee say the sinne of Adam is imputed to vs. The Corruption by Generation therefore it is said By one Mans disobedience Rom. 5.19 wee are made sinners So Adam begat Seth not according to the image in which he was first created but in his Image as he then was corrupt that is a corrupt father begat a corrupt sonne Gen. 5.3 Ioh. 3.6 As that which is borne of the Flesh is Flesh As a serpent engenders a serpent so sinnefull men begets sinnefull men according to the Rule That which is begotten followeth the nature of that which doth beget Neither doth this hinder because some are regenerated and their sinnes pardoned for men beget not children as they are regenerate but as they are men euen as a circumcised father begetteth an vncircumcised sonne and as cleane séed-Corne commeth vp with straw and chaffe and other wrecke so men though they haue obtained grace beget children which are borne and conceiued in sinne Vse 1. Hence we learne that children are corrupt not onely by imitation but also by nature not as it was at first created but as it is now corrupted none partaking thereof Christ onely excepted but being culpable guilty and corrupt thereby Vse 2. This also admonisheth parents with all care to endeuour to bring vp their children in the instruction and information of the Lord that as they are Instruments of their generation also of their corruption and guiltinesse conceiued by the same so they become instruments by their good Education and Discipline of their regeneration by the Spirit of God Surely these parents which beget and bring forth children and care not to teach them the feare of God and to instruct them in holinesse both by doctrine and example bring forth Children as much as in them lieth fort the Diuell and not for God c. Q. Tell me more plainly what is that corruption that you say is conueyed vnto vs from Adam Ans It is that which is called Originall sinne which is the disorder of the whole man and the guiltinesse of Adams transgression Gen. 6.5 Rom. 7.18 Psal 51.7 Rom. 8.7 1. Cor. 2.14 Iam. 1.14.15 Mat. 15.19 brought vpon all mankinde by the fall of Adam whereby they want the righteousnes which ought to be in them and haue that vnrighteousnesse which ought not to bee in them which makes them inclinable to actuall sinne being the fountaine thereof Expl. This corruption of Nature is called Originall sinne or of beginning because it was from the beginning as soone as euer the fall of Adam was and also because it is one of the first things which is with the childe in the conception And further because it is the beginning of all actuall sinne Generally and more largely taken it signifies the sinne of Adam the guilt following and the corruption but more strictly it is vsually taken onely for the corruption of nature which implieth the losse of the Image of God and in the stead thereof in the minde blindnesse and vanity in that will stubbornnesse and rebellion and in the affections sences and the whole body grieuous disorder contrary to that that should be and inclinable to all euill Yea we may not thinke that the substance of body and soule or any faculties are impaired but as in a poysoned Fountaine there is the water and the running onely the wholesomnesse is taken away so onely the soundnesse of these is lost and in the roome therof all vnsoundnesse hath taken place This corruption which wée thus speake of hath truely the nature of sinne and maketh subiect to the wrath of God as is manifest in Infants which die though they haue committed no actuall transgression Rom. 5.14 as Paul reasoneth And this is further to be remembred that it is not so deriued vnto vs that one hath one part of originall sinne and another another part but it is wholly in euery one and is the Séed and Spawne of all sinne euen of the Sinne against the Holy Ghost Vse 1. Hence we sée that we are corrupt and guilty of Hell euen in our mothers wombe being conceiued in sinne Psal 51.5 so that a childe of a day old is not innocent though we call them so in regard of any actuall rebellion in their owne persons performed for there is in them Sin or concupiscence in the first act as they say euen as rauenousnesse in the Lyons or Wolues Whelpe
and of his Office Of his Person these thrée things must necessarily be beleeued according to the Scriptures First that he is that onely true God Secondly that he is very man partaking of our flesh and bloud with all generall not personall infirmities of our Nature being in all things like vnto vs yet without sinne Heb 2.14 and 4.15 1. Pet. 1.19 and 2.22 And therefore wee reade that he was hungry thirsty weary c. And if you aske how he could partake of our nature and yet haue no sinne you must remember that he was conceiued by the Holy-Ghost and borne of the virgin Mary The Holy-Ghost sanctifying a part of the substance of the Virgins Luk. 1. 2 Body to be the Body of Christ so that we beleeue he was not begotten by man by whom corruption and sinne is propagated and deriued vnto vs. Thirdly that he is God and Man in one Person figured by the Arke which was of Gold and precious Wood that would not rot noting by the Gold the Deity of Christ and by the precious Wood his Humanity without sinne This Personall vnion of these two Natures in Christ was thus The Sonne of God being from euerlasting a Person subsisting in the Holy and vndiuided Trinity did assume or take into the Vnty of his Person a Humane Nature consisting of Body and Soule so soone as euer it beganne to be hauing no Subsistence out of his Person but being destitute of all Personality in it selfe so that it becomes the very Body and Soule of the Sonne of God and whatsoeuer is proper to either Nature which are not by this meanes either in Essence or Operations confounded is indifferently and truely spoken of the Person As to make it plaine to the simple In our selues vnderstanding and knowledge are effects and workes of the Soule eating sleeping c. are workes proper to the Body Neither doth the Soule eate or sleepe or the Body vnderstand or know Yet wée say well and truely that Peter or Paul consisting of this body and soule vnderstand know eate stéepe c. because these two Natures the body and soule are vnited in their person And for this cause looke what is well or ill done by the body or any part of it or by the soule or any part of it is accounted to the whole Person making the Person guilty or not guilty good or bad As if the Tongue blasphemeth it is said the Person blasphemeth or if there be euill motions in the minde yet the whole Person is guilty So in some sort is it in this Personall Vnion of these two Natures of Christ As To know all things to be present euery where are Proprieties of his Diuine Nature To kéep the Law to die and to bléed are Proprieties of the Humane Nature of Christ Now wée may not say that the Humane Nature of Christ knoweth all things is omnipotent c. Nor that the Diuine Nature is obedient bléedeth dyeth c. And yet in regard of the Personall Vnion of these two Natures in Christ we say that the Person which hath these two Natures which is Christ the Sonne of God knoweth all things is present euery where bléedeth dyeth c. and looke what is done or suffered by either of the Natures is truely done and so accomited by the whole Person So that if you 〈◊〉 who fulfilled the Law who dyed for vs we may say the second Person in the Trinity euen God though not according to his Diuine but Humane Nature as speaketh the Holy Ghost notably Act. 20.28 God by his Owne Bloud purchased the Flocke of his Elect. Whereby I beleeue and that most infallibly and truly that whatsoeuer Christ did for my saluation is Gods own deed euen the immediate worke of the second Person in the Trinity Yet heere one thing must be remembred that though the body and soule of Peter make the person of Peter yet the Humane and Diuine Nature of Christ make not his Person for he was a Person from euerlasting and cannot bee a Humane Person but is still a Diuine Person though he could not be a Mediator or execute that Office without the Humane Nature so assumed This is that wonderfull Mystery of our Sauiour IESVS CHRISTS Incarnation Wherein concurred propounded to our Faith not to our Reason three the greatest Miracles that euer were First that a Virgine conceiued and brought forth a Child remainings Virgine Secondly that Adams flesh and Adams sin were parted Thirdly and principally this vnsearchable Mystery of the Personall Vnion of the God-head and Man-hood of Christ Quest But was it necessary that our Mediator should be God and Man and that in one Person as you haue declared Ans Yes verely for by this meanes he could die for vs and ouercome death and deserue for vs by his obedience the pardon of our sinnes and eternall life Expli Two things necessarily required that our Mediatour should be God First the greatnesse of the euill to the which we were subiect Secondly the greatnes of the good that we stood in néed of Our euill was foure-folde First the heinousnesse of sinne Secondly the anger of God Thirdly the power of death Fourthly the tyranny of the Diuell Our good which we wanted Foure folde also First the restoring of the Image of God Secondly the pardon of sinne Thirdly deliuerance from Death and Satan Fourthly eternall life But to take away the Euill Marke 2.7 Hos 13.14 Reuel 1.18 Zach 3.2 Ro. 16.20 Psal 51.10 Rom. 6.23 c. Ro. 5.17 18 Hebr. 2.14 and bestow the Good none is able to do but God Therfore it was necessary that our Mediatour should be God Two Reasons also there are why he must necessarily be man first the Iustice of God required that in that nature which offended satisfaction should be made secondly that he might haue somthing to offer which could not be his Godhead therefore he must be Man Euery high Priest must offer somewhat therefore a Body was ordained him Hebr. 8.3 Heb. 10.5 Hebr. 9.26 that he might offer himselfe Two reasons also may be alleaged why he must be God and Man in one person First that he might be a fit Mediator betwéene God and Man as it were indifferent and equally affected to either side for an Vmpiere or Wards-man may not be partiall If he had béene onely God wée might haue thought that he would not enough haue respected our misery If he had béene onely Man not enough the iustice of God Therefore he is to be God and Man deare vnto both and accounting both deare vnto him carefull that Gods iustice be not impeached and that our misery be relieued Secondly that the workes performed in the flesh of the Sonne of God might be of an infinite price to satisfie for our sinnes by which an infinite Maiesty was offended which could not be if the Person vndertaking our Redemption had not béene God and Man in one Person He was Man that he might haue