of the Father Son and holy-Holy-Ghost but there is not the same manner of working CHAP. IIII. I Will now set down some Rules which will much help us for the understanding of this Mystery 1. The divine Nature is not a fourth thing distinguished from the three Persons but is the same with the three 2. Hence each person is very God because the Divine Essence is the same in each Person 3. Hence you may see that there is but one God although there be Three Persons because they are one with the Essence which is God 4. Hence you may see that all the Attributes given to the Essence belong to every Person the Father Almighty the Son Almighty c. There is but one Will in them one Understanding because there is but one Essence 5. Hence all their works ad extra sunt indivisa all their works outwardly are undivided because the Three Persons are undivided in Essence Creation and Providence in One are the actions of all Three 6. Hence the Son and the Holy-Ghost are God by themselves not by the Father Some say that the Essence is communicated from the Father to the Son and from both to the Holy-Ghost and so they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of themselves but I say Filius accepit Persona de Persona non Deus de Deo filiationem non deitatem the Son received his filiation not the Deity from the Father 7. Hence the three Persons are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same nature Coequal Coeternal not one before another in Essence as the Eunomians falsly held Not one before another for in God there is neither Prius nor posterius not one excelling another in Grace and Dignity as the Arrians blasphemously held but they are Coequal in their Divine perfections and Attributes because but one nature or Essence in all 8. Hence they are one in another the Father is in the Son the Son in the Father and both in the Holy-Ghost they are still glorifying and delighting one in another 9. These three Persons in the Divine Essence are not confused or separated or imaginary but are really subsisting and distinguished CHAP. V. BUt here it may be objected That Object one thing should be three without multiplication implies a contradiction I answer In finite things it doth Sol. but God is infinite and so is not capable of number or parts and of multiplication we see the nature of man is multiplied according to the multiplication of men because 't is finite and so plurificabilis but the Deity is infinite and so not multiplicabilis There are two reasons given why though there be three Persons yet there is but one God Because there is but one infinite Nature Reas 1. in the three Persons Because these three Persons are altogether Reas 2. inseparable You will say perhaps there is but one humane nature in all men but here lies the difference though there is but one humanenature in men yet men are separated from each other but the three Persons in the holy Trinity as they have but one infinite nature so they are altogether inseparable CHAP. VI. THis should teach us to hate that Vse 1. abominable Idolatry of such as make a representative Image of the Trinity Such an Idol is nothing it cannot possibly represent God because he is invisible and he is infinite no man can make a representation of Him 't is horribly unlawful because expresly forbidden in the second Commandment besides it is an infinite wrong to our infinite God that sinful Man should offer to represent his infinite nature within the narrow compass of a Picture or Statue Here we may admire the infinite Use 2. Love of God to Mankind in that the glorious Trinity from Eternity delighted in themselves glorified each other so they could have done to Eternity without Men or Angels God the Father delighted with infinite joy in God the Son and God the Holy Ghost they all delighted in each and each in all Yet such is the condescension of this Glorious Trinâ—ty that he hath set his infinite and unchangeable love upon us and his delight is with the Children of Men. The Love of the Trinity appeareth in two special things 1. The Love of the Father the first Person in the Trinity appeareth in that he is become our Almighty and Eternal Father in Christ He could have rest satisfied in his onely begotten Son Jâ—sus Christ Yet behold his love he saith to all Believers Ye are all my beloved in Christ I am well pleased with you in my onely beloved Son 2. The Love of God the Son appeareth in these three things 1. In that being equal with God very God would become very Man by his assumption of our nature like unto us in all things sin onely excepted for our salvation 2. In that he is our Almighty and Eternal Saviour to save us from the eternal wrath of God to come 3. In that being the onely begotten Son of God he is contented to have us the sons of God and being the Heir of all things to have us to be Co-heirs with him Magna benevolentia Bernard est Unicus natus est noluit manere unus saith Bernard He goes to his Father in this manner Father I that am thine onely begotten Son am contented to be made the son of Man that the sons of men may become the sons of God 3. The Love of the Holy Ghost appeareth in that he is become our sanctifier the Almighty and Eternal Comforter of all the godly What comfort shall or can they want who have an infinite Comforter Their Love also appeareth in their joynt-actions in two things 1. In that they will make all Believers one with them according to the Prayer of our Saviour for all the Faithful Joh. 17. 21. That they all may be one as thou O Father art in me and I in thee that they also may be one in us and the glory which thou gavest me I have given them that they may be one even as we are one I in them and thou in me that they may be made perfect in one Vers 22 23. That they may be one in the participation of glory and happiness with the Trinity the glorious Trinity do pour forth all good things upon the Elect he excepteth not his own glory and happines and the happiness of God the Father is the fruition of God the Son and Holy Ghost So shall the happiness of all believers be the full Vision and Fruition of this glorious God they shall delight in God to all Eternity 2. In that this glorious Trinity will be the reward of all them that diligently see God What he said to Abraham he saith to every Child of his I am your shield and your exceeding great reward For the present the Almighty Trinity is a Shield to protect defend save comfort and hereafter the glorious Trinity will be their infinite and eternal Reward CHAP.
VII BEhold here the incomparable and Use 3. unconceiveable happiness and priviledge of Believers how mean despicable and troublesome soever their condition in the world be Every Believer hath an eternal interest in this glorious Trinity The Eternal Father is their Eternal Father and he will shew forth his Almighty Power to save protect and defend them and wâ—ll bless them with all good the Eternal Son is their Eternal Saviour Brother and Co-heir the Eternal Spirit is their Eternal Comforter and Sanctifier This glorious Trinity do put forth their Eternal Attributes to work their eternal good the infinite Power the infinite Mercy the infinite Wisdom the infinite Goodness of this glorious Trinity worketh their good and they shall be all happy if these three glorious Persons can make them so It was the answer of David to Saul's servants Is it a small thing to be son in law to a King Implying it to be an high honour and dignity to be the son of a King the same may be spoken of every Believer 't is no small hononr and dignity for such poor creatures as Believers are to be the Sons of God the Father Brethren and Coheirs with the Eternal Son of God and to have the infinite blessed Spirit to be their Comforter Take heed then O ye wicked of the earth how ye do harm the Saints of God their Father their Saviour their Comforter will judge and avenge their wrongs you cannot long wrong and oppress them because God is their Father Sin and Devils cannot damn them because the Eternal Son of God is their Saviour you see they can rejoyce in tribulation because the Holy Ghost is their Comforter Seeing these glorious Persons do Use 4. delight in and love each other and glorifie one another let it admonish us that do profess three Persons and one God to give all honour and worship to this Trinity in unity to put all our delight in glorifying this one God with one mind and heart and with all our hearts and souls If God the Father be called Father by you then hear what the Apostle exhorts you to see that you pass the time of your sojâ—urning here in fear he is an holy Father be ye holy as he is holy If you call the Eternal Son of God your brother your Saviour then strive after a conformity to his Image if you call the Spirit of God your comforter then take heed of grieving your comforter by quenching and rebelling against his blessed motions let your hearts be for God let him have all your love your desires your esteem and rest fully satisfied in him From the whole verse thus explained we may draw two considerable uses 1. We may behold a strong ground Use of confidence and faith in Christ we have it in that this glorious Trinity with one consent bare this record that in Christ the son of God is life eternal God the Father testifies this to all that life eternal is from his Son God the Son gives the same testimony I Am the life and whosoever believeth on me hath life eternal And God the Holy Ghost gives this testimony therefore you that look for life eternal receive Christ for in him eternal life is found and you may be assured of it the glorious Trinity hath spoken the word therefore be confident 2. It sheweth to us the horrid nature of the sin of unbelief not only in that it is a full rejection of whole Christ but also it make's the glorious Trinity a liar 1 John 5. 10. God hath given this Testimony that pardon of Sin righteousness Life Eternal is in Jesus Christ if thou believest not dost thou not make God a liar A Discourse shewing What GOD is Exod. 6. 3. And I appeared unto Abraham unto Isaac and unto Jacob by the name of God Almighty but by my name Jehovah was I not known to them CHAP. I. HAving already proved there is a God and but one God and in the Divivine Essence that there are Three Persons I am now to shew what God is and here I can shew no more then he hath revealed to us even his back parts his titles and his names As for his Essence never shall Angels or men know with a comprehensive knowledge we come to the knowlede of God four waies 1. Per viam negationis by way of of negation He is not this or that therefore this S. Paul laboureth to convince the idolatrous Athenians out of some of their own Poets that we are the off-spring of God and for that reason we ought not to think that the Godhead is like unto gold or silver or stone engraven by Art or man's device but God was he that made the World and all things therein Lord of heaven and earth and not dwelling in Temples made with hands who is not Worshipped with mens hands as though he needed any thing seeing he giveth to all life and breath and all things Acts 17. 24 25. 29. 2 Per viam eminentiâ— by way of In perfectionibuâ— datur suprâ—mum in quâ—est status Eminency There are creatures Eminent in some one or other perfection but God is most Eminent There is wisdome power strength justice goodnesse holinesse in the Scriptures but God is most wise powerful just good and therefore 't is usual with Scripture speaking of excellent creatures to call them Gods things Mountains are called the Mountains of God Numb 10. 33. The tall Cedars are called God's Cedars Psal 80. 11. Sometimes the Scripture compounds names with the name of God as Ariel the strong Lion of God teaching us that when we behold any excellency in the creature we should lift up our minds tanquam per scalam to the Infinite Excellencies that are in God 3. We know God Per remotionem by removing all imperfections and defects from God as when we say God is Infinite Immortall Immutable we remove all defects from God he is most wise there is no shadow of folly in him he is most good there is no shadow of evil in him 4. Per viam causationis by his Efficiency this sheweth that there is a God the other three shew what God is Et qualis Deus what manner of God he is The Scripture make's known God to us all those waies but especially by his titles or names and by his Attributes Concerning God's titles which shew his Nature to us I will shew them here and his Atributes hereafter That his titles and names declare what God is this text is plain for it and nomen rei est notificatio rei And I appeared c. For the coherence of the words briefly this is to be considered Moses being sent to deliver Israel out of Egypt was an occasion of their sorer labour for Pharaoh and his mercilesse servants did redouble their tasks and slavery The children of Israel were much grieved at it and with a murmuring reproof did sharply rebuke Moses and Aaron as appeareth Exod. 5. 20 21. Saying to
something for matter and form yet it hath nothing of the nature of a God in it therefore the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Idol is according to some quasi non est Deus it is not God it hath not power and strength to help and comfort or to do any good or evil they are good for nothing they will not help in distress they cannot save nor destroy Eyes have they but they see not ears but they hear not hands but handle not They that made them are like unto them 2. 'T is nothing in opposition to that which is true and real the very same thing we conceive it to be but an Idol is an empty foolish vain fiction so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth vanum a vain thing mendacium a lying thing a lie as Isa 4. and Idols are called vanities by the Prophet Jeremiah both are spoken of Idol Gods 3. 'T is nothing The Apostle here speaks of Idols by way of contempt an Idol is nothing it is not taken adjectivè but substantivè it is nihil id est res nihili nothing that is a thing of no worth at all a thing good for nothing and in this sense they are likewise called Vanities because they are for no purpose at all 4. An Idol is nothing by way of representation an Idol doth not represent God to us an Idol is not the resemblance image shape or figure of the true God to us therefore it is nothing therefore it is unlawfull to make any Image of God because expresly forbidden therefore Papists are gross Idolaters in making the image of God like to an old man because called the Ancient of dayes it is impossible to make a representation of God because God is invisible 5. 'T is nothing because an Idol can do nothing Can any of the Vanities of the Gentiles cause rain Jer. 14. 22. 't is spoken of Idols And God upbraids them by the Prophet Isaiah chap. 44. vers 9 c. And Elijah mock◠the Priests of Baal that cut themselves with Knives and Lancers crying ou◠from morning until noon O Baal hear us but when there was no voice nor any that answered Elijah derided them and said Cry aloud for he is a God either he is talking or he is pursuing or he is in a journey or paradventure he sleepeth and must be awaked 1 Reg. 17. 27. In the World By it we are to understand the whole Universe in heaven and earth that is all the Idols which are figures or shapes of heavenly or earthly things are nothing Ver. 5. In this verse the Apostle prevents by a Concession what they might object to him The Gentiles acknowledg many Gods in heaven and in earth how can there be but one God 'T is most true saith the Apostle There be many that are called Gods and were worshipped as Gods as in heaven they worshipped sun moon and starrs in earth men as Jupiter Saturn their Images in the Sea Neptune under the earth Rhadamanthus and Proserpina but all these are nothing they are the vanities of the Gentiles these many Gods and Lords cannot make up one God or Lord they are all seigned Gods Ver. 6. But unto us there is but one God here the Apostle explodes the Heathenish fables of the many Gods and sheweth that Christianity doth acknowledg and Christians do believe and profess but one God let the heathen make to themselves as many Gods as the world hath creatures in it yet we acknowledg but one God Here the Apostle set◠forth God with three Epithets 1. He is the Father whether it be taken essentially for the first Person or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Three persons still it denotes but one God 2. He is said to be the efficient cause of all things of whom are all things 3. He is the last end of all things and we in him Hence I note That there is but one God CHAP. II. CHristians and Christian Religio◠acknowledg but one only God Hear O Israel the Lord our God is o◠Lord. Deut. 6. 4. Is there a God beside me yea there is no God I know not any Isa 44. 8. I am the Lord and there is none else there is no God beside me Remember the former things of old for I am God and there is none else I am God and there is none like me Isa 46. 9. The first Commandement runs thus Thou shalt have no other Gods before me And this is life eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent Joh. 17. 3. In the handling of this I will do these things first I will shew how God is said to be One then give the grounds of Polytheism or how it came to pass that men did imagine moe Gods then one and then make Application A thing is said to be One diverse ways 1. Aggregatione as many stones make but one heap many parts make but one whole thing one body so God is not one because there are not a multitude of Gods to make one 2. A thing is one consensu by consent as many persons may be as one by their mutuall consent as three witnesses testifying one thing so God is not one 3. A thing may be said to be one genere or specie as the Logicians have it man is one kind of living creatures so Peter or Paul is but one in number or one individually contained under the specifical kind of Man though Peter be one individual person yet there be moe men beside him so God is not one 4. A thing is said to be one essentia or natura or numero as that it hath no parts nor genus nor species to be contain'd under so God is said to be one He is one by nature and essence as that he is but one in number or rather ante numerum though there be three persons by number yet there is but one only God ratione essentia so Luther speaking of the Trinity said it is unissima Trinitas or this God is one not unitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this would take away the plurality of Persons now God is not one unitate hypostatica by a personal unity but God is one onely unitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non unitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by unity of Essence not unity of Person 5. God is said to be one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the onely God and none beside him he is one per remotionem plurium he excludes all other Gods there is no God in heaven or in earth but this one onely God John 17. 3. That there is but one only God Arg. 1. these arguments are able to evince Because there can be but one most perfect Being therefore of necessity but one God who is essentially and originally perfect the very fountain of all good and the perfection of all created beings God is solus
put indefinitely may signifie four or five persons as well as three less or more so there may be occasion given of making more or lesse persons as well as three 2. Because if Elohim signifie the Trinity here it should signifie the Trinity in all other places of Scripture but it doth not and the placing of of it in the plural number with the verb in the singular is usual in Scriprure without a Mystery as Genes 9. 15. Exod. 2. 3. Jos 24. 19. Some say 't is put in the plural number propter reverentiae amplitudinem because the Majesty power wisdome goodness of God is manifested in the creation Others would gather it from those words of Moses Gen. 1. 26. And God said Let Us make man in our Image after Our likeness Others again gather the Mystery of the Trinity from the unanimous cry of the Seraphims Isa 6. 3. they cry Holy holy holy Lord God Almighty therefore say they the word holy is trebled in relation to the Trinity to the three Persons But these are not plain and evident proofs of the Trinity Holy holy holy is trebled here principally for these reasons 1. To shew that the Angels do continually praise God 2. To shew that the Seraphims do praise God with all vehemency and fervency 3. To shew the infinite Perfection of his holinesse that the tongues of Seraphims and Angels cannot express his holinesse There are more plain proofs of the plurality of persons in the Godhead Mat. 3. there is a clear revelation of the Trinity the Father speaks from heaven the Son is incarnate and is baptized the holy Ghost descendeth in the shape of a Dove Moreover Mat. 28. 19. the Commission that our Saviour gives to his disciples runs thus Go teach all nations Baptizing them in the name of the Father of the Son and of the Holy Ghost baptizing them tanquam in nomen unius veri Dei It plainly sheweth that there are three persons in the Deity and that these are but one God To be baptized into the name is to be bound to believe and obey and worship this one God the Trinity in the Unity Joh. 15. 26. These three are one John 17. 22. CHAP. III. THe further explication of this mysterious Doctrine of the blessed Trinity shall be by Questions Quest 1. The first question shall be about the terms used both by ancient and modern Divines Whether seeing the Scripture hath no such terms as Divine Essence or Being Person or Trinity they are then well used by Divines Though these terms are not literally Sol. epxressed in any place of Scripture yet in it there is something fully equivalent to them and so are rightly used by Divines as to instance in all three 1. For Essence and Being the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essence or Being hath an equivalent phrase from that speech of God to Moses when he nameth himself I AM Exod. 3. 14. and Revel 1. 8. where he is calâ—ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is it hath the same identity with Divine Essence or Being so then that term may be used 2. For Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a plain place for tâ—is Heb. 1. 3. where Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expresse Image of his Person It is true Some would have it translated the expresse Image of his Substance rather then of his Person but this cannot be because there can be no impresse of the Fathers substance in the Son because the same â—ssence is in both and then there would be a multiplication of the Divine Essence therefore it is rightly translated the expresse image of his Person 3. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinity Nomen ab Arithmeticis ad Theologos traductum there is no such term in Scripture but my Text will afford an equivalent term there are three that bear record in heaven this will warrant the lawfull use of the term Trinity In the second place may it be demanded Quest 2 What is a person Solu I answer in general A person is a Substance subsisting by it self individual and incommunicable but this is rather a suppositum then a persona therefore they add Intelligent living and active or doing so Men so Angels are persons other creatures singularia supposita individua not personae So then a Person is thus defined A Person desiâ—ed It is a substance subsisting by it self indivisible incommunicable understanding living and working Now for the Persons in the Godhead they are thus described The Father the Sonne and the Holy-Ghost are subsisting in the Divine Essence undiviced incommnicable intelligent by their properties distinguished among themselves but not divided from each other or in brief thus A Person in the Godhead is the Divine Essence distinguished by his proper manner of subsisting To illustrate it consider that the Father is the Divine Essence subsisting by himself understanding willing distinguished from the Son and Holy-Ghost by his proper manner of subsisting or by his Personal property As the Father's Personal property is To be of himself and beget The Personal property of the Son is to be of the Father And the Personal property of the Holy-Ghost is to be from the Father and the Son So that the Son is the Divine Essence subsisting by himself undivided incommunicable understanding willing distinguished from the Father and the Holy-Ghost by his Personal property What is the Father the Son and Quâ—st 3. the Holy-Ghost The Father is Deus ingenitus sed Sol. generans God not begotten but begetting The Son is God begotten not begetting the Holy-Ghost God neither begetting nor begotten but proceeding How do the Persons differ Quest 4. They differ from the Essence as Sol. â— modus rei à re ipsa as the manner of a thing from the thing it self for a person is essentia divina modisicata or limited with a certain manner of subsisting Now would you understand how they differ among themselves you must know they do not differ in nature or being for the same nature and being is in all in the Deity there is not aliud aliud but alius alius the whole divine nature in each particular Person They differ these three waies 1. Respectu ordinis in regard of Order the Father is before the Son and Holy-Ghost not in time and in dignity for they are all Câ—-eternal and Coequal but in order the Father is before the son the Father and the Son before the Holy-Ghost 2. They differ in operationibus ad intra where the personal properties or actions in the Father differ from the Son because the Father begetteth the Son is begotten 3. In operationibus ad extra The Father worketh of himself by the Son the Son of the Father by the Holy-Ghost hence Creation is first attributed to the Father Redemption and dispensation to the Son Sanctification to the holy-Holy-Ghost so that the same work is the work