2. Chap. 2 3. and Sect. 3. Chap. 11. The Eleventh Argument is largely diffused and may be branched out into many for hereunto belong all those places of the Scripture wherein some Prerogative is given to the Father above Christ Hereunto pertain first those Testimonies of the Scripture wherein the Father is expresly said to be either * See Sect. 2. Chap. 14. greater than Christ or the †Chap. 24. Head of Christ or the ‖ Chap. 23. God of Christ those also wherein the Father is said to have given a * Chap. 16. Commandment to Christ and that Christ was his Servant and Minister Arg. 11 from the Prerogative of the Father obeyed his Command and submitted his †chap. 12. own will to his Arg. 11 from the Prerogative of the Father Likewise those where Christ is said to be ‖ chap. 25 God's to be the * chap. 27. Mediator of God the †chap. 28. Priest of God ‖ chap. 5.25 sent from the Father to have * chap. 16. come not to do his own will but the Fathers Hitherto also belong those wherein Christ professeth that not †chap. 3 19. himself but the Father is the prime Author of those wonderful works which he did that his ‖ chap. 4. Doctrine was not his own but the Fathers that he * chap. 8. which believeth on him believeth not on him but on the Sender of him namely the Father To which those also are like which teach that the Father is †chap. 19 worshiped through Christ and that whatsoever divine things Christ either hath or performeth or are performed unto him from us redound unto the glory of the Father as the utmost scope that Christ poured out ‖ chap. 17 prayers to the Father that the Father is the true Author of the * chap. 29 Resurrection of Christ that the Father †chap. 18. exalted and glorified Christ and consequently bestowed all things on him that ‖ chap. 24 Christ shall hereafter deliver up the Kingdom to the Father and become subject to him that the * chap. 19 Father did or doth all things by Christ Now we will shew in their places that whilst those things which we have reckoned up are ascribed to the Father a Prerogative is attributed unto him above Christ wholy and entirely considered and not according to one nature only and consequently also that he is greater than the holy Spirit Which is manifest even from thence namely in that those things which we have reckoned up are absolutâ—ly wont to be ascribed to the Father and no where to Christ namely in respect of some more excellent Nature and no where also to the holy Spirit Add hereunto others also which have in part been observed by the Adversaries themselves †chap. 10. See Mat. 20.23 22.1 25.34 Rom. 8 29 Gal. 1.15 16. Eph. 1.3 so on to the 13. as that the Father not Christ not the holy Spirit is said in Scripture to have predestinated men to have decreed some things to some one either before the world was created or from the foundation of the world All glory all happiness designed either to Christ or his confidents was first decreed and provided by the Father The whole reason of our Salvation dependeth on him What should I speak of the Creation of Heaven and Earth For though the Adversaries endeavour to vindicate it unto Christ and the holy Spirit yet are they themselves wont to say that it is wont to be ascribed unto the Father in a peculiar manner no otherwise than if it were proper unto him in which manner Redemption is attributed to the Son Sanctification to the holy Spirit concerning which thing we will speak somewhat hereafter Sect. 3. Hence also in that which is called the Apostles * Chap. 3. Creed the Creation of Heaven and Earth is ascribed neither to Christ nor to the holy Spirit but to the Father only For thus we say I believe in God the Father Almighty Creator of Heaven and Earth and in his only begotten Son not confessing Christ himself to be the Creator but the only begotten Son of the Creator Neither indeed doth the Scripture any where ascribe to Christ the Creation of Heaven and Earth and when it attributeth a creation to him it not only speaketh of a new creation or certain reformation of things but also no where saith that the Son himself created all things but that all things were created by him and in him Finally when the Scripture speaketh either of Religion and the Worship of God in gross or of certain parts thereof it is so wont to make mention of the Father that it may easily appear unto all that the Father is he to whom in all ages worship was to be given by all men and was indeed given by all pious men and to whom only all honour is ultimately to be referred Whence also after Christ was exalted yet that custom prevailed in Christian Churches that publick Prayers should for the most part be directed to the Father some few to the Son but seldom or never any especially if you distinguish Prayers from Hymns to the holy Spirit concerning which thing we will elsewhere * Sect. 3. chap. 2. speak somewhat Whence the Prayers made in Churches are commonly wont to end in this manner Through our Lord Jesus Christ having also sometimes the name of the Son prefixt through whom namely as a Mediator and Priest prayers are poured out unto the Father himself though we otherwise not only willingly confess that prayers may be poured out to Christ himself but contend that they ought often to be poured out and in our Churches do our selves very frequently perform the same Notwithstanding that custom which hath for so many ages endured in the whole Christian world which even that vulgar opinion concerning three Persons of the most high God hath not been able to take away giveth testimony to our Opinion touching one God the Father For such a Prerogative of the Father above the Son and holy Spirit evinceth that he only is the most high God Certainly the very truth it self crept into the minds of men although they set themselves against it and darted the Beams of her clearness into them not suffering her self to be wholly darkned with the clouds of errours For there appear on every side hints and arguments from which it is clean that the Father only is he * Rom. 11.36 of whom are all things and by whom are all things and for whom are all things as Paul speaketh of the most high God that is by whose counsel and decree all things are at first constituted by whose efficacious providence and vertue all things are perfected to whom finally as the ultimate end all things are referred A diligent Reader of the Scripture will easily observe this especially being thus admonished if he heed the diversity of things which
the motion of the Spirit himself How would it not have been again and again repeated and inculcated that none might be ignorant thereof unless he were resolved to be bâ—ind in the midst of the light But what place will they alleage where it is purposly delivered and openly wriâ—ten that the holy Spirit is God Certainly so many thoâ—sand Adversaries so many learned men perpetually conversant in the reading of the Scripture have for so many ages wherein this opinion concerning the holy Spirit hath prevailed not been able to find out so much as one which will easily appear if we examine the principal places which they alleage endeavouring to shew that the name of God is attributed to the holy Spirit The Defence of the Argument VVE will here omit that place which some have used or rather abused God is a Spirit John 4.34 For as much as the greatest part of the Adversaries have observed and sâ—ewn that in this place the name of Spirit doth not denote the holy Ghost but a spirituall substance For indeed it is there spoken of the Father as the foregoing words do manifestly demonstrate neither hath the word Spirit the place of the subject whence likewise it wanteth an article which notwithstanding is prefixt to the word God â—ut of the predicate For the sense is God is a Spirit that is a spiritual Essence or Substance These things therefore because either all or the greatest part of the Adversaries do acknowledge them shall now be passed â—y But for the most part of them that dispute concerning this subject their main Achilles is that place which is extant Acts 5.3 4. where when Peter as it is read in the vulgar translation had said to Ananias Why did Satan tempt thy heart to lye to the holy Spirit he addeth a littâ—e after Thou hast not lied to men but to God Much likewise is by some attributed to those words of Paul 1 Cor. 6.19 20. Where when he had said Your members are the temple of the holy Spirit which is in you which you have from God he addeth Glorifie God in your body And to those in the same Epistle Chap. 12.4 5 6. There are diversities of Gifts but the same Spirit and diversities of administrations but the same Lord and diversities of opperations but the same God which worketh all things in all Especiaâ—ly because it is afterward said in the 11th vers All these things worketh one and the same Spirit distributing to every one as he will Likewise out of the Old Testament those words of David are wont to be alleaged 2 Sam. 23.2 3. The Spirit of the Lord spake by me and his word was in my tongue The God of Israel said to me the mighty one of Israel spake to me They further add those places wherein they think the holy Spirit is called the Lord. First they say That in Deut. 32.12 it is said The Lord alone led him namely the people of Israel in the Wilderness and there was no strange God with him Now the same thing is affirmed of the holy Spirit namely that he led Israel Isa 63.14 Where it is read The Spirit of the Lord did lead him Again they say That the Lord Exod. 4.12 Numb 12.6 and elsewhere declared that he would speak by the Prophets But Acts 1.16 the same is attributed to the holy Spirit as also in that place that was a little before quoted 2 Sam. 23.2 Thirdly they say That the Lord was oftentimes provoked by the Israelites But this is referred to the holy Spirit Isa 63.10 Heb. 3.89 Acts 7.51 Finally Those words of the Lord Isa 6.9 c. are attributed to the holy Spirit Act. 28.25 26. These as far as I have hitherto been able to observe are the chiefe testimonies whereby the adversaries endeavour to prove that the holy Spirit is called God or which is some way of a greater foâ—ce the Lord. But first it is in none of these places openly written or puâ—posely delivered that the holy Spirit is God in that it is every wheâ—e to be concluded by some consequence and those places out of whiâ—h it is concluded that the holy Spirit is called the Lord are for the most part written in such places as are very distinct one from the other â—nd tâ—erefore not one of a thousand amongst the â—udor sort unless he be admonished by some other will compare those places together especially so as to draw such a conclusion from thence as the adversaâ—ies would have Now though we do not at all reject lawful consequences yet have we sâ—ewn that in this case it is necessary there should be such places extant in the holy Scripture wherein it is openly written that the holy Spiâ—it is God For it cannot be were he the most high God but that it should most openly and fâ—equently be written and purposely declared Wherefore if such places cannot be alleadged it may of right be concluded that the consequences which are drawn to prove the matter are not legitimate And this you will easâ—ly perceive by examining those which we saw weâ—e alleaged by â—he adversaries For the Arguments which are fetcht out of those places are for the most part grounded on this reason that those things which in one place are attributed to God or the Lord are either elsewhere or in the same place attributed to the holy Spirit Which reason how frivolous it is may from thence be understood that by this meanes it might not only be concluded that the holy Spirit is God or the Lord but likewise that he is Father or the Son and likewise that the Son is the Father and contrarily the Father the Son For the adversaries themselves contend that the external works of the Trinity are undivided or comon to all the persons and alleadge many places where either in the same or in diverse words the same thing is attributed either to all those persons or to two of them And the reason is manifest enough why such a consequence is illegitimate because like things may proceed from diverse causes or be conversant about diverse objects or exist in diverse subjects yea the self same works may proceed from diverse causes either coordinate as they speak and united among themselves or subordinate whereof the one doth depend on the o her or is subservient thereunto If theâ—e doth seem to be any further strenght in those places that when we have examined each will easily be found to be indeed none Wherefore that we may examine each place as much as it is needful the first place quoted out of Acts 5 doâ—h not prove that which the adversaries would have First because as * See the Annot. of Erasmus Beza others also have observed it is oâ—herwise read in the Greek than in the vulgar translation For it is not there written That thou shouldest lye to the holy Ghost but that thou shouldest belye the holy Ghost Or as a very learned †John Piscator Interpreter
in a manner minister for which reason also he immediately subjoyneth them to God But for as much as Christ also hath these spirits of God and maketh use of them therefore having made mention of them he also commemmorateth Christ and prayeth for grace and peace to the Churches from him wherefore this wish and the imploring of the divine help comprehended therein is properly referred to God and Christ improperly to the spirits themselves Which is the cause why other divine men omit the mention of them in their salutations and wishes they who hold them to be Angels will say that this invocation is referred to them only in a secondary manner as unto Ministers not as unto Lords and the true bestowers of grace and peace and that therefore the mention of them is elsewhere omitted and they are therefore set before Christ partly because they belong unto God to whom they are next subjoyned for which cause also afterwards chap. 3. the name of the New Jerusalem is interposed betwixt that of God and Christ partly because John intendeth to speak more largely of Christ For he therefore reserveth the mention of them to the end that without disturbing the course of his speech he might more freely make an excursion into his prayers For if he would have reserved the mention of those spirits to the end he should have either used a longer Parenthesis or begun a new speech It is apparent therefore that there is nothing in those places to establish the invocation of the holy Spirit And here it is worth the rehearsing as learned men have noted that Hilary in his twelve Books concerning the Trinity never called the holy Spirit God never said that he is to be adored but only to be obtained which is likewise to be observed in other Writers both of that and former times Yea the true opinion concerning the holy Spirit was of so great power that even after those things wherein the holy Spirit began to be accounted for the most hlgh God almost all the prayers of the Churches were directed to God the Father and to Christ not to the holy Spirit And there are yet extant several Books of the Papists put forth in the former age and containing an account of Religion and Ceremonies in use among them where it is expresly declared that we must observe how every prayer is directed to God the Father or to Christ the Son and not to the holy Spirit because a gift is not asked from the gift it self but from the bestower of the gift Indeed we are not ignorant that there is an usual Hymn among them wherein they pray the holy Spirit to come and fill the heart of his People howbeit the cause which is alleaged that a gift is not asked from the gift it self but from the bestower of the gift is universal and it is clear that regard was had thereunto in most prayers of the Church and should have been had in all without exception Now that custom of praying is an open token of the true Opinion which did at first prevail in the Church For if the holy Spirit be the most high God absolutely equal to the Father and to the Son whom they likewise hold to be the most high God why was he not judged worthy of equal honour why were either all or at least the greatest part of prayers not equally directed to him as to the Father or the Son This indeed was the hinderance that in those first times it was out of controversie as both the holy Scripture doth plainly enough testifie and at this day many though therein inconstant to themselves confess that the holy Spirit is a gift For which cause Hilary before cited illustrating and confirming his opinion concerning the Trinity with that saying of Christ Mat. 28.19 Baptising them in the name of the Father and of the Son and of the holy Spirit doth in his second Book concerning the Trinity at the close thereof thus explain the words In the confession of the Author and of the only Begotten and of the gift which he doth there largely pursue Wherefore since they had this opinion concerning the holy Spirit they directed their prayers not to him but to the Father and the Son the bestower of that gift knowing that a gift is not asked from the gift it self but from the giver of the gift Which custom even the contrary errour hath for so many ages not been able quite to abolish CHAP. III. Arg. 3 The holy Spirit is often not joyned with God Christ The third Argument That the mention of the holy Spirit is in many places omitted and would not so have been were he the most high God THe third Argument may thence be drawn that in very many places of the Scripture where mention is made of the Father and of the Son and sometimes of Angels or other things and persons there is no mention made of the holy Spirit when nevertheless mention ought to have been made of him no less than of the Father and the Son and rather then of the Angels or of other things and persons if he were the most high God coequal as they speak to the Father and the Son Which that it may be plain we will first alleage those places wherein there is mention made of the Father and of Christ only and then those where mention is made of others whether Persons and chiefly Angels or things which ought to have been mentioned much less than the holy Spirit if he had been the most high God But for as much as the places of the former sort are almost innumerable we will here recite those only which are somewhat more illustrious and such chiefly as affirm the same thing of God and Christ within the compass of the same sentence the rest we reserve for the diligence of the Reader We will begin from John in the History of whose Gospel we will give the first place to those words of Christ which are extant chap. 17.3 This is Life eternal that they know thee Father the only true God and Jesus Christ whom thou hast sent We do not now urge that the Father only is said to be the true God for that we have done in the * Sect. 1. chap. 1. beginning of this work but that mention is made of the Father only and of the Son and in the knowledge of these two only eternal life or the way to attain it is placed when notwithstanding were the holy Spirit no less the true God than the Father it would be necessary that eternal Life should lye no less in the knowledge of him than in the knowledge of the Father and consequently mention should have been made no less of the one than of the other much less that a divine Embassadour should rather be mentioned Neither can the Adversaries say that the knowledge of the holy Spirit is contained in the knowledge of the Father and of Christ For though this be otherwise
be concluded concerning the Father For that he in a place like to these two which we have cited out of Luke 9. and Rev. 3. is omitted and the Angels only mentioned namely Luke Chap. 12.8 where Christ saith Also I say unto you whosoever shall confess me before men him shall the Son of man also confess before the Angels of God c. I answer that mention is here made of the Angels only because they alone among the heavenly persons shall be really present in judgment when Christ shall either confess or deny their names that are here spoken of But in the places before alleaged by us because menâ—ion is made of the Father likewise it appeaâ—eth that Christ and Paul intended to mention all the heavenly persons whose sight we ought to reverence and before whom it is most honourable to be praised most dishonourable to be reproved and rejected Arg. 3 the holy Spirit is often not joyned with God Christ and so not to pass by them who either are or shall hereafter be present by their power only Whence it followeth that the holy spirit could not have been omitted in such places if he had been a divine person but should have been named in stead of the Angels or if it had pleased the Scripture to name them also he should have been set before them Now let us shew that other things are wont to be joyned with God and Christ whilst the name of the holy spirit is omitted For this we have a notable place in the Revelation out of which we have before alleaged many testimonies namely Chap. 3.12 where Christ promiseth a reward to him that overcometh in these words I will write upon him the name of my God and the name of the City of my God new Jerusalem which cometh down out of Heaven from my God and my new name Where you see that between God and Christ or rather the name of both the New Jerusalem and the name of it is interposed Why did he not likewise say that he would write upon him the name of the holy spirit Why the name of the New Jerusalem rather than of the holy spirit if he be the most high God We will shut up all our proofes with that famous place Heb. 12.22 23 24. where not only Angels are joyned with God and Christ but also pious men partly alive partly dead or their spirits and certain other sacred things to which Christ hath given an access unto Christians but the mention of the holy Spirit is altogether omitted For thus there speaketh that divine Writer But ye are come unto Mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of Angels to the general assembly and Church of the first-born which are written in Heaven and to God the judge of all and to the spirits of just men made perfect and to Jesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things than that of Abel Who would believe that in so large a catalogue of persons who for their soveâ—aign excellency may be called divine the holy Spiâ—it could have been omitted if he were such a divine person as the Father or Christ Neither may any one say that under the name of God the Judge of all the holy Spirit is comprehended For this would â—e some way tollerable could but one plain place of the Scripture be alleaged wherein the holy Spirit is called God Again who perceiveth not from the places which were both above and also a little before in great number alleaged that the name of God put subjectively doth denote the Father and that he is in that manner distinguished both from all other persons also from Christ himself Neither can it seem likely unto any one that the Father was heâ—e omitted whom we never find in like places to be passed by But he was no where mentioned unless there where mention is made of God the Judge of all Neither may any one say that the Father indeed is understood yet not he alone but also the holy Spirit For if more persons were understood the person of Christ no less than that of the holy Spirit ought to be included in that name according to the opinion of the Adversaries touching the persons of the Deity But the person of Christ the Mediator is openly distinguished from that God as being afterwards mentioned apart Besides it is at no hand to be granted that there are many persons of God and not also many Gods and Judges But here mention is made of God the Judge of all and not of Gods the Judges of all But some one will perhaps object That if the reason drawn from this place were of force it would not only follow that the holy Spirit is no person but also no sacred or divine thing such as we see â—eâ—e to be recited or at least the things here mentioned are mroe divine than the holy Spirit which we our selves will not aâ—mit We answer That this Objection would have some strength if all things at least the most divine had been reckoned up as we see the most divine and holy persons are all reckoned up and also if here were the same reason of all divine things as is of persons But the thing is otherwise of the good things that are promised us of God by Jeâ—us Christ namely of immortality and remission of sins there is no express mention made but only the place thereof is figuratively mentioned namely Mount Sion and the heavenly Jerusalem and the middle efficient cause thereof namely Christ the Mediator of the new Covenant and the sprinkling of Blood which speaketh better things than that of Abel and the prime efficient cause of both even God In like manner neither was the holy Spirit mentioned which is contained among the good things which are promised to us Namely because he would reckon up all the persons with whom we have some conjunction communion by right of the Christian religion so that we may be rightly said to have access unto them but the divine author intended to mention only those sacred and divine things which are in some sort without us and elegantly answer and are in some sort opposed to those things to which the people of Israel had heretofore access when the Law was given them out of Mount Sinai by Moses the Mediator But in this number is not the divine efficacy or virtue which floweth from God to us and is sent into our hearts so neither the remission of sins and immortality But were the holy Spirit a person we had come to him no less than to the Father and should have intimate communion and society with him neither could he by any means be omitted in so large and accurate an enumeration of those persons with whom we have conjunction But it is no marvel that â—e is here omitted seeing John as we saw before describing our communion with
presently by mens ears as absurd Some prophets use a more lofty and figurative style than the Apostles which is seen especially in Psalmes and songs For they contain some kind of verse and as is observed by learned men come nearer to the style of Poets than to speech in prose But you shall read no such thing there of God much less ought we to think that the Apostle who scarce riseth above common speech hath in delivering precepts used so bold and unusual a figure if you acknowledge that the holy Spirit is properly a divine inspiration or certain power flowing from God into men you will easily understand that that manner of speaking is not at all absurd For nothing hinders that a divine inspiration especially in this or that man may cease and be extinguished Hence also may be understood that manner of speech concerning the holy Spirit used by John The holy spirit was not yet Because that Jesuit was not yet glorified Arg. 10 from 1 Thes 5.19 John 7 30 Act. 19.3 Which some of the adversaries perceiving not to be agreeable to their opinion of the holy Spirit they have thought it to be thus read The Spirit was not yet given which reading others * See Beza Acts 19.3 of the adversaries have noted and shewed that it is not to be admitted Not much different from this manner of speaking is that which those disciple that were found by Paul at Ephesus used For when Paul had asked of them whether since they believed they had received the holy Spirit they answered John 7.39 that they had not so much as heard whether there were a holy Spirit Let the Adversaries feign here what Tropes they will yet will they never perswade a serious man and one that considers in what manner we are wont to speak of any thing that either John or those disciples could speak so of the holy Spirit if the holy Spirit were God Wil t thou say God is not yet the Father is not yet the Son is not yet because a certain effeâ—t of him is not yet extant among men What author What example is there for it Shall a man say he knowes not whether the most high God be because he hath not heard that certain gifts of his doe happen to men But if you shall think the holy Spirit to be a divine inspiration or a certain power issuing from God to men you will not wonder at those manners of speaking For because Christ being not yet glorified that inspiration was not wont to happen to men although beleevers and afterward also those Ephesian disciples knew not that it was done therefore John indeed said that the holy Spirit was not yet Christ being not yet glorified â—ut those disciples that they â—ad not indeed heard whether there was a holy Spirit CHAP. XI The eleventh Argument From John 15.26 where the holy Spirit is said To proceed from the Father AFter we have drawn Arguments out of those places of Scripture in which those things are said of the holy Spirit which agree not rather to persons than things it remaines that we fetch reasons also from those attributes of the holy Spirit which indeed properly taken agree onely to persons or at least Suppositums but are figuratively attributed to the holy Spirit or first and of themselves agree to Suppositums to other things onely consequently Let that be the first of them that the holy Spirit is said to proceed from the Father Joh. 15.26 There is indeed some Metaphor in the word proceeding which the adversaries also are compelled to acknowledge For to proceed doth properly agree but to men or to living creatures which move themselves from place to place but it hinders not but that we may hence draw an Argument For it is agreed between us and the Adversaries that this word being referred to the holy Spirit denotes its production from the Father by which namely the holy Spirit is in very deed that which it is Arg. 11 from Joh. 15.26 Whence the adversaries would that that procession was from eternity and say that as the Son received his Essence by geneâ—ation from the Father so the holy Spirit received the same by procession of which thing there is no need now to speak more largely It shall be done the Lord helping afterward Lib. 2. Sect. 2. Chap. 1 c. and Sect. 3. Now it is enough to have hinted what we have said For from this that the holy Spiâ—it is said to proceed from the Father and to receive his Essence it is manifest that he is not the most high God For the same reasons for which we have said before * Sect. 2. Chap. 2. that the Son of God is not the most high God because he was begotten of the Father and from him received his Essence For in this case there is the same reason of procession as there is of generation yea as we shall shew in its place that procession devised by the Adversaries is no less generation than that of the Son Wherefore what we have said of the generation of the Son of God is hither also to be transferred Add to those this reason also that Christ signifie that that procession doth even yet continue For he doth not say that the holy Spirit hath proceeded from the Father but that it doth proceed Neither indeed do the more learned adveâ—sarie deny it who have devised such a manner of procession as hath continued from all eternity is to continue unto all eternity Therefore according to their opinion the holy Spirit even yet receives his Essence from the Father and also from the Son and is to receive it unto all ages But it must needs be that the most high God hath already fully had his Essence from all eternity so that he now any more neither hath nor can possibly received it however it be supposed which is impossible that he could at any time receive his Essence from another Besides they who contend that the procession of the holy Spirit of which Christ in John speakes For there is no where else express mention made of it hath continued from all eternity and that it sâ—all continue to all eternity have not considered that Christ speakes of that procession of the holy Spirit by which it should come to pass that the holy Spirit should be sent from him to the disciples and moreover come to them For if you consider the rest of the things spoken of in the same place you will find no other cause why Christ said that the holy Spirit doth proceed from the Father than that he might declare that which he had said whom to wit the Advocate I will send to you from the Father neither do the adversaries seem to deny it But what hath that procession which continues from eternity to eternity common with the sending and coming of the holy Spirit to the disciples yea that would rather hinder this if by that the holy
be subject to Accidents but is an heinous offence with them to say that there are Accidents in God And yet the same do not reprehend their own men who say that there is one Substance of God and that which is sung for many Ages in Temples The Father Son holy Spirit are three names all the same substance But let us free them from this fear To be subject to Accidents that is an Accident to a Substance To subsist by it self this is to be a Substance But do not the Father and the Son subsist by themselves If they subsist not by themselves nothing will subsist by it self Will you who do fear to ascribe any Accident to God perhaps make God himself an Accident But whatsoever is nor a Substance is an Accident I omit that no man can deny the Son to be a Substance but he who dares to deny him to be a man But it is necessary that the Adversaries say the same of the holy Spirit which is said of the Father and Son And because some although otherwise they say The Defence of the Argument that God is a Substance yet deny the divine Persons to be Substances as afterwards will more clearly appear Let us prove the same thing also by another reason that being assumed which is generally put out of controversie by all the Adversaries They all being taught by the Schoolmen do maintain that a person is nothing else but an intelligent Suppositum That Suppositum is the Genus of a Person Intelligent the specifical difference of it which being added to that Genus doth perfect the whole definition of a person And that word Suppositum although in this signification barbarous is very usual in Schools when they speak of the divine Persons For they say that there are three Suppositums in God But now a Suppositum as it is explained by the Schoolmen themselves the authors of that word so used is * Prima sabstantia completa a first or individual Substance compleat they are wont to add that it is incommunicable although without necessity as we shall hear presently They call it a Substance that they may exclude Accidents a first Substance that they may exclude the universal to wit Genus and Species a compleat and perfect Substance that they may exclude the parts of the substances whether integral or essential Lastly they say that it is incommunicable that it may not be common to more Suppositums nor be conjoyned with another Suppositum Which condition they have added for the sake partly of the divine essence partly of the human nature of Christ to both which all other conditions of a Suppositum do agree Therefore except they added this condition they saw it would follow that both the one and the other would be a Suppositum and since it is endued with understanding also a Person Wherefore lest thence indeed the doctrine concerning three Persons in one Essence of God here the tenet concerning the hypostatical or personal union of two natures in Christ should fall to the ground for there cannot be more persons in one person they have this prop of incommunicability put to it But that condition as far as it hinders the Substance to be common to many Suppositums is contained in the name of the first or singular Substance For it would not be singular if it were common to many singulars as we have above chap. 3. of this Section shewn But as far as it hinders lest it may be conjoyned with another Suppositum and so cohere with it that it may be partaker of its subsistence it is comprehended in the word Compleat For now it would not be compleat but it would be the part of another if it would in the manner be conjoyned with another Suppositum Of which thing we shall speak elsewhere Sect. 2. chap. 6 and 8. of this Book In this place we have need of this thing For neither the force of the Argument which we now urge is therein placed but in this that very Suppositum is a Substance That as yet seems to be added as we may more rightly perceive the reason of this description that the Schoolmen have therefore called such a Substance as I now have described a Suppositum because that at last may deserve to be called a Suppositum which is as it were put under and subjected to all other predications or things which may be predicated of some other thinâ— Briefly that which is the ultimum subjectum of which other things are predicated and it self of no other But this is no other thing but a first and singular Substance For this is predicated of no other thing because neither hath it any thing inferiour to it self nor any subjectum in which it may be inherent like an accident but it is the ultimum subjectum which both the second Substances to wit the Genus and Species and Accidents of are predicated Concerning which thing the Catagories which are inscribed Aristotles may be seen Of those also speak the vulgar Axiome Actions are of Suppositums because Actions do most properly agree to the first and that indeed perfect or compleat Substances If therefore every Person be a Suppositum and every Suppositum a Substance every person also must be a substance and further where there are more Persons it is necessary that there be also more Substances Not a few of the Adversaries have seen the force of this Argument Therefore that they might avoid it they have perverted the true definition of a person commonly received also in Schools if you consider the thing it self For they say that a Person is not a Substance or thing by it self subsisting bu an incommunicable subsistence of an intelligent nature This they say is the accurate definition of a person but that by which a person was defined in Schools to wit that it is an individual intelligent incommunicable that Substance not sustained by another is less accurate For it agrees to a person in concreto not in abstracto but the definition of Concretums are not accurate but that of Abstractums But further they say that the subsistence is a certain mode of a Being not a Being it self For it being conâ—â—â—ered by it self and abstractly hath not entity Theâ—efore the Fatâ—er Son and holy Spirit being considered by themselves and abstraâ—â—ly or distinctly from the Essence are with them non entia or no being â—nd in this indeed I assent to them that such persons as are conceived by them are non entia or no beings for they are in very deâ—d tâ—eir own devices But that the Father and Son and holy Spirit are non entia or no beings but modes only of a being it is indeed most false Certainly this thing is of it self most unworthy of God yea as we shall see by its force takes away all Empire and Honour from the Fat er and Son and doth in a manner lead men to Atheism I will not now urge that manner of speaking