Ambr. de Dignit Hom. c. 2. Faculties of the Soul Vnderstanding Will and Memory St. Ierome tells us that Christ was therefore baptized in Jordan because that Hier. in Mat. c. 16. River represented the Trinity for that it was called Jordan because it issued from two Heads the one called Jor the other Dan All these Threes are severally distinct and yet unseparated in Nature One Sun One Fire One Water One Arm. One Tree One Soul And one Jordan Yet when we say the Three Persons are but of one Essence the Reader is to be informed that we are not so to be understood as if we affirmed that there is no Essential or Quidditative difference between these Three Persons for the Three Divine Persons must needs be distinct and different in some Essential difference otherwise they all must be confessed to be but One Person Therefore something there must be whereby the Father is Father and not Son and so in the other Persons to constitute them Persons distinct each from other For in Logick we learn that even the very Accidents have their respective Essence such as it is to make them what they are so must the several Divine Persons have and to this our Orthodox Divines consent for thus they write Personae habent unum esse absolutum Essentiale Naturale Sed diversum esse Relativum Personale i. e. The Three Persons have but one Essence absolute of their own nature but Diverse Essences Relative and Personal So that these several Essences or Acts and Quiddities are not in the absolute nature or God-head of them but in the Relative Personalities for they are all Absolutely but One God and yet they are distinct and several Persons they are intirely and truly One thing and as truly Three several things Which St. Anselm as it seemeth to me doth very acutely thus determine and express Anselm de incarn c. 3. Tres Res sunt una res viz. Vna res Absoluta Tres res Relativae In uno Communi unum sunt sc Dietate In tribus Proprietatibus Diversae sunt i. e. The Divine Persons are Three things and they are but One Thing viz. They are Three things Relatively but One thing Absolutely for in one common thing they are but One that is one in Essence or God-head but Three in Persons or Proprieties Thus he and much more to this purpose If it be enquired what those Propertics are which are peculiar to each Person and that do distinguish every Person each from other In this we are plentifully resolved by former Writers Richardus de St. Victore thus sets Rich. de St. Vict. de Trinit c. 15. and 25. down their personal Proprieties Pater dat solum Filius accipit dat Spiritus accipit solum i. e. The Father giveth only The Son receiveth and giveth The Spirit receiveth only from both There cannot be another Property or Person which neither giveth nor taketh for if so then we should be driven to confess a Quaternity of Persons instead of a Trinity Nazianzen sets down the Proprieties in these words Ingenitus Genitus Procedens i. e. Naz. Orat. 23. and Orat. 28. Basil Epist 349. Unbegotten Begotten Proceeding And St. Basil thus Paternitas Filiatio Sanctificativa potestas i. e. Fatherhood Sonship Sanctificative power for although the Father and the Son do Sanctifie yet they do it not immediately by themselves but mediately by the Holy Ghost who is the Spirit of Sanctification If therefore each Person have any one thing peculiar and proper to it self and incommunicable to any other of the Divine Persons this Property must needs prove it to be a several and distinct Person And if there be any one Person in the God-head which doth neither give to the Other nor receive from the Other This must needs prove a Person without any communion with the other and so the Vnity would be lost Now that it may by the Scriptures appear that there are several Proprieties in the several Persons and those incommunicable to the other Persons We read that The Son is the Image of the Father but it is never read that the Father is the Image of the Son or Spirit So it is said The Word or Son was made flesh but neither the Father nor the Spirit are ever said to be made flesh So the Son is called The only Begotten so is not the Father or the Spirit therefore the Ancient Writers called the Father Ingenitum Innascibilem Impassibilem i. e. Not Begotten not Born not Passible nor can the Father be said to proceed from the Son or Spirit But these Properties cannot be affirmed of the Son who is Begotten born and suffered nor of the Holy Ghost who proceedeth from the Father and the Son Besides these The Scripture doth cleerly declare the several Personalities in the God-head by our Saviours words Joh. 14 15. I will pray the Father and he shall send another Comforter Here is evidently a distinct Trinity I and He and Another As touching the Vnity of the Three Persons the Arians utterly deny it and therefore they expostulated with the Catholicks because in the asserting thereof they used some words which were not found in holy Scriptures as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Essence and Consubstantiality and they nick-named the Catholicks calling them Homousians because the Nicene Fathers had inserted the word Homousion in their Creed One Pascentius was so offended therewith that simply mistaking it to be the name of a man he required that the Church would anathematize or excommunicate Homousion as b Aug. Epist 174. Austin reports But Athanasius made this answer to the Arians b That they themselves used many more words c Athan. in Decret Nicaen Concil which were not Scriptural As That the Son was not always That the Father was not always a Father That the Son was Factura i. e. a Creature and that he was made of nothing whereupon one Sect of the Arians were called d Soz. lib. 4. c. 28. Exoucontii and that those frequent Arian words Homoiousion and Innascibilis were not found in the Scriptures and that the Catholicks were forced to use new words because the Arians raised new Heresies although among the Catholicks the self same Ancient Doctrine had continued immutable for upon the like occasion even the holy Scripture it self had assumed a new word as we read Act. 11. 26. That whereas before the Church-Members were called Disciples and Brethren now they are by a new name called Christians First at Antioch and this because false Brethren and false Teachers arose teaching Doctrines contrary to the Apostles and yet these Brethren were called Disciples and named themselves from men as John Baptists Disciples did and as those mentioned 1 Cor. 1. 12. said I am of Paul I am of Apollo I of Cephas c. therefore the Church to prevent a Schisme would have all that professed Christ to be called
by one new name Christians which is thought to be prophesied by Isaiah when he said Isaiah 62. 2. Thou shalt be called by a new name Finally because the Arians used the word Triousion teaching thereby that the Three Persons were of three several Natures and Essences therefore the Catholicks to assert the Vnity of the God-head in all and every Person most significantly used the word Homousion Thus Athanasius e Atha in Disput cum Ario. c. To. 4. Notwithstanding this true and just allegation The Arians perswaded Constantius the then Arian Emperor by Edict to forbid that any new words should be used in matters of faith and this upon a pretence of a Scriptural inhibition because St. Paul thus chargeth Timothy O Timothee depositum Custodi devitans 1 Tim. 6. 20. Hil. advers Const lib. 1. profanans vocum novitates But St. Hilary addressed this answer That St. Paul did indeed command Timothy to avoid novelties yet they were only profane Novelties Now you command us to avoid new words which are holy and tending to Piety which is all one as if you should forbid a new Antidâ—te against a new poison or a new War against new enemies Thus he But there are other new words of as great concernment which some have found fault with without cause as is next to be shewed CHAP. V. Of the word Trinity Why it is used the real Warrant for it in Scripture Why Baptisme is administred in the name of the Trinity And why the Trinity is called three Persons THere are some that cavil even at the word and appellation of the Trinity because they finde not this word literally in the Scriptures who yet cannot deny that the same thing and Doctrine is really found there but both Heathen and Christian Writers reprove such Wranglers as stand upon words when the thing it self is evident a Cic. cont Salust Vbi rerum testimonia adsunt quid opus est verbis And b Aug. Epist 174. dedâ—ct Christ l. 4. c. 11 Quid est contensiosius quam ubi de re constat certare de nomine And Bonorum ingeniorum indoles est in verbis verum amare non verba A good disposition and an humble Christian will embrace an old truth though clothed with a new word The Scriptural evidence for the reality and truth of the thing is cleer For at the Baptism of Christ the Three Persons did distinctly sensibly and separatly shew or declare their presence at one time The Father audibly by a voice The Son and Spirit visibly and therefore c Chrys hom 24. Antioch hom 46. 31. Idem Serm. de Epiph. To. 6. St. Chrysostom calls the Baptism of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epiphanie or manifestation of Messiah and he also calls that Apparition Theophania i. e. the appearing of God And moreover tells us of this Festival of the Epiphany which even in his days was solemnized by the Church That is was kept for the commemoration not of the Nativity but of the Baptism of Christ and for this reason the Church of England appointed that on the Feast of Epiphany the third Chapter of St. Luke should be read as a Lesson proper for that day wherein the Baptism Luk. 3. 21. of Christ and this Apparition is declared for therefore it was called Epiphany because at this Baptism the Lord Jesus was by the Father and the Holy Ghost openly proclaimed to be That Son of God and that Messiah which had been before promised and Prophesied in whom only God would be well pleased and be at peace with man And surely that Heavenly and Mysterious Apparition of the two other Persons was also for a further reach and purpose namely to declare to the world that this Jesus was that man which was assumed into Personal union with the God-head and that this Emmanuel or God incarnate was hereby declared to be assumed into the number of the Trinity at that time Although in respect of his pure God-head and as he was God the Word he was One of the Persons of the Trinity before and also from Eternity And although this Emanuel or God incarnate was one of the Three Divine Persons at the first instant and moment of his Incarnation yet he was not so declared and manifested to be so until this glorious Apparition For this very cause it may with great reason be thought that in correspondence to this Apparition at his own Baptism when he afterwards prescribed the form and words of Baptism for all Christians He strictly commanded that they should be baptized In the name of the Father and of the Son and of the Holy Ghost In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28. 19. i. e. into the Name which signifieth that they should be baptized into the Trinity For name doth often signifie the very thing it self which is named as Divines call that word by which a thing is call'd Nomen Nominans and they call that thing which is named Nomen Nominatum Baptism is the Sacrament of our entrance and admission into the body of Christ so by those words Christ signified that he would have Christians to be by Baptism offered and tendred for their admission into the fellowship union communion and society or spiritual corporation with the Father Son and Holy Ghost and this himself had declared before when he thus prayed to the Father Joh. 17. 21. for all Beleevers That they all may be one as thou Father art in me and I in thee That they also may be One in us And so St. John telleth us 1 Joh. 1. 3. Truly our fellowship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with the Father and with his Son Jesus Christ and because this communion or fellowship is wrought by the holy Spirit being the Cement or Ligament by which we are to be united and joyned to the Trinity therefore St. Paul mentioneth the Communion of the Holy Ghost with Christians 2 Cor. 13. 13. And the fellowship of the Spirit Phil. 2. 1. Another evidence real we have by the words of St. John 1 Joh. 5. 7. There are Three that bear witness in Heaven the Father the Word and the Spirit and these Three are One These words do so cleerly declare both a Trinity in the God-head and an Unity of the Three that it is no marvel that the Arian Faction did raze them out of that Epistle in so much that they were omitted in divers Copies after the days of Arius But we finde them alledged before Arius was known by St. Ciprian in his Tractate De simplicitate Praelatorum pag. 164. in the Basil Edition of Froben And again we finde them cited by Athanasius to Arius himself in his disputation held with the said Arius at the Nicene Council as is set down in his Book entituled Disputatio cont Arium the words are found pag. 717. in the Basil Edition Ex Officina Frobeniana An. Dom. 1556. which Scripture was not then
Father and the Son under the name of Wisdom Prov. 8. 22. The Lord possessed me in the beginning of his way before his works of old I was set up from everlasting I was brought forth just so doth the Psalmist express the Eternal generation of the Son Psalm 1103. Ex utero ante Luciferum genui te so was the old reading of those words in Jerome and Austin Brought forth and from the womb these words signifie that by Wisdom the Son is meant and the mention of the Womb of the Father doth signifie that this Son is of the same substance with the Father as children of the womb are of the same substance with their Parents and Before the morning Star signifieth that the Son was before time or any other Creature And that it may appear that by Wisdom the Son of God is meant the words of the Apostle will declare 1 Cor. 1. 24. where he calleth Christ The wisdom of God And as the Psalmist tells us that God made all things in wisdom So the Gospel tells us who this wisdome is viz. The Son The Word The Father created all things but he created them by the Son which St. John expresseth in these words Joh. 1. 3. All things were made by him that is by the Son or Word and this St. Paul doth clearly apply to Christ Col. 1. 16. For by him were all things created that are in Heaven and that are in Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers so that even the most glorious Arch-Angels and Angels are but the Creatures of this Son of God and this Wisdom of God Finally These men that tell us That God hath not always a Son may as well tell us that God had not always Wisdom But as they dare not deny the Wisdom of God to have been from Eternity so neither can they without very great impudence deny the Word or Son of the Father to have been from everlasting I will conclude this Chapter with the words of St. Basil who thus argued against the Anti-Trinitarians out of the words of St. John k Basil Hom. 16. To him that shall say There was a time when the Son or Word was not you may answer If this speech be true which the Gospel delivereth In the beginning was the Word I pray when was that time when he was not CHAP. IIII. Of the Holy Ghost That he is one of the Three Divine Persons and that he is to be prayed unto which is shewed both both by Warrant of Scripture and by the practice of the Primitive Christians and of the Church of England wherein he is confessed in Creeds and invoked in Baptisms and Doxologies THe Macedonian Hereticks confessed the Divine Personality of the Father and the Son but they denied the Person of the Holy Ghost and there are some among us who although they will not openly deny the Divinity and Person of the Holy Ghost yet they are doubtful and suspensive therein And this because they cannot or will not finde that any Prayers in Scripture are used or directed to the Holy Spirit as they are both to the Father and the Son They finde the Son of God praying to the Father Father into thy hands I commend my Spirit And Forgive them Father they know not what they do They Luk. 23. 46. 34. find also St. Stephen praying to the Son Lord Act. 7. 59. Jesus receive my Spirit For the satisfaction of such as these who are neither maliciously nor obstinately wedded to this error I will endeavour to shew both the Personality of the most Holy Spirit and also that he is to be prayed unto and both these by the evidences and precedents of holy writ and by the practice of our of our owne Church and also of the Primitive Christians First That the Holy Ghost is a Divine and distinct Person in the Trinity as well and as truly as either the Father or the Son We find that the Scriptures record and report many diverse actions and operations of the Holy Ghost which must needs be the performances of a Person for He appeared as a Dove And as fiery Tongues He teacheth He leadeth into all truth He brought into the Apostles memories whatsoever Christ had said He decreed in a Council Acts 15. He forgiveth sins by the Apostles by whom he was received and entertained for that purpose Joh. 20. 22. He is an Advocate or Comforter He distributeth gifts He spake by the Prophets and in the Apostles He calleth and maketh Ministers Act. 13. 2. And Bishops Act. 20. 28. where the very Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I know not why our Translators rendred Overseers when in other places they Translated the very same word Bishops which is the very Text word without any alteration but only as it is formed to out English Idiom In a word this Holy Spirit is produced by St. John as a witness that Jesus is the Christ 1 John 5. 6. Secondly for Prayer We say that the Scripture doth evidently set down a Warrant and a Precedent of Prayer to the Holy Ghost which you will finde if you observe the words of St. Paul 2 Cor. 13. 13. The Grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you This is a Prayer and here is not only a mention of the Holy Ghost but indeed all these words Grace Love and Communion do relate principally if not only to the Holy Ghost for the Spirit is the Grace and the Love of the Father and the Son and the grace of Jesus and the Love of the Father are conveyed unto us only by the Communion and Inspiration of the Holy Spirit The Spirit is the Conduit of them and the Cement or Ligament by which our conjunction fellowship Union or Communion is wrought and by which we are joyned and united in one Mystical body or corporation with the whole Trinity and this is the meaning of that saying of St. John Baptist concerning the Baptism of Christ He shall baptize you with the Holy Ghost for those that are Mat 3. 11. baptized into Christ are by this Spirit united to him in one mystical body and so become One with him and by this Union with Christ they are united with the whole Trinity and therefore there is mention of the Holy Ghost in the formal words of Baptism because our Union is wrought only by this holy Cement of the Spirit for this reason it is that the Apostle prayeth for the Communion of the Holy Ghost Communion signifieth a mutual union of the Spirit with us and of us with the Spirit Communio is as much as Counio or uni◠cum The Scriptures are so plentiful in precedents of Prayers to the Holy Ghost that you may find them at least in thirteen of St. Pauls Epistles and at the beginning of every one of them for thus we read Rom 1. 7. Grace