Fides Catholica, or, The doctrine of the Catholick Church in eighteen grand ordinances referring to the Word, sacraments and prayer, in purity, number and nature, catholically maintained, and publickly taught against hereticks of all sorts : with the solutions of many proper and profitable questions sutable to to [sic] the nature of each ordinance treated of / by Wil. Annand ...

Quest. 4. Whether there be three Persons in the God▪head: and how these persons do agree.

These things are by many of this age denyed, and therefore must be proved, and though they may be thought to be needlesse in regard that by many they are believed, yet this may give to many

an enlightning into the truths that possibly upon trust only are recei∣ved.

Before we come to prove the question, its proper to premise;

• 1. We must know that this mystery is a great mystery, and is in∣deed above Reason. It is to be rather the subject of our admirati∣on then inquisition: it's to be feared that many reason themselves out of Heaven, by endeavouring to apprehend the depth and ratio∣nality of this.
• 2. That though it be above reason, yet it's necessary for salvation i. e. to such as are of years of discretion: Upon this Principle stands the Fabrick of all Religion, to quit this is to quit with Christi∣anity.
• 3. That though the word Trinity be not found to be in Scrip∣ture, yet the thing that we would expresse by that word is in it. 1 Iohn 5.7. which holds out that one is three, and that three is one, which is expressed significantly enough by the Church under the word Trinity.
• 4. That the three Persons in the God-head are distinguished by these Names. The first person is called the Father; the second is called the Son, or the Word; the third is called the Holy ghost or the Spirit: yet they make not three but one God. There are three that hear Record in Heaven, the Father, the Word and the Holy ghost, and these three are one▪ the other three that follow, viz. the Spirit, Water and blood are said to agree in one: but these three are said to be one, 1 John 5.7. that is essentially and naturally. These three differs three ways,
  • 1. The Father begets, Psal. 2.7. Thou art my Son this day have I be∣gotten thee. He begets Christ by Eternal generation, and be∣lievers by spiritual adoption; in reference to both thes•• is he called Father. Ioh. 20.17.
  • 2. The Son is begotten, he is called a Son, Prov. 30.4. Iesus is the Christ, and is born of God. 1 John 5.1.
  • 3. The Holy ghost proceedeth from these two, Ioh. 15.26. As a man when he looks in a glasse, if he smile, his image smileth also: and if he take delight in it, it taketh delight in him: the face

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  • is one being: suppose that the Father: the Image of the face in the glasse is another being: suppose this the Son begotten of the Father, and the smiling of them both is a third thing proceeding from the two former: suppose this, that the spirit that procoeds from the Fa∣ther and the Son. All these a man knowing to be but one face, and of one face may know that these three are but of one ••od.

That they are personally distinct from each other appears by ma∣ny Texts, chiefly these, Prov. 8.25. The Son speaking of himself, shews us, that when there was no depths I were brought forth, when there were no Fountaine abounding with water, before the Mountains were setled, before the Hils was I brought forth, &c. When he pre∣pared the Heavens, I was there; when he established the clouds a∣bove, when he gave to the Sea his decree, then was I by him, as one brought up with him, &c. In which speech it appears, that he that was begotten by the Father was a distinct person from him that esta¦blished the clouds, which was the Lord Gen. 1.

Again, Psal. 33.6. we read, that by the word of the Lord, were the Heavens made, and all the Hoasts of them by the breath of his Mouth. Here are the three persons differenced, Christ the word, the Lord God, the Breath of his mouth, the Spirit, which appears by comparing this Text with. Iohn 1.1. and Gen. 1.2.

Also, Gen. 1.26. One says Let us make Man in our image, af∣ter our likeness, he that sayes these words, must be one that can create and make Man; to whom are these words spoken, not to a Creature, not to an Angel, for man was not made after the image of an Angel, (as some that denies this truth, makes Christ to be) it must be God. Why is it said let us? note that there are more Gods, as hath been before proved; but the word Us, denotes the plu∣rality of Persons, for the next words show God created man in his own Image. It must be therefore God the Father, that sayes to the other persons the same God with him, let us make man in our own image, that is in the image of God. not of any created, being moreover. Matth. 3.16, We finde Iesus the second Person in the water, the Spirit of God descending like a Dove upon him, and the Father calling down from Heaven, this is my well beloved Son, &c. where we clearly see the three Persons, in different places, do∣ing different acts, which proves that they are different persons,

which place being clear for the distinguishing of three, we may say to our new Atrians, or Antiteinitarians, what I read Athamasius said to the old ones, who denyed the three Persons, Abi ad Iordanem & vibebis, go to the River of Jordan, and thou should see the truth of it.

Though they be different in persons, as is so clear in Scripture, that it is to be wondred what impudent devil possesseth so many in our dayes to deny it; yet it is not to be concluded there; there are three Gods, for these three personally make but one God essentially, 1 Iohn 5.7 which brings us to the second part of the question; how these three persons do agree,

This being such a mystery, if any be too curious about this point, let them shew me how they are framed, figured in the wombe, how they grow upon Earth, how their own Soul animates their Body; and by that time something more may be thought on for the further clearing of these insearch••ble mysteries, (viz.) the begetting of the Son, and proceeding of the Spirit; yet that the one is begot∣ten, and the other doth proceed, from Scripture is apparent, but the manner of his begetting, and of the other is proceeding, God hath clouded. And it is not good to be wise above what is written but to the point.

The three persons, agree and ate one in Eternity, in Dignity, in Diety, in Operating, and in Willing.

• 1. In Eternity, there was none of them before another; each of them have had, and shall have as long continuance as another; all of them hath been from everlasting, and all of them shall be to everl••sting. Iesus Christ is the same Yesterday, to Day, and the same for ever. Heb. 13.8, I was set up from everlasting, from the beginning or ever the Earth was. Prov. 8.23. In the beginning was the word, and the word was with God. Iohn 1.1. and Gen. 1.26.

  To suppose now the Father, and the Son to be one from Eter∣nity, and not also the Spirit; is to suppose that God was without his Spirit; which were Blasphemy in Divinity, since he was alwayes a living God; and absurd in reason, yea equally ridiculous, as to imagine a man to live, move, and have a beeing without a Soul.

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  The Father, the Son, and the Spirit, are therefore coeternal, that is, one in eternity.

• 2. In Dignity, that is, one hath as great excellency, & majesty, as the other; they are in one and the same state, Honour, and Glory •• none of them is greater then another, none of them to be wor∣shipped, called upon more then another, nor to be worshiped less then another, the same glory that we give to the Father, we are to give the Son, and the same to the Holy Ghost; and what we give to the Son, the same we are to give to the Father, and the Spirit; Holy Holy Holy is the Lord of Hoasts; cryed the Angels Isa. 6.3. a darke representation of the Trinity in Unity, so Iohn 5.18. Gen. 1.26. Iohn 5.23. All men should honour the Son, even as they honour the Father, and Revela. 5.12, 13: Blessing, Honour, Glory, and Power be to him that sitteth upon the throne, and to the lamb for ever.

  We cannot give nor ascribe these to him that sitteth on the Throne, and to the Lamb, but we must give them also to the Spi∣rit of him that sitteth on the Throne, and of the Lamb. The Fa∣ther, the Son, and the Spirit, are therefore coequall, that is one in Dignity.

• 3. In Diety; that is, one is equal, and as much God as the o∣ther, the Father is very God, the Son is very God, and the Holy Spirit is very God; and yet there are not three but one God, the self same God that the Father is, the self same is God the Son, and that very God that the Father and the Son is, the self same God is the Holy Ghost, (Trinitatem omnipotentem quis intelli∣git, & quis non loquitur eam, si tamen eam? Rara anima quae dum de illa loquitur scit, quid loquitur. Lord I believe, help my unbeliefe.] I believe that the Father is not the Son, nor the son the Spirit, and also that the Son is not the Father, nor the Spirit; and also that the Spirit is neither Father nor Son: yet I believe that the Father, the Son and the Spirit is ONE.

A TABLE Demonstrating this.

In his igitur tribus quam sit inseparabilis vita & Unae essentia, quam inseparabilis distinctio, & tamen distinctio, videat qui potest:certe coram se est,

Aug. lib. Con. 13. c. 11.

The weak Christian may read often the Creed of Athanasius immediately prece∣ding the Letany in the book of Common Prayer, whereby these things shall be made familiar.

[illustration]

Haec est enim sides vera, veniens de sa∣na doctrina: haec cer∣te est Fides Catholi∣ca, & Orthodoxa quam me docuit De∣us in sinu matris Ec∣clesia gratiâ suâ,

Aug. 1. med. 30.

This shall appear by a distinct proving each person to be God. And

• 1. That the Father is God, appears by the Scriptures, and rea∣son.
  • 1. By the Scriptures. Thes. 3.11. Now God himself and our Father, and our Lord Iesus Christ, direct our way unto you: here God Almighty is called upon distinctly with the Son, under the notion of our Father: for so he is by adopting us his children as be∣fore was spoken: and so v. 13. Before God even our Father, so 2 Thes. 1.1, 2. Paul, &c. Unto the Church of the Thessalonians, in God our Father, and Chap. 2.16. Now our Lord Iesus Christ him∣self, and God even our Father: & so Ephes. 1.3. Blessed be the God, &

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  • Father of our Lord Iesus Christ; He that is his Father, is our Father, is God blessed for ever. Heb. 1.1, 8. God who at sundry times, and in divers manners, spake in time past, unto the Fathers by the Pro∣phets, hath in these last day, spoken to us by his Son: The same God that spoke to the Prophets hath a Son; therfore he is his Father, whose Son now is Christ: His, who spake in divers manners to the Prophets, and he is God. And again, I will be to him a Father, and he shall be to me a Son, v. 5. Who says these words? he that begot him; Who begot him? He, whose Son he is? Who is that Son? Christ that purged our sins, and sate down on the Right hand of the Majesty on high, v. 3. Whose Son is he? He that spoke un∣to our Fathers by the Prophets: and he was God, v. 1. Moreo∣ver, Prov. 8.22. The Son himself says, The Lord possessed me in the beginning of his way, &c. when there was no depths, I was brought forth, before the Hills was I brought forth. Who brought him forth? he that made the Earth: and who made the Earth? God. Geu. 1.9, 10. Many other places might be brought for this truth, as Ioh. 17.3. Ioh. 20.17. Rom. 1.7. but we forbear in regard that those against whom the question is raised, denye not the divinity of the Father, but of the other person,
  • 2. By reason drawn from Scripture or scripture rea∣son, it appears that the Father is God. for
    • 1. Prayer must be made to him: Pray to the Father which is in secret, Matth. 6.6. Pray. Our Father which art in Heaven; now we are to pray to none but to God. Isa. 42.••.
    • 2. It is he that revealeth hidden mysteries Luke 10.8. This none can do but God. Isa. 41.8.22, 23.
    • 3. It is he that maketh the Sun to shine, and the Stars to give light to the Earth. Matth. 5.15. The Sun is his, for he made it: he made the Stars also. Gen- 1.16. This showes that he is God. Isa. 40.26.
    • 4. It is he that maketh the Raine to fall. Matth. 5.45. This none can do that but God. Jerei 14.22.
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• 2. That the Son is God, appears by Scripture, and Scripture reason:
  • 1. By scripture, John 5.20, And we know that the son of God is come, &c. And we are in him that is true, even in his Son Iesus Christ; this is the true God and Eter∣nal life. Heb. 1.••. But to the Son he sayeth, Thy Throne O God is for ever and ever. Rom. 9.5. whose are the Fathers, and of whom as concerning the flesh Christ, came, who is over all God blessed for ever. Isa. 9.6. Vnto us a child is born, unto us a Son is given, &c. his name shall be called wonder∣full, Counsellour, the mighty God; so John, 1.1. The word was God. John, 20.28. Psal. 68.18, with Ephe. 8.8. Psal. 95.6. compared with 1 Cor. 10.9. Isa. 41.4. with Re∣vela. 8 6. Isa. 25.9. Zacha. 2 9. Isa. 7.14. Phil. 16. Phil 2.6 Acts 7.59. Tit. 2.13. 1 Tim. 3.16. What ••e••d we oppose those blasphemous Arians any longer? h••ve we not heard himself say, I and the Father are one? John 10.••0.

    Reader, these things are written that thou mightest believe that Jesus is the Christ, the Son of God, and that believing thou mightest have life through his Name. Ioh. 20.31. And this is eternal life to know him to be the only true God, and Iesus Christ whom he hath sent, (viz) to be the true God also, Iohn 17.3.

  • 2. By Scripture reason, or reason drawn from Scrip∣ture; tis clear that the Son is God.
    • 1. He made and created the world. Iohn 13 this none did but God. Gen. 1.1. or could do. Isa. 44.24.
    • 2. He can and doth forgive sins. Luke 7.48. this none can do but God. Luke 5.8.
    • 3. He gives the holy Ghost. Ioh. 20.22. this none can do but God Isai. 44.3.
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    • 4. He preserveth his Church. Matth. 16.18. this none can do but God.
    • 5. His Name is preached up, Phil. 1.18, this ought not to be done, were he not God.
    • 6. He is Omnipresent, he is in Heaven and Earth at once. Iohn, 3.13. this could not be, were he not God.
    • 7. He knows the thoughts of man. Matt. 9.4. this he could not do, where he not God.
    • 8. He is Eternall. Revel. 1.8. this he could not be, were he not God.
    • 9. He is Almighty. Revel. 1.8. this he could not be, were he not God.
    • 10. Men are baptzed in his Name. Mat. 28 19. this ought not to be done were he not God.
• 3. That the holy Spirit is God, appears by Scripture, and Scripture Reason.
  • 1. From Scripture. Act. 5.3. Why hath Satan filled thy heart to lye against the Holy ghost, &c. Thou hast not lyed unto man, but unto God. Isaiah 6.9. The Prophet heard the Lord say, Go and tell this people, hear ye indeed but un∣derstand not, &c. The Holy ghost is said to speak the Words, Acts 28.25, 26. By which two places, it appears, the Holy ghost is God. And so, 1 Cor. 12.6. there are diversities of Operations, but it is the same God, which

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  • worketh all in all, &c. To one is given by the Spirit the word of Wisdome; to another the gift of knowledge by the same Spirit; to another the gift of Faith by the same Spirit.

    Quest. What Spirit is it that giveth these diversities of gilts?

    Answ. It is the same God that worketh all in all, and the same Lord, v. 5, 6.

    Also we read, Deut. 12.6, If there be a Prophet among you, I the Lord will make my self known in a vision, unto him, and will speak to him in a dream: now Prophets spake as they were moved by the Holy ghost. 1 Pet. 1 21.

  • 2. By Scripture Reason, or Reason from Scripture, It appears that the Holy ghost is God.
    • 1. He is Eternall, Heb 9.14. this he could not be were he not God.
    • 2. He is Omnipresent. Rom. 8.9, He is in all the faith∣full whereever they be; therefore he must be God, Psal. 139.7
    • 3. He is Omniscient. 1 Cor 2 10. therefore he must be God.
    • 4. He created the World, Psal 23.6. this he could not do, were he not God, Gen. 1.2. Job. 26.13.
    • 5. He gives the gifts of miracles. &c. 1 Cor. 12.10 there∣fore he must be God.
    • 6. He calls men to be Apostles: Acts 13.2. therefore he must be God.
    • 7. Because the sin against him is unpardonable, Matth. 12 31, therefore he must be God.
    • 8. He knows the souls and consciences of men, Rom. 9.1. therefore he must be God
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    • 9. He hath a Temple, 1 Cor. 6.19. therefore he is the living God. 2 Cor 6.16.
    • 10. Men are baptized in his Name, Matth 28.19. therefore he must be God.

  Thus it appears, that the Father, the Son and the Spi∣rit are one essentially, that is one in Deity.

The other two parts in which they are one a (viz.) in Operating and in willing, may be dispatched in Word.

• 1. For Operation, they work all one and the self same thing together, Joh. 5.17. Gen. 1 26 And
• 2. For willing, they will all one and the self thing, without opposing, crossing, or contradicting each other. Joh. 8.29. I do always those things that please him (viz. the Father) saith the Son: by consequence the Spirit of the Son must please him, which is the holy Ghost, Rom. 8.9. and the spirit of the Father must please the Son, which ••sthe Holy Ghost Isaiah 48.16.

The Church of Christ hath in all ages held this truth, giving the same glory, honour, worship to all the three persons, which they gave to each of them singly. How often the Church of England sings, glory be to the Father, and to the Son, &c. is known.

It is the Catholick Doctrine taught by all Reformed Churches; both of the late and the former Councell of Helv. Art. 6. Art. 3 of Bas. Art. 1. of Bohem. Art, 3 of Fr. Art. 1 of Belg. Art. 2 of Ausp. Art. 1 of Wirt. Art. 1, 2, 3 of Scot. Art. 1. of England Art. 1.

The Article it self is this;

There is but one living and true God, everlasting, without body parts or passions, of infinite power, wis∣dome

and goodness; the maker and preserver of all things, both visible and invisible. And in Unity of this Godhead there be three Persons of one substance power and eternity. The Father, the Son, and the holy Ghost.