A treatise of divinity consisting of three bookes : The first of which handling the Scripture or Word of God, treateth of its divine authority, the canonicall bookes, the authenticall edition, and severall versions, the end, properties, and interpretation of Scripture : The second handling God sheweth that there is a God, and what he is, in his essence and several attributes, and likewise the distinction of persons in the divine essence : The third handleth the three principall works of God, decree, creation and providence / by Edward Leigh ...

CHAP. XVI.

Of the Trinity or distinction of Persons in the Divine Essence.

WE cannot by the light of nature know the mystery of the Trinity, nor the incarnation of Jesus Christ. But when by faith we receive this doctrine we may illustrate it by reason. The similies which the Schoolmen and other Divines bring drawn from the creature, are unequall and unsatisfactory, since there can be no proportion between things Finite and Infinite.

Two resemblances are much used in Scripture, the Light and the word. The Light which was three daies before the Sunne, Gen. 1. and then condensed into that glorious body, and ever since diffused throughout the world, is all one and the same light. So the Father of lights which inhabiteth light which none can approach, Jam. 1. 17. and the Sunne of righ∣teousnesse, Mal. 4. 2. in whom all the fulnesse of the Godhead dwelleth bodily, and the holy Ghost the Spirit of illumina∣tion are all one and the same God.

Again, it is the same thing that the mind thinketh, and the word signifieth, and the voyce uttereth: so is the Father as the mind conceiving, the Sonne as the word conceived or begot∣ten, the holy Ghost as the voice or speech uttered and imparted to all hearers; and all one and the same God.

A studious Father meditating on the mysterie of the Tri∣nity, there appeared unto him a child with a shell lading the Sea into a little hole; he demanding what the child did, I in∣tend,

said the child, to empty the Ocean into this pit. It is impossible, said the Father; as possible, said the child, as for thee to comprehend this profound mystery in thy shallow capacity.

The mystery of the Trinity is necessary to be known and believed of all that shal be saved; it was not so plainly revea∣led to the Jewes of old, as it is to us in the new Testament, a perfect and full knowledge of this mystery is not attainable in this life.

Although Trinity in its native signification signifie the number of any three things, yet by Ecclesiasticall custome it is limited to signifie the three Persons in the Trinity. This is not meant as if the Essence did consist of three Persons as so many parts; and therefore there is a great difference between Trinity and Triplicity. Trinity is when the same Essence hath divers waies of subsisting; and Triplicity is when one thing is compounded of three as parts, they are three not in respect of Essence or Divine attributes, three Eternals, but three in respect of personall properties, as the Father is of none, the Sonne of the Father, and the holy Ghost of both; three Persons but one God, as to be, to be true, to be good, are all one, because Tran∣scendents.

Opera Trinitatis ad extra sunt indivisa, the outward workes which concerne the creature, belong to one person as wel as the other, as to create, govern; but opera ad intra sunt divisa, the personall properties or internall workes are distingui∣shed, as the Father begets, the Sonne is begotten of the Fa∣ther, and the holy Ghost proceeds from the Father and the Sonne.

There is in the Trinity alius & alius, another and another,

but not aliud & aliud, another thing and another thing, as there is in Christ; the Father is another person from the Sonne, but yet there is the same nature and Essence of them all. They differ not in their natures as three men or three An∣gels differ, for they differ so as one may be without the other; but now the Father is not without the Sonne, nor the Sonne without the Father, so that there is the same numericall Essence.

The Father in some sence is said to be the onely God, John 17. 3. that is, besides the Divine nature which is common to the three persons, there is not another God to be found, the word (alone) is opposed to all faigned Gods, to every thing which is not of this Divine nature; so when it is said, None knoweth the Father but the Sonne, and the Sonne but the Fa∣ther, that excludes not the Holy Ghost which searcheth the hidden things of God, but all which are not of that Essence.

Though there be no inequality in the persons, yet there is an order, not of dignity but of beginning. The Father in the Sonne by the holy Ghost made the world, not as if there were so many partiall causes, much lesse as if God the Fa∣ther were the Principall and these Instrumentall, but onely meere order. Persona divina est essentiae divinae subsistentia incom∣municablis. Wendelinus. The Essence considered with the man∣ner of subsisting is called a Person.

A Person is such a subsistence in the Divine nature, as is distinguished from every other thing by some speciall or per∣sonall property, or else it is the God-head restrained with his personall property. Or it is a different manner of sub∣sisting in the Godhead, as the nature of man doth diversly subsist in Peter, JAmes, John, but these are not all one. It differs from the essence as the manner of the thing from the thing it selfe, and not as one thing from another; one person is

distinguisht from another by its personall property, and by its manner of working.

The personall property of the Father is to beget, that is, not to multiply his substance by production, but to communicate his substance to the same. The Sonne is said to be begotten, that is, to have the whole substance from the Father by communication. The Holy ghost is said to proceed or to be breathed forth, to receive his substance by proceeding from the Father and the Sonne joyntly; in re∣gard of which he is called the Spirit of the Father, and the Spirit of the Sonne both, Gal. 4. 6. The Father onely be∣getteth, the Sonne onely is begotten, and the holy Ghost onely proceedeth; both procession and generation are in∣effable. In the manner of working they differ, for the Fa∣ther worketh of himselfe, by the Sonne, and through the holy Ghost; the Sonne worketh from the Father by the Holy Ghost; the holy Ghost worketh from the Father and the Sonne by himselfe. There is so one God, as that there are three persons or divers manners of being in that one God∣head, the Father, Sonne, and the holy Ghost.

1 Whatsoever absolutely agrees to the Divine nature, that doth agree likewise to every person of the Trinity.

2 Every person hath not a part, but the whole Deity in it selfe.

A person is one entire, distinct subsistence, having life, understanding, will and power, by which he is in continu∣all operation.

These things are required to a person

1 That it be a substance; for accidents are not persons, they inhere in another thing, a person must subsist.

2 A lively and intelligent substance endued with rea∣son and will; an house is not a person, nor a stone, or beast.

3 Determinate and singular, for mankind is not a person; but John and Peter.

4 Incommunicable, it can not be given to another; hence the nature of man is not a person, because it is com∣municable to every particular man; but every particular man is a person, because that nature which he hath in parti∣cular, can not be communirated to another.

5 Not sustained by another, therefore the humane na∣ture of Christ is not a person, because it is sustained by his Deity.

6 It must not be the part of another; therefore the reaso∣nable soule which is a part of man, is not a person.

That there are three persons in the Deity, viz. Father, Sonne, and holy Ghost, is manifest by expresse testimonies of Scripture, Genes. 1. 1. Gods created, and v. 26. Psalm 33. 6. there three are named, the Word, the Lord, and the Spirit. Esay 6.3. Holy, Holy, Holy.

But this truth is most clearly taught in the new Testament. Matth. 3. 16. Luke 3. 22. The first person in the Trinity utters his voice from Heaven, This is my beloved Sonne; the Sonne is baptized in Jordan, the holy Ghost descends in the shape of a Dove upon Christ. Pater auditur in voce, Filius manifestatur in homine, Spiritus Sanctus dignoscitur in columba. Aug. tract. 6. in Joh.

Adde to this the History of Christs transfiguration, de∣scribed Matth. 17. 5. Marke 9. 7. Luke 9. 35. In which like∣wise the voice of the Father was heard from Heaven, This is my beloved Sonne, the Sonne is transfigured, the Holy Ghost manifests himselfe in a bright cloud.

Matth. 28. 19. The Apostles are commanded to baptize in the Name of Father, Sonne, and holy Ghost Cameron thinks that is the most evident place to prove the Trinity. But that is as ••pposite a place as any for this purpose, 1 John 5. 7. For there are ••hree that beare record in Heaven, the Father, the Word, and the Holy Ghost. The Arrians wiped this place out of many bookes. 2 Cor. 13. 14. The grace of the Lord Jesus

Christ and the love of God, and the communion of the holy Ghost be with you all.

The Arrians, Samosatenians, Sabellians, Photinians, and others deny the Trinity of persons in one essence of God. Servetus a Spaniard was burnt at Geneva in Calvins time; he denied that Christ was Gods Sonne till Mary bore him. Servetus Trinitatem idolum, item Cerberum Tricipitem voca∣bat. See M^r Cbeynels rise of Socinianisme. ch. 1. p. 6.

Socinus cals him Deum tripersonatum, ridiculum humanae curiositatis inventum. Infaustus Socinus omnium haereticorum audacissimus, saith Rivet. See Cheynels rise of Socinianisme, Chap. 3.

That the Father is God, is confessed by all, and it is manifest from Scripture, we are directed to pray to him. The Apostle saith, Grace to you, and peace from God our Fa∣ther, Philem. v. 3.

That Christ is God, is proved

1 By cleare Texts of Scripture affirming this truth in so many words. The Prophet foretelling of him, saith this in his name by which you shall call him, Jehovah, or the Lord our righteousnesse, Jerem. 23. 6. and the mighty God, Esay 9. 6. Paul saith Rom 9. 5. who is God over all, blessed for ever; and S^t John saith, 1 John 5. 20. This is very God; and S^t Paul saith, 1 Tim. 3. 16. Great is the mystery of Godlinesse, God manifested in the flesh; and accordingly Thomas made his confession, John 20. 28. My Lord, and my God, which title he accepteth and praiseth Thomas for believing, and that he could not have done without extreame impiety, had he not been God.

2 By evident reasons drawn from the Scripture.

He hath the Name, Titles, Workes, essentiall Attributes and worship of God ascribed unto him in Scripture.

1 Divine Names and Titles are given to Christ; He is the onely blessed Potentate. 1 Tim. 6. 15. The King of Kings, Revel. 1. 5. and Lord of Lords, Apoc. 17. 14. & 19. 16. He is called the Image of the invisible God, Col. 1. 25. the brightnesse of his glory, Heb. 1. 3. the word and wisdome of the Father,

Prov. 8. 12. & 9. 1. He is called the Word, because he is so often spoken of and promised in the Scripture, and is in a manner the whole subject of the Scripture; he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum articulo, John 1. 1. Acts 20. 28. 1 Tim. 3. 16. the great God, Titus 2. 13. the true God, 1 John 5. 20. God over all, or blessed above all, Rom. 9. 5. the most high, Luke 1. 76. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which name the Septuagint have expressed Jeho∣vah the proper name of God alone, John 20. 28. My Lord, Jude 4. the onely Lord, Acts 10. 36. the Lord of all, 1 Cor. 15. 48. the Lord from Heaven, 1 Cor. 2. 8. the Lord of glory, 1 Cor. 2. 8. the Lord of Heaven and Earth, Matth. 28. 18. These Titles are too high and excellent to be given unto any meere man whatsoever, God therefore who wil not have his glory given to another, would never have given these Titles to another, if he were not God.

2 The workes of God, even the principall and most emi∣nent of all, which are proper to the Lord onely, are ascri∣bed to Christ.

1. The worke of Creation, even of creating all things John 1. 3. and Col 1. 16. He for whom and by whom all things were created, is very God, for Christ and by him all things were created, therefore he is very God.

2 The worke of preservation and government is at∣tributed to him also, he is before all things, and by him all things consist, Heb. 1. 2. He who upholds all things by his powerfull word is God, so doth Christ, therefore he is God.

3 The working of Divine miracles, raising up the dead by his own power is given to him, John 6. 54. and John 5. 21. He that can quicken and raise the dead is God, so doth Christ, therefore he is God.

4 Redeeming of mankind, Luke 1. 68. Matth. 20 28. Eph. 1. 7. Rev. 1. 5.

5 Sending of the Holy Ghost, John 21. 22. & 14. 16. and of Angels, is ascribed to him, Matth. 13. 41. Revel 1. 1. He forgives sinnes, Marke 9. 2, 5. He gives eternall life.

3 The principall and incommunicable attributes of God are given to him.

1 Omniscience, John 2. 24, 25. He knew all men, and he knew what was in them, John 21. 17. Lord, thou know∣est all things.

2 Omnipotency, Rev. 1. 8. Phil. 3. 21.

3 Eternity, John 17. 5. Revel. 1. 18. John 1. 1. Esay 9. 6. He is called the everlasting Father.

4 Omnipresence, Matth. 18. 20.

5 Unchangeablenesse, Heb. 1. 11, 13. & 13. 8. He that is Omniscient, Omnipotent, Eternall, Omnipresent, Un∣changeable, equall to the Father in Majesty and glory, Phil. 2. 16. is God, so is Christ, therefore he is God.

La••••ly, worship due to God is ascribed to him, Heb. 1. 6. Let all the Angels of God worship him, Revel. 5. 13. the Lambe, that is Christ, hath the same worship tendred to him that the Father hath. We are commanded to call upon his name, to believe and trust in him, John 14. 1. & 3. 16. & 6. 39. to hope in him, Esay 11. 10. we are baptized in his name, Matth. 28. 19. Acts 8. 16. and sweare by him, Rom. 9. 1.

Ob. Christ is called God of God, and light of light.

Sol. Christ as God is from himself, but if the Deity of Christ be considered as in the person of the Sonne, so it is from the Father.

The Sonne in respect of his essence is from none; in re∣spect of the manner of subsistence he is from the Father.

Ob. Matth. 19. 17. Christ denieth that he was good be∣cause he was not God.

Sol. Christ applieth himselfe to him to whom he spake; now he called Christ good in no other sence then he would have done any other Prophet, and in this sense Christ rebu∣ked him for calling him good.

Ob. John 17. 3. God the Father is called the onely true God.

Sol. Some referre both these to God himselfe and Christ, but others give a generall rule, that the word alone is not opposed to the other persons, but to the creatures, and feigned Gods, and so John 8. 9 the woman is not excluded, but her accusers; the added expressions shew him to be God, because it is life eternall to know him as well as the Father.

Ob. Ephes. 4. 6.

Sol. The word Father is not there used relatively or per∣sonally, for the first person in the Trinity; but essentially, as Mal. 2. is there not one Father of us all? and so he is God, cal∣led Father in regard of his workes ad extr••i.

Ob. John 14. 28. My Father is greater then I.

Sol. As he was man onely or mediator, the Father was greater then he, but as he was God that is true, John 10. 38. I and my Faher are one; not in union of will (as John 17. 21.) but in unity of nature. See Phil. 2. 6.

Ob. Prov. 8. 22. Arrius objected this place.

Sol. This place much puzled the Fathers for want of skill in the originall Tongue; it is in the Hebrew, possessed me, in the beginning, not created me in the beginning. See Verse 25.

Ob. Col. 1. 15. Christ is called the first-borne of every creature, therefore he is a creature.

Sol. It is a figurative speech, Christ had the prehemi∣nence over the creatures, was Lord over them as the first-borne.

An Arrian executed at Norwich for blasphemy against Christ, in the daies of Q. Elizabeth, being moved to repent that Christ might pardon him, replied to this effect: and is that God of yours so mercifull indeed as to pardon so readily those that blaspheme him? then I renounce and defie him.

The Socinians deny Christ to be God, and oppose his merits and satisfaction unto God for our sinnes, they hold

Christ is God salvo meliori judicio or prout mihi videtur, till they can examine it better.

Many Heretickes denyed the Godhead of Christ, as Ebion, Cerintbus, Arrius, the Jewes also and Mahometans, some denying him to be God, others saying that he was not abso∣lutely God, but inferiour to him.

He is God not by office, nor by favour, nor by similitude, nor in a figure, as sometimes Angels and Magistrates are called Gods, but by natu••e, he is equall and coessentiall with his Father, there is one Godhead common to all the three persons, the Father, the Sonne, and the Spirit; and there∣fore it is said, Phil. 2. 6. that He was in the the forme of God and thought it no robbery to be equall with God. Lo••anequality to God the Father ascribed to him, he is not God in any secondery or inferiour manner, but is in the very forme of God equall to him, the Godhead of all the three Persons being one and the same. To beate down Arrius his here••••e the first Councell of Nice was called, the Nicene Creed made.

The difference between the Councell of Nice and Arrius was but in a Letter whether Christ was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1. like in essence; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coessentiall to the Father. The Arrian hereticke presseth Austin to shew where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is read in Scripture. Austin asketh what is Homoousion Consubstantiall, but I and my Father are one. See of Arrius his heresie and end, Heilius Geog. p. 725.

3 That the holy Ghost is also God, is proved by the same arguments.

1 The names and titles of God are given to him, 1 Cor. 3. 16. Acts 5 3, 4. Compare Acts 1. 16. with Acts 4. 24. Numb. 12. 6. with 2 Pet. 1. 21. He is called the Spirit of Glory, 1 Pet. 4. 14.

2 Divine Attributes are given to the Holy Ghost.

• 1 Omniscien••e, he knoweth all things, 1 Cor. 2. 10, 11. John 14. 26.
• ...

• 2 Omnipresence, Psalm 139. 7. Rom. 8. 9. John 14. 26.
• 3 Omnipotency, Heb. 3. 7.
• 4 Eternity, Heb. 9. 14.

3 The workes of the true God are given to the Holy Ghost.

• 1 Creation, Job 26. 13. Psalm 33. 6.
• 2 Preservation and sustentation of all things created is attributed to the holy Ghost, Gen. 1. 2. Zach. 4. 6.
• 3 Redemption 1 Cor. 2. 10.
• 4 The power of working miracles is ascribed to the holy Ghost, Matth. 12. 28. Acts 2. 4. Rom. 15. 19. the re∣surrection of the flesh is ascribed also to the Holy Ghost, Rom. 8. 11.
• 5 Distributing of graces according to his pleasure, 1 Cor. 12. 4. & 11. instructing of the Prophets, 2 Pet. 1. 21. governing of the Church, and making Apostles, Acts 13. 2. & 20. 28.

4 Divine honour and worship is given to him, Apoc. 2. 29. we are baptized in his Name as well as in the Name of the Father and Sonne, Matth. 28. 19. we are commanded to believe in him, and call upon him. Blasphemy against the holy Ghost shall never be forgiven Matth. 12. 31. therefore he is no lesse religiously to be worshipped then the Father and the Sonne.

In the first Constantinopolitane Councell assembled against Macedonius who denied the Divinity of the holy Ghost, there were 150 Bishops.

The communion and distinction of these three persons is to be considered.

1 Their communion; the same numericall essence is common to the three, in one God, or of one essence there are thre persons, by reason of which community of Deity all the three persons remain together and are coeternall delight to themselves. Prov. 8. 22. 30. John 14. 10.

2. The Persons differ, 1. From the Essence, not really as things and things, but modally, as manners from the things whereof they are manners, as degrees of heat from heat, and light from light.

2 They differ amongst themselves as degrees from de∣grees, as relations in a subject from other relations in the same; as for example, if three degrees should remaine di∣stinctly in the same heate, this is a distinction not of degree, state, or dignity (since all the Persons are equall) but in other respects, and it is either Internall or Externall.

Internall is threefold.

1 In order, the Father is the first person from himselfe, not from another both in respect of his Essence and person. The Sonne is the second Person, from his Father in respect of his Person and filiation, existing by eternall generation, after an ineffable manner (and is so called God of God) by reason of his Essence he is God himselfe. The holy Ghost is the third Person, proceeding or flowing coeternally from the Father and the Sonne in respect of his person, by rea∣son of his Essence God of himselfe with the Father and Sonne.

2 In the personall property unchangeable and incommu∣nicable, which is called personality, and it is

1 Of the Father, paternity, and to beget in respect of the Sonne; to send out or breath in respect of the holy Ghost.

2 Of the Sonne, generation or to be begotten of the Father, Psal. 2. 7. Heb. 1. 5. John. 3. 16. & 5. 18. 1 John 4. 9. Absque ulla essentiae, temporis, gloriae imparitate. Chamier.

In this generation we must note

1 That the begetter and begotten are together in time.

2 He that begets communicates to him that is begot∣ten, not a part of his Essence but the whole Essence; that which is begotten is within, not without the begetter.

In respect of this generation, the Sonne is called the Word of the Father, John 1. 1. not a vanishing, but an essential word, because he is begotten of the Father, as the word from the mind. He is called the Word of God, both internall and con∣ceived (that is, the Divine understanding reflected upon it selfe from eternity, or Gods knowledge of himselfe) so

also he is the inward wisdome of God, Prov. 8. because God knowes himselfe as the first and most worthy object of con∣templation; and externall or uttered, which hath revealed the councels of God to men, especially the elect; that we may know the Father by the Sonne as it were by an Image, John 1. 18. so also he is the externall wisdome, instructing us us concerning the will and wisdome of the Father to salva∣tion, 1 Cor. 1. 21. and v. 30.

3 The Property of the Sonne in respect of the Holy Ghost is to send him out, I••hn 15▪ 26.

Hence arose the Schisme between the Westerne and the Easterne Churches, they affirming the procession from the Father and the Sonne, these from the Father alone.

To deny the procession of the holy Ghost from the Sonne, is a grievous errour in Divinity, and would have grated the foundation, if the Greeke Church had so denied the pro∣cession of the Holy Ghost from the Sonne, as that they they had made an inequality between the Persons. But since their forme of speech is, that the Holy Ghost proceedeth from the Father by the Sonne, and is the Spirit of the Sonne, without making any difference in the consubstantiality of the Per∣sons, it is a true though an erroneous Church in this parti∣cular; divers learned men thinke that à Filio & per Filium in the sense of the Greeke Church, was but a question in modo loquendi in manner of speech, and not fundamentall.

3 The personall propriety of the holy Ghost is called procession or emanation, John 15. 26. neither hath the word defined, nor the Church known a formall difference between this procession and generation.

The third internall difference among the Persons is in the number, for they are three, subsisting truly, distinctly and per se, distinguished by their relations and properties, for they are internall workes and different, and incommunicably proper to every person.

There follows an externall distinction in respect of effects and operations which the persons exercise about externall objects, namely the creatures; for though the outward works

are undivided in respect of the Essence, yet in respect of the manner and determination, all the persons in their manner and order concur to such workes. As the manner is of exi∣sting, so of working in the persons.

The Father is the originall and principle of action, works from himselfe by the Sonne, as by his Image and wisdome, and by the holy Ghost. But he is said to worke by his Sonne, not as an instrumentall but as a principall cause distinguished in a certaine manner from himselfe, as the Artificer workes by an Image of his worke framed in his mind, which Image or Idea is not in the instrumentall cause of the worke but his hand.

To the Sonne is given the dispensation and administra∣tion of the action from the Father by the holy Ghost, 1 Cor. 8. 6. John 1. 3. & 5. 19.

To the holy Ghost is given the consummation of the action which he effects from the Father and the Sonne, Job 26. 13. 1 Cor. 12. 11.

The effects or workes which are distinctly given to the Persons, are, Creation ascribed to the Father, Redemption to the Sonne, Sanctification to the holy Ghost; all which things are done by the Persons equally and inseparably in respect of the effect it selfe, but distinctly in respect of the manner of working.

The equality of the Persons may be proved 1. by the worke of Creation, joyntly, Psalm 33. 6. severally; for the Father, those places prove it, 1 Cor. 8. 6. Heb. 1. 2. the Sonne, John 1. 3, 10. Col. 1. 16. the holy Ghost, Job. 33. 4. 2 By the worke of Redemption, the Father sends and gives the Son, the Son is sent and given by him, the holy Ghost per∣fects the worke of conception and incarnation, Luke 1. 35. 3 By the worke of Sanctification, the Father sanctifieth, John 17. 17. Jude v. 1. the Son, Ephes. 5. 26. the holy Ghost, 2 Thess. 2. 13. 1 Pet. 1. 2. 4 By the worship of religious ado∣ration. The Father is religiously adored often in the Scrip∣ture, Ephes. 1. 17. the Sonne Acts 7. 59. Heb. 1. 6. the holy Ghost Acts 28. 25, 26. Rom. 9. 1.

This is a wonderfull mystery rather to be adored and ad∣mired then inquired into; yet every one is bound to know it with an apprehensive knowledge, though not with a com∣prehensive. No man can be saved without the knowledge of the Father; he hath not the Father who denieth the Sonne; and he receives not the Holy Ghost who knowes him not John 14. 17.

2 We must worship the Unity in Trinity, and Trinity in Unity, as it is in Athanasius Creed. We must worship God as one in substance, and three in Persons, as if Thomas, John and Matthew had one singular soule and body common to them all, and entirely possessed of every one; we were bap∣tized in the Name of Father, Sonne, and Holy Ghost.

3 We should praise God for revealing this mystery to us in his word, and be assured that what he promiseth or threatens shall be accomplished, being confirmed by three witnesses.

Notes

• The Word ••ssence or Tri∣nity are not found in Scrip∣ture, but Es∣sence is duely derived thence; for seeing God saith that he is, Essence is fitly ascribed to him. Trinity hath a sufficient ground, there are three that beare witnesse in Heaven, 1 John 5. 7. The word person is extant, Heb. 1. 3. therefore these words are rightly used in the Church.
• Ephes. 1. 17, 18.
• Par on Rom. 11. 23.
• Exod. 33. 20. 1 Cor. 13. 9.
• Si rectè di∣cuntur tres Elohim, etiam rectè dici possit tres Dii; nam Elohim Latinè sonat Dii vel Deu••, Drusius de quaefi••••s per Epistolam. Epist. 6••. Sic concidit gravis querela & expostulatio viri D••cti ad∣versus libri cujusdam titu∣lu, De tribus Elohim. Non n. voluit author libri illius voce Elohim pro∣priè significare Personas, ac proinde tot esse Elohim quot fides Christiana agnoscit esse personas in Divinis, cum Scriptura aperiè contra flet, que ••estatur Deum nostrum esse Deum unum. Non ••ic erravit, aut cecutiit doctus ille Theologus, ut diceret & doceres Tres esse, prop••ie loquendo, Elohim. Sed quoniam vocis illius terminatione plurali Scriptura innuere voluit S. S. Trinitatis mysterium, ipse huc resciciem & eò vol••s in libri (quem de S. S. Trinitate scribebat) titul•• alludere catach••esi non infrequenti, sed ••••ainaria. Capel. Davidis Lyra.
• Matth. 28. 19. John 5. 26, 27. The Father is the fountaine and originall of all the Deity, and the cause of the Sonne, which the very wo••d Father signifieth; therefore he is said to be unbegotten; and hence the name God is often pecul••arly and by an excellency given to the Father in Scripture.
• Psalm 2. 17. proves that the Father begets, and the Sonne is begotten of the Father. Galat. 4. 6. See John 15. 26. & 14. 26. Haec est diffe∣rentia inter es∣sentiam divi∣nam & perso∣nam divinam; Essentia divina est communu pluribus divi∣nitatis personis. Persona autem una alteri non est communica∣bilis. Vnde Pa∣ter non est Fi∣lius nec Filius Pater 2 Essen∣tia divina est una, Personae plures. Wendelinus.
• Persona est individuum subsistens, vivum, intelligens, in com∣municabile, non sustentatum ab alio, nec pars alterius.
• Persona igitur non est ••ssentia quae pluribus est communica∣bilis. Personae vox non hic sig••si∣cat ossicium aut rel••tionem (ut persona prin∣cipis) vel vul∣tum & visibilem speciem, gestum, vel formam alterius representamem ut Personae in drammate, sed modum quo essentia divina subsistit.
• Quinescis Tri∣••••tem, ito ad Jordanem.
• See John 15. 26.
• The Hereticks that are Anti∣trinitarians. See John 8. 58. Psalm 2. 12.
• Paulus Samoseta∣nus, more fitly. Semisathanas, held Christ was but a meere man. Matth. 6. 6.
• See Acts 4, 24. 25, 26, 27. & John 8. 54.
• God purchased his Church with his blood Acts 20. 28.
• John 1. 1, 2.
• 1 Cor. 8. 6. By the Apostle Christ is ex∣presly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Divine wo••ks.
• He governes his Church. Ephes. 4. 11. 1 Pet. 3. 19.
• Matth. 8. 2. compared with 2 Kings 5. 9. Christ cured those that were borne blind.
• John 10. 28.
• See Rev. 2. 23.
• John 17. 5.
• Psalm 45. 11.
• John 5. 22.
• Juvenis iste, quamvis in Jesu majus homine nihil agnosceret sperabat tamen co monstrante se per venturum ad possession••m ejus boni quo vita aeterna paratur, quasi ad eam rem monstratore tantum egeret, Caetera per se consecturus. At Jesus occurrens huis errori, simulque mo••••stiae nobis p••oebens exemplum, ait non esse multos boni 〈◊〉〈◊〉, sed unicum, Deum scilicet, h••o ipso indicans, non satis esse bonum nobis monstrati, nisi Deus mentem illustrans vires nobis sug∣gerat. Grotius in loc.
• Arrius stum∣bleth at the Greeke Text 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lord created me, and on that cor∣rupt Transla∣tion grounded his heresie, That Christ was a creature.
• In the first Nicene Coun∣cell gathered together a∣gainst Arius the Prince of all Hereticks who denied the Divinity of Christ, there were 318 Bi∣shops.
• A man would thinke that there were but small diffe∣rence (it is but a little Iota) between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. yet the right be∣lievers could never be brought (as Theodoret witnesseth) either to omit the one, or admit the other, D•• Prideau•• Ephesus 〈◊〉〈◊〉,
• He is called the Spirit of truth, John 14. 26. the Spirit of adop••ion, Rom. 8. 15. the Spirit of san∣ctification, Rom. 1. 4, the Spirit of re∣newing, Titus 3. 5.
• Rom. 9. 1.
• All the mo∣derne Socini∣ans and Pho∣tinians deny the holy Ghost to be God, and a distinct per∣son from the Father.
• Proprie••••••es Patris persona∣les, quibus à Filio distin∣guitur & Spi∣ritu fancto, 〈◊〉〈◊〉. duae.
• 1 Esse à se; Peter enim ab alio 〈◊〉〈◊〉 ••st.
• 2 Gignere fili∣um ab aeterno 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Wendelinus
• D•• Field some∣what qualifieth this opinion of the Graecians, and saith, they differ but modo loquendi, they held (saith he) that the Holy Ghost was not à Patre & Fi∣lio, but à Patre per Filium. See Dr Hals Peace-maker, Sect. 4.
• 1 Cor. 8. 6.
• Rom. 11. 36.
• Heb. 1, 2, 3.
• John ••. 23.