A modell of divinitie, catechistically composed. Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.

CHAPTER VIII. Of the Subsistences, or three Persons.

Question.

HItherto of the essence, what are the Subsistences?

Answere.

That one most pure essence, with the relatiue properties. Re∣lation addes nothing to the divine essence, but respect, or mutuall affection. God with the relation of begetting is the Father, of begotten the Sonne, of proceeding the Spirit. One and the same essence hath all these respects: but per∣adventure wee haue mis-taken our Cue; for there is not so much in the divine essence as any inherent qualitie. I an∣swere, I marvaile so learned a disputer should moote no better. Qualitie and relation are distinct predicaments. Wisedome and father-hood in the same man, are not two qualities; for the one, because a qualitie, is some thing in it selfe; but the other, because a relatiue, is nothing without another. A father is nothing without a sonne, neither is the sonne in being without a father. They are mutuall be∣ings. And yet one being may be mutually many of them; as one and the selfe same man, may be a father, a master, and a subiect: so, one pure God may be a father, sonne, and holy Ghost. 1. Ioh. 5.7. Wee call them Subsistences, because by their singular, individuall, and personall pro∣perties, they subsist in one and the same essence. Could we now but through a crevis, or lettice, see those things which the eye of faith seeth here with open face, how would wee loath all Epicurisme and Atheisme, in comparison of our Baptisme in the name of these three worthies? Had we but tasted with the tip of our tongues these dainties, we would pray with Dauid even against the worlds delicates, Psal. 141.4. Here shall wee not haue our liues composed of ieiune

and emptie contemplations, but so full of contentment, that wee shall need to wish no other measure of pleasure, then to be wholly taken vp with this divine taske. Here is the exaltation of Isaacs delight in walking forth into the pleasant fields of sacred meditations, on the blessed Trini∣tie. O let our Soules haue two or three walkes a day vpon this mount Taber, and with holy Moses conuerse with one God in three persons, on the Horeb of both Testaments, till wee haue found out vnto our selues the pure law of life. As these three exhibite it vnto vs. And if the one brest let not downe this nourishing liquor so freely, so easily, as our strength will beare it, then may we refresh our selues with the other, and by such a small varietie wee shall finde them yeelde milke equally wholesome, equally pleasant to vs weake Infants and nurselings. If mount Sinai, covered with darkenesse, tremble, the father being offended: the Gospell calmes and lightens it presently, the sonne hauing satisfied.* 1.1 This is eternall life, to know the father reconciled in his sonne. Retire thy selfe daily into some secret place of meditation, and prayer, such as Cornelius his leaddes, Da∣uids closet, &c. and thou shalt finde with Iacob the sweete vision of Angels, climbing vp and downe this sacred lad∣der, which stands betwixt heauen and earth, at the top of it is the father, the whole length of it is in the sonne, and the spirit doth firmely fasten vs thereunto, that so we may be transported vnto blisse.

Q. What is here to be obserued?

A. The names in Scripture that expresse this mystery, as Elohim, and Adonai. Gen. 1.1. Mal. 1.6. Both which words being plurall, are ioyned with words of the singu∣lar number: to shew the vnitie of the persons, both in es∣sence, and action. It is not for euery proflygate professor that liues as he list, to be dealing with this divinitie. These pearles are not for swine, who will laugh at such congrui∣tie, as makes one of three, and three of one: but hee that findes and feeles the conioyned working of the Trinitie, will adore it in vnitie, ascribing to father, sonne, and ho∣ly

Ghost equall authoritie and power in all their workes. This (as well as the whole rule of well-liuing) belongs to the sealed fountaine, the spouse of Christ. A doctrine not fit to be preached in Gath & Askelon, to vncircumcised and prophane hearts, that will turne euery good thing to their owne destruction. The Lord that hath the teaching of all hearts, make vs ready for this transcendent learning.

Q. What secondly is to be obserued?

A. That the subsistences, or persons, being the same essence, are God, and one God. Ioh. 1.1. 1. Ioh. 5.7. Cut but the hayre from the eye brow (saith Augustine) and how dis∣figured will the face looke, there is but a small thing taken from the body, but a greater matter from the beautie: so in these honourable wayes of wisedome, wee may not dero∣gate the least iot of Deitie or dignitie from any person.

Q. What in the third place?

A. That whatsoeuer Attribute is giuen to the essence, may so farre forth be giuen to the subsistences: as euery person is infi∣nite, eternall, incomprehensible, &c. Exod. 23.20. with 1. Cor. 10.9 Christ hath the same name and authoritie with his Father. Ioh. 1.1.2. and 14.1. and 21.17. Phil. 2.6. Heb. 1.3.1. Ioh. 5.20. Rev. 1.11. In all these places, the essentiall Attributes of the divine nature are giuen to Christ. So like∣wise to the Spirit. Psal. 139. Act. 5.3.4. 1. Cor. 3.16. Iob 33.4. 2 Cor. 13.13. Mat. 18.19. O that we had but in vs the internall principles of faith, to rest vpon these three worthies, infinitely great and gracious. This I am sure, as a spring, or oyle to the wheeles of our Soules, would make them goe smoothly, and currantly. Make all other yokes light and easie. Vndoubtedly, the Pipe of Faith would here draw in so much sweete ayre from the precious promises of life, that thereby wee should be able to renue our strength, and with chearefull spirits lift vp the wing as the Eagle, runne and not be weary, walke and not faint. What, shall idle Guls with a Pipe of Tobacco, or Cup of Sacke, (silly smoakie helpes) giue life againe to their dull and deadly Spirits? And shall not the Saints and servants of three so infinite,

exhilerate and cheare their hearts, with the feeling of their new life, so mercifully begun by the father, powerfully dis∣penced by the sonne, and perfectly finished by the spirit? Where were all this grace, if it were not stronger then any Ellebore, to evacuate the minde of all feares and griefes? It is for nature to be subiect to extremities, that is, eyther too dull in want, or wanton in fruition; but grace like a good temper is not sensible of alteration. O then that eue∣ry easie occasion of pleasure, profit, or preferment, should interrupt vs in these religious intentions, and draw vs to gaze, like children, which if a bird doe but flie in their way, cast their eye from their Booke. Nay, what a shame is it to thinke, how hardly we are drawne to learne or listen to this lesson? As a beare to the stake, as a slaue to the mill, or a dullard to the Schoole, are wee brought to these stu∣dies.

Q. What in the fourth place?

A. That all the three persons are God of themselues; for an absolute first cannot, no not in order, be the second, or third of any other: but a first in all. The Sonne because he hath his person from the Father, is a second person, but not a second God. Deut. 6.4. 1. Tim. 2.5. 1 Ioh. 5.7. All those places that proue God to be one, exclude all deriva∣tion of essence, for one cannot bee multiplied without number. Heb. 1.3. The sonne is the image of the person, not the essence; it were an absurditie to say, Christ is the image of himselfe: but apt and proper the expresse image of his Father. For tho he be no other thing from his Fa∣ther, yet another person. Hence wee learne how to ex∣pound that speech, very God of very God, that is, the subsi∣stence of the sonne is verily and truly from the subsistence of the father. The person begetts, not the essence; for, to beget, and be begotten, are relatiues, yet the essence is ab∣solute. But Ioh 5.26. It is giuen to Christ to haue life in him∣selfe. If life, then essence, &c. I answere, Christ speakes of life in the text by way of dispensation, as he was the Messi∣as, and so it is explained, ver. 27. He hath giuen him autho∣ritie

to execute Iudgement, because he is the sonne of man. The very text makes this common to both persons, to haue life in themselues, which is the property of the God-head: and yet Christ hauing life in himselfe as God, hath the same gi∣uen him, as Mediator, and sonne of man: but you will say, so he had power to giue himselfe life, and therefore the fa∣thers giuing respects his person as well as his office. I an∣swere, it is true, for as the sonne of man receiues subsistence from the sonne of God, so the sonne of God receiues sub∣sistence from his father: Now working is according to sub∣sisting, therefore the life of grace, spoken of verse 25. is wrought by the humane nature of Christ, as it is sustained by his person, and his person being from the father, wor∣keth the same life from him: so then it is giuen to the sonne in regard of his manner of subsisting, to bee the dispenser and disposer of the life of grace, whereof the father is the beginner, &c. But as God he quickeneth whom he will, v. 21. and that as he hath life in himselfe. Life, will, and vnder∣standing are Attributes of the essence, and so simply one in them all. Here may the sicke finde a Physitian, the broken a balme of Gilead, the fearefull a shelter, the flyer a refuge, and the breath-lesse spirit a blessed rest. The sonne of God hath wedded to himselfe our humanitie, without all possi∣bilitie of devorce; the body hangs on the Crosse, the soule is yeelded, the God-head is eviternally vnited to them both. And if Christ be God, and by his subsisting & wor∣king, come so neare vs, what should dissolue the eternall bonds of our heauenly coniunction with him, or the dai∣ly influences of grace from him? Here are the apples and flagons of holy consolation, and it is good for the Spouse to be walking into the Gardens, and eating of these fruits. Wee cannot hope to be so neare to our God, as Christ was, vnited personally: yet need wee not feare that God should seeme more absent from vs, then hee did from his owne sonne. Hee was still one with both body and soule, when they were devided from themselues; when he was absent to sense, he was present to faith; when absent in vision, yet

in vnion one and the same: so will hee bee to our soules, when they are at worst. He is ours, and we are his: if our hold seeme loosened, his is not: when temptations will not let vs see him, he sees vs, and possesseth vs; onely be∣leeue him against sense, aboue hope; and though he kill vs, yet let vs trust in him. Shiloach refresheth Ierusalem, Iordan Naaman, better then Abanah, and Pharphar. Cherith dried vp while Eliah dranke of it. Iacobs well was stopped vp, but this well of liuing water no drought can diminish, nor Philistimes stop vp.

Q. What followes yet in the fift place?

A. That the three persons are coessentiall, as hauing the same essence together, and that not devided or by parts: but as (if I may so speake with reverence) three partners in a Ship, haue not each a peece of it, but wholly, and together. Fa∣ther and sonne are often two distinct men, & haue a com∣mon humanitie devided by parts betweene them: but here the persons distinguished by relation, are vndevided in es∣sence. And the reason is, because the father cannot beget one lesse then himselfe, and therefore he being infinite his sonne must likewise be infinite. And that which is infinite admits of no division, or distribution. Now the three persons being co essentiall, are likewise co-equall, and co-eternall. Ioh. 5.18. Phil. 2.6. 1. Ioh. 5.7. He that walketh in the Sunne for pleasure, may bee tainted with the heate thereof before he retire: so they that are drawne by delight into these cogitations, may thereby take the touch of a more deepe impression. Papists (as I haue read) hauing lit∣tle knowledge of our Ladies countenance & fauour, haue assembled the fairest Curtezans to draw the most modest beautie of a Virgin out of the flagrancie of Harlots: so ma∣ny whose skill is very slender in this mystery, out of their owne devotion, haue broached many strange conceits of the Trinitie, and left them as Oracles for their followers. But wee study to expresse these things as neere as wee can with truth of matter, and sobriety of speech; for truth fin∣deth more easie entrance, when it commeth armed with

his owne force, and adorned with the furniture of words that may best beseeme it.

Q. What obserue you in the last place from the definition?

A. That they are one in another, and with another, mutually delighting and glorifying each other. Pro. 8.22.30. Ioh. 1.1.2. and 5.20. and 10.38. and 13.31.32. and 14.10. and 17.5. The Sonne is a delight to the Father in the worke of our Redemption, Math. 12.18. and the Spirit a ioy to them both, in the worke of our sanctification.* 1.2 If the sonne had not beene the fathers dayly delight, he had never reioyced in the habitable part of the earth, nor had his delights with the sonnes of men. Behold, oh man, that standest in the wayes, inquiring for life, here it is, labour thou to delight in them, that are delighted in thee, and reioyce together to worke out thy saluation. Alas, how should it pitty our hearts, to see many silly Soules runne vp and downe in the common labyrinth of error, groaping for the strait and narrow gate of life, like the blind Sodomites after Lots doore, each man telling his dreame to his neighbour, of an imagined happinesse. And though they draw and drinke in iniquitie, yet will they still dreame of drawing in the easie yoake of a Sauiour, when God wotes they were ne∣ver driuen vnto it. Is this the pastime of the blessed Tri∣nitie, to sport themselues together in doing vs good, and shall wee be intreated (like madde men) to be good vnto our selues? O how many that never tasted of these delights, yet thinke themselues in skie and highest sphere of hap∣pinesse? Alas, how many walking Ghosts in the shapes of liuing men, applaud themselues, like swine in earthly pleasures? O the watery pleasures of Epicurean hoggs, that satiate themselues with the huskes of vanity, and cry out in their madnesse, that they haue liued the onely ioviall and iocand life. These (like Moles in the earth) are ever ca∣sting vp, as restlesse in themselues. Surely, he goes lightly that wants these loads; as loath to lagge in the foulest weather. The Bustard by reason of his great body, and bulke of bones, when he is pursued, can hardly get vpon

his wings; whereas the little Larke mounts presently aloft with ease. Oh how should our right conceit of this de∣light of the Trinitie, carry our soules vpon the wing, and make them ascend? Alas, ambitious mindes of ayery ho∣nour, are but ambitious of their owne destruction, who climbing the slippery hill of high preferment, measure more then their length in their dangerous downe-falls; whereas he that stands on oven-ground is as soone vp as downe. O then that the Christian soule would say to it selfe in a word or two, how liuest thou? know and con∣sider from whom thou drawest thy breath, and remember that one day led with the blessed Trinitie, is better then an immortalitie of the worlds windie vanities.

Notes

• * 1.1

  Ioh. 17.3.
• * 1.2

  Pro. 8.30.31