property from other persons, vnto which it hath relation. Or it is the Godhead restrained or distinguished by his personall proper∣tie. And therefore euery person, containing in it the whole diuine essence, it followeth, that whatsoeuer agreeth absolutely to, or is spoken of the whole diuine nature, in respect of its outward actions and workes towards the creatures, doth alike agree to euery distinct person, and whatsoeuer agreeth to, or is spoken of euery of the persons, that likewise agreeth to the whole diuine nature. And from hence also it followeth, that these three diuine persons, are in glory and all other attributes coequall, and in respect of time coeternal; but yet euery one is distinct frō other, by their personall propertie. So that the diuine nature being considered with the personall property of begetting, is the Father, and not the Sonne, nor holy Spirit; being considered with the personall property of being begotten, is the Sonne, and not the holy Ghost nor Father; and with the personall pro∣perty of proceeding, is the holy Spirit, and neither the Father nor the Sonne. The Father then is the first person in Trinity, who hauing his be∣ing of himselfe, hath communicated his whole essence vnto the Sonne, and so hath begotten him by eternall generation. The Sonne is the se∣cond person in Trinity, who is begotten of the Father. The holy Spirit is the third person in the Trinity, proceeding from the Father and the Sonne, who is therefore called the Spirit, because he proceedeth, and (as it were) is breathed from them both; and the holy Spirit, because he doth immediately sanctifie the elect, and make them holy, and the Father and Sonne doe it mediately by him.