to the effect because God is not compounded of matter and forme and therefore it is not well said that the three Persons cōsist of one essēce Neither 2 as the whole vnto his parts because God is indiuisible and therefore it is not well said that the Person is a part of the Essence or that the Essence doth consist of three persons for euery person is the whole diuine Essence 3 Neither as the Genus or kinde vnto the Species For the Essence is not the Genus of the three persons neither the person the Species of the Essence But God is a more common name because the Essence of the Diety is common to the three persons and may bee affirmed of each alike And the name of Father Sonne and Holy Ghost is more straight because the the persons are truly distinct cannot bee affirmed of each other And therefore it is not well said the diuine essence is the Father is the Sonne is the Holy Ghost Againe the three persons are one GOD or in one GOD. Againe they are one the same Essence Nature Diuinty again They are of the same Essence Nature c. And yet it is not well said they are of one God because there is none of these Persons which is not very God whole and perfect Wherfore the diuine Essence hath such relation to the persons as it communicateth it selfe after a singuler manner to those vnto which it is common So that The Trinitie signifieth these three persons distinguished by a threefold manner of existence in one essence of the Deitie And though this name of Trinitie be not expresly in the word yet is the thing 1. there expressed Math. 28.19 2. Corinth 13.13 Math. 9.17 2 And the name is not contradicted 3 And the sence thereof is expressed so by a necessary cōsequence 4 And the word Three whence Trinitie is deriued is expressed 1. Ioh. 5.7 And so it is a sound collection of the Deitie as Eternitie Immensitie Omnipotencie Wisedome Goodnesse c. 3 All the outward workes of the Deitie respecting the creatures either wrought in them or by them as Creation Conseruation c. 2 Wherein the person differ Namely in the works which each Person exerciseth betweene themselues as the Father existeth of himselfe and none other The Sonne is begotten of the Father from all Eternitie 1. hath his diuine Essence communicated vnto him of the Father wonderfully and so the holy Ghost proceedes eternally from the Father and the Sonne that is Hath the same diuine Essence communicated from the Father and the Sonne after an vnspeakeable manner Iob. 1. v. 1.14 vers 18. Ioh. 15.26 3 Hence appeareth the order of the Person The Father is the First Person because hee is the Fountaine of the Diuinitie of the Sonne and Holy Ghost The Sonne is the Second Person because the Deitie is communicated vnto him of the Father by the eternall generation The Holy Ghost is the Third Person because the Deitie is communicated vnto him from the Father and the Sonne by Eternall inspiration Matth. 28.19 Ioh. 1.5.7 And yet the Father is not before the Sonne nor the Father and the Sonne before the Holy Ghost in time but in the manner of existence And so as is the order of the Persons such is the order of their outward workes For though they are done by the common will and operation of the Father and the Sonne and the Holy Ghost yet is the same order of Persons kept in the doing thereof which the Persons haue in their existence So The Father is the Fountaine as of the Person so of the operation of the Son of the Holy Ghost and doth all things not as if another wrought by him as if the will of another went before communicating power and efficacie vnto him but as of himselfe as existing so vnderstanding and working of himselfe Now the Sonne and the Holy Ghost worke not of themselues but the Sonne of himselfe so as that the will of the Father goeth before and the Holy Ghost so of himselfe as that the will both of the Father and of the Sonne precedeth The Father worketh by the Sonne and holy Ghost so as that he sendeth thē is not sent of them The Sonne worketh by the holy Ghost sends him into the hearts of the beleeuers from the Father and is not sent of him but of the Father The Holy Ghost worketh and is sent of the Father and of the Sonne not of himselfe Ioh. 1.3 Col. 1.16 Heb. 1.2 Ioh. 5.19 Ioh. 8.42 Ioh. 14 26. Ioh. 15.26 And yet when the Sonne and Holy Ghost are said to be sent this is not meant of any locall motion or any mutation in God But 1. of the Eternall Will decree to performe some thing by the Sonne and holy Ghost And 2. of the Reuealing and execution of that will by the working of the Sonne and Holy Ghost so saith the Sonne That he is sent of the Father into the world that he came downe from heauen and yet that he is in heauen euen when hee was vpon the earth So is the Holy Ghost saide to be sent vnto the disciples at Pentecost when as yet he was before and dwelt with the Apostles So both are sent into the world not as if they had receiued their existence elsewhere where they were not before but because they accomplished in the world the will of the Father which was not done before and so according to that will expressed their presence and effectuall working This is the doctrine of the Trinity And it is to bee retained in the Church 1 For the glory of God that the true God may be discerned from Idols and may bee worshipped as he hath reuealed himselfe 2 For our comfort and saluation which ariseth hence that wee know the Father whom we cannot know but by the Sonne Ioh. 1.18 1. Iohn 2.23 and by confidence in him 1. Iohn 5.20 Rom. 10.24 And wee can haue no knowledge of Christ but by the Reuelation of the Spirit 1. Corin. 2. neither any sanctification from Christ but by the Spirit And therefore wee must beleeue God as hee is thus manifested in the Trinitie that wee may be saued eternally 3 This serueth for confutation of all heretickes that deny the Trinitie and the order of Persons c. and of the Iewes And 4 Also for instruction that wee be acquainted with the scriptures whereby wee may attaine to this knowledge of God not resting in the light of nature or Tradition of the Elders CHAP. VI. God is to be worshipped THus are wee to know God in the Trinitie and this knowledge necessarily inferreth that We must worship this God 1 Not onely because euen by the light of nature each nation worshipped somewhat in the place of God after their owne vaine imaginations which necessarily enforceth that God is to be worshipped 2 But the Lord hath commanded that he should be worshipped 3 Yea as he is thus reuealed in
cannot be done by any but an omnipotent nature Isa. 44.7 Psa. 86.8 2 He alone raigneth ouer all alone gouerneth all things hauing sole and supreme Maiesty and therefore can bee but one Esay 42.8 1. Tim. 1.17 Reuel 4.11 3 He hath greatest perfection as hauing the whole and all alone and therefore must needes be but one Psal. 89.7 4 Hee is onely Omnipotent therefore one Dan. 4.3 Because were there many they should haue power to hinder each other 5 Multitude of Gods either implies that each would be imperfect to rule all or else if one will suffice as being perfect the rest are superfluous 6 There can bee but one Infinite 7 Neither but one First cause 8 Neither but one Chiefe good And therefore 1 As this condemneth the vanity of the Gentiles and Papists that haue multiplied their Gods according to their Citties yea Houses yea Necessities yea Sinnes 2 So it reproueth our confusion and diuisions in diuine worship seeing as he is one God so must he haue one forme of diuine worship for substance though for outward manner and circumstance wee may vary according to difference of times places occasions necessities 3 As also it condemneth all hypocrisie in diuine worship when either the man is diuided seruing God with the body and keeping the heart to it lusts or it is presumed that we may serue God sufficiently with the heart alone though wee serue the Diuel and the time with the outward man Or else the heart is diuided in the seruice of God one part intending Religion and yet with the other the World is aymed at And 4 This instructeth to vnity vniformity in Religion according to the truth and to maintaine the vnity of the spirit in the bond of peace submitting variety of opinions to the rule of the word Gal. 6. And by variety of circumstance commending aduancing the vnity of the Church 5 As also it iustifieth the vnity in mariage that so there might be an holy seed Mal. 2.7 And so cōdemneth Poligamy howsoeuer it might be tolerated in the Church of the Iewes for some priuate respects which now are ceased our God more easily and freely Especially seeing this God loueth truth in the inward parts therefore he will accept the purpose of our hearts not imputing our failings Yea seeing he is one therefore he will not onely sanctifie the diuisions and differences of the members for the good of the whole but further also will heale euery member and cure euery infirmity that so wee may serue this one God wholly and perfectly And as this one God hath but one people as one faith and one baptisme yea one Sauiour for them and therefore will not giue his glorie to another so will hee shew himselfe still wonderfull in the preseruation of this his one Doue his loue and vndefiled gathering his stil frō out the cōtagions of the world bridling the world that it shall not roote his out yea ripening the world to it iust condemnation that so he may be all in all in his Saints and his Saints may bee possessed wholly of their full inheritance CHAP. V. Of the knowledge of God in Trinity WEll thus may wee knowe God by his Attributes and so it appeareth that there is but one God Now the second meanes to know him and whereby hee reueales himselfe vnto vs is the Distinction of Persons Now a Person is a thing Subsisting no accident or cogitation decree vanishing sound created quality or motion Indiuiduall not any generall but a particular One indiuideable Liuing not inanimate without life and vnderstanding not onely hauing sence Incommunicable not the Diuine Essence which is common to the three not the substance of mans nature or any other thing created which is communicated to the thing begotten therof or thence deriued Not sustained in another And so it is neither the humane nature of Christ because though this be Subsisting Indiuiduall Vnderstanding and Incommunicable yet is it no Person because it is personally sustained in the word so that it together with the Word is the substance of one Christ except it were subsisting in the word should not at all be Neither part of another therefore not the soule of man is a person because it is part of man though otherwise it be subsisting by it selfe intelligent and not sustained by another And therefore Hence first appeareth the difference btweene the Essence of God and the Persons of the Diuine Essence As 1 By the Essence we vnderstand whatsoeuer is common to the three persons in regard of their nature and absolute being considered seuerally by themselues and in themselues 2 By Person we must vnderstand that relation which is betweene them being compared together and the maner of their existence therein Briefly thus The Essence signifies that God is or rather that there is one and that eternall Deity The person is the manner by which that diuine Essence subsisteth in each seuerally As The Father is that Essence which is of himselfe and not of another The Sonne is the same Essence but not of himselfe but of the Father The Holy Ghost is the same Essence not of himself but of the Father and of the Sonne so that The diuine Essence is one the same to and in these three but To be of it selfe or of another to bee either of One or of two that is to haue that one diuine essence either of it selfe or communicated from another either of one or two this is the manner of subsisting which is three-fold 1 To be of it selfe 2 To be generated 3 To proceede And by this Are those three persons which are signified by the name of Trinity 3. The essence is absolute and communicable but the person is relatiue incommunicable And this differēce is to be maintained 1 That the vnity of the true God be not distracted or that The distinction of persons bee not confounded or that Any other thing be foisted into our beliefe vnder the name of person then what the truth of the word doth allow And therfore here first we must beware 1 That by the person wee vnderstand not simply either a bare Relation or Office as Sabellius dreamed 2 Much lesse as Seruetus did a forme or visible representation of anothers shape and gesture But by Person 1 Must bee vnderstood a thing subsisting from others to which it is referred distinguished truely from them by an incōmunicable propriety as 1 begetting 2 begotten or proceeding not the office or dignity or degree of begetting begotten or proceeding 2 The person is not a thing abstracted or separated from the essence which is common to them neither is the essence a fourth thing separated from the persons but euery person is the same entire essence of the Deity onely the persons are distinguished from each other the essence is common to the three 3 The diuine essence hath not that respect vnto the persons as the 1 Matter
Giuing the Lord no rest till by praier we haue obtained this assurance 5 An holy indignation and displeasure at our selues for offending so good and gratious a Father Psal. 73.22 6 A feruent affection to Gods word and spirituall things Psal. 51. Psalm 32. 7 Zeale of Gods glory and in regard thereof a iudging of our best graces and mourning for our failings in them 8 A spirituall execution and taking vengeance on our selues by cleering of others in affliction and condemning our selues Esay 30.21 2. Sam. 16.17 Ier. 31.19 2. Sam. 24. 9 Yea desirous to bee more vile 1. Timoth. 1.13.14 and exposing our selues to confusion for the same 10 And because wee cannot bee so abased as wee should Mourning and complaining of the hardnesse of our hearts Esay 63.17 11 Prouoking deeper sorrow for our owne by mourning for the sinnes of others Psal. 119.136 Dan. 9. Eze. 9. 12 Trembling at the word and yet louing the sharpest blowes thereof Psalm 119.120 And so melting at the sweet promises therein 13 Submitting our selues willingly to Gods chastisements Psal. 39.9 Mich. 7.9 14 Labouring vnfaignedly the conuersion of others Psalm 51.17 And admonishing them to take heed by our example Ezech. 18.30 15 Shame of humane society Ezech 16.61 Ier. 3.3 16 Feare of the wrath of God Psal 119.120 17 Strong cryes for mercy Io. 2.17 18 Desire of the restoring of for sin though we alwayes shed not teares for it 4 And though we forsake not sinne wholly yet out endeuour is accepted with God so that wee finde the power of sinne weakned in vs and relapse into former sinnes breed greater feare of our selues and humility 5 Considering that our repentance is not to purge out our sinne or deferre pardon but onely 1 To testifie our thankfulnesse vnto God 2 To assure vnto our selues the renued life of grace 3 And to proceed and goe forward therein 6 As also resoluing that in all these things whosoeuer will lead a godly life in CHRIST the power of God is to bee made perfect by their infirmities 2. Cor. 12.9 7 Comforting our selues that if being in our wayes wee bee kept from sinne this is the mercie of GOD but if out of our wayes we seeme to maister sinne this is in Iustice and deceiuable 8 As also beeing assured that what we faile in at one time will be supplied at another and God will accept the measure of his worke in vs. 9 And lastly accounting it a good measure of forsaking sinne if wee see what wee cannot do and grone vnder the burthen desirous to bee dissolued Rom. 7 24. And for our further tryall and resolution obserue wee these things 1 That our sorrow for sinne neither vnfits vs for our callings nor excludes from such comforts as are tendered in Christ Iesus 2 That wee so iudge our selues that we iudge not either peremptorily of our owne estate to preiudice Gods mercy or censure our brethren vncharitably who stand or fall to their Maister 3 Yet neglect wee not reproofe for sinne seasonably and conscionably that either others or at least our selues may bee kept from security and kept in the tendernesse and true iudgement of the conscience 4 That wee are more grieued that wee haue not serued God longer time then that we haue for the present dishonoured him by sin And yet 5 Are more grieued by this that the name of God is blasphemed and his spirit grieued by our sin then that any hurt hath or for any that shall redound to vs hereby The benefite hereof is as before CHAP. II. Of the raising vp of a sinner by a true and liuely faith THe soule beeing thus humbled must bee raised vp againe by a true and liuely Faith And this is the second duty daily to be performed Obiect But cannot we bee truly humbled without faith Is this a worke of nature and so a preparation to grace Or else rather a worke of Sanctification Answer 1 Some kinde of humiliation and sorrow for sinne may be naturall as being forced from the conscience accusing naturally and furthered by the spirit of illumination So that 2 In the outward act the Hypocrite may bee like the sound Professour yea in some measure in regard of the power of conscience let loose exceed him in outward humiliation especially if wil-worship sway for our owne credit 3 But the truely humbled Soule expressed in those Markes and Rules before is so wrought by faith apprehending the pardon of sinne in Christ our sinnes This is performed 1 By a serious meditation on the promise of the Messiah Iohn 3.16 2 By exercising our selues more conscionably in the reading and hearing of the word taught Iohn 5.39 Secondly Faith is quickned by reuiuing our apprehension of the promise and this is is done 2. Chr. 17. vers 16.17.18.19 and to the end of the Chapter 1 By earnest prayer vnto God for the renuing of his Spirit in vs. Psal. 51.12 2 By an hearty acknowledgement that we haue iustly grieued the Spirit of God and so are deseruedly depriued of the feeling thereof Psalme 51.4 Lamentation 3.22 37. 3 Meditating of our former comfort and assurance herein Ps. 77. And this reuiuing hath many degrees First A liuely sense what need I haue of Christ and that without him I must certainly perish Rom. 7.24 25. Secondly Hope of pardon whereby though we yet feele not our sinnes certainly pardoned yet we beleeue that they are pardonable not in respect of thēselues as if they were lesse heinous but in respect of God whose mercies are aboue them Esay 1.18 Thirdly An hungring and thirsting after grace offered in Iesus Christ. Ioh. 6.35.7.37 Reu. 21.6 And this is discerned 1 By our prizing and preferring it aboue all other comforts Phil. 3. 2 By our fainting and languishing after it Psal. 42 3 By our strong cries and endeuours for the same Psalme 51.12 13. c. Fourthly Wee approch to the throne of grace and flying from the terrour of the law wee take hold on Christ and find fauour in God Heb. 4.16 Heb. 10.19 And this is performed 1 By an humble confession of thy sinne in particular wherupon followeth a full remission of them Psalme 32.5 2 Crauing pardon of some speciall sins with vnspeakeable sighs and perseuerance Luk. 15.21 Act. 8.21 Fiftly Hereupon followeth a particular perswasion imprinted in the heart by the holy Ghost whereby euery faithful man doth particularly apply vnto himselfe those promises which are made in the Gospell Mat. 9.2 Math. 15.28 Psal. 143.12 This perswasion is discerned by these markes 1 It goes before experience Mat. 15.23 and so our faith is supernaturall and contrary to all reason Heb. 11.1 2 It holds beyond experience Iob. 13.15 Heb. 11.1 and is aboue all feeling 3 And neuer leaues vs till wee haue obtained the ende thereof which is the saluation of our soules 1. Pet. 1.9 This perswasion hath these degrees First it takes hold weakely not without doubting and yet soundly