A Model of Divinity, Chapter 8
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. Relation 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 peradventure wee hauehave miſ-taken our Cue; for there is not ſo much in the divine eſſence as any inherent qualitie. I anſwere, 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 beings. 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 properties, 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 hauehave 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 Trinitie. O let our Soules hauehave two or three walkes a day vponupon this mount Taber, and with holy Moſes conuerſe with one God in three perſons, on the Horeb of both Teſtaments, till wee hauehave found out vntounto our ſelues the pure law of life. As theſe three exhibite it vntounto vsus. 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 vsus 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.Ioh. 17.3. 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, Dauids cloſet, &c. and thou ſhalt finde with Iacob the ſweete viſion of Angels, climbing vp and downe this ſacred ladder, 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 vsus thereunto, that ſo we may be tranſported vntounto 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 ſingular number: to ſhew the vnitie of the perſons, both in eſſence, and action. It is not for eueryevery proflygate profeſſor that liues as he liſt, to be dealing with this divinitie. Theſe pearles are not for ſwine, who will laugh at ſuch congruitie, 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 holy 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 eueryevery good thing to their owne deſtruction. The Lord that hath the teaching of all hearts, make vsus 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 diſfigured 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 derogate 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 eueryevery perſon is infinite, 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 likewiſe 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 vsus the internall principles of faith, to reſt vponupon 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) giuegive 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 diſpenced 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 eueryevery eaſie occaſion of pleaſure, profit, or preferment, ſhould interrupt vsus in theſe religious intentions, and draw vsus 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 ſtudies.
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 derivation 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 Father, yet another perſon. Hence wee learne how to expound that ſpeech, very God of very God, that is, the ſubſiſtence 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 abſolute. But Ioh 5.26. It is giuen to Chriſt to hauehave life in himſelfe. If life, then eſſence, &c. I anſwere, Chriſt ſpeakes of life in the text by way of diſpenſation, as he was the Meſſias, and ſo it is explained, ver. 27. He hath giuen him authoritie to execute Iudgement, becauſe he is the ſonne of man. The very text makes this common to both perſons, to hauehave life in themſelues, which is the property of the God-head: and yet Chriſt hauing life in himſelfe as God, hath the ſame giuen him, as Mediator, and ſonne of man: but you will ſay, ſo he had power to giuegive himſelfe life, and therefore the fathers giuing reſpects his perſon as well as his office. I anſwere, it is true, for as the ſonne of man receiues ſubſiſtence from the ſonne of God, ſo the ſonne of God receiues ſubſiſtence from his father: Now working is according to ſubſiſting, 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, worketh 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 vnderſtanding 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 poſſibilitie 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 & working, come ſo neare vsus, what ſhould diſſolue the eternall bonds of our heauenly coniunction with him, or the daily 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 vsus, 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 vsus ſee him, he ſees vsus, and poſſeſſeth vsus; onelyonly beleeue him againſt ſenſe, aboue hope; and though he kill vsus, yet let vsus 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, hauehave not each a peece of it, but wholly, and together. Father and ſonne are often two diſtinct men, & hauehave a common humanitie devided by parts betweene them: but here the perſons diſtinguiſhed by relation, are vndevided in eſſence. 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 hauehave read) hauing little knowledge of our Ladies countenance & fauour, hauehave aſſembled the faireſt Curtezans to draw the moſt modeſt beautie of a Virgin out of the flagrancie of Harlots: ſo many whoſe skill is very ſlender in this myſtery, out of their owne devotion, hauehave 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 findeth 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.Pro. 8.30.31 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 never driuen vntounto it. Is this the paſtime of the bleſſed Trinitie, to ſport themſelues together in doing vsus good, and ſhall wee be intreated (like madde men) to be good vntounto our ſelues? O how many that never taſted of theſe delights, yet thinke themſelues in skie and higheſt ſphere of happineſſe? 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 hauehave liued the onelyonly ioviall and iocand life. Theſe (like Moles in the earth) are ever caſting 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 vponupon his wings; whereas the little Larke mounts preſently aloft with eaſe. Oh how ſhould our right conceit of this delight of the Trinitie, carry our ſoules vponupon the wing, and make them aſcend? Alas, ambitious mindes of ayery honour, 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 conſider 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.