A Model of Divinity, Chapter 9
CHAPTER IX. Of their Relation.
Queſtion.
VVHat meane you by the relatiue properties?
Anſwere.
Two things. Firſt, that howbeit the Subſiſtences are the ſame eſſence, yet not as eſſence: but as it is with the relatiue properties. A Scholler or a teacher is a man: but not a Scholler or a teacher as a man; for, as he inſtructeth he is a teacher, and as he learneth a Scholler. Which are relatiue properties. This myſtery cloudeth the cleareſt of our thoughts: yet from ſo many rayes, wee muſt ſtudy to light ſome little torch, to quicken our owne feeble ſights. It ſhall be well if we tame our vnbridled vnderſtandings, and learne with Nazianzene. Orat. 40. in S. Baptiſm: I know not how (ſayth he) to thinke of one, but that vponupon the very inſtant, I ſhall ſee my ſelfe environed with the brightneſſe of three; neither can I diſcerne theſe three, except at the very moment I returne vntounto one.
Q. But make you any diſtinction betweene them and the Eſſence?
A. Yes. As betweene a man, and a Scholler, who though he be a man, yet not as a Scholler; for then ſhould eueryevery man be a Scholler, becauſe he is a man. But indeed he is a Scholler, becauſe he learneth, and a man as he is compoſed of a body and reaſonable ſoule: ſo, that he is a man in one reſpect, and a Scholler in another. Rom. 2.21. Thou that teacheſt another, teacheſt thou not thy ſelfe. Where you ſee the ſame man is to be both maſter and Scholler. I am aſtoniſhed at ſo many wonders as I behold enſtated and packeted vp in this rich Cabinet of the knowledge of GOD. They that goe downe into the deepes, they ſee the workes and wonders of the Lord. Pſal. 107.23.But they that goe downe into this deepe are not like to ſee any thing, except they plow with his heyfer, that can read vsus the darkeſt riddles. Ioh. 14.9.10.11. Chriſt in this myſtery, applies two rules of relation, the one, concerning their mutuall knowledge, the other, their mutuall being. He that hath ſeene me, hath ſeene my Father: that is, Philip, know one and know both; if thou beleeue mee to be the ſonne, then muſt thou beleeue my father. For it is impoſſible to conceiue a ſonne without a father. Againe, I am in the father, and the father is in me: that is, our being is mutuall, if I were not his ſonne, he were not my father, and if he were not my father, I were not his ſonne. As I hauehave the being of a ſonne from my father, ſo hath he the being of a father from his ſonne. And hereupon by the neceſſitie of relation, I am in my father, and my father is in mee. Abraham as a father is in Iſaac, and Iſaac as a ſonne is in Abraham: but becauſe they are alſo two diſtinct men, Iſaac is alſo out of Abraham, and Abraham out of Iſaac. But the eternall father and the ſonne hauing the ſame ſingular eſſence, are perſonally the one with the other, and eſſentially the one the other. Ioh. 1.1.
Q. How are they then diſtinct?
A. As the man and the Scholler: And here to avoyd all doubts and dangers, and that a godly appetite may finde what to feed on, let reaſon ruled by Scriptures ſupply with the defectiue, what he either reads not, or in reading knowes not. Iob. 1.1. The word was with God, and the word was God. If God in both places be taken in the ſame ſenſe; then the ſecond perſon is ſo a concrete with the eſſence, as in reaſon the eſſence may be predicated of it; and therefore the difference is rationall, not reall: or if you will hauehave the argument, the eſſence and ſubſiſtence are diverſe not oppoſite. They turne ſides not backes. The eſſence diſſents from the ſubſiſtence by reaſons apprehenſion, not natures oppoſition; for if they were oppoſite, he that is with God could not be ſayd to be God. So that the holy Ghoſt reacheth vsus by that phraſe, that the ſonne for manner of ſubſiſting is with the eſſence, as if it were to bee conceiued cloſe by the ſide of it, as the manner of a thing is to the being of it. And againe, leaſt wee ſhould there miſ-take, by putting too great a difference, as if the manner ſhould differ really from the thing, he addes, and the ſame was God. So then the difference is very little, a diverſitie, no reall repugnancie. They turne aſide our apprehenſion without croſſing, or contrarietie. If God in the firſt place be taken perſonally, and in the ſecond eſſentially, then with God, is with the father, and ſo they are not diverſe but contraries, not (if I may ſo ſpeake with reuerence) as backe to backe, but face to face. I am thy father, thou art therefore my ſonne: but when I ſay, I am thy father, therfore I am not thy ſonne, in this they are contrary, not in the other. And therefore wee ſay the properties are incommunicable. I am the begetter, therefore not the begotten. Yet if I be the begetter, thou art my begotten. Pſal. 2.7. So then the Subſiſtences are contraries with mutuall affection: but eſſence and ſubſiſtence are diverſe by Logicall apprehenſion. Ioh. 10.30. I and my father are one. 1. Ioh. 5.7. Theſe three are one: as relatiues or contraries they cannot be one; but as ſubſiſtences in the ſame eſſence they are all one. I ſhould be thankefull to my render, if he would not ſuffer idleneſſe to deuour the ſweete that others ſweat for, or would but ſo much as count theſe labours pleaſant as they are prepared to his hand. But I feare, as the Iaſſians in Strabo delighted with the muſique of an exquiſite Harper, ran all away as ſoone as they heard the Fiſh-market bell ring, ſaue a deafe olde man, &c. So they that ſeeme to be delighted with the knowledge of divine things, are eaſily called off by worldly imployments, and if any ſtay by it, they profit no more by this Doctrine, then the deafe man did by the Harpers ditties. The Miniſters hauehave ſome-thing to doe that breake vp the ſwarth, and ſowe it for vsus. I ſhall deſire no more but godly attention, and patience, to weigh all points diligently, and with humilitie to yeeld vp their owne fancies to reaſon. The hot and headdie are not to be imployed in the contemplation and ſearch of theſe truthes; for, as being ſuddaine in their actions, they ſeize lightly on that which commeth firſt to hand: ſo being ſtiffe in their reſolution, they are tranſported with eueryevery preiudicate conceit, from one errour to another. GiueGive me therefore a conſtant and ſtable ſtudent, and he ſhall gaine by this good.
Q. Doe theſe relatiue properties adde any thing to the eſſence?
A. Nothing but reſpect and manner of being: ſo that the eſſence remaineth ſtill pure, or meere eſſence. The relation of a father, maſter, ſervant, &c. are no addition of a new eſſence. Rom. 2.21. The learner and the teacher may bee the ſame man. He is a right Mauchen, or gazing ſtocke, that thinkes himſelfe a new man, becauſe he is a new maſter. As Saul was changed to another man preſently vponupon his anointing, ſo are men vponupon their advancement; and according to our ordinary Proverbe, Their good and their bloud riſes together: Now it may not bee taken as it hath beene. Other faſhions, fare, and furniture fit them whom favour graceth. But alas, what is relation to Greatneſſe, where there is no alteration in goodneſſe, the man is the ſame, though he hauehave the reſpect of a King.
Q. What is the ſecond thing meant by relatiue properties?
A. That the Subſiſtences, or perſons, are diſtinct by themſelues as Relatiues. From the eſſence (as we hauehave ſaid) they differ as diverſe, onelyonly turning aſide a little: but amongſt themſelues they differ as contraries, hauing mutuall reſpect; for, though the ſonne be the ſonne of the father, and the father the father of the ſonne: yet the father is not the ſonne, neither is the ſonne the father. So likewiſe the holy Ghoſt, proceedeth from the father and the ſonne, yet is he neither the father, nor the ſonne. A father & a ſonne being relatiues, are contraries: yet both of them may be no more then diverſe to the ſame man that is both. Mat. 1.2. Abrahambegate Iſaac, and Iſaac begate Iacob, &c. Iſaac is both father and ſonne. Sonne in regard of Abraham, and father in regard of Iacob. Plato told the Muſitians of his time, that Phyloſophers could dine and ſup without them; how much more caſie ought it to bee for Chriſtians to weane themſelues from childiſh rattles, and may games of carnall delights, and be merry without a Fidler? It is for Saul to driue away his ill ſpirit, and dumps of melancholy with Dauids Harpe: and for Caine, to ſtill his crying conſcience with building of Cities: ſo, for them that cannot liſpe a word of a better life, to feede themſelues, not by ſooping an handfull with Gideons Souldiers, but by ſwilling their bellies full of worldly pleaſures, and other ſuch ſwill and ſwades, as they are wont to weary themſelues withall. Theſe cry, the way of God is hard, and not for their medling; eſpecially, theſe maine myſteries, and therefore they abhorre once to thinke of the ſtudie of them. Indeed, as in the moſt champion & plaine grounds of Religion, there are ſome hillockes higher then the reſt of their fellowes: ſo, in theſe the greateſt and ſteepeſt hills thereof, there is footing enough, whereby with labour and travaile, with much reading, and often prayer, wee may come to the height of them, wherein wee may ſee and diſcover ſo farre off the land of Canaan, and the kingdome of heaven, as may be ſufficient for ever to make vsus happy.
Q. What followes from hence?
A. That the perſons cannot be one the other. The eſſence and ſubſiſtence may be one the other, as the father is God, and the ſonne is God, and the holy Ghoſt is God: but the father is not the ſonne; neither is the holy Ghoſt, either father or ſonne. A maſter and a man may bee the one the other: but a maſter and a ſervant cannot be ſo predicated, the reaſon is, becauſe they are contraries, or really oppoſite: the other onelyonly diverſe, and therefore may be diſpoſed affirmatiuely. Epheſ. 1.3. Bleſſed be God, the father of our Lord Ieſus Chriſt. God and the father are one the other, the father is God, and God is the father: but as he is father of his ſonne, wee finde no ſuch diſpoſition in the Bible. Ioh. 10.30. They are ſayd to be one: that is, in eſſence, will, or action, not in perſon; for ſo they are two, really diſtinct. I know theſe vocall ſounds are but a complement; and as an outward caſe, wherein our thoughts are ſheathed. There is nothing wherein the want of words can wrong and grieue vsus more, then in this point: here alone, as wee can adore, and not conceiue, ſo we can conceiue, and not vtter; yea, vtter our ſelues, and not be conceiued; yet, as wee may, thinke here of one ſubſtance in three ſubſiſtences; one eſſence in three relations; one Iehovab begetting, begotten, proceeding; Father, Sonne, Spirit: yet ſo as they differ but rationally from the eſſence, and really amongſt themſelues; and in regard thereof admit the predication of the eſſence of each perſon, and not of the perſons one of another.
Q. What may elſe be obſerued?
A. That they are together by nature, for ſo are all relatiues. They are mutuall cauſes and effects, a thing in reaſon onelyonly peculiar to this head of argumēt: as the father is the cauſe of his ſonnes relation, and ſo is the ſonne of his fathers. And on the contrary, they are effects of each others relation; and by vertue of this, they muſt needs be together in nature. The cauſe is before his effect; and ſo the father begetting his ſonne, might ſeeme in nature to be before him: but this mutuall cauſation, though it pervert not order, yet makes it things to be together moſt naturally. The father is onelyonly before the fonne, and ſpirit, in order of ſubſiſting, and not in nature, either of eſſence, or ſubſiſtence. Pro. 8.22.30. Chriſt was ever with the father. Ioh. 1.1. In the beginning, without beginning, was the word with God. Heb. 1.3. The very expreſſe image of his perſon; and therefore a ſonne by nature: for if he were a creature, he ſhould be a fonne by counſell, as the ſonnes of men are ſaid to be. Iam. 1.18. Of his owne will begate he vsus. Hee that begets by nature begets no leſſe then himſelfe; as a man begets no leſſe then a man; & eueryevery creature brings forth his ownekind. Gen. 1.24.25. But counſell and will beget ſuch images of themſelues, as beſt pleaſe them: ſo man was by counfell made in the image of God. Gen. 1.26. Ad here the error of the Arians can no more infect the truth of the Scriptures, in the point of Chriſts Diuinitie, then the truth of the Scriptures can iuſtifie them in their wretched allegation of them. A bad worke-man may vſe a good inſtrument: and often-times a cleane napkin wipeth a foule mouth. If there were no more Scripture againſt them, then that one text, Iohn. 1.18. nor no more words in the whole Bible, then that one (Monogenees) onelyonly begotten, it were ſufficient to confute and confound all they hauehave ſayd, and to leaue their cauſe deſperate, and without all plea, though they were neuer ſo hear tie patrons of their owne affections. God the father hath many ſonnes, and an onelyonly ſonne: now this difference is made by the manner of generation or begetting; and all the world can invent no other, but nature and counſell; nay, why ſay I invent, when the Scripture hath found it out to their hands, and left it them to obſerue. By counſell the father may beget many children, yea, and twiſe beget them, as his elect, by creation and regeneration. But by nature hee cannot beget more then one ſonne, and becauſe he is begotten by nature, hee is no leſſe then his father, and becauſe no leſſe then his father, therefore an onelyonly ſonne. For if his whole image be in one, it cannot be in two. But I ſee if wee breake our teeth with theſe hard ſhells, wee ſhall finde ſmall pleaſure in the kernells; neither doe I thinke that Gods ſchoole is more of vnderſtanding then affection: both leſſons are very needfull, very profitable; but for this age wherein there is coldneſſe of care, eſpecially the latter. He that hath much skill, and no affection, may doe good to others by information of judgement; but ſhall neuer hauehave thanke, either of his owne heart, or of God, who vſeth not to caſt away his louelove on thoſe, of whom hee is but knowne, not loued. O Lord (ſeeing therefore that men are but men by their vnderſtandings, and Chriſtians by their wills and affections) make me to affect my relation to thee as a father, and thy ſonne as a brother; and becauſe counſell in working, followes nature in being, let me find and feele how ſweet it is to be placed vnderunder thy ſonne, who from thee, as thou of thy ſelfe, makes mee both ſonne and brother, and fellow heire with himſelfe.
Q. What followes from hence, that they are together by nature?
A. That they are onelyonly in order one before another, according to their manner of ſubſiſting. As the father before the ſonne, and both of them before the holy Ghoſt. Order requires, that the begetter ſubſiſt before the begotten, and the Spirants before the Spirit. Ioh. 15.26. I will ſend from the father the Comferter, even the ſpirit of truth. As there is an order in ſubſiſting, ſo in working. And here the well of life lies open before the godly, though their eyes often (like Agars) are not open to ſee it: whiles miſerable worldlings hauehave neither water, nor eyes. And becauſe to Chriſtians there can be no comfort in their ſecret felicities; ſeeing to be happy and not to know it, is little aboue miferable; let me here fell them ſome of that ſpirituall eyeſalue, which the Spirit commends to the Laodiceans; that they may clearely ſee how well they are in the true apprehenſion of this order. I know it to be vſuall with all men liuing, that they doe not much more want that which they hauehave not, then that which they doe not know they hauehave. Aſſuredly, there is nothing, but a few ſcales of ignorance and infidelitie betwixt vsus and our happineſſe. It lies in a narrow compaſſe, but ſoundly truſſed together; for it is from the Father, in the Sonne, by the Spirit to Faith. 2. Cor. 13.14. LoueLove from the Father, as the beginner of our happineſſe. Grace from the Sonne, as the diſpenſer of it. And a bleſſed & happy communion from the holy Ghoſt, as the accompliſher, or finiſher of it. LoueLove, Grace, and Communion, are enough to paſſe the beleeuer from death to life. The father cannot manifeſt his louelove, without the grace of his ſonne, neither can the ſpirit therein communicate with vsus, but as he is ſent from both, after both to manifeſt the louelove of the one in beginning, and the grace of the other, in diſpenſing all things needfull for our ſaluation. Thinke not much, that this glaſſe of the word eſpies that in vsus, and for vsus, what our ſelues ſee not: too much neereneſſe oft-times hindereth ſight: and if for the ſpots of our owne faces wee truſt others eyes and glaſſes, why not this truth for our perfections? wee are in heauen, and know it not. What greater happines then this, to be made partakers of the pureſt LoueLove, richeſt Grace, and choiceſt Communion? Eph. 1.13.15. Our election is begunne by the will, counſell, and decree of the Father; diſpenſed by the complete, and full redemption of the Sonne; finiſhed by the powerfull and effectuall application of the Spirit. It is not without due conſideration, why in the beginning of the Apoſtolicall Epiſtles, Grace and peace are wiſhed from the Father and the Sonne, without mention of the Spirit. I may, and will, reine the queſtion ſhorter, then they doe, that confound the perſons in their workes. The Spirit is ſent from the Father and the Sonne, to witneſſe that grace and peace that wee hauehave from, and with them both. He that is from them both by inſpiration, is to them both with vsus as lidger in execution. When good things are wiſhed from ſome perſons, it is requiſite that there be ſome to carry newes of their will and pleaſure therein. The Church of God hath the glorious Goſpell of life and ſaluation, and therein is contained all grace and peace with God: but how ſhall eueryevery ſoule be certified, that he is intereſſed in thoſe good things, except the Father and the Sonne, ſend the Spirit, as a witneſſe and ſeale thereof vntounto him in particular? Therefore Paul in all his Epiſtles, wiſhing grace and peace from Father and Sonne, not mentioning the Spirit, obſerues the true order of perſonall ſubſiſting, and perſonall working. And therefore peace purchaſed by grace, whereby the Father is reconciled in his Sonne, is wiſhed to the Churches; the fruition whereof followeth by the worke of the bleſſed Spirit in all that are ordained to be partakers thereof.
Q. What kind of properties are theſe?
A. Individuall and incommunicable, and being giuen to the Father, Sonne, and holy Ghoſt, make three diſtinct perſons, and therefore the Church of God hath done well ſo to name them, though the word be not in all the Scripture, for it is a Latine word, and therefore cannot be found in the Originalls, which are Greeke and Hebrew. Thus far hauehave we freely dipped in this ſtreame, and not bin drowned; pulled many fragrant roſes, and not pricked our fingers; there is one thing more that may ſting vsus, if godly diſcretion ſerue not to ſever the good from the ill; yet the former leſſons well remembred are ſufficient, to them that are capable of obſervation, and not careleſſe of repoſition, to keepe them from danger: but ſeeing remarkable conſideration put into vsus by others, are as ſome loofe pearles, which for want of filing vponupon a ſtring, ſhake out of our pockets; it ſhall be neceſſary both for the getting and keeping of the treaſure of our vnderſtanding, to expreſſe it.
Q. Are then theſe properties, qualities in the divine eſſence?
A. They are relatiue affections, no inherent qualities; for, they doe no wayes change, or alter the eſſence, but leaue it ſtill ſimply one. I know naturall reaſon would here ſend forth diſtemper into our whole judgement. The ſtreame muſt needs runne like the fountaine, and ſpeeds well, if at laſt, by many changes of ſoile, it can leaue an ill qualitie behind it: ſo, our judgement ſhall be well purged, if by all theſe paſſages we can ſo farre maſter reaſon, that the fardle of fooliſh fancies may here be vnloden, and God may purely be apprehended, as he is in himſelfe. But what can be expected from this age, fitter to looke after Butter-flies, or Birds neſts, or perhaps ſome gay coat of a Courtier, then this ſound and ſolide knowledge of Iehovah-Elohim? Or if any trauell this way, it is indeed like our yong travellers, whoſe wealth is found to be in their tongues, wherein they exceed and excell their parents parrats at home, both for that they can ſpeake more, and know that they ſpeake: ſo our Aethiopian Chriſtians, white onelyonly in the teeth, eueryevery where elſe cole blacke, can ſpeake well of God and godlineſſe, and that is all. But God is not ſo learned; for, as among the three parts of the body, there is one, called Impetuous, or impulſiue, as the ſpirits, which ſets all on worke; or as Phyſitians call the Arteries in the body, Venas audaces, or micantes, from their continuall beating and working; which running along with the other veines beate & knock at eueryevery gate and entrance, for the members to take in proviſion: ſaying (as it were) to eueryevery part and portion, here is meate and nouriſhment for you: ſo, true religion, hauing put into vsus the royall and celeſtiall Spirit of Faith, calls vponupon all powers and parts, not to know and ſpeake good things, but to liue and practiſe them. Papiſts teach, that a man may, and muſt both make and eate his God to his break-faſt: this hard meate wee leaue for their ſtronger mawes: yet even here may wee begin with the ſpoone, and offer nothing to our weaker ſtomackes, but diſcourſe of eaſie digeſtion. Know God, and liue by faith, and wee ſhall hauehave him for our ever-laſting food.