A Stock of Divine Knowledge, Chapter 23
OF THE TRINITIE. CHAP. XXIII.
IOHN 5.7.
There are three which beare record in heaven; the Father, the Word, and the Spirit, and theſe three are one.
THE knowledge of God, as was propounded, was to be ſought in his written Word, which taught us not onelyonly that there is a God, and that there is but one onelyonly God, but alſo what that God is: the deſcription of whom, out of the Scriptures you have heard, that he is one Eſſence, moſt perfect, diſtinguiſhed into three perſons, &c. to the perfection of God, belongs all the Attributes, as you have heard: of all the proper attributes of God, we have ſpoken at large; there be other attributes, which the learned call Metaphoricall; there are but few of them, but may well be reduced under theſe.
We are now to goe on with the laſt thing of our deſcription; that is, that God is diſtinguiſhed into three perſons: for the ground of handling the Trinity we have made choyce of this Text, that there are three that beare record in heaven: This myſtery is onelyonly to be found in the word of God, and ſo onelyonly knowne of the Church of God, which hath the true word of God, and the Church hath endeavoured to ſpeake as plaine as it can in ſuch a myſtery. I remember a ſpeech of Saint Auguſtine, who wrote a booke of the Trinity: of this great and excellent point, we muſt ſpeake with modeſty, and feare, we ought to heare with great attention; for where unity of the Trinity is to be ſhewed, ſaith the Father, men erre moſt dangerouſly, and nothing is enquired with more difficulty, nor found with more profit: ſo that we muſt have great care to endevour to underſtand it: ſo farre as it is revealed, God hath revealed it, and it is ſinfull, and damnable negligence not to ſeeke after that which is revealed by God: but let us labour for humility, that we looke not into this myſtery further then is needfull. The weakeneſſe of man can looke on the beames of the Sunne, but not on the body of the Sunne; ſo man in this caſe, if he looke too farre, may loſe his eyes. The men of Bethſhemeſh, 1 Sam. 4.6. had the hand of God upon them, when they looked into the Arke of God: will it not therefore follow, that we muſt be ſober in this, ſeeing God hath really manifeſted his anger againſt them in that manner? Hence comes the blaſphemy of Hereticks, becauſe they have looked into this myſtery further then is meet; therefore we will labour with feare to keepe our ſelves within the bounds of modeſty and ſobriety: much time may be ſpent in explaning of words, as of unity, and trinity, and Eſſence, &c. but I thinke that our time ſhall be more profitablely ſpent, if we apply our ſelves rather to the matter, then to explane words: once take this for a trueth, and as a thing granted, and as a ground that will hold; That as it was with Adam before the fall, he gave names to every beaſt, ſo in this caſe, the Church may give names and uſe expreſſions of her owne, to declare this great myſtery, without juſt offence to any; and therefore now to come to the matter. This is a great and principle thing to beſpoken of. That there are three perſons, and that they are three diſtinct perſons: for the opening of this myſtery the better, we muſt firſt deſcribe what a perſon is, and then ſhew why they are ſuch.
Queſt. What is a perſon?
Anſw. The anſwer is, It is a ſubſtance ſubſiſting of it ſelfe, undivideable, incommunicable, living, underſtanding, and willing: of which deſcription, to open every word briefely, becauſe it is but an introduction to that which followes: Firſt, it is a ſubſtance ſubſiſting; I doe not ſay that it is a ſubſtance barely, but ſubſiſting with ſuch a property, and in ſuch a manner, that it cannot be another then it is; for inſtance, Peter & Paul are two perſons, they are both ſubſtances ſubſiſting; but Peter is in ſuch a manner Peter, as he cannot be Paul; and I ſay, after this manner a perſon is a ſubſtance ſubſiſting. Secondly, by it ſelfe; ſo it is not an attribute, nor part of another thing. An accident ſubſiſteth by another thing, for it is not a ſubſtance in it ſelfe, but in another; every accident is in ſome ſubſtance, as white and blacke. Againe, it is not part of another, for that which is part of another, doth not ſubſiſt in it ſelfe, but in the whole of which it is part; for inſtance, the matter whereof a man is made in the wombe of a woman, ſo long as it is part of the woman, is no perſon, till it have in it a ſoule, and then ceaſeth to be a part: and ſo the humanity of Chriſt hath ſubſiſtance in the ſecond perſon of the Trinity, and is no perſon of it ſelfe, becauſe it hath no ſubſiſtence of it ſelfe.
Thirdly, Individuall, that is a particular; it is one in number.
Fourthly, Incommunicable, it is not Communicable, as the Eſſence is: as the nature of things is communicable to all that are of that kind, the nature of man is communicable to all men, the nature of Angells is communicable to all Angells; ſo the Eſſence, and nature of the divinity, is communicable to all the perſons, but the perſons are not ſo amongſt themſelves; therefore we ſay it is incommunicable.
Fiftly, we ſay it is living, for that which is without life cannot be a perſon; a Book or a Board cannot be a perſon, neither is every thing that hath life a perſon, and therefore I adde underſtanding, and willing; that is ſo living, that it underſtands and wills; thus a Beaſt, and Trees have life, but they want underſtanding and reaſon, therefore they cannot be a perſon; ſo now you have the deſcription of a perſon.
Queſt. How many ſuch perſons bee there in the Diety?
Anſw. Three; the Father, the Sonne, and the holy Ghoſt: we muſt prove that theſe three be ſubſtances, &c. It is manifeſt, firſt in generall, the Father is a ſubſtance, ſubſiſting by himſelf, individuable, incommunicable, ſo is the Sonne, and ſo is the holy Ghoſt: therefore there are three perſons in the Trinity: Gen. 11.7. Let us goe down and confound their language: let us goe is more then one, and God doth not ſpeake to the Angels by way of conſultation, let us, but of command, go you; and in the eight verſe, it is ſaid, the Lord confounds their Language: Iſai. 6.3. Holy, holy, holy, Lord, &c. three holies is ſpoken of three perſons, applied to one that is called the Lord, that is one Eſſence; that this is meant of three perſons, is aparent; it is granted by all, that the Father is one, and then the Sonne is another: Iohn 12.34.40. The Teſtimony of the Prophet is alledged, and there uſed as applied to Chriſt; thus ſaith the Evangeliſt, Eſai ſpake of him when he ſaw his glory, therefore the Sonne is a perſon, the ſame is alſo for the holy Ghoſt: Act. 28.25.26. Well ſaith the holy Ghoſt, &c. that which is ſpoken of the Father in the old Teſtament, the holy Ghoſt applies to the Sonne, and to himſelfe in the new, therefore there are three ſubſtances, &c. my text is a manifeſt proofe of this; there are three which, &c. they are not three names, nor three properties, nor three ſeverall words; they are three, that is, three ſubſtances or perſons; three that are ſeverall, that we may manifeſt this a little more, and that particularly. There was never any Heretique that denied the Father to be God; concerning the ſonne, theſe teſtimonies: Gen. 32.24. Iacob wreſtled with a man, this ſame man that Iacob wreſtled withall, was God; ſo ſaith, Hoſea 12.3. that Iacob wreſtled with God: the text in Gen. ſaith it was man; the other text ſaith it was God; but how appeares this, that it was the Sonne, becauſe that the Father never appeared in any ſhape? Againe, 1 Iohn 1. In the beginning was the word, here he is called the word; to this may be aded: Iohn 8.28. Before Abraham was, I am, a perſon ſevered from the Father: Iohn 17.5. Now Ftaher Glorifie me with that glory which I had with thee, before the world was; A perſon ſpeaking to the Father, ſevered from the Father: Thirdly the holy Ghoſt is a perſon: Iohn 14.16. I will pray the Father, and he ſhall ſend you another comforter, here is plainely ſeene, the Father, Sonne, and holy Ghoſt: he ſpeakes not of comfort, but a comforter: 2 Cor. 13.13. the Apoſtle praies, The Grace of our Lord Ieſus Chriſt, &c. therfore not onelyonly to God the Father, but alſo to God the Son, of whom grace is deſired, and to the holy Ghoſt, is prayer made; ſo that by theſe Scriptures appeares there are three perſons, living, underſtanding, &c.
Queſt. What reaſon is there, that there are ſuch three perſons in the Trinity?
Anſw. Firſt, they are all God. Secondly, they all created the world. Thirdly, becauſe that men in baptiſme, are dedicated unto them all, and make a covenant with them all, as well as with one: we manifeſt it thus: firſt, that they are all God; to ſay nothing of the Father, for that is confeſſed of all: it appeares that the Sonne is God, Rom. 9.5. ſpeaking of the Son, He is God over all, bleſſed for ever: ſo alſo Heb. 1. O God thy throne indures for ever! of the holy Ghoſt, that one ſhall ſuffice: Acts 5.3.4.5. The Apoſtle Peter chalenges Annanias, and Saphira, that they had not liedunto men, but unto God; and then he tells them, that they had lied againſt the holy Ghoſt; ſo then, the holy Ghoſt alſo is God.
Secondly, becauſe they all created the world, it appears, Gen. 1.1. In the beginning, God created the world, that the father did create the world, will be confeſſed of all: that the Sonne created the world, Col. 1.16. the Apoſtle ſpeaking of the ſame, ſaith, By him were all things created, whether things viſible; ſo Iohn 1.3. By him was created, whatſoever was made, and without him, was nothing made, that was made: ſo Heb. 1.10. Thou Lord haſt laid the foundations of the world: That the holy Ghoſt did create, appeares, Pſal. 33.6. By thy word were the heavens made, and all the hoſt of them by the breath of his mouth: ſo Gen. 1.2. The ſpirit moved upon the waters. What is that? as the Hen doth upon her egs, to hatch them, ſo the holy Ghoſt preſerves them: &c. in the 26. verſe, he ſaith, Let us make man in our Image; not in the image of Angels, but in the Image of God: now then, if theſe did create the world, and give it a ſubſtantiall being, they muſt needs have a ſubſtantiall being in themſelves.
Thirdly, becauſe in baptiſme, men are dedicated unto them all, and make a covenant with them all: they cannot be dedicated to them, that have no being: Matth. 28.21. Go, &c. baptiſing them in the name of the father, of the ſon, and boly Ghoſt: and therefore theſe three muſt needs ſubſiſt by themſelves; and therefore they muſt have all underſtanding, and actions, and are all perſons &c. more particularly we manifeſt it, of theſe that be in queſtion, the ſon and ſpirit: if the father be granted of all, to be God, and a perſon: why is the Son ſet apart by ſome? but is proved to be God, and a diſtinct perſon, by excellent reaſons. Firſt, becauſe the Son did deſcend, and take the nature of man. Secondly, becauſe he is of the ſame Eſſence with the Father. Thirdly, becauſe he ever was, and ſhall be the mediator of his Church. To explane theſe; a meer name, a property, or quality, as heretiques ſay he is, cannot deſcend: Iohn 3.13. Who is he that aſcended, but he alſo that deſcended? the ſecond perſon did deſcend, the humanity did not; What did he when he was deſcended? he tooke the nature of man, Iohn 1.14. The word was made fleſh; that is, it took fleſh to it: for marke, Heb. 2.14.16. Becauſe that the children were partakers of fleſh & bloud, therefore he did partake, &c. in the 16. verſe, He did not take the nature of Angels, but he tooke the ſeed of Abraham: therefore before he was made fleſh, he was a perſon, even before he did deſcend: the reaſon, that he is a perſon diſtinct from the Father, is becauſe he is, and ever was, and ſhall be, Mediator of the Church, and the Angel of the Covenant, even before he was made man: we prove it; as ſoone as man ſinned, God was offended; and then man could not be ſaved, without a Mediator; therefore he was the mediator; yet ſo ſtill, that before his incarnation, he was a perſon. 1 Cor. 10.9. Let us not tempt Chriſt, as ſome of them tempted him; where he calls us to remembrance, that then Chriſt was in the wilderneſſe with them, &c. ſo that he was a mediator before his incarnation: Iob 13.8. Ieſus Chriſt yeſterday and to day, and the ſame for ever; therefore mediator, and then there is but one mediator, and that is the man Chriſt, he is called the Angel of the Covenant: Mal. 3. and therefore he muſt needs be a perſon: and thus I have in particular confirmed this, concerning the Sonne. Now for the holy Ghoſt, he is alſo proved to be a perſon: firſt, becauſe that he did often appear in a viſible ſhape. Secondly, becauſe there are effects attributed to him, which cannot be attributed to any thing, but to a perſon. The firſt of theſe, thus: Mat. 3. at the baptiſing of Chriſt, he deſcended upon him, in the ſhape of a Dove: and in the ſecond of Acts, He appeared in cloven tongues upon the Apoſtles: and therefore is not a property, or quality, as heretiques teach. Secondly, becauſe that to the holy Ghoſt there are given ſuch effects, ſuch appellations, which cannot be given to any, but ſuch a ſubſtance: for there is given unto him, to know ſecret things, that are to come. Secondly, to determine controverſies, to give gifts to men, to pray, to be praied unto, all actions of a petſon, and of a divine perſon. Firſt, that he knowes ſecrets: 1 Cor. 2 11. The ſpirit knows the ſecret things of God: therefore he muſt needs be a perſon: he did know, and foreſee things, that ſhould be: how appears that? 1 Tim. 3.2. The ſpirit ſpeaketh evidently &c. that is, the holy Ghoſt foretells, what ſhall be in the latter times. Secondly, he decrees, and determines, Acts 15.28. It ſeemed good to the holy Ghoſt, and to us: therefore it followes that he is a perſon. Thirdly, gifts are attributed to him; Gal. 5.22.23. The fruits of the ſpirit, are joy, peace, long ſuffering, gentleneſſe, &c. 1 Cor. 12.8. By the ſame ſpirit to one is given, the word of knowledge, and theſe are diſpoſed of, according to his will: and therefore no property, nor quality, but a perſon, &c. Againe, he helps men to pray, and praies for men: Rom. 8. We cannot pray as we ought, but the ſpirit helpeth our infirmities, he makes ſighs, and groanes. 1 Cor. 13. The fellowſhip of the holy Ghoſt be with you; he that makes praiers for us, helps men to pray, and is praied unto; he cannot be a name, and property, &c. as heretiques ſay, but a perſon. And ſo I have ſhewed you, the holy Ghoſt is a perſon: I remember one thing now, which I ſhould have given before; a reaſon that I gave, why the Sonne is a perſon; is, becauſe that he was of the ſame nature with the Father, becauſe he is the Son, a ſon begotten of his father; not a created ſonne, but a begotten ſonne: Col. 1.15. The firſt begotten &c. Pal. 2.7. Thou art my ſonne this day have I begotten thee: ſhewing an everlaſting begetting; as the Sonne is everlaſtingly begotten, ſo the Father everlaſtingly begets, ſo that the Sonne, muſt be a perſon diſtinct from the Father, in Divinity, and alſo in Humanity, he is the Sonne of God; as God, he is the Sonne of God, begotten of his Father, and ſo of the ſame nature with the Father, and not a name, but a perſon: as man he is the ſonne of God, God the Sonne, is joyned unto the humanity, and therefore Chriſt ſaith, I goe to my Father, and your Father; my Father by nature, your Father by adoption: therefore he muſt be a ſeverall, and diſtinct perſon.
Vſe 1. This teacheth us, to confute all Heretiques, as the Sabellian, who will have but one perſon, in the Divinity; and for divers reſpects called Father, Son, and holy Ghoſt, having no ſeverall being, that the Sonne hath not the ſame Eſſence, with the Father; nor the holy Ghoſt, the ſame Eſſence with them both: but by this ground you are taught to abhor theſe, and the like Hereſie.
Vſe 2. It teaches thoſe, that have heard this doctrine, by faith, to conceive three perſons, as they are delivered unto us: this ſurpaſſes the reaſon of men, and Angels, therefore every man ought to labour to know this by faith; and not to rely on ſenſe, and reaſon, but on the word of God: Saint Bernard ſaith, I ſhall ſpeake this boldly, that which I doe not underſtand, I beleeve, that which I cannot conceive, yet I beleeve never the leſſe: and ſo ought every one of us, to labour to beleeve, though we cannot tell how it ſhould be: there is great neceſſity of beleeving this truth, no ſalvation can be, except a man do hold this Trinity: therefore every man ought to labour to beleeve, he muſt walke by faith, and not by ſenſe: it is unpoſſible that the ſhallow conceit of man ſhould be able to finde theſe myſteries, if God had not revealed them, it were as poſſible to empty the Ocean with a ſpoon, as to finde them out: becauſe they are matters of faith, and not of ſenſe; hold faſt that which God hath revealed: no man may goe further then God hath revealed, ſo far he muſt goe: further is dangerous curuoſity: Deut. 22.29. Secret things belong to God, but things revealed to us, &c. that which is manifeſt, ſaith Saint Auſtin, is ours, becauſe we cannot ſee that which is hid; therefore labour to conceive, ſo far as God hath revealed: and yet notwithſtanding, if any man aske, how it may appear, that there are three in one? Saint Auſtin hath a pretty ſimilitude, to expreſſe there are three: the Spring, and River, and a portion taken out of theſe, are three diſtinct, &c. but if any man ſhould aske, what is the Spring? water: what is the River? water: what is the portion taken out? water: come to a Well ſaith he, & fill three cups with water: we can ſay, they are three, but we cannot ſay, that they are three ſeverall waters; theſe myſteries being hard, ought to be ſtudied, and praied for: Saint Auguſtine ſaith, give me that I love, what is that? when I ſet my ſelf to know thee, I beſeech thee, give me a heart, that I may know thee, even theſe great myſteries of ſalvation: thus every man ought to pray, &c.