who cannot cease to be God, but hath life in himselfe as well as the Father, John 5.26. and hath the self-fame divine life, divine nature, divine power which the Father hath; and therefore the Schools conclude well that the Father and the Son have the d fame power, but with a different relation; d Eadem but thefe different relations do not fuper- effentia add a new Effence, a new divine Nature; que in Pa. tre eft pa and they who have the fame Effence, mult ternicas,in needs have the fame power, because the filio eft fiPower of God is not diftinguished from the liatio; eâ Effence of God, and the Father doth commutiâ generat nicate the fame Effence and Power which the Pater, fili Son receives. dem poren ufque ge neratur. Habet itaque filius eandem potentiam quam Pater, fed cum a lia relatione; Pater ut commuicans, filius ut accipiens, Johan. 5. 26.7d generare eft dare potentiam, rò generari eft accipere potentiam vide. Aquin. Sum, part, 1.qu.42.art.6. 5. There is the fame reafon of the Son e Non poand Holy Ghoft; for thefe three are ee- teft autem qui accequall, nay one, Effentially one, one God pit ei qui with the most perfect kind of unity, as dedit effe hath been fhewen: and fome that are Me- inæqualis, taphysical acknowledge that nothing is fim- quia &hoc accepit ut ply one, but that which is most fingly one; effet aquaand nothing is most fingly one but God, who lis. Aug. lib.3.contra Maximinum. cap. 14. f Id folum fimpliciter unum eft, quod fimpliciffimum eft; Solus itaque Deus fimpliciter unus eft in quo nihil omnino eft quod Deus non eft. Vide Fonfe cam in Metaphyf. Ariftot.lib.4.cap.z.qu.5.Sect.7. bath g Ariftot. hath nothing in himself but that which is Metaphyf himself. himself. Ariftotle difcourfing of fix kinds of unity faith that things may be said to be one lib. 4. * 1. To 1. in respect of Continuity, because they are one Continued body. 2. In refpect of their Subject, as two dos. 5. Ad accidents in the fame fubject. σίαν. > 6 Kinds of Unity. All the 3. Because they are under the fame Ge nus. 4. Because they are of the fame Species. 5. Because they have the fame definiti three per- on; but then he concludes that all these are fons have but imperfect kinds of unity, if compared the fame with the last unity, which is Power. h Omnia 6. When a thing is one in respect of its habet fili- fingle and indivifible Effence. usal atre, fed Pater & filius unum funt: filius itaque nihil accipit ab a lio, qui eft a Filio aliud; filius enim eft idem cum Fatre unicufque Deus. i Now the Father and Son are one, Johni Pater & 10 30. The Father, Son and holy Ghost Filius fpi- are one, 1 fohn 5.7 and they are one af rando com ter the most perfect manner, they are one vitam fub- in respect of the most single and indivisible fiftentem Effence, because the divine Effence is moft Spiritui municant Sancto per quam Spiritus San&us eft unum cum Patre & Fi lio. 1 Joan 5.7. Spiritus itaque fpiratus vitam accipit fubfi ftentem, nec non potentiam Coeffentialem; eandem itaque potentiam habet Spiritus, fed cum diverfa proprietate five ratione perfonali. k Patres fingle and perfectly one. And therefore hoc eft ef tive acce pta, effen tia cum modo & proprietate perfonali confiderata generat hoc eft Deus Pater generat Filium. This truth will be more evident when we have difcourfed of the diftinction of these three divine persons,of which we are to treat in the next Chapter. VI. Created Perfons have a different The fixth difference; place and prefence, but Uncreated Perfons are omniprefent, they cannot be feparated or divided from one another in respect of place or prefence, but do fubfift in one an- Edentia other. The Father did beget the Son in non gene the unity of the divine nature, and the Son rat eflentia doth fubfitt in the nature of God, Phil.2.6. am quia and all three perfons fubfifting in the fame eft unicas fimpliciffingle & omniprefent nature,they must needs Gima: perfubfift in one another. The divine nature fona non of the Father is in the Son, and therefore generat the Father is in the Son; the divine nature perfonam of the Son is in the Father, and therefore extra eflen tiam, quia the Son is in the Father, and the like may effentia in finita extra fe fundi non poteft. M be φησιν, ut fatis de Trinit. n 'do' be faid of the Holy Ghoft, for the divine 27 nature of the Holy Ghoft is in the Father 220700 in annars, and the Son. Thele three glorious perfons εμπεριχ Pnow, pro- are diftinguished from one another, and pter in con yet they do fubfift in one another. They fufam in fe do fubfift in one another without any con. mutuo cótraction", commixtion, or confusion, as prehenfio • Damafcen taught the Schoolmen to gem & præ fentia po- fpeak; when Philip defired Chrift to show tius quàm him the Father, our Saviour answers, He circumin that hath feene me hath feene the Father, ceffionem John 14.9. because he is the Image of his barbarelo- Fathers Person, and the illuftrious brightnes quuntur. of his Fathers glory; nay, because the naVideGoma ture of his Father is in him, and the perfon of riDiatribe his Father is in him; and therefore he calls Inconfufe upon Philip to beleeve that his Father is in uniuntur him.John 14.10. Beleeveft thou not that I am indivife in the Father and the Father in me? as if he difcernun- had faid, I wonder you should not beleevé tur. this truth, it is a fpecial Article of your Perfons fub- faith if you be a Chriftian: and it is a ve fting in ry plaine Article, for you have some senfione another ble Arguments to confirme your faith in • Vide Da this point, both from my words, and from mascen: lib. 1. Orth. my works; you may hear the Father speak. fid-cap 19. ing in me, and fee my Father working Vide Biel. in me, The words that I speak unto you, in fent, dift I speak not of my felfe, but the Father that dwelleth in me he doth the works Joh.14.10. 9.42730.5. And then he preffes the point home upJohn 14. on him by a Peremptory Injunction in the 11. verfe. Beleeve me that I am in the Fa The divine 19.q.2. Thom F.I. 10,11. ་ ther, and the Father in me: or else beteeve me for the very works fake. Philip might hear what was truly divine in the faving words of Chrift,and fee what was divine in the miraculous works of Christ, and by the words and works (and Spirit of Chrift making both effectuall) he might be brought to beleeve this neceffary point, that the Nature of God the Father, and the Perfon of God the Father is in Chrift. Give me leave The nature to infift upon this point, for there is more and Perfont in it then we can well obferve at firft view, Father is of God the and therefore our Saviour did preffe this in Chrift. point home very frequently, and require John to that men would expreffely beleeve it, John opened. 10. 38. beleeve the works but to what John id, end? Why, that yee may know and beleeve that the Father is in me, and I in him. This is the end of Chrifts working fo many miracles amongst them, to bring them to beleeve that he and the Father did mutually fubfift in one another. Credite operibus, beleeve my works faith he, they fspeak me to be God, and the Son of God,and therefore I am not guilty of blafphemy, becaufe Ifay I am the Son of God,and equall to God, for I am God, I and my Father are one God; and if you beleeve that I and my Father are one God, you must beleeve that I am in the Father, and the Father in me. This is the famme and fubftance of our Saviours dif- 5 v.to the course from the 25. verfe of the tenth 39. M 2 chap. 38. John io. from the |