A Golden Chain

God, the Father Almighty.] Some have thought that these words are to be coupled to the former without distinction, as if the title of God had been proper to the first person the Father, and not common to the rest• and thus have some heretics thought. But in deed there must a pause or distinction be made, that the name or title of God may be set in the fore-front, as common to all the three persons following. For that is the very intent of the order of this Creed, to teach us to believe in one God, who is distinct into three subsistences or persons called the Father, the Son, and the holy Ghost. And here offers it self to be considered even one of the greatest mysteries of our religion: namely, that God is the Father, the Son, and the holy Ghost: and again, that the Father, the Son, and the holy Ghost are one and the same God. Some at the first may possibly say, that this cannot stand, because it is against all reason that one should be three, or three one. The answer is, that indeed if one and the same respect be kept it is not possible, but in divers considerations and respects it may. And thus the Father, the Son, and the holy Ghost are three, namely in person; and again, they three are one, not in person but in nature. By nature is meant, a thing subsisting by it self, that is common to many: as the substance of man consisting of body and soul common to all men, which we call the humanity of a man, is the nature of man. By person is meant, a thing or essence subsisting by it self, not common to many, but incommunicable: as among men, these particulars, Peter, John, Paul, are called persons. And so in the mystery of the Trinity, the divine nature is the godhead it self simply and absolutely considered; and a person is that which subsisteth in this Godhead, as the Father, the Son, and the holy Ghost. Or again, a person is one and the same godhead not absolutely considered, but in relation, and as it were, restrained by personal or characteristical proprieties: as the godhead or God begetting is the Father. God again considered not simply but so far forth as he is begotten is the Son; and God proceeding of the Father and the Son, the holy Ghost. And if any man would conceive in mind rightly the divine nature, he must conceive God or the godhead absolutely;

God, the Father Almightie.] Some haue thought that these words are to be coupled to the former without distinction, as if the title of God had beene proper to the first person the Father, and not common to the rest• and thus haue some heretickes thought. But in deede there must a pause or distinction be made, that the name or title of God may bee set in the fore-front, as common to all the three persons following. For that is the very intent of the order of this Creede, to teach vs to beleeue in one God, who is distinct into three subsistances or persons called the Father, the Sonne, and the holy Ghost. And here offers it selfe to bee considered euen one of the greatest mysteries of our religion: namely, that God is the Father, the Sonne, and the holy Ghost: and againe, that the Father, the Sonne, and the holy Ghost are one and the same God. Some at the first may possibly say, that this cannot stande, because it is against all reason that one should bee three, or three one. The aunswere is, that indeede if one and the same respect bee kept it is not possible, but in diuers considerations and respects it may. And thus the Father, the Sonne, and the holy Ghost are three, namely in person; and againe, they three are one, not in person but in nature. By nature is meant, a thing subsisting by it selfe, that is common to many: as the substance of man consisting of bodie and soule common to all men, which wee call the humanitie of a man, is the nature of man. By person is meant, a thing or essence subsisting by it selfe, not common to many, but incommunicable: as among men, these particulars, Peter, Iohn, Paul, are called persons. And so in the mysterie of the Trinitie, the diuine nature is the godhead it selfe simply and absolutely considered; and a person is that which subsisteth in this Godhead, as the Father, the Sonne, and the holy Ghost. Or againe, a person is one and the same godhead not absolutely considered, but in relation, and as it were, restrained by personall or caracteristicall proprieties: as the godhead or God begetting is the Father. God againe considered not simply but so farre foorth as hee is begotten is the Sonne; and God proceeding of the Father and the Sonne, the holy Ghost. And if any man would conceiue in minde rightly the diuine nature, hee must conceiue God or the godhead absolutely;