The Persons in the Trinity differ from the Essence: which that it may be understood, we must know that some things differ, Ratione, not Re: that is not in deed, but in respect of our conceiving: as for instance, The Attributes of God differ, but how? not in deed nor in themselves, but only in our cogitation of them: and so the power of heating and of drying in the Sun, differs only in respect of conceiving, for in the power it self there is no distinction to be found, it is found only in our heads. But this is not the difference in the Trinity: for the Persons differ one from another really, and would so do if we never thought of them. A real distinction is grounded either upon the respect of the essence of things, or in respect of the manner of being. A distinction in respect of essence is not in the Trinity, for all the Persons have the same essence; it remains then that the Persons in the Trinity differ from the essence only in respect of the manner of their being: and so (in short) differs from the essence, as the manner of a thing differs from the thing it self. The manner of being in every thing doth determine it: Now things in respect of the manner are three ways to be considered of, for there is the 1manner of the essence, the manner of having that essence, or the manner of subsisting. The manner of the Essence is showed by Attributes, as when we say, It is true, good, Just, &c. The manner of having that essence, is either with or without dependence: as in the creature, the manner of their having their essence is by dependence upon God: and in the Creator, the ⟨p. 121⟩essence is had of himself without any dependence. The manner of subsisting, is the furnishing of a thing with peculiar Relation, including a Person. Now then the Persons in the Trinity 2differ from the Essence only in the manner of subsisting, because the Essence subsists in one manner in the Father, and in another in the Son, &c. They do not differ in Essence, (for all of them have the same) but only in the manner of the subsisting of the Essence in each Person. In the Trinity there is another, and another, but not another thing: there is another, that is, another Person, there is not another thing, that is, not another Essence.
The Persons in the Trinity differ from the Essence: which that it may bee vnderstood, wee must know that some things differ, Ratione, not Re: that is not in deed, but in respect of our conceiuing: as for instance, The Attributes of God differ, but how? not in deed nor in themselues, but onely in our cogitation of them: and so the power of heating and of drying in the Sunne, differs onely in respect of conceiuing, for in the power it selfe there is no distinction to bee found, it is found onely in our heads. But this is not the difference in the Trinity: for the Persons differ one from another really, and would so doe if wee neuer thought of them. A reall distinction is grounded either vpon the respect of the essence of things, or in respect of the manner of being. A distinction in respect of essence is not in the Trinity, for all the Persons haue the same essence; it remaines then that the Persons in the Trinity differ from the essence onely in respect of the manner of their being: and so (in short) differs from the essence, as the manner of a thing differs from the thing it selfe. The manner of being in euery thing doth determine it: Now things in respect of the manner are three waies to bee considered of, for there is the 1manner of the essence, the manner of hauing that essence, or the manner of subsisting. The manner of the Essence is shewed by Attributes, as when we say, It is true, good, Iust, &c. The manner of hauing that essence, is either with or without dependance: as in the creature, the manner of their hauing their essence is by dependance vpon God: and in the Creator, the ⟨p. 121⟩essence is had of himselfe without any dependance. The manner of subsisting, is the furnishing of a thing with peculiar Relation, including a Person. Now then the Persons in the Trinity 2differ from the Essence onely in the manner of subsisting, because the Essence subsists in one manner in the Father, and in another in the Sonne, &c. They doe not differ in Essence, (for all of them haue the same) but onely in the manner of the subsisting of the Essence in each Person. In the Trinity there is another, and another, but not another thing: there is another, that is, another Person, there is not another thing, that is, not another Essence.
- 1Modus. 1. Essendi. 2. See habendi. 3. Subsistendi.Modus. 1. Essendi. 2. Se habendi. 3. Subsistendi.
- 2Non differunt [Greek or Hebrew] sed [Greek or Hebrew]. Basil. Just. Mart. Dam. In Sancta Trinitate est alius & alius non aliud & aliud. In Christo est aliud & aliud non alius & alius.Non differunt 〈non-Latin alphabet〉 sed 〈non-Latin alphabet〉. Basil. Iust. Mart. Dam. In Sancta Trinitate est alius & alius non aliud & aliud. In Christo est aliud & aliud non alius & alius.
