The Sum of Christian Religion, Catechism · Part 2 · covenant · Question 25 · Commentary · Subsection 7 – Subsection 8
7. How the three perſons of the God-head are diſtinguiſhed.
HEre we are firſt to obſerve and conſider, Attributes common to the whole three perſons.What the Scripture attributeth as common to the whole three perſons, Father, Son, and holy Ghoſt, which three are one God, and yet diſtinct in perſons. Effects in the creature common to the three perſons.What it aſcribeth to each particular, as peculiar unto him, and how it diſtinguiſheth and diſcerneth the perſons. Common to the three perſons are, 1. All the eſſentiall properties of God, all which we comprehend in the name of Deity: as eternity, infinity, omnipotency, wiſdome, goodneſſe, to have eſſence from himſelf, or to be God of himſelf: 2. All externall actions and operations of the Divinity; that is, thoſe effects which God exerciſeth on his creatures, and in them, or by them; ſuch as are, creation, preſervation, the government of the world, the gathering together and tuition of his Church, &c.
The three perſons diſtinguiſhed two wayes. 1. By inward works. 2. By outward. Of the inward operations of the three perſons.Theſe perſons are diſtinguiſhed two wayes: Firſt, by their inward works. Secondly, by their outward works, or form of working without themſelves. The inward works or actions of the Divinity are thoſe which the perſons have and exerciſe one towards another. The perſons therefore are firſt diſtinguiſhed between themſelves by theſe inward operations or properties: For, The Father is, and exiſteth of himſelfe, not from another. Hee begot the Son, and inſpired the holy Ghoſt after an unſpeakable manner. The Son hath his being from the Father, begotten of him from everlasting; that is, he hath the divine eſſence communicated unto him from the Father, in ſuch ſort, as no tongue can expreſſe: The holy Ghoſt proceedeth from everlasting from the Father and the Son; that is, hath the ſame eſſence, but communicated unto him from the Father and the Son, in a manner which cannot be uttered. Teſtimonies hereof are frequent: In the beginning was the Word, Joh. 1.1, 14, 18.and the Word was with God, and God was the Word. We have ſeen his glory, as the glory of the only begotten Son of God. The onelyonly begotten Son which is in the boſome of his Father, hee hath declared him. When the Comforter ſhall come, John 15.26.whom I will ſend unto you from the Father.
The order of the perſons in ſubſiſting.The order therefore of the perſons in ſubſiſting is on this wiſe: The Father is the firſt perſon, and as it were the fountain of the Divinity of the Son and holy Ghoſt, becauſe the Deity is communicated unto him of none; but he communicateth the Deity to the Son and holy Ghoſt. The Son the ſecond Perſon, becauſe the Deity is communicated unto him from the Father by an eternall generation. The holy Ghost the third perſon, becauſe the Deity is communicated unto him from the Father and the Son by an everlaſting inſpiration: in which order they are reckoned up unto us in theſe Scriptures; Baptiſe all nations in the name of the Father, Mat. 28.19.and the Son, and the holy Ghost. There are three which bear record in heaven, the Father, the Word, and the holy Ghoſt; and theſe three are one. Yet is not the Father precedent in time before the Son and holy Ghoſt; nor the Son before the holy Ghoſt; but onelyonly in the order of exiſting or working: For no perſon of the Deity is former or later then another in time, dignity, or degree; but only in that order whereby they iſſue and proceed one of the other. For never was the Father without the Son, nor the Son without the holy Ghoſt, ſith the Divinity is unchangeable. So God from everlaſting was ſubſiſtent in himſelf, and ſo hee hath revealed himſelfe in his word.
Here hereticks demand of us, What that eternall generation of the Son,Amb…. de ſide ad Grat. lib. 1. cap. 5. Aug. cont. Max. Arian. l. 3. cap. 14. Damaſc. orth. fid. lib. 1. cap. 10. How everlaſting generation and proceeding differ. and proceeding of the holy Ghoſt meaneth, and how they differ between themſelves. Which although we confeſſe, (as in former times alſo the catholick and right beleeving fathers confeſſed of themſelves) that it is not in mans ability to expreſſe perfectly the manner of this everlaſting generation and proceeding, and of the naturall diſtinction between them; yet we gather the very thing it ſelf from out of Scripture: that Generation is a communicating of the divine eſſence, whereby onelyonly the ſecond perſon of the Deity deriveth and taketh from the firſt perſon alone, as a Son from his Father, the ſame eſſence whole and entire which the Father hath, and retaineth the ſame: And, Proceeding alſo is a communicating of the divine eſſence, whereby the third perſon only of the God-head receiveth from the Father and the Son, as the Spirit from him whoſe ſpirit it is, the ſame whole eſſence which the Father and the Son have and retain. Now both of them differ from Creation, How generation & proceeding differ from creation.becauſe To be created of God, is when ſomething is made of nothing at the commandement and will of God: but To be conceived or begotten, and To proceed or iſſue out, is when ſome other perſon is begotten of the ſubſtance of him which begetteth; and is in unexplicable wiſe produced from all eternity out of his ſubſtance from whom the proceeding ſpringeth; yet with this diſtinction, that the Son hath his ſubſiſtence from being born, the holy Ghoſt from proceeding. Thus wee conceive the thing it ſelfe, That thus it is, as farre forth as God for his glory and our ſalvation hath thought meet to impart unto us ſo deep and hidden a myſtery; although wee cannot attaine to the cauſe Why thus it is. Further, of that Queſtion ſo long controverſed between the Greek and Latine Churches, Whether the holy Ghost were truly ſaid to proceed from the Father and the Son, and not from the Father alone; hereafter fit opportunity of handling the ſame will be offered us in the doctrine concerning the holy Ghoſt.
Orthodoxal phraſes to be obſerved, with their oppoſites to be avoyded in this myſtery.Here wee are to note the uſuall proper phraſes of Scripture, and the ancient Church, in this difference of the perſons between themſelves. It is truely ſaid, God begate God: but not truely, God begate another God; or, begate himſelfe. True it is, The Father begate another: It is not true, that hee begate another thing, or, another God. True it is, The Son is that which the Father is: Untrue, The Son is hee, or the ſame perſon which the Father is. True it is, The Son is begotten; The holy Ghost proceedeth from the Father: And, The Son is of, or from out of the Father; The holy Ghost is of, or from out of the Father and the Son: And, Whatſoever the Son hath, hee hath it from the Father, and by eternall nativity or birth hath received it from the Father; Whatſoever the holy Ghoſt hath, hee hath it from the Father and the Son, and receiveth it by proceeding: And, the Son and holy Ghoſt have a beginning in reſpect of their perſons; and have their eſſence communicated unto them from ſome other: Untrue, They have a beginning in reſpect of their eſſence: Sunt eſſentiati.or, They are eſſenced, or have their eſſence produced from the Father; or, They have their eſſence produced from ſome other. It is truely ſaid, The first perſon of the Deity begate the ſecond of his owne eſſence: The third perſon proceeded from the firſt and ſecond: But not truely, The divine eſſence begate a divine eſſence: or, The perſon is begotten, or proceedeth of the eſſence. True it is to ſay, The divine eſſence is communicated: Untrue, The divine eſſence is born, or proceedeth: The reaſon is, becauſe to be communicated is not the ſame as to be begotten, but ſtretcheth farther. For, not whatſoever is communicated to the begotten, is alſo begotten: but that is begotten, to which the ſubſtance of him that begetteth is communicated.
2. Of the outward operations of the three perſons.Another difference of the perſons ariſeth out of the former, conſiſting of the order of their externall operations which they exerciſe towards the creatures, and in them, and by them. For theſe actions, I grant, are wrought be the common will, power, and efficacy of the Father, Son, and holy Ghoſt: but yet that order ſtill of the perſons being kept which they have in their ſubſiſting: The Father is the fountain, as of the perſons, ſo of the operations of the Son and of the holy Ghoſt; and he doth all things not of any other, that is, no other working by him, no others will preventing his, no other imparting to him power or efficacy; but of himſelfe, that is, as hee ſubſiſteth of himſelfe: ſo hee underſtandeth and worketh of himſelfe. But the Son and holy Ghoſt do not work of themſelves, but by themſelves; that is, the Son worketh, the Fathers will going before: the holy Ghoſt worketh, the will going before both of the Father and the Son: The Father worketh by the Son and the holy Ghoſt, and ſendeth them, but is not ſent of them: the Son worketh by the holy Ghoſt, ſendeth him from the Father into the hearts of the beleevers; but is not ſent of him, but of the Father: The holy Ghoſt worketh, and is ſent from both the Father and the Son, not from himſelfe. All things were made (a)Joh. 1.3. Col. 1.16. Heb. 1.2.by him. The Son can do nothing (b)Joh. 5.19.of himſelf, ſave that he ſeeth the Father do. For whatſoever things he doth, the ſame things doth the Son alſo. I proceeded forth, and came (c)Joh. 8.42. John 14.26. John 5.26.from God, neither came I of my ſelf, but he ſent me. Whom the Father will ſend in my name. Whom I will ſend unto you from the Father.
What the ſending of the Son & holy Ghoſt meaneth.Now when the Son and holy Ghoſt are ſaid to be ſent, we may not underſtand this ſending as if it were any locall motion, or as if it were any change in God: but we muſt underſtand it of his everlaſting will and decree of accompliſhing ought by the Son and holy Ghoſt; and of the execution and manifeſtation of this his will by the working of the Son and holy Ghoſt: So ſaith the Son, that he was ſent of the Father into the world; that he came down from heaven, and yet that he was in heaven whileſt he remained on the earth. So the holy Ghoſt, though he were before in the Apoſtles, and dwelt in them; yet he is ſaid to be ſent unto them in the day of Pentecoſt. Both theſe perſons therfore were ſent into the world, not that therby they became preſent ſomewhere where before they were not; but becauſe the Son wrought in the world whatſoever was the will of the Father, and ſhewed himſelf preſent and powerfull according to his Fathers good pleaſure; as it is ſaid, God ſent forth his Son made of a woman. And becauſe ye are ſons, Gal. 4.46.God hath ſent forth the Spirit of his Son into your hearts, which cryeth, Abba, Father.
8. Why it is neceſſary that this doctrine of the Trinity ſhould be held and maintained in the Church.
The doctrine of the Trinity to be taught in the Church.THis doctrine of the Trinity is to be learned and held in the Church, In reſpect of Gods gloryIn reſpect of the glory of God, that God may be diſcerned and diſtinguiſhed from idols: For God will not be matched with idols; but will have himſelf to be worſhipped and celebrated, and therefore known and agnized for ſuch a one as hee hath declared himſelf to be. In regard of our ſalvation.In regard of our owne ſalvation and comfort: No man is ſaved who knoweth not the Father, and the Father is not known without the Son: For, No man hath ſeen God at any time: John 1.18. 1 John 2.23.the onelyonly begotten Son which is in the boſome of the Father, hee hath declared him. Whoſoever denyeth the Son, the ſame hath not the Father. Again, No man is freed and ſaved from ſin and death without beleeving in the Mediatour Chriſt; He is very God and eternall life: 1 John 5.20.But no man repoſeth truſt and confidence in the Son, when as yet he is not known unto him;Rom. 10.14. How ſhall they call on him in whom they have not beleeved? How ſhall they beleeve in him of whom they have not heard? Therefore we muſt firſt know the Son, and then for the Son wee muſt know the Father, that we may beleeve in him. Likewiſe, no man is ſanctified and ſaved by the holy Ghoſt, who knoweth not the holy Ghoſt: For he who receiveth not the holy Ghoſt is not ſaved; according to that ſaying of Scripture,Rom. 8.9. He that hath not the Spirit of Chriſt, the ſame is not his: But no man receiveth him whom hee knoweth not: Therefore hee who knoweth him not is not ſaved. That no man receiveth him whom hee knoweth not, is proved by thoſe words of Chriſt, The Spirit of truth the world cannot receive, becauſe it ſeeth him not, Joh. 14.17.neither knoweth him. Except a man be born again of water and the Spirit, hee cannot enter into the kingdome of heaven. Hence it manifeſtly appeareth, That they which will be ſaved, must neceſſarily know the Father, the Son, and the holy Ghoſt. And they muſt know, that the Son and the holy Ghoſt are diſtinct from the Father, but yet conſubſtantiall with the Father, and equall in perfections, honour, worſhip, and therefore the ſame true God which is the Father: For except God be known of us to be ſuch as he hath declared himſelfe to be, he doth not communicate himſelf unto us, neither may we look or hope for everlaſting life from him. And what he hath ſhewed himſelf to be, wee have heard, namely, That hee is the eternall Father, co-eternall Son, and co-eternall holy Ghoſt. But among all points, there is none more ſharply oppugned by the adverſaries of the truth then this doctrine of the three perſons in one God-head, eſpecially ſince the Son of God was manifeſted in the fleſh. It is not hard to eſpy the cauſes of this ſtrife, for that indeed no part of doctrine is more unknown and unſearchable to mans reaſon; as alſo for that the divell, in hatred of God and men, attempteth with horrible fury to darken and extinguiſh the glory of the Sonne of God incarnate.