The Sum of Christian Religion, Catechism · Part 2 · creed · Question 33 · Subsection 2
Other Rules, whereby the objections of the Arrians are diſsolved.
1. NOthing hindereth, why they, who are equall in nature, may not be in degree of office unequall.
2. That which the Father hath given unto the Sonne, that hee ſhould ever have it, hee will never demand of him againe: but that which was but for a certaine time given and committed unto him, the ſame hee muſt meeds depart from and reſigne.
3. That conſequence doth not hold in reaſon, which is brought from a thing that is reſpective, to a thing that is abſolute.
4. That is ſaid of the perſon in the concrete, which is proper only to one nature, but not otherwiſe than in reſpect of that nature, unto which it is proper.
5. There is a double wiſedome: one exiſting in the creatures, which is the order of things in nature wiſely diſpoſed, and the doctrine or knowledge as well of nature and the law, as alſo of the Goſpel. Another wiſdome is ſubſiſting in God, which, when it is oppoſed unto the creatures, is the very divine minde, or eternal decree, as touching the order of things, in the Father, the Son, and the holy Ghoſt: that is, it ſignifieth the three perſons: but when it is diſtinguiſhed from God, then it is taken for the Son of God the ſecond perſon only. The former wiſdome exiſting in the creatures, is created: the other ſubſiſting in God, is uncreate.
6. God abſolutely named in the Scripture, is never meant, but of very God himſelfe.
7. Whereas the Son and the holy Ghoſt are of the Father; and the Father worketh by the Son and the holy Ghoſt, neither was humbled as the Son; the Scripture doth oftentimes, eſpecially in Chriſts ſpeeches, underſtand by the name of the Father, the Son alſo, and the holy Ghoſt.
8. When God is conſidered abſolutely, or by himſelfe, or is oppoſed to the creatures, the three perſons are comprehended: but when hee is oppoſed to the Son, the firſt perſon of the God-head is underſtood, which is the Father.
9. The name of God being put ſimply or abſolutely, is eſſentially taken, that is, for the God-head it ſelfe, and compriſeth all three perſons: but when the property of any perſon is joyned therewith, it is taken perſonally.
10. The Scripture distinguiſheth the perſons, when it oppoſeth, or compareth them among themſelves, or expreſſeth their perſonall properties, whereby it reſtraineth the name of God, common to them all, to one certain perſon: and it meaneth them altogether, when it oppoſeth the true God to creatures or falſe gods, or conſidereth them abſolutely, according to his own nature.
11. That which began at ſome certain time to be manifested, may not thence be concluded never to have been before.
12. The Son is wont to referre that to the Father, which yet hee hath common with the Father, not making any mention of himſelfe, when hee ſpeaketh in the Mediatours perſon.
13. The Son is ſaid to ſee, learne, heare, and worke, as from the Father in reſpect of both natures, yet not without a difference ſtill remaining: For unto his humane underſtanding, the will of God is made known, by revelation: But his God-head doth by it ſelfe, and of his owne nature, know and behold from everlaſting moſt perfectly the Fathers will.
14. The externall operations of the three perſons, if they were distinct, they ſhould make verily distinct eſſences: becauſe one working, and another ceaſing there ſhould be diverſe eſſences: but the internall operations, becauſe they are the communicating of one and the ſame whole eſsence, make not a diverſity, but an unity of eſſence.
15. When God is called the Father of Christ, and the faithfull, it doth not hereof follow, that he is after the ſame manner their Father and his.
16. The Father was never without the Son, nor the Father and the Son without the Spirit, inaſmuch as the God-head can neither be augmented, nor leſſened, not changed.
17. It followeth not, that whoſoevers perſon is from another, his eſſence alſo is from another.
18. As often as in Scripture one perſon of the Deity is oppoſed to creatures, or feigned gods, and is diſtinguiſhed from them, the other perſons are not excluded from the Deity, but the creatures only, between whom and the true God compariſon is made. This we muſt alſo obſerve in all excluſive and ſuperlative ſpeeches.