The Orthodox Evangelist, Treatise · Chapter 2
CHAP. II. Of the Trinity.
FOr our better proceeding in ſearching into this Myſtery of Myſteries,
Conſider
1. The Clearneſs of the Truth from Scriptures.
2. What a Perſon is.
3. What it is that conſtitutes a Perſon.
4. What a Perſonal Act is, the attending whereunto helps much to clear both the Nature of a Perſon, and the Trinity of Perſons.
5. The Names, or Appellations, aſcribed to the ſeveral Perſons in the Scripture.
6. The Diſtinction between a Perſon, & the Eſſence.
7. The Diſtinction between a Perſon, and a Perſon.
8. What terms we are to avoid in ſpeaking of the Trinity.
9. Satisfaction to ſome few Objections.
10. The Uſefulneſs of this Doctrine.
Amongſt the Multitude of Scriptures,The Clearneſs of this Truth from the Scriptures. holding forth the Doctrine of the Trinity of Perſons in the Divine Eſſence: Let it at preſent ſuffice to tranſcribe theſe. And God ſaid, Let us make man in our image, after our likeneſs, Gen. 1.26. And the Lord God ſaid, Behold the man is become as one of us, to know good and evil, Gen. 3.22. Go to, Let us go down, and there confound their language, that they may not underſtand one anothers ſpeech, Gen. 11.7. But none ſaith, Where is God my Makers? (ſo is the Hebrew) who giveth Songs in the night? Job 35.10. And one cried unto another; and ſaid, Holy, holy, holy, is the Lord of Hoſts, the whole Earth is full of his Glory, Iſai. 6.3. And the Heavens were opened unto him, and he ſaw the Spirit of God deſcending like a Dove, and lighting upon him; and lo a voyce from Heaven, ſaying, This is my Beloved Son, in whom I am well pleaſed, Matth. 3.16, 17. Go therefore, and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghoſt, Matth. 28.19. But when the Comforter is come, whom I will ſend unto you from the Father, He ſhall teſtifie of me, John 15.26. The Grace of the Lord Jeſus Chriſt, and the Love of God, and the Communion of the Holy Ghoſt, be with you all, Amen. 2 Cor. 13.13. For there are three that bare record in Heaven, the Father, the Word, and the Holy Spirit, and theſe three are one, 1 John 5.7.
A Perſon (viz. an Increated Perſon) is the Divine Eſſence ſubſiſting in a Relative Property.What a Perſon is.
The Eſſence with its Subſiſtence, not the Eſſence alone, not the Subſiſtence alone,foreign, Subſiſtentia. but both the Eſſence and the Subſiſtence, conſtitute a Perſon; this the Greek word holds forth, Heb. 1.3. which is tranſlated a Perſon.
Subſiſtence adds unto ſubſtances, the independing manner of their exiſting. In reaſonable Nature it giveth Created, in the Divine Nature it is Increated Perſonality.
Subſiſtence (conſidered in its abſtract notion, as diſtinct from Eſſence) the manner of the Eſſence, the manner of the Exiſtence, (for Eſſence, or Being, and Exiſting in God, are all one,) A Relative Property, an incommunicable property, are Synonima's, i. e. they are divers terms and expreſſions ſignifying the ſame thing: they give perſonality, and diſtinguiſh one perſon from another.
The Subſiſtences in the Divine Nature, are relative, and individuating: that is, they are relative properties.
They are Relative,Hae voces adeò propriè relatione ſonant, ut nemo intelligens relatione ineſſe divinis (ſi ratione uti volet) negaturus ſit. Jun. loc. com. l. 2. c. 19. as appears by their Names, viz. Father, Son, and Holy Ghoſt: and by the order of their Original implyed in thoſe Names.
They are individuating: that is, diſtinguiſhing, and incommunicable, in that they are the Subſiſtences of an abſolutely perfect-intellectual-living nature.
Theſe Individuating Subſiſtences, are by Divines generally called Perſons, not only from juſt conſequence deduced from other Scriptures; but expreſly, according to our laſt and beſt Tranſlation of the Text fore-quoted, Heb. 1.3. by a ſimilitude taken from a Created Perſon: the Reaſon whereof will appear by conſidering the nature thereof,Perſona eſt rational is Naturae ſubſtantia individua. Boetius. Perſona oſt intellectualis Naturae, incommunicabilis Exiſtentia. Richardus. Victorinus ex Smiſingo. de Trin. to. 2. diſp. 2. qu. 5. num. 108. Ʋrſin. Explic. Care. part. 2. qu. 25 as we have it deſcribed diverſly. By ſome, that it is an individual Subſtance of a reaſonable Nature. By others, that it is an incommunicable Exiſtence of an intellectual Nature. By later Writers, that it is an individual, or ſingular Being, ſubſiſting, living, underſtanding, incommunicable; not ſuſtained of another, not a part of another. The Sum is, that the term Perſon, ſignifying that which is moſt perfect in the whole reaſonable Nature, whether Angels, or men; it is aptly uſed to expreſs the Subſiſtences of the Divine Nature, which is of abſolute perfection: which aptneſs of a created, to expreſs an increated perſon, notwithſtanding: Obſerve yet theſe differences between them: Every created perſon hath a diſtinct eſſence from another. Two created perſons, whether Angels, or men; have two diſtinct, particular, and individual Eſſences, or Natures, though they have the ſame general Eſſence: But all the increated perſons have the ſame Eſſence, John 10.30. One created perſon hath not his in-being in another, but one increated perſon is in another, John 14.10. One created perſon proceeds from another in time: but amongſt the increated perſons, though there be an Eternal Order of their Original one from another, yet there is no priority of Time, Duration, or Nature; the one being God, the other a creature: we muſt always remember that in applying the term Perſon by way of ſimilitude unto God, we remove from him all imperfection.
In that the Subſiſtences in the Divine Nature are Relative, Hence it follows, that innaſcibility, that is, not to be begotten, or not to be of another, which is a Property of the Father, doth not conſtitute a perſon, and ſo of any other properties that are not relative. In that the Subſiſtences in the Divine Nature are individuating; hence it follows that the active Spiration, or Breathing of the Holy Ghoſt, by the Father, and the Son; though it be Relative, (for breathing and breathed are Relates) yet it doth not conſtitute a perſon, becauſe it is not proper to either perſon, but common to both: 'Tis a Relation, but not a Relative Property.
For the clearer underſtanding of the Nature of a Perſon; as alſo that there are three, and but three Perſons: the Conſideration of a Perſonal Act is of much uſe.
The Acts,What a Perſonal Ast is: the attending Whereunto helps much to clear both the Nature of a Perſon, and the Trinity of Perſons. Modi ſubſiſtendi proveniunt ex actibus divinae Eſſentiae immanentibus. Keck. The. l. 1. c. 3. or Works of God, are of three ſorts: Eſſential, whoſe Principle is the Divine Eſſence, ſubſiſting in three Relative Properties, of Father, Son, and Holy Ghoſt: its object the creature. Perſonal, whoſe both Principle, and Object, or Term, is one, or more of the three Perſons. Or mixt, the Principle whereof is the Divine Eſſence; the Object or Term, one of the Perſons; ſuch is the Incarnation, having the Eſſence for its Principle, the ſecond Perſon for its term.
A Perſonal Act is the Divine Eſſence, (or God) working eternally, and neceſſarily upon it ſelf. The firſt way of the Divine Eſſence acting upon it ſelf, produceth the firſt Perſon. The ſecond way of its acting upon it ſelf, produceth the ſecond Perſon. The third way of its acting or working upon it ſelf, produceth the third Perſon. Hence godly and judicious Divines, obſerving the diſtinction of the Perſons in the Divine Nature, to ariſe from immanent acts therein: and that God, being a perfect Act, muſt neceſſarily both underſtand, and will; and conſequently (there being no Act without an Object, nor any neceſſary Object from Eternity but himſelf) that he muſt needs be both Act and Object;Crdo ejus à quo alius per intellectum. Ordo ejus qui ab alio per intellectum. Ordo ejus qui ab alio per voluntatem. Smiſing. de … eo trino & uno. Jun. loc. com. l. 2. c. 28. and that the Divine Nature acting firſtly in a way of underſtanding upon it ſeif, doth beget: Whence is the Name of the Father; and that acting upon it ſelf by a reflex act of the underſtanding; this Reflexion is a Conception and Generation of it ſelf, which is the manner of the Subſiſtence of the Son, and that both as underſtanding, and underſtood of it ſelf, it is willed of it ſelf, in moſt perfect, moſt deſired, and moſt ſpiritual manner: which is the manner of the Proceeding of the Holy Ghoſt.
I ſay, hence godly and judicious Divines have conceived
The Firſt Perſon, as of God underſtanding himſelf.
The Second Perſon, as of God underſtood of himſelf.
The Third Perſon, as of God beloved of himſelf.
As God for the helping of us to underſtand his Eſſence,Ames. Med. lib. 1. cap. 5. Daven. in Col. 1.15. Kecker. Th. lib. 1. cap. 3. The Names and Appellations aſcribed to the ſeveral Perſons in the Scripture. is pleaſed to take unto himſelf, certain Names and Attributes: by the help of which we may the better underſtand his Eſſence; ſo is he pleaſed to take unto himſelf certain names and appellations, to help us to the better underſtanding of his Subſiſtence: yet in the uſe of theſe names and Appellations, we muſt be always mindfull of the Attributes of-ſimplicity, and perfection; whence we may ſo make uſe of ſuch Appellations, as that we remove from God all compoſition and imperfection.
The firſt Perſon is called the Father, 1. Becauſe he is the firſt in the order of the Original of the Perſons. 2. Becauſe he is of none, though not without the Son. 3. Becauſe underſtanding himſelf from Eternity, he doth thereby as it were form and bring forth in himſelf, a moſt perfect Image of himſelf: the contemplation of him according to this Eternal Act, helps us to conceive of his Eternal Begetting.
The ſecond Perſon is called the Son. The Generation, or the manner, and order, how the Son is of the Father, is taught by theſe expreſſions. 1. He is called the Word, Ioh. 1.1.14. 1 Ioh. 5.7. The Word is either inward or outward: Inward, viz. the cogitation which is as it were the ſpeech of the mind, within it ſelf, and to it ſelf; eſpecially in the reflex acts of the underſtanding. Outward, viz. the expreſſion, which is the perceiveable Image of our cogitation; ſo the Son is ſaid to be the inward Word of the Father, i. e. the Knowledg of himſelf, and the outward Word of the Father, becauſe he makes known the Counſel of God unto the World: The Image of the Inviſible God, Col. 1.15.foreign that is, he is the perfect, and Eſſential Image of the Father; for God here is taken perſonally, not eſſentially.foreign ſplendorē emitto. The Brightneſs of his Glory, Heb. 1.3. The Perſon of the Father is ſet forth by a Metaphor, taken from the glorious Light; the Perſon of the Son, by the ſplendor, refulgence, and brightneſs of that Light: The Character of his Perſon in the ſame verſe (for ſo indeed is the Word,foreign. it is not the ſame Word with that which is turned Image, Col. 1,) that is a perſon that exactly expreſſeth the Perſon of the Father, as the impreſſion that is upon the wax exactly expreſſeth the print ingraven upon the ſeal.
The third Perſon is called the Holy Ghoſt or Holy Spirit, 1 Ioh. 5.7. and is from the Father, and the Son, as from God wholly willing, and acquieſcing in himſelf; hence he is called the Spirit, that is, breathed, taken paſſively, and Emphatically; and is as it were God beloved of himſelf: he is alſo ſayd to Proceed, Ioh. 15.26.
A Perſon is diſtinguiſhed from the Eſſence, not as a thing from a thing;The diſtinction between a perſon and the Eſſence. Vid Keck. log. l. 1. ſec. 2. cap. 5. but as the manner of a Being, or a relation, is diſtinguiſhed from the being, or thing it ſelf; for the better underſtanding whereof, conſider that things may be diſtinguiſhed really, rationally or modally. Really, ſo one thing in actual being is diſtinguiſhed from another thing in actual being in reſpect of their Eſſences; ſo one apple differeth from another, and whiteneſs in the wall, from whiteneſs in the ſnow. Rationally, ſuch is the diſtinction between the right hand and the left hand of the Pillar: this hath no foundation in the things themſelves, but depends only upon our Conception. Modally, when the diſtinction is not between the things, and things; but between things, and the manner or reſpect of the Being of thoſe things: this diſtinction, is more then meerly Rational, having its being in the things themſelves, not in our thoughts; yet leſs then that which is properly real, not putting an Eſſential difference, ſuch as is between things, and things; only diſtinguiſhing the manner of the thing, from the thing it ſelf: ſee it exemplified in ſome inſtances, as in a Perſon and his relations: A quality and its degrees, viz. Faith ſtronger, and weaker: Heat greater, or leſſer: Quantity, and its degrees: Peter a man and a child. A ſubject and its adjuncts, as the hand open and ſhut. A thing, and the order of that thing. A relation is not the perſon, nor our meer imagination, but an actual modification of the perſon: Iſaac is a ſon in reſpect of Abraham, a father in reſpect of Iacob, theſe relations in him are not his perſon it ſelf, nor our meer conceptions; but the actual manner, or reſpects of the being of his Perſon. Degrees are diſtinguiſhed from the qualities more then in our meer conceit, having an actual exiſtence in the thing; whether we think of them or not; yet not Eſſentially, as divers things, for the degree is not a quality; but it is a manner of the quality, and ſo of the reſt of the inſtances reſpectively. It remains then a manifeſt truth that there is an actual diſtinction (the uſe whereof is great for the help of our underſtanding between the Eſſence and the Perſons,Doctiſſimiqui que Theelogi recentiores perſonas ſacro ſancte Trinitatis vccant cum Juſtino Martyr et Damaſcene foreign. Keck. Theol. l. 1. cap. 4. Vid. lccum. as alſo between a perſon and a perſon in the Trinity; and therefore the more diligently to be attended to) which is more then Rational, yet not Real, as the manner of the thing is diſtinguiſhed from the thing, the thing it ſelf remaining the ſame; which diſtinction is called modal, ſuch is the diſtinction of a perſon from the Eſſence according to the general Doctrine of Divines.
When we ſometimes read in Authors, that a perſon is diſtinguiſhed really from the eſſence, we are to underſtand [Really] not ſtrictly, and properly; but in a large ſence; namely as oppoſed to a diſtinction of Reaſon, and it is as much as if they ſhould ſay, the diſtinction between a perſon and the Eſſence is founded in the Divine nature, and not in our reaſon, or conception; having its true exiſtence, whether we think of it, or not.
A Perſon is diſtinguiſhed from a Perſon,The diſtinction between a perſon and a perſon. as a relation and manner of a being, or thing, is diſtinguiſhed from a relation, or manner of a being, or thing; or otherwiſe, they are diſtinguiſhed by the order of their original, their perſonal properties, and the manner of their working upon the Creature.
It being but now ſufficiently ſhewn what the manner of a Being or thing is, and how it is diſtinguiſhed from the thing, it is not hard to conceive (eſpecially in the matter before us, where the manner of a thing is a relation) how the manner of a thing is diſtinguiſhed from the manner of a thing. From the proceſſions, and relations ariſing out of that infinit Sea of being, viz. the divine nature, Ioh. 8.42. &. 15.26. appeareth the order of the Original of the perſons. The order of Original in the divine nature,Ordo naturae locum non habet in perſonis quia earum una et indiviſa eſt naturae eſt. lib. 1. diſt. 9. S. 4. Inter perſonas divin. non eſt proprie ordo natura ſed originis tantum. Smiſing. de Deo trino et uno diſp. 3. q. 1. Num. 33. is that whereby one perſon is of another: The Father is the firſt, The Son is the ſecond, The Holy Ghoſt the third perſon; but we may not ſay, the Holy Ghoſt is the firſt, and the Father is the third perſon. The Father is he, who is not without another: and from whom is another, viz. the Son. The Son is he, who is of another, viz. the Father, and from whom with the Father is another, viz. the Holy Ghoſt.
The Holy Ghoſt is he, who is from others, viz. the Father and the Son, and from whom is not another. In the divine nature there is an order of original, or priority of order, without priority of duration, dignity, cauſality, or nature properly.
A perſonal or incommunicable property, is that which is proper to one perſon: the perſonal property of the Father is to Beget, Pſal. 2.7. the perſonal property of the Son, is to be Begotten, Ioh. 1.14.18. the perſonal property of the Holy Ghoſt is to proceed from the Father and the Son, Ioh. 14.26. & 15.26.
The manner of the workings of the three Perſons upon the creature, is anſwerable to the manner of their ſubſiſtence in the divine Nature. The Father worketh of himſelf, the Son worketh from the Father, Ioh. 5.19.30. and 8.28. The Holy Ghoſt worketh from the Father and the Son, Ioh. 16, 13. Hence though all the Works of God concerning the Creature, are wrought joyntly, by all the three Perſons: yet is the work principally aſcribed unto that perſon, whoſe manner of ſubſiſtence doth moſt eminently appear therein. Beginning works, as Creation, are aſcribed principally unto the firſt Perſon; the carrying works on to perfection, as Redemption, unto the ſecond Perſon: The perfecting of them, as the application of Redemption, unto the third Perſon.
That ſpeech of Hierome, What Terms we are to avoyd in speaking of the Trinity.Hereſies ſpring from inordinate expreſſions, is eſpecially to be attended to in this ſubject; in ſpeaking whereof, if we ſee not cauſe to hearken to their advice, who commend a preſcribed form; yet that we may keep far from the Hereſies of Arrius, who taught a Trinity of Eſſences anſwerable to the Trinity of Perſons, and of Sabellius, who acknowledged but one perſon according to the unity of Eſſence, and from all other errors, concerning this great point of Religion; we muſt not uſe promiſcuouſly any words of Identity, i. e. ſameneſs, or diverſity; but in our ſpeech thereof we muſt carefully abſtain from
Terms of
1. Diverſity and Difference. Which take away the Unity of the Eſſence.
2. Seperation and Diviſion. Which take away the Simplicity of the Eſſence.
3. Diſparity. Which take away the Equality of the perſons.
4. Diſcrepance. Which take away the Similitude of the divine nature or the perſons.
5. Singularity. Which take away the Commonneſs of the divine nature to the perſons.
6. Unity, if we may ſo ſpeak. Which take away the Number of the perſons.
7. Confuſion. Which take away the Order of the perſons.
8. Solitarineſs. Which take away the Communion of the Perſons.
Obj. 1. There are four relations in the divine Nature, viz. Satisfaction to ſome Objections.to beget; proper to the Father: To be begotten, proper to Son: to breath forth, common to Father and Son; and to proceed, proper to the Holy Ghoſt, therefore there are four perſons.
Anſ. 'Tis not a relation; but a relative property, that conſtitutes a perſon. A perſon is an Intellectual, Individual, and ſingular ſubſtance; therefore, neceſſarily infers property, and incommunicableneſs: But breathing forth, though it be a relation in reſpect of the perſon breathed forth: yet it is not proper to any perſon, but common both to Father and Son.
Obj. 2. There are more properties then three in the divine nature (becauſe the number of the properties is according to the number of the perſonal notions) therefore there are more then three perſons.
Anſ. A relative property, conſtituteth a perſon; not ſo, a relation without a property, nor a property without a relation.
The Perſonal Notions,foreign are in number generally accounted five,foreign Jun. ſum. loc. com. l. 2. c. 20. (though ſome mention divers more.) 1. Paternity, or Fatherhood. 2. Filiation, or Sonſhip. 3. Proceeding, or being breathed. 4. Innaſcibility, or not begotten. 5. Spiration, or breathing, common to Father, Son, and Holy Ghoſt. They are called notions, becauſe they notifie, or make known the diſtinction of the Perſons, and the Order of their Original one from another. The three firſt were uſed againſt the followers of Sahellius, who denyed the diſtinction of the Perſons. The other two were uſed by Auguſtine, againſt ſome who acknowledged the diſtinction of the Perſons, but denyed the Order of their Original one from another. The laſt hath been of much uſe againſt the Greeks, who acknowledged the Holy Ghoſt to proceed from the Father, but denyed him to proceed from the Son.
Negative Notions, as Innaſcibility, &c. cannot conſtitute a perſon, becauſe a perſon is that which is poſitive Negative properties ſuppoſe a perſon conſtituted, but they do not conſtitute a perſon: they are incommunicable properties, but ſecondary, not of themſelves: being founded in a poſitive property, that is, in perſonality. They are founded in this, that there cannot be more proceſſions of the ſame nature: i. e. there can be but one Paternity, one Filiation, one Proceeding in the Divine Nature.
Spiration, or Breathing, is not a property: being common both to the Father, and the Son: Paternity, Filiation, and Proceeding, are conſidered as relative properties; ſo they conſtitute the perſons: or as meer properties, that is, not conſtituting the perſons; only notifying their diſtinction, and Order of Original; and ſo looked at, they are alſo called Notions.
Obj. 3. The Holy Ghoſt is ſaid to proceed from the Father, John 15.26. but no where is he ſaid to proceed from the Son; therefore it may ſeem he proceeds not from the Son, and conſequently not from the Father and the Son.
Anſ. Proceeding, ſignifieth the being of one perſon of another:John 15.26. & 14.26. Now though the Holy Ghoſt's being from the Son, is not expreſſed by the word Proceſſion, yet it is by the word Miſſion, or Sending, which concludes the ſame in effect. That is Scripture which is contained therein by expreſs terms, or by ſound conſequence; Hence he is called the Spirit of Chriſt, Rom. 8.9. And the Spirit of his Son, Galat. 4.6.
The Miſſion, or ſending of one perſon from another, is the determination of one perſon by another unto their operations, concerning the creature according to the order of their ſubſiſtence: As the Son in regard of the Order of Being is of the Father, ſo doth he depend upon the Father in regard of the Order of his operation. The Son can do nothing of himſelf, but what he ſeeth the Father do, John 5.19. And as the Holy Ghoſt in reſpect of the Order of his Being, is of the Father, and the Son: ſo doth he depend upon the Father, and the Son, in reſpect of the Order of his Operation. Hence as the Son is of the Father, ſo in this ſence he is ſaid to be ſent from the Father, John 5.24.30. And as the Holy Ghoſt is from the Father, and the Son, ſo he is ſaid to be ſent from the Father, and the Son, John 14.26. and 15.26.
The Eſſence of the three Perſons is the ſame, 1 John 5.7.To Ʋſefulneſs of the Doctrine of the Trinity. John 10.30. The manner of the Exiſtence, or Eſſence, (though as a perſonal property it be incommunicable) is communicated in reſpect of its Original from one perſon to another. The Father is not without the Son, the Son is of the Father, the Holy Ghoſt is of the Father, and the Son. The Eſſence abſolutely conſidered, is common to all the three Perſons, but not communicated; for the Son is God of himſelf,Filius eſt, foreign, ſed non foreign. F. Hom. diſp. 7. Mutua immanentia, circum inceſſio. foreign ſeu foreign. and the Holy Ghoſt is God of himſelf, no leſs then the Father is God of himſelf. Hence there is an Original in regard of the manner of the Eſſence, but not in regard of the Eſſence it ſelf. That Propoſition in the Nycene Creed [God of God] is to be underſtood of God taken in a concrete ſence; that is, for the Eſſence, and manner of the Eſſence conſidered together; not for God taken in an abſtracted ſence; that is, for the Eſſence, conſidered abſolutely. Hence appeareth,
1. The in-being of one Perſon in another, John 14.10, 11. 1 John. 1. Believe me that I am in the Father, and the Father in me. Becauſe a perſon ſignifying both the Eſſence, and its relative property, all the Perſons having one and the ſame Eſſence: it followeth, that in reſpect of the Eſſence, one perſon is in another. Thus John ſaith, There are three, that is, three diſtinct Perſons, in reſpect of their relative oppoſition: adding withal, that theſe three are one: namely, in reſpect of the ſameneſs of the Eſſence. And here we may ſee the reaſon of thoſe words of Chriſt, John 8.19. If you had known me, ye ſhould have known my Father alſo: he that hath ſeen me, hath ſeen the Father.
2. That all the Perſons are equal: Who being in the Form of God, thought it no robbery to be equal with God, Philip. 2.6. John 5.18.
Either the Perſons are equal, or elſe becauſe every Perſon is God, there would follow an inequality, and conſequently an inferiority in God, which is inconſiſtent with his perfection.
3. That all the Attributes, in that they flow from the Eſſence, are true of every perſon: becauſe every perſon hath the whole Eſſence.
4. That all the Attributes, whether Relative, Negative, or Poſitive, or if any other, in that they proceed from the Eſſence, are true of every perſon: becauſe the whoſe Eſſence (as was now ſaid) is in every perſon. The Father is Eternal, the Son is Eternal, the Holy Ghoſt is Eternal, becauſe the whole Eſſence is in every one of them: yet there are not three Eternals, but one Eternal; becauſe the Eſſence which is in them all, is but one. In like manner, the Father is Infinite, the Son is Infinite, the Holy Ghoſt is Infinite; yet, &c. And ſo of all the reſt.
5. That all the Works of God which concern the creature, i. e. whatſoever is beſides God,Tho. 22…. qu. 2. a. 3. Ʋrſin. Explic. Catech. Part. 2. qu. 25. q. 8. Keck. Theol. lib. 1. cap. 3. propè finem. are wrought by all the perſons joyntly: becauſe the efficacy whereby they are what they are, proceeds likewiſe from the Eſſence it ſelf, not from the manner of the Eſſence.
Moreover, The Knowledge of the Trinity is neceſſary to ſalvation; becauſe ſaving faith hath for its object God the Father, Son, and Holy Ghoſt, and Jeſus Chriſt God-man. No man is ſaved without the knowledge of the Father: No man hath ſeen God at any time; the only begotten Son which is in the boſome of the Father, he hath declared him, John 1.18. No man is ſaved without the knowledge of the Son: Whoſoever denyeth the Son, the ſame hath not the Father, 1 John 2.23. He that honoureth not the Son, honoureth not the Father which hath ſent him, John 5.23. 1 John 5.20. No man is ſaved without the knowledge of the Holy Ghoſt: Now if any man hath not the Spirit of Chriſt, he is none of his, Rom. 8.9. Even the Spirit of truth, whom the world cannot receive, becauſe it ſeeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and ſhall be in you, John 14.17. God heareth none but ſuch as call upon him in the Name of Chriſt: none can call upon God in Chriſt, but ſuch as are taught and aſſiſted by his Spirit.
We cannot worſhip God aright without the knowledge of the Trinity. As God the Father, Son, and Holy Ghoſt, is of the object of faith; ſo is he of the object of divine worſhip. Baptiſm is an Act of Worſhip, and Seal of the Covenant; but we are baptized into the Name of the Father, Qui Patrem adorat diſtinctè ſimul etiam Filium & Spiritum Sanctum adorat unitè. Alſted. Caſ… conſcien. cap. 5.and of the Son, and of the Holy Ghoſt, Matth. 28.19. God hath committed all judgment to the Son; that all men ſhould honour the Son, as they honour the Fanher. He that honoureth not the Son, honoureth not the Father which hath ſent him, John 5.22, 23. Believers are the Temples of the Holy Ghoſt, 1 Cor. 3.16. and 1 Cor. 6.19. The Lord of the Temple is worſhipped in the Temple. We worſhip the Trinity in Unity, and the Unity in Trinity.
All obedience is to be performed unto God the Father, Son, and Holy Ghoſt. To him that elected us, that gave Chriſt to redeem us, that created us, that brought Iſrael out of Egypt, that in a word doth all for us, is obedience to be performed: But God the Father, Son, and Holy Ghoſt, and that as God the Father, Son, and Holy Ghoſt, elected us, gave Chriſt to redeem us, created us, &c. Therefore unto God the Father, Son, and Holy Ghoſt, is all obedience to be performed.
The Plurality of perſons in the Trinity, is of great uſe for the confirmation of the truth unto us. John aſſerts that great truth of Jeſus Chriſt being the Son of God, and Saviour of all them that believe; not only from the teſtimony of one God, but from the teſtimony of that one God, who is three Witneſſes: For there are three that bare record in Heaven, the Father, the Word, and the Holy Ghoſt, and theſe three are one, 1 John 5.7. To the ſame purpoſe is the Argument Chriſt uſeth, diſputing againſt the Scribes and Phariſees; proving the truth of what he had ſpoken concerning himſelf, being the Light of the world, becauſe it was averred by the Father, and him, as two witneſſes: It is alſo written in your Law, that the teſtimony of two men is true: I am one that bare witneſs of my ſelf, and the Father that ſent me, beareth witneſs of me, John 8.12.17, 18.
The Knowledge of the Trinity, tends unto the Conſolation of Believers.Vide Eſtium in Col. 2.2. Paul affectionately deſirous that the hearts of the Coloſſians might be comforted, ſheweth two ſpecial means thereof, viz. The Acknowledgment of the Myſtery of God, and of the Father, and of Chriſt, with the full aſſurance of underſtanding; and brotherly-love: of God, i. e. of God, and of his Attributes: of the Father, i. e. of the Perſons; the firſt of which is the Father: of Chriſt, i. e. of his Perſon, and Office: ſo ſome without repugnancy to the Analogy of faith, or the words of the text.
Laſtly, The Knowledge of the Doctrine of the Trinity, is requiſite to our Communion, which (as our union) is with God the Father, Son, and Holy Ghoſt: And truly our Fellowſhip is with the Father, and with the Son Jeſus Chriſt, 1 John 3.3. The Grace of our Lord Jeſus Chriſt, and the Love of God, and the Communion of the Holy Ghoſt, be with you all, Amen, 2 Cor. 13.13. Matth. 28.11.
Though the perfect manner how one perſon is of another, is incomprehenſible, and unutterable in this life, (the perfect knowledge thereof being reſerved unto glory) yet ſo far hath God revealed himſelf unto us in his word in this life, as that we may and ought to attain unto ſome diſtinctneſs: yea unto ſuch diſtinctneſs, as is held forth in the ſcripture of truth; which is the meaſure of faith; and not to reſt in an implicite ſaith, concerning this Myſtery of myſteries. Secret things beling to the Lord our God, but thoſe things which are revealed belong unto us, and to our children for ever. Deut. 29.29. Upon which laſt words, viz. to us, and to our children, foreign, Ipſa viſio Perſonarum divinarum perduoit nos ad beatitudinem. Tho. 22. q. 2. a. 8. reſp. ad 3m. De Deo etiam verum dicere periculoſum eſt. Nec periculoſius alicubi erratur, nec laborioſius aliquid quaeritur, nec fructuoſius aliquid invenitur. Aug. de Trin. l. 1. c. 3. Jun. Defenſio 3a, de Trin. Si Chriſtum bene ſo s, ſatis eſt ſi caetera neſcis. Si Chriſtum neſcis, nihil eſt ſi caetera diſcis.the Hebrew hath extraordinary pricks to ſtir up our attention to the matter here ſpoken of. To be wiſe above what is written, is not wiſdom: but perillous ſin and folly. To be wiſe according to what is written, is ſobriety. To be wiſe up to what is written, (though alas we have all great cauſe to cry, …od be mercifull to us all herein) is our duty.
No where throughout the Revealed Will of God, is the Truth ſought out with greater labour: no where is our finding out of the Truth fruit-fuller: no where do we erre with greater danger: ſo Auguſtine.