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In the Divine Effence, we are next to confider two things: First, the divers manner of being therein: Secondly, the Attributes thereof.
The divers manner of being therein, are called * Perfons.
g Heb. 1.
A Person is a diftin&t fubfiftence of the whole God- Jun 1. bead.
1. and 5.
There are three Divine Perfons,the Father,the Son, 31.37. and 14. and the Holy Ghoft: These three Perfons are not three 16. feveral fubftances, but three diftinct fubfiftences; or 9. John three divers manner of beings of one and the fame 149. fubftance, and Divine Effence. So that a Perfon in the 26.3.21. God-head, is an Individual understanding, and Incom and 11.7. municable Subfiftence, living of it felf, and not fuftain 2.Hof.1. ed by another
In the unity of the God-head, there is as a plura- Zech.3.2 lity, which is not accidental, (for God is a moft pure 22.214.171.124 act, and admits no accidents :) nor effential, (for God 5.7.Mat. is one Effence only) but perfonal
3. 16,17. and 28.
The perfons in this one Effence are but three. In this 19. John Myftery there is alius & alius, another and another: cor. but not aliud & aliud, another thing, and another 13.13. 1 Singu thing.
la funt in fingulis
&omnia in fingulis,& fingula in omnibu, & unum omnia, Aug. lib. 6. De Trin. cap.ult. m Gen. 1. 26. and 3. 22. and 11. 7. Ila. 6.8. n Perfone divinitatis diftinguuntur perfonaliter, five Town, inagi. o Deus eft indivife, unus in Trinitate, & incon fufe, trinus in unitate. Juftin. in xaxis.
The Divine Effence in it felf, is neither divided nor di ftinguished. But the three Perfons in the Divine Effence are diftinguished among themselves three manner of
1. By their Names.
1. By their Names, thus
HE⋅ first Perfon is named the Fathers first, in `reTH fpect of his natural Son Chrift: fecondly, in Mat. 3. refpect of the Elect, his adopted Sons, that is, those
17. who being not his Sons by Nature, are made his Sons 9 Ifa.63.
16. Eph. by Grace.
3. Phil. 2. 6.
The fecond Perfon is named the Son, because he is begotten of his Fathers fubftance or nature; and he SPfal.3. is called the Word. 1. Because the " conception of a Heb. 1 word in mans mind, is the nearest thing, that in fome fort can fhadow unto us the manner how he is eternally Ball. begotten of his Fathers fubftance; and in this refpect Fekan. he is alfo called the Wisdom of his Father, Prov. 8. 12. Secondly, because that by him, the Father hath from gitando the beginning declared his will for our falvation: hence in feipfam he is called a quafi aér, the person fpeaking with, reflectitur ao or by the Father. Thirdly, because he is the chief armodo in gument of all the Word of God; or that Word whereof effabili God fpake when he promised the blessed feed to the Fa genuit: thers under the Old Testament. Et ficut exterior
The third Perfon is named the Holy Ghost; first, beacaufe he is fpiritual without a body: Secondly, beλόγι interioris caufe he is fired, and as it were breathed from both effigies the Father and the Son, that is, proceedeth from them quafi eft: both. And he is holy, both because he is boly in his own nature, and alfo the immediate fanctifier of all ύπος- Gods Elect People.
zia e'ernus ille
Txòs eterni Patris imago eft, & Majeftatis character, Heb. 1. 3. w John 11. 18. Iren. l. 4. C. 14. Acts 10. 43. Heb. 11. Luke 24. 17. John 5. 45. Acts 3. 22. y Ifa. 63. 10. 2 Cor. 13. 31. z John 4. 14. 2 Cor. 3. 17. John 20. 21, 22. Gal. 4. 6. John 25. 26. 1 Pet. 1. 15, 16. b 1 Cor. 2. 18. 1 Theff. 5. 23. 1 Pet. 1.2.
2. By their Order thus
"HE Perfons of the God-head are either the Fa ther, or those which are of the Father. The Father is the first Perfon in the glorious Trinity, in divinis having neither his being nor beginning of any other, nulla eft, but of himself; begetting his Son, and together with fonarum his Son fending forth the Holy Ghoft from everlafting. bet in fiThe perfons which are of the Father, are thofe, who in ti refpect of their perfonal Existence have the whole Divine Spiritu Jan. Effence eternally communicated unto them from the Matth. Father, And those are either from the Father alone, as f John 5. the Sons or from the Father and the Son, as the Holy 7. Ideo Ghoft.
The Son is the fecond Perfon in that glorious Trinity, avapand the only begotten Son of his Father, not by Grace, but és & azévrnby nature, having his & being of the Father alone, and 1. the whole being of his Father, by an eternal, and incom- g Filius prehenfible generation; and with the Father fendeth dei λόγΘ; forth the Holy Ghoft. In refpect of his abfolute Effence, he is of himself; but in refpect of his Perfon, he is, by effentiam an eternal generation of his Father. For the Effence doth not beget an Effence, but the perfon of the Father be- quidem à feipfo getteth the perfon of the Son, and fo he is God of God, κάντο and hath from his Father the beginning of his Perfon and 8, Order, but not of Effence and Time.
τρόπι vigees, five effe perfonalis per æternam generationem à Pâtre exiftet: ideoque non eft AUTOUR, John 28. 37. John 5. 19. h Pfal. 2. 7. Heb. 1. 5. Aliud eft habere Effentiam divinam à feipfo & babere Effentiam divinam à feipfo exiftentem: remota enim relatione ad Patrem fola reftat Effentia que eft à feipfo; hinc filius dicitur principiatus, non effentiatus: Th. Sum pag. q. 33.
The Holy Ghoft is the third Perfon in the bleffed Trinity proceeding, and fent forth equally from both the Johns 16. 15. therefore Rom. 8. 9. The Holy Ghoft is called the Spirit of Chrift. k Spiritus S. à Fatre & à Filio procedit, tanquam ab uno & eodem principio, in duobus tantum perfonis fubfidente, non autem tanquam à duobus ac diverfis principiis.
Father and the Son, by an eternal incomprehenfible fpiration. For as the Son receiveth the whole Divine Effence by generation, fo the Holy Ghost receiveth it wholly by fpiration.
This Order betwixt the three Perfons appears,in that the Father begetting,muft in order be before the Son begotten; and the Father and Son, before the Holy Ghoft proceeding from both.
This Order ferves to fet forth unto us two things firft the manner how the Trinity worketh in their eter nal actions; as that the Father worketh of himself, by Dei no the Son, and the Holy Ghoft; the Son from the Father mer fepe by the Holy Ghoft; the Holy Ghost from the Father and pturis Pa- the Son. Secondly, to diftinguifh the firft and immedi
rinar ate beginning, from which thofe external and common ἐξοχὴν actions do flow. Hence it is that forafmuch as the FaJoh 14. ther is the fountain and original of the Trinity, the be8.3. ginning of all external working, the Name of God in 1 Cor. relation, and the title of Creator in the Creed are given 15.24. in a special manner to the Father; our Redemption to m Mat the Son; and our Sanctification to the person of the Ho 26, 27. ly Ghost, as the immediate agents of thofe actions. And Joh.5. this alfo is the caufe, why the Son, as he is Mediator, re21, 22, ferreth all things to the Father, not to the Holy Ghosts 23. John and that the Scripture fo often faith, that we are recon42. John ciled to the Father.
2 Cor. 2
This divine Order or Oeconomy excepted, there is nei
18, &c. ther first nor laft, neither fuperiority nor inferiority anatio ver. mong the three Perfons, but for Nature they are co-efbiproprie fential, for Dignity co-equal, for Time co-eternal. The whole Divine Effence is in every one of the three Perfons; but it was incarnated only in the Second Pernaraudonia x Savpareggiav compeit. Damaf. de ortho. fil. c. 13. Implevit carnem Chrifti Pater & Spiritu S. jedmajeftate, non fufceptione, Auz. ferm, 3. de Temp.John 3.6.Rom. 8. 12. and 5.8, 10. Hoc mirum fœdus femper mens cogitet; uno hoc ne dubita fadore parta falus. Mel. Ut qui erat in divinitate dei filius, fieret in humanita:e hominis filius, ne nomen filii ad alterum tranfiret qui non effet æterna nativitate filius.
non patri, non Spiritui San
fon of the Word, and not in the Person of the Father,
Firft, that God the Father might the rather fet forth the greatness of his love to Mankind; in giving his first and only begotten Son, to be incarnated, and to fuffer death for mans falvation.
In the Incarnation, the God-head was not turned in- perfona, to the Manhood, nor the Manhood into the God-head,but fubftanti the God-bead, as it is the fecond Perfon, or Word, affu- alis image med unto it the Manhood, that is, the whole nature of tris, reji 1 man, body and foul; and all the natural properties and tucret infirmities thereof, fin excepted.
imaginem Dei in
The fecond Perfon took not upon him the perfon of scor man, but the nature of man. So that the humane na- Athan. ture hath no perfonal fubfiftence of its own (for then there fhould be two Perfons in Chrift) but it subsisteth Heb. 4. in the Word, the second Perfon. For as the foul and p Infir body make but one Perfon of man; fo the God-head mirates and Manhood make but one perfon of Chrift.
The two natures of the God-head and Manhood are non prave difpofo really united by a perfonal union,that as they can ne-fitionis. ver be feparated afunder, fo are they never confounded, natura eft but remain ftill diftinguished by their several and Effen- diftinctums tial properties, which they had before they were united. manaAs for example, the infiniteness of the Divine, is not turadi.
vina, etfi non diftinita perfona. Keck. Syft. Theol. 1. 3. a Uniri Hypoftatice Deum & hominem nibil eft aliud, quam naturam humanam non habere propriam exiftentiam, fed affumptam effe & verbo eterno: ad ipfam verbi fubfiftantiam. Bellar. de Incarn. I. 3. c. 8. r Salvis & difinitis manen.ibus proprietatibus naturæ tam affumentis, quam affumpre, Aûts 10. 201 A&ts 7.31.
Secondly, that he who was in his Divinity, the Son of God, fhould be in his Humanity the Son of Man; left the name of Son fhould pass unto another, who by his eternal Nativity was not the Son.
Thirdly, because it was meeteft, that that Perfon etar filiwho is the fubftantial Image of his eternal Father, malushould reftore in us the Spiritual Image of God which manam we had loft.