Chapter XIII. One Divine Essence, Containing Three Persons; Taught In The Scriptures From The Beginning (3)

XI. The New Testament abounds with innumerable testimonies. We must, therefore, endeavour briefly to select a few, rather than to collect them all. Though the Apostles spake of him after he had appeared in flesh as the Mediator, yet all that I shall adduce will be adapted to prove his eternal Deity. In the first place, it is worthy of particular observation, that the apostle represents those things which were predicted concerning the eternal God, as either already exhibited in Christ, or to be accomplished in him at some future period. The prediction of Isaiah, that the Lord of Hosts would be “for a stone of stumbling, and for a rock of offence to both the houses of Israel,”212 Paul asserts to have been fulfilled in Christ.213 Therefore he declares, that Christ is the Lord of Hosts. There is a similar instance in another place: “We shall all stand,” says he, “before the judgment-seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.”214 Since God, in Isaiah,215 declares this concerning himself, and Christ actually exhibits it in his own person, it follows, that he is that very God, whose glory cannot be transferred to another. The apostle's quotation from the Psalms also, in his Epistle to the Ephesians, is evidently applicable to none but God: “When he ascended up on high, he led captivity captive:”216 understanding that ascension to have been prefigured by the exertions of the Divine power in the signal victories of David over the heathen nations, he signifies, that the text was more fully accomplished in Christ. Thus John attests that it was the glory of the Son which was revealed in a vision to Isaiah; whereas the prophet himself records that he saw the majesty of God.217 And those praises which the Apostle, in the Epistle to the Hebrews, ascribes to the Son, beyond all doubt most evidently belong to God: “Thou, Lord, in the beginning, hast laid the foundation of the earth; and the heavens are the works of thine hands,” &c. Again, “Let all the angels of God worship him.”218 Nor is it any misapplication of them, when he refers them to Christ; since all that is predicted in those Psalms has been accomplished only by him. For it was He who arose and had mercy upon Zion; it was He who claimed as his own the dominion over all nations and islands. And why should John, after having affirmed, at the commencement of his Gospel,219 that the Word was always God, have hesitated to attribute to Christ the majesty of God? And why should Paul have been afraid to place Christ on the tribunal of God,220 after having so publicly preached his Divinity, when he called him “God blessed for ever?”221 And, to show how consistent he is with himself on this subject, he says, also, that “God was manifest in the flesh.”222 If he is “God blessed for ever,” he is the same to whom this apostle, in another place, affirms all glory and honour to be due. And he conceals not, but openly proclaims, that, “being in the form of God,” he “thought it not robbery to be equal with God, but made himself of no reputation.”223 And, lest the impious might object, that he is a sort of artificial God, John goes further, and affirms, that “This is the true God, and eternal life;”224 although we ought to be fully satisfied by his being called God, especially by a witness who expressly avers that there are no more gods than one; I mean Paul, who says, “though there be that are called gods, whether in heaven or in earth; to us there is but one God, of whom are all things.”225 When we hear, from the same mouth, that “God was manifested in the flesh,” that “God hath purchased the Church with his own blood,”—why do we imagine a second God, whom he by no means acknowledges? And there is no doubt that all the pious were of the same opinion. Thomas, likewise, by publicly confessing him to be “his Lord and God,” declares him to be the same true God whom he had always worshipped.226

XII. If we judge of his Divinity from the works which the Scriptures attribute to him, it will thence appear with increasing evidence. For when he said, that he had, from the beginning, continually coöperated with the Father, the Jews, stupid as they were about his other declarations, yet perceived, that he assumed to himself Divine power; and, therefore, as John informs us, they “sought the more to kill him; because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.”227 How great, then, must be our stupidity, if we perceive not this passage to be a plain assertion of his Divinity! To preside over the world by his almighty providence, and to govern all things by the rod of his own power, (which the Apostle attributes to him,)228 belongs exclusively to the Creator. And he participates with the Father, not only in the government of the world, but also in all other offices, which cannot be communicated to creatures. The Lord proclaims, by the prophet, “I, even I, am he that blotteth out thy transgressions, for mine own sake.”229 According to this declaration, when the Jews thought that Christ committed an injury against God, by undertaking to forgive sins,230 he not only asserted in express terms, that this power belonged to him, but proved it by a miracle. We see, therefore, that he hath not the ministry, but the power of remission of sins, which the Lord declares shall never be transferred from himself to another. Is it not the prerogative of God alone to examine and penetrate the secret thoughts of the heart? Yet Christ possessed that power; which is a proof of his Divinity.

XIII. But with what perspicuity of evidence does it appear in his miracles! Though I grant that the Prophets and Apostles performed miracles similar and equal to his, yet there is a considerable difference in this respect, that they, in their ministry, dispensed the favours of God, whereas his miracles were performed by his exertions of his own power. He sometimes, indeed, used prayer, that he might glorify the Father; but, in most instances, we perceive the manifest displays of his own power. And how should not he be the true author of miracles, who, by his own authority, committed the dispensation of them to others? For the Evangelists relate, that he gave his Apostles power to raise the dead, to heal the leprous, to cast out devils, &c.231 And they performed that ministry in such a manner, as plainly to discover, that the power proceeded solely from Christ. “In the name of Jesus Christ,” says Peter, “arise and walk.”232 It is no wonder, therefore, that Christ should bring forward his miracles,233 to convince the incredulity of the Jews, since, being performed by his own power, they afforded most ample evidence of his Divinity. Besides, if out of God there be no salvation, no righteousness, no life, but Christ contains all these things in himself, it certainly demonstrates him to be God. Let it not be objected, that life and salvation are infused into him by God; for he is not said to have received salvation, but to be himself salvation. And if no one be good but God alone,234 how can he be a mere man who is, I will not say good and righteous, but goodness and righteousness itself? Even from the beginning of the creation, according to the testimony of an Evangelist, “in him was life; and the life” then existed as “the light of men.” Supported by such proofs, therefore, we venture to repose our faith and hope on him; whereas we know that it is impious and sacrilegious for any man to place his confidence in creatures. He says, “Ye believe in God, believe also in me.”235 And in this sense Paul interprets two passages of Isaiah—“Whosoever believeth on him shall not be ashamed.” Again, “There shall be a root of Jesse, that shall rise to reign over the Gentiles; in him shall the Gentiles trust.”236 And why should we search for more testimonies from Scripture, when this declaration occurs so frequently, “He that believeth on me hath everlasting life”?237 The invocation, arising from faith, is also directed to him; which, nevertheless, peculiarly belongs, if any thing peculiarly belongs, to the Divine majesty. For a prophet says, “Whosoever shall call on the name of the Lord (Jehovah) shall be delivered.”238 And Solomon, “The name of the Lord is a strong tower: the righteous runneth into it, and is safe.”239 But the name of Christ is invoked for salvation: it follows, therefore, that he is Jehovah. Moreover, we have an example of such invocation in Stephen, when he says, “Lord Jesus, receive my spirit.”240 And afterwards in the whole Church, as Ananias testifies in the same book: “Lord, I have heard by many of this man, how much evil he hath done to thy saints—that call on thy name.”241 And to make it more clearly understood, that “all the fulness of the Godhead dwelleth bodily in Christ,” the Apostle confesses that he had introduced among the Corinthians no other doctrine than the knowledge of him, and that this had been the only subject of his preaching.242 What a remarkable and important consideration is it, that the name of the Son only is preached to us, whereas God commands us to glory in the knowledge of himself alone!243 Who can dare to assert that he is a mere creature, the knowledge of whom is our only glory? It must also be remarked, that the salutations prefixed to the epistles of Paul implore the same blessings from the Son as from the Father; whence we learn, not only that those things, which our heavenly Father bestows, are obtained for us by his intercession, but that the Son, by a communion of power, is himself the author of them. This practical knowledge is unquestionably more certain and solid than any idle speculation. For then the pious mind has the nearest view of the Divine presence, and almost touches it, when it experiences itself to be quickened, illuminated, saved, justified, and sanctified.

XIV. Wherefore the proof of the Deity of the Spirit must be derived principally from the same sources. There is no obscurity in the testimony of Moses, in the history of the creation, that the Spirit of God was expanded on the abyss or chaos;244 for it signifies, not only that the beautiful state of the world which we now behold owes its preservation to the power of the Spirit, but that, previously to its being thus adorned, the Spirit was engaged in brooding over the confused mass. The declaration of Isaiah bids defiance to all cavils: “And now the Lord God, and his Spirit, hath sent me.”245 For the Holy Spirit is united in the exercise of supreme power in the mission of Prophets, which is a proof of his Divine majesty. But the best confirmation, as I have remarked, we shall derive from familiar experience. For what the Scriptures ascribe to him, and what we ourselves learn by the certain experience of piety, is not at all applicable to any creature. For it is he who, being universally diffused, sustains and animates all things in heaven and in earth. And this very thing excludes him from the number of creatures, that he is circumscribed by no limits, but transfuses through all his own vigorous influence, to inspire them with being, life, and motion: this is clearly a work of Deity. Again, if regeneration to an incorruptible life be more important and excellent than any present life, what must we think of him from whose power it proceeds? But the Scripture teaches, in various places, that he is the author of regeneration by a power not derived, but properly his own; and not of regeneration only, but likewise of the future immortality. Finally, to him, as well as to the Son, are applied all those offices which are peculiar to Deity. For he “searcheth even the deep things of God,”246 who admits no creature to a share in his councils. He bestows wisdom and the faculty of speech;247 whereas the Lord declares to Moses, that this can only be done by himself.248 So through him we attain to a participation of God, to feel his vivifying energy upon us. Our justification is his work. From him proceed power, sanctification, truth, grace, and every other blessing we can conceive; since there is but one Spirit, from whom every kind of gifts descends. For this passage of Paul is worthy of particular attention: “There are diversities of gifts, and there are differences of administrations, but the same Spirit;”249 because it represents him, not only as the principle and source of them, but also as the author; which is yet more clearly expressed a little after in these words: “All these worketh that only and the self-same Spirit, dividing to every man severally as he will.” For if he were not a subsistence in the Deity, judgment and voluntary determination would never be ascribed to him. Paul, therefore, very clearly attributes to the Spirit Divine power, and thereby demonstrates him to be an hypostasis or subsistence in God.