Chapter XXV.—The Paraclete, or Holy Ghost. He is Distinct from the Father and the Son as to Their Personal Existence. One and Inseparable from Them as to Their Divine Nature. Other Quotations Out of St. John’s Gospel.

What follows Philip’s question, and the Lord’s whole treatment of it, to the end of John’s Gospel, continues to furnish us with statements of the same kind, distinguishing the Father and the Son, with the properties of each. Then there is the Paraclete or Comforter, also, which He promises to pray for to the Father, and to send from heaven after He had ascended to the Father. He is called “another Comforter,” indeed;344    John xiv. 16. but in what way He is another we have already shown,345    See above ch. xiii. “He shall receive of mine,” says Christ,346    John xvi. 14. just as Christ Himself received of the Father’s. Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent Persons, who are yet distinct One from Another. These Three are one347    Unum. [On this famous passage see Elucidation III.]essence, not one Person,348    Unus. as it is said, “I and my Father are One,”349    John x. 30. in respect of unity of substance not singularity of number. Run through the whole Gospel, and you will find that He whom you believe to be the Father (described as acting for the Father, although you, for your part, forsooth, suppose that “the Father, being the husbandman,”350    John xv. 1. must surely have been on earth) is once more recognised by the Son as in heaven, when, “lifting up His eyes thereto,”351    John xvii. 1. He commended His disciples to the safe-keeping of the Father.352    John xvii. 11. We have, moreover, in that other Gospel a clear revelation, i.e. of the Son’s distinction from the Father, “My God, why hast Thou forsaken me?”353    Matt. xxvii. 46. and again, (in the third Gospel,) “Father, into Thy hands I commend my spirit.”354    Luke xxiii. 46. But even if (we had not these passages, we meet with satisfactory evidence) after His resurrection and glorious victory over death. Now that all the restraint of His humiliation is taken away, He might, if possible, have shown Himself as the Father to so faithful a woman (as Mary Magdalene) when she approached to touch Him, out of love, not from curiosity, nor with Thomas’ incredulity. But not so; Jesus saith unto her, “Touch me not, for I am not yet ascended to my Father; but go to my brethren” (and even in this He proves Himself to be the Son; for if He had been the Father, He would have called them His children, (instead of His brethren), “and say unto them, I ascend unto my Father and your Father, and to my God and your God.”355    John xx. 17.Now, does this mean, I ascend as the Father to the Father, and as God to God? Or as the Son to the Father, and as the Word to God? Wherefore also does this Gospel, at its very termination, intimate that these things were ever written, if it be not, to use its own words, “that ye might believe that Jesus Christ is the Son of God?”356    John xx. 31. Whenever, therefore, you take any of the statements of this Gospel, and apply them to demonstrate the identity of the Father and the Son, supposing that they serve your views therein, you are contending against the definite purpose of the Gospel. For these things certainly are not written that you may believe that Jesus Christ is the Father, but the Son.357    [A curious anecdote is given by Carlyle in his Life of Frederick (Book xx. cap. 6), touching the text of “the Three Witnesses.” Gottsched satisfied the king that it was not in the Vienna ms. save in an interpolation of the margin “in Melanchthon’s hand.” Luther’s Version lacks this text.]

CAPUT XXV.

Post Philippum, et totam substantiam quaestionis istius, quem in finem Evangelii perseverant in eodem genere sermonis, quo Pater et Filius in sua proprietate distinguuntur , Paracletum quoque a 0187D Patre se postulaturum, cum ascendisset ad Patrem, et missurum repromittit, et quidem alium, sed jam 0188A praemisimus quomodo alium, Caeterum: De meo sumet (Joan. XVI, 4), inquit; sicut ipse de Patris . Ita connexus Patris in Filio, et Filii in Paracleto, tres efficit cohaerentes, alterum ex altero, qui tres unum sint, non unus. Quo modo dictum est (Joan. X, 30): Ego et Pater unum sumus; ad substantiae unitatem, non ad numeri singularitatem. Percurre adhuc, et invenies quem Patrem credis, vice Patris dictum. Et Patrem agricolam, utique in terra tu putas fuisse. Hunc rursus in coelis a Filio agnosci, cum illuc respiciens, discipulos suos Patri tradit . Sed et si in isto Evangelio non esset revelatum: Deus meus, ad quid me dereliquisti (Matth. XXVII, 46)? et, Pater, in tuis manibus depono spiritum meum; tamen post resurrectionem et devictae 0188B gloriam mortis, exposita necessitate omnis humilitatis, cum jam Patrem se posset ostendere tam fideli foeminae, ex dilectione, non ex curiositate, nec ex incredulitate Thomae, tangere eum aggressae: Ne, inquit, (Joan. XX, 17), contigeris me, nondum ascendi ad Patrem meum; vade autem ad fratres meos (quin et in hoc se Filium ostendit; filios enim appellasset illos, si Pater fuisset), et dices eis: Ascendo ad Patrem meum et Patrem vestrum, Deum meum et Deum vestrum. Pater ad Patrem et Deus ad Deum; an Filius ad Patrem, et Sermo ad Deum? Ipsa quoque clausula Evangelii propter quid consignat haec scripta, nisi: ut credatis, inquit, Jesum Christum Filium Dei? Igitur quaecumque ex his putaveris ad demonstrationem ejusdem Patris et Filii proficere 0188C tibi posse, adversus definitivam Evangelii sententiam niteris. Non ideo enim scripta sunt, ut Patrem credas Jesum Christum, sed ut Filium.