A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

From God the Father.] This is the second Circumstance, of whom he received it. Here observe the manifest distinction of Persons in the Deity. The Father ⟨p. 307⟩•ives honour, the Son receives it. The Father speaks from heaven, the Son •eares it. Personae non confundendae, sed suis proprietatibus secernendae, Aug. There must be no confusion of the Persons, but a distinction of their proprieties. We be•eeve, there is a Father, Eò quod habet filium, because he hath a Son: we be•eeve there is a Sonne, Eò quod habet Patrem, because he hath a Father. We believe here is an Holy Ghost, proceeding from the Father and the Son, coequal and coeval with the Father and the Son. Because he is a Divine Person, and neither the Father nor the Sonne. Non confusa in una Persona Trinitas, against Sabellius: non digisa in natura Divinitas, against Arrius. The father is not greater than the Son, nor •he Son than the Spirit: Eadem aequalitas, eadem aeternitas. But the father is said to •end the son, and the son to send the Spirit: this seems to imply some superiority of the sender to the person sent? The Father sends, and is not sent: the •onne sends, and is sent: the Holy Ghost is sent, and sendeth not: yet is •here no inequality. There are three ways of sending. 1. Per authoritatem, •y authority, so a superior sends an inferior. 2. Per consilium, by advise •nd Counsel: so the less may send the greater. As the privy Council may •end the king to take the air, or to lead an army. So an equal may send his •quall; as Act. 15. the Elders sent Paul and Barnabas to Jerusalem. 3. Per originem, •s the fountain naturally sends forth the spring. So the Father sends the Son, the Son sends the spirit. The father as the fountain begets, the Son is begotten, the Holy Ghost proceeds. CHRIST is said to be sent in respect of his acception of another nature.