The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

9 Wherefore this doctrine is to be held and maintained in the Church.

THis doctrine of the Trinity is to be learned and held in the Church. 1. In respect of the glorie of God, that God maie be discerned and distinguished from Idoles. For God will not bee matched with Idols: but will haue himselfe to bee woorshipped, and celebrated, and therefore knowen and agnised for such a one, as he hath declared himselfe to bee. 2. In regard of our owne saluation and comfort. No man is saued, who knoweth not the father; and the father is not knowen without the sonne. 1. Iohn. 2.23. Whosoeuer de∣nieth the sonne, the same hath not the father. Againe, no man is freed and saued from sinne and death, without belee∣uing the Mediatour Christ. But no man reposeth trust and confidence in the sonne, when as yet he is not knowen vnto him. Therefore we must first know the sonne, and then for the son we must know the father, that we may be∣leeue in him. Likewise no man is sanctified and saued by the holy Ghost who knoweth not the holy Ghost. For he who receiueth not the holy Ghost is not saued. But no man receiueth him, whom hee knoweth not. Therefore who knoweth him not is not saued. That no mā receiueth him, whom he knoweth not, is proued by those words of Christ. Iohn 14.17. The spirite of truth the world cannot receiue, because it seeth him not, neither knoweth him. Ioh. 3.5. Except a man bee borne againe of water and the spirit, he cannot enter into the king∣dome of heauen.

Hence it manifestly appeareth, that they which wil be sa∣ued must necessarily know the father, the sonne, and the holy ghost. And they must knowe, that the sonne and the holy ghost are distinct from the father, but yet cōsubstantial with the father, & equal in perfections, honor, worship, & therefore the same true God which is the father. For except God be known of vs to be such, as he hath declared himselfe to be; he doth not communicate himselfe to vs, neither may wee looke or hope for euerlasting life from him. And what he hath shewed himselfe to be, wee haue heard, namely, that he is the eternall Father, coeternall Sonne, and coeternall holie Ghost.

But among al points there is none more sharply oppug∣ned by the aduersaries of the truth, than this doctrine of the three persons in one godhead, especially since the son of god was manifested in the flesh. It is not harde to espie the causes of this strife, for that indeede no part of Doctrine is more vnknowen and vnsearchable to mans reason: as also for that the diuell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incar∣nate.

1 Obiection. One Essence is not three persons: Iehoua is one essence. Therefore he is not three persons. Answere. One finite essence, is not three persons: But God is infinite. Obiection 2. That which hath a beginning is not eternall. But the sonne and the holy Ghost haue a beginning: Therefore they are not eternall. Aunswere. That which hath a beginning of essence and time is not eternal: But the sonne and the holy ghost haue onely a beginning of person, or order, or maner of beeing: and so the Scripture teacheth, Christ both to bee Iehoua, and to haue a beginning, namelie as touching his manner of being. He gaue vnto the sonne to haue life in himselfe. Obie∣ction. 3. Our vnity with God is a consent. But the vnity of the son with the father is like to ours. Therefore it is the vnitie, not of essence, but of consent, which the sonne hath with the father. An∣swere. The conclusion of this reason hath more in it, than was in the former propositions. For the conclusion is ge∣neral of al kind of vnitie, whereas the Minor was particu∣lar of the vnity of consent. For there is another vnitie of the Sonne with the Father, namelie of essence. Obiect. 4. In

whome the whole Deitie is, besides him there it no other, in whome the whole Deitie is. But the whole Deity is in the father. Therefore not in another. Aunswere. The Maior is false: because the same Deity which is in the Father is whole also in the Sonne, and whole in the holy Ghost. Obie∣ction. 5. The diuine essence is not begotten: But the Sonne is begotten. Therefore he is not the diuine Essence. Answer. Where al be particulars nothing can be concluded. And the first proposition or Maior cannot bee expounded vniuersal∣lie: For it is false, That whatsoeuer is the diuine Essence is not begotten. Obiection. 6. Where are distinct operations, at leastwise internall, there also are distinct essences. But the inter∣nal operations of the father, and the sonne, and the holy Ghost are distinct. Therefore also their essences are distinct. Answere. The Maior is true of finit persons, but not of infinite. Obiect. 7. The diuine Essence is incarnate. The three persons are the di∣uine Essence. Therefore the three persons are incarnate. Aun∣swere. Here also are meere particulars, whereof nothing can be concluded. For the Maior speaketh not of the Diuine Essence generally, but particularly as it is the Sonne. Obiection. 8. The Sonne is Mediatour vnto Iehoua. But the Sonne is Iehoua. Therefore hee is Mediatour to himselfe. Aunswere. Here also are meere particulars, and therefore nothing concluded. For not all that is Iehoua, is Mediator. Obiect. 9. Christ hath a head aboue him: There∣fore hee is inferiour to GOD, and by a consequent hee is not of one and the same essence with GOD. Aunswere. Hee hath indeede a Head, but that first, in respect of his Media∣tourshippe, secondly in respect of his manhoode. Obie∣ction. 10. This is (saith Christ) life euerlasting, that they do know thee to bee the onelie verie God. Therefore the Sonne and the holie Ghost are not true God. Aunswere. In this place is oppo∣sed, not the father to the son and the holy ghost, but God to Idoles and creatures. Moreouer the particle, onelie, dooth not belong to the subiect, thee, but to the predicate God, which the greeke Article sheweth. Obiection. 11. Ieho∣ua is the Trinity. The father is Iehoua. Therefore he is the trinity. Aunswere. Iehoua is not taken for the same, but varieth in this Syllogisme. For Iehoua in the Maior is meant of all three persons, in the Minor of one only. Reply. The father

is Iehoua, one in number: Therefore the father is the Trinitie. Heere those diuerse manners of beeing are of no force. Aun∣swere. He is one in number of essence, not of persons. Ob∣iection. 12. Where are three & one, there are four. But in god are three & one, namelie three persons, and one essence. Therfore there are four in God. Aunswere. Where there are three and one reallie distinct, there are foure. But in God the persons are not really distinct from the essence: for the three per∣sons of the Diuinity are one and the same essence: Ob∣iection 13. The same works are atributed to the Father, and the Sonne, and the holy Ghost, in the Scripture. Aunswere. This hindereth not the distinction of persons. For mo persons may concurre to one action, the distinct order of woor∣king beeing obserued. Obiection. 14. Christ saith, Iohn. 14. He that seeth me, seeth the father. Aunswere. Christ meaneth not hereby, that he is the father, but that he sheweth and resembleth the person, wisedome, omnipotency, goodnes and wil of the father in his doctrine and woorkes: as it is saide: The Sonne, which is in the bosome of the father, hee hath shewed. Againe, Who is the inuisible image of GOD. And as himselfe addeth here, The father in mee, and I in the fa∣ther. Obiection 15. The wisedome and power of the father are not distinct persons from the father, but are the father him∣selfe, as also mercie, goodnesse, chastitie, trueth and other proper∣ties of God. But the Sonne and the holie Ghost are the wisedome and power of GOD: Therefore they are not persons distinct from the father, but the father himselfe wise and powerful. Aunswere. There is an ambiguity in the woordes, wisedome and power, which in the Maior signifie the wisedome and power, whereby not only the father, but the Sonne also and holy Ghost is wise and forcible or effectuall, that is, the common nature or essence of the father, and the Sonne, and the holy Ghost. But in the Minor they signi∣fie the persons of the Sonne and the holy Ghost, the Son beeing called the wisedome, and the holy Ghost the power of GOD, because by them the Deitie sheweth foorth, and declareth the wisedome and power there∣of.

Notes

• The doctrine of the Trinity to be tuaght in the Church.

  1 In respect of Gods glory.

  2 In regard of our saluation.
• Certaine obie∣ctions against the Trinitie aunswered.