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.

2 Who and what the holy ghost is.

THE holie ghost is the third person of the true and onelie god-head, proceeding from the Father and the Sonne, and co∣eternall, coequal, and consubstantial with the Father and the Son: and is sent from both into the harts of the Elect, to sanctifie them vnto eternal life. Here are we to say the same thinges of the Godhead of the holy Ghost, which haue bin spoken before of the Godhead of the son. For this definition is also to be prooued, and confirmed by the proofes of the same foure partes.

• 1 That the holy Ghost is a person.
• 2 That he is the third person, or that he is other & distinct from the father and the Sonne.
• 3 That he is true God with the Father and the Sonne, or that he is equall to the Father and the Sonne.
• 4 That he is of the same God-head with the Father & the Sonne, or that he is consubstantiall vnto both.

FIrst therefore, that the holy ghost is a person; is prooued, 1 By his apparitions. Because he hath appeared visible. Luk. 3.22. The holy ghost came downe in a bodilie shape like a Doue. Act. 2.3. And there appeared vnto them clouen toungs like fire, and it (that is, the fire, or the holie ghost) sate vpon each of them. Seeing then the holy Ghost descended in bodilie shape vpon Christ, and sate vpon the Apostles, it followeth that he is subsisting. For no qualitie or created motion of minds or hearts is able to doe in like manner. For an acci∣dent doth not only not take vpō it any shape but standeth in neede of some thing else in which it selfe should consist and bee. Neither is the aire the place or subiect of holi∣nesse, godlinesse, loue of God, and other spiritual motions, but the mindes of men. 2. He is proued to be a person, because he is called god. 1. Cor. 3.16. Know yee not that yee are the temple of god, and that the spirite of god dwelleth in you? Acts 5.3. Why hath satan filled thine hart, that thou shouldest lie vnto the holie Ghost? And in the next verse, he saith; Thou hast not lied vn∣to men, but vnto god. See also Isai 40.7.13. Actes 28.25. Ephes. 4.4.30. Howesoeuer then the aduersaries of this doctrine gtaunt the holy Ghost to be God, yet this cannot bee, but he must be a subsistent or person, seing God is a being; but our godlinesse, goodnesse, Godly motions, and other diuine affections cannot be called God. 3. He is a person, be∣cause he is the author of our Baptisme, and we are baptized in his name, that is, by his commaundement and wil. But wee are not baptized by the commaundement and wil of a deade thing, or of a thing not existing, neither are wee baptized in the name of the graces or giftes of God. 4. Because the properties of a person are attributed vnto him, as that hee teach∣eth, that he distributeth giftes euen as he wil, that he comforteth, confirmeth, ruleth, raigneth; likewise, that hee sendeth Apostles, that hee speaketh in the Apostles. Luke 12.12. The holie Ghost

shall teach you in the same houre what yee ought to saie. So also he declareth the thinges to come. Ioh. 16.13. The spirite of truth wil shewe you the thinges to come. Hee giueth prophecies: he commaundeth and willeth that the Apostles be separated; and last∣lie he appointeth teachers in the church. All these are thinges proper vnto a person, existing, intelligent, endued with a wil, working, and liuing. 5. Because hee is plainlie distinguished from the giftes and graces of God. 1. Corinth. 12.11. All these things worketh the selfesame spirite, distributing to euery man seuerallie as he wil: And againe. 1. Corint. 12.4. There are diuer∣sities of giftes, but the same spirit. Wherefore the giftes differ much from the spirite it selfe. Obiection. The gift of God is not a person. The holie Ghost is called the gift of God, Actes. 2.38. Therefore he is not a person. Aunswere. The Maior is false. For the sonne beeing giuen, is the gift of God, and yet is a per∣son. The holie Ghost is called the gift of god, because hee is sent from the Father and the sonne. John 15.26. J will send the comforter vnto you from the Father. Or we maie aunswere: Hee is called a gift in respect that hee was sent and dwel∣leth in the hearts of the saintes, to whom hee is giuen, and is such a gift as woorketh by his vertue and power the rest of the giftes and graces. Now, that, to proceede, signifieth to exist or be from both, I prooue: Because Paul calleth him the spi∣rite of god, which is of god, and in god. Of god; Because the spirit floweth from the Father and the Sonne; In God: therefore he is somewhat of God himselfe. Other spirites are not in God, that is, in the substaunce of God. And what is in God, that is the very essence of God.

Secondly, That the holy ghost is other, that is, distinct from the Father and the Sonne, wee prooue against those, who say hee is the subsistent of the Father. Which wee prooue, 1. From his verie appellation, in that hee is called the spirite. For none is his owne spirite: As none is his owne Father; and none his owne Sonne: Therefore hee is other from both. Obiection. That which is common to al the persons, ought not to be distinguished and seuered. The name spirite is common to all three persons: Therefore it ought not to bee distinguished. Aunswere. This whole reason wee graunt. If it bee vnderstoode of the essence of the persons, and not of their order of beeing and woorcking. For as hee that

breatheth, and the breath it selfe differ; so hee that en∣spireth, and the spirite are different: Hee that procee∣deth is one, and hee another, from whom hee procee∣deth. The thirde person of the godheade is one: and the first or second another. But the Holy ghost is saide to bee the thirde person of the Godhead: and this not in that re∣spect, as if there were in God any first or last in time, but in respect of the order or manner of beeing: Because the Holy Ghost hath his essence from the Father and the Son, from both which hee proceeded from euerlasting, as also hee is the spirite of both. In like manner the Son is called the second person, because he is of the Father. The Father the first person, because he is of none. 2. The holie ghost is in expresse woordes called another. Iohn 14.16. J will praie the Fa∣ther and he shal giue you another comforter. 1. Iohn 5.7. There are three which beare record in heauen, the Father, the Word, and the Holie Ghost: and these three are one. 3. He is sent of the Father and the Son. Therefore he is another from both. For none is sent of himselfe. One maie come of his owne wil, or of himselfe. But none can be sent of himselfe. John 15.26. I will send him vnto you from the Father. Iohn 14.26. The Father sendeth him in my name. 4. The holie Ghost hath distinct attributes or properties personal from them. The holy Ghost onely proceeded from the Father and the Sonne. He alone appeared in the shape of a Doue, in the likenesse of fire; not the Father or the son. Christ also is said to haue beene conceiued not by the Fa∣ther or the Sonne, but by the holie Ghost, that is, by the immediate vertue and efficacie of the holy Ghost. Where∣fore he is another from the Father and the Sonne; which is diligently to be obserued. For the aduersaries heereof, being conuicted of the person of the holy Ghost, grant that he is a subsistent, but of the Father. Obiection. The vertue and power of the Father is the Father himselfe: the holie ghost is called the vertue and power of the Father: therefore the holie ghost is the Father himselfe. Aunswere. This reason is Sophistical, because vertue is not taken for the same in the Maior, for which it is taken in the Minor. For in the Maior it is taken for the power of the Father: in the Minor for the person by whome the Father sheweth forth his power.

Thirdly, That the holie Ghost is equall with the Father and

the Sonne, these argumentes doe proue. 1. The essence of the Father and the Sonne is communicated vnto him: because hee procee∣deth from both, and is the spirite of both. But there is no∣thing in God which is not his essence. Seeing then that is indiuisible, it must needes be whole and the same commu∣nicated vnto him: which is in the Father and the Sonne. As the spirite of man, which is in man, is of the essence of man▪ so the spirit of God, which is in God, is of the essence of God. By this it appeareth, What is the proceeding of the holy ghost, namely, the communicating of the diuine essence where∣by the third person of the god-heade alone receiueth the same and whole or entire essence from the Father and the Sonne, as from him whose spirite hee is. And that the holy ghost proceedeth from the Sonne also: is proued by certaine reasons. First, Because hee is called the Sonnes spirite. Roman. 8.9. If anie man hath not the spirite of Christ, the same is not his. Galat. 4.6. He hath sent forth the spirite of his Sonne into your heartes. The spirite of his Sonne, that is, not giuen vnto the Sonne of the Father, but exi∣sting and proceeding, as of the Fathers, so of the Sonnes substaunce, seeing the Sonne is equall and consubstantiall with the Father. Secondly, because the Sonne together with the Father giueth him. Iohn 15.26. And Iohn 20.22. Receiue the ho∣lie ghost. Thirdly, Because the holy ghost receiueth the wisedome of the sonne, which hee reueileth vnto vs. Iohn. 16.14. Hee shal receiue of mine, and shall shew it vnto you. But seeing the holy Ghost is true God, consubstantiall with the Father and the Sonne, he cannot receiue any thing but of him, of whose substance he is. Wherfore he proceedeth of the sub∣stance of the Son, because he receiueth that of him which is the sonnes.

2 The holy ghostes equalitie with the Father and the Son is proued by those diuine attributes & properties which are attri∣buted and communicated vnto the holy ghost: as eternitie; be∣cause hee created heauen and earth, and because God was neuer without his spirit. Likewise, omnipotency, and omnisci∣encie, that is, the knowing of al things. 1. Corin. 2.10. The spi∣rite searcheth al thinges, yea, the deepe thinges of god. Likewise immensitie or vnmeasurablenesse, as who dwelleth whole & entirely in al the Elect.

3 The same diuine woorkes, which are attributed to the Fa∣ther

and the Sonne, are also attributed to the holy ghost, and in those both the general and vniuersal workes, and also those miraculous workes, which consist in instituting and infor∣ming the Church. So in Iob. 33.4. creatiō is attributed vnto him. The spirit of god hath made me, & the breath of the Almigh∣ty hath giuen me life. Other woorkes are attributed to him also in other places; especially, that he quickneth, regene∣rateth, illuminateth, and worketh miracles.

4 Equall & the same honor is giuen to the holie ghost, which is giuen both to the Father and the Sonne. To no creature, but to God alone is to be giuen diuine honour, that is honour proper to God onely; But this is giuen to the holy Ghost: Therefore he is god, equal with the Father and the Son. 1. John. 5.7. There are three, which beare witnesse in Heauen; The Father, the Woord, and the holie Ghost, and these three are one. The holy Ghost therefore is the same true God with the father and the Sonne. Mat. 28.19. Go and teach all na∣tions, baptising them in the name of the Father, and the Sonne, & the holy ghost. By this testimony we are taught, First, That we are baptised also into the name, faith, woorship, and religion of the holy ghost. Secondly, That the holy Ghost is author also of baptisme and the ministerie. In like sott also wee beleeue in him. That sinne which is committed against him is not remitted. We are his temple.

5 Those things which are spoken in the old testament of God or Jehouah, are applied in the newe testament to the holie ghost. Obiection. Hee that is sent is not equall with him that sendeth; The holy Ghost is sent, and the Father and the Sonne send him: Therefore the holy Ghost is not equall with the Father and the Sonne. Answere. We deny the maior: For hee that is sent may bee equall with him that sendeth. For Christ also be∣ing sent of the Father, yet is hee equall with the Father. This sending dooth not betoken any seruile subiection. Obiection 2. Hee that receiueth of another is not equall with him who giueth: The holie ghost receiueth of the Father and the Sonne: Therefore he is not equall with both. Answere. The Maior is true of one that receiueth of another but a part and not the whole, but the holy Ghost receiueth the same and whole essence of the father and the Sonne: Againe, it is true of him that receiueth in time or successiuely but

the holy Ghost receiued before all time. Thirdly, to the Minor we say, That he receiued, as touching the ordeining and sending of him to vs, to teach vs immediatly: But this sending establisheth and confirmeth his equalitie; because it is a diuine woork: and the ordeining of him to teach vs immediately doth not lessen but strengthen his equality.

Fourthly and lastly, That the holy ghost is one and the same true god with the Father and the Sonne, is prooued by these reasons. 1 Because he is the Fathers and the Sonnes spirit. But the diuine essence cannot be multiplied, as neither can an other bee created: nor the same diuided. Therefore the selfesame and that whole must needes bee communicated to the holy Ghost, which is the essence of the Father and the Sonne. From both which the holy ghost proceedeth, as the spirit of God in God, and of God. 2 There is but one true God. The holy ghost is true God: Therefore the holy ghost is that one and the same true God with the Father and the Sonne, consubstantiall with both. 3 There is but one Iehouah, that is, one diuine Essence or Being, one essen∣tially, who alone is of none, but himselfe communicateth his beeing to al thinges, and preserueth it in them. The holy Ghost is Iehouah: Therefore he is the same with the Father & the Son, God consubstantial with both. Obiect. He that is of another, is not consubstantiall with him, or is not the same with him of or from whom he is: The holy Ghost is of the Fa∣ther and the Sonne. Therefore hee is not the same with them or consubstantiall. Answere. 1 The Maior is true in creatures, but not in God. 2 There is an ambiguity in this terme, To be of another. Hee that is of another, and hath not the same or whole essence, is not consubstantiall. But the holy ghost hath the same and whole essence, and therefore it followeth only that he is not the same person. Therefore by inuerting the argument we aunswere; That hee who is of the Father, and from the Father, is consubstantial with him, as likewise with the Son, of and from whom he also is.