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The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Incommunicable.) Not the divine essence, which is common to three: not the substance of mans nature, or any other thing created, which is communicated to the thing begotten thereof, or thence derived: But a person cannot be communicated.
Not sustained in another.) Not the humane nature of Christ: for this though it be subsisting, individual understanding, incommunicable; yet is it no person, because it is personally sustained of the Word; that is, so, that it together with the Word, is the substance of one Christ, and, except it were subsisting in the Word, should not at all be.
Not sustained in another.) Not the humane nature of Christ: for this though it be subsisting, individuall understanding, incommunicable; yet is it no person, because it is personally sustained of the Word; that is, so, that it together with the Word, is the substance of one Christ, and, except it were subsisting in the Word, should not at all be.
Neither part of another.) Not the soul of man, which though it be subsisting by it self, intelligent, and not sustained by another, yet is it no person, because, as long as it is contained in the body, it is part of man.
Neither part of another.) Not the soule of man, which though it be subsisting by it self, intelligent, and not sustained by another, yet is it no person, because, as long as it is contained in the body, it is part of man.
1Hence appeareth the difference which is between the essence of God, and the persons of the divine essence. In the Church by the name of essence is understood that which God the eternal Father, and Son, and holy Ghost each of them are in themselves absolutely, and is common to the three. By the name of Person is signified that which each of these three are respectively, or being compared one to the other: or is that very being of God considered respectively to one and another; and distinct by a proper and peculiar manner of being and subsisting from the others. In a word, Essence is the very being of God; or the very eternal, and one only Deity: Person is the manner, after which that being or essence of God is in each of these three, or the proper and ⟨p. 171⟩several manners of each of their beings. Wherefore in number there is one and the same being or essence in God, that is, in each of these three who are God: but it is after a diverse manner in God. God the Father is that Being, of himself, not from another. The Son also is the self same Being or Essence, not from himself, but from the Father. The Holy Ghost likewise is the self same divine Being which the Father is and the Son; not from himself, but from the Father and the Sonne. So then the Being or divine Essence of these three is one and the same in number:2 but to be, that is, to have this one divine Essence from himself, or to have it communicated unto him from another, whether from one, or from two, noteth, and is the manner of subsisting: which manner is threefold, each severally distinct; to wit, To be from himself. To be begotten of another. To proceed from others: whence arise the three Persons, which are signified by the name of the Trinity.
1Hence appeareth the difference which is between the essence of God, and the persons of the divine essence. In the Church by the name of essence is understood that which God the eternall Father, and Son, and holy Ghost each of them are in themselves absolutely, and is common to the three. By the name of Person is signified that which each of these three are respectively, or being compared one to the other: or is that very being of God considered respectively to one and another; and distinct by a proper and peculiar manner of being and subsisting from the others. In a word, Essence is the very being of God; or the very eternall, and one only Deity: Person is the manner, after which that being or essence of God is in each of these three, or the proper and
The sum of the difference between these two, Essence, and Person, is: The essence is absolute and communicable; the person respective and incommunicable. This may be made more manifest by exemplifying in a man: It is one thing to be a man, another thing to be a father or a son; and yet one and the same is both a man and a father: but he is a man absolutely, or in himself, or according to his own nature; he is a father to another, or in respect of another namely, of his son. Semblably, it is one thing to be God, another thing to be the Father, or Son, or holy Ghost; and yet one and the same is both God and Father; God in respect of himself or his own nature, Father in respect of his Son. Again, The essence of a man who begetteth another, is communicated to him who is begot; but the person or individual is not communicated: for the begetter bringeth forth not himself, but another distinct from himself, the same essence notwithstanding being communicated unto him; and no relative is his correlative, or any part thereof: Therefore the son is not the father, nor the father the son, although both be true man. So in like sort, the eternal Father hath by eternal generating communicated to the Son his essence, but not his person; that is, he begot not the Father, but the Son: neither is the Father the Son, or the Son the Father; albeit each is true God.1 Now although this be like in God and man, that both do communicate to another not his person, but his essence: yet is there an exceeding dissimilitude in the manner whereby the divine essence being infinite, and the humane being created and finite, is communicated to another; which dissimilitude is diligently to be observed: For, §11. In men, in the father and the son the essence is as distinct as the persons themselves; the father and the son are not only two persons, but also two men distinct in essences; so that the father is not that man which is the son: But in God the persons are so distinct, that yet the essence remaineth common one and the same; and therefore there are not three Gods, but the Son is the same God in number which is the Father and the Son. §22. In persons created, he that begetteth and generateth doth not communicate his whole essence to him that is begotten, (for then he should cease to be a man;)
The summe of the difference between these two, Essence, and Person, is: The essence is absolute and communicable; the person respective and incommunicable. This may be made more manifest by exemplifying in a man: It is one thing to be a man, another thing to be a father or a son; and yet one and the same is both a man and a father: but he is a man absolutely, or in himself, or according to his own nature; he is a father to another, or in respect of another namely, of his son. Semblably, it is one thing to be God, another thing to be the Father, or Son, or holy Ghost; and yet one and the same is both God and Father; God in respect of himself or his own nature, Father in respect of his Son. Again, The essence of a man who begetteth another, is communicated to him who is begot; but the person or individuall is not communicated: for the begetter bringeth forth not himself, but another distinct from himself, the same essence notwithstanding being communicated unto him; and no relative is his correlative, or any part thereof: Therefore the son is not the father, nor the father the son, although both be true man. So in like sort, the eternall Father hath by eternall generating communicated to the Son his essence, but not his person; that is, he begot not the Father, but the Son: neither is the Father the Son, or the Son the Father; albeit each is true God.
but only a part, which being allotted and severed out of the essence of him that begetteth, is conveyed or derived into him that is begotten, and is made the essence of another individual or person, distinct from the essence of the individual who begetteth: But in uncreated persons, he that begetteth or inspireth communicateth his whole essence to him that is begotten, or proceedeth, or is inspired; yet so, that he who communicateth doth retain the same, and that whole. The reason of both differences is, that the essence of man, as also of other creatures, is finite and divisible; but the Deity (or essence of God the Creator) is infinite and indivisible: and therefore the Deity may, being the same, and whole, or entire, be together both communicated and retained. Wherefore the eternal Father, and Son, and holy Ghost are that one true God: and yet the Father is not the Son, or the holy Ghost; neither is the holy Ghost the Son: that is, they are one God; not three Gods, but three persons subsisting in one God.
but onely a part, which being allotted and severed out of the essence of him that begetteth, is conveyed or derived into him that is begotten, and is made the essence of another individuall or person, distinct from the essence of the individuall who begetteth: But in uncreated persons, hee that begetteth or inspireth communicateth his whole essence to him that is begotten, or proceedeth, or is inspired; yet so, that hee who communicateth doth retain the same, and that whole. The reason of both differences is, that the essence of man, as also of other creatures, is finite and divisible; but the Deity (or essence of God the Creatour) is infinite and indivisible: and therefore the Deity may, being the same, and whole, or entire, be together both communicated and retained. Wherefore the eternall Father, and Son, and holy Ghost are that one true God: and yet the Father is not the Son, or the holy Ghost; neither is the holy Ghost the Son: that is, they are one God; not three Gods, but three persons subsisting in one God.
1This difference of essence and person is therefore to be observed and held, lest, 1. The unity of the true God be distracted: or, 2. The distinction of the persons be taken away: or, 3. Another thing be understood by the name of Person then the truth of Gods word declareth. Therefore these cautions are diligently to be regarded:§1 2That ⟨p. 172⟩the word Person in this place doth not signify only a relation or office, as the Latins are wont to speak, Principis personam tueri, to defend the person of the Prince, as of old Sabellius falsely taught; much less doth it signify the countenance or visible shape (as in these days Servetus sported and trifled with the word Person) representing the form or gesture of another, such as is the person of a stage-player: but it signifieth a thing subsistent, truly distinct from others, unto whom it hath a relation and respect by an incommunicable property; that is, it signifieth that which begetteth, or which is begotten, or which proceedeth; not the office, or dignity, or degree of him that begetteth, or is begotten, or proceedeth. §23That the persons are not any thing separated from the essence which is common unto them; nor the essence is any fourth thing separate from the three persons; but each of them are the very self same whole essence of the Divinity: But the difference is this, that the persons are each distinct from the other, but the essence is common to them three. And that the person is no other thing subsisting, or other substance then the essence, may be understood in some sort by the example of a man. One and the same man, or one and the same substance is a father and a man, or a son and a man; and yet the manhood, or to be a man is one thing; the fatherhood, or to be a father, another; but there is not one subsistent which is the father, and another subsistent which is a man, but one and the same subsistent is both, because both manhood and fatherhood is in him; manhood absolutely, fatherhood respectively, as in regard of his son.§3 4
because God is indivisible: Wherefore it is not well said, that the person is a part of the essence, or the essence consisteth of three persons; for every person is the whole divine essence, one and the same. Neither is it as the general to the special; because essence is not the general to the three persons, nor person a special to essence. But God is a more common name, because the essence of the Deity is common to the three persons, and therefore may be affirmed of each of them. But these names, Father, Son, and holy Ghost are more strict, because the persons are indeed distinct, and cannot be affirmed the one of the other. Therefore it is well said, God, or the divine Essence is the Father, is the Son, is the holy Ghost: Likewise, The three persons are one God, or in one God. Again, They are one and the same essence, nature, divinity, wisdom, &c. They are of one and the same essence, nature, divinity, &c. Yet it cannot be well said, They are of one God: because there is no one of these persons but is whole and perfect God. Wherefore the divine essence is, in respect of the persons, as a thing after a rare and singular manner communicated, in respect of those things unto which it is common: For neither is there the like example of community in any created things. For a general is a certain thing common to many specials, and a general and special to many individuals; but yet so, that they are affirmed of those many plurally, not singularly: as that the father and the son (or, this father and son) are two living creatures, two men. But we may not speak after this sort of God and the divine persons, as to say, The Father and the Son are two Gods, two Spirits, two Omnipotents, &c. Because there is but one God, one Spirit, one Omnipotent, &c. Wherefore that affirmation, The Father is God, the Son is God, the holy Ghost is God, is a true affirmation, affirming that which is more common of a thing which is more restrict: that is, affirming the essence of the individual; which hath in some sort an analogy and proportion only with the special affirmed of his individual, but it is not at all the same, nor of the same kind.
because God is indivisible: Wherefore it is not well said, that the person is a part of the essence, or the essence consisteth of three persons; for every person is the whole divine essence, one and the same. Neither is it as the generall to the speciall; because essence is not the generall to the three persons, nor person a speciall to essence. But God is a more common name, because the essence of the Deity is common to the three persons, and therefore may be affirmed of each of them. But these names, Father, Son, and holy Ghost are more strict, because the persons are indeed distinct, and cannot be affirmed the one of the other. Therefore it is well said, God, or the divine Essence is the Father, is the Son, is the holy Ghost: Likewise, The three persons are one God, or in one God. Again, They are one and the same essence, nature, divinity, wisdome, &c. They are of one and the same essence, nature, divinity, &c. Yet it cannot be well said, They are of one God: because there is no one of these persons but is whole and perfect God. Wherefore the divine essence is, in respect of the persons, as a thing after a rare and singular manner communicated, in respect of those things unto which it is common: For neither is there the like example of community in any created things. For a generall is a certain thing common to many specials, and a generall and speciall to many individuals; but yet so, that they are affirmed of those many plurally, not singularly: as that the father and the son (or, this father and son) are two living creatures, two men. But we may not speak after this sort of God and the divine persons, as to say, The Father and the Son are two Gods, two Spirits, two Omnipotents, &c. Because there is but one God, one Spirit, one Omnipotent, &c. Wherefore that affirmation, The Father is God, the Son is God, the holy Ghost is God, is a true affirmation, affirming that which is more common of a thing which is more restrict: that is, affirming the essence of the individuall; which hath in some sort an analogy and proportion only with the speciall affirmed of his individuall, but it is not at all the same, nor of the same kind.
1By the name of Trinity, are understood the three Persons distinct in one essence of the Deity by three manners of being or subsisting. Now Trinity and Triplicity, as also Trinal and Triple differ: That is said to be Triple which is comprehended of three essences, or is distinct by three essences. Trinal is that which in essence is but one, and most simple, but hath three manners of being of subsisting. God therefore is not triple, because there are not more essences: ⟨p. 173⟩but Trinal; because he being one according to his essence, is three according to his persons.
1By the name of Trinity, are understood the three Persons distinct in one essence of the Deity by three manners of being or subsisting. Now Trinity and Triplicity, as also Trinall and Triple differ: That is said to be Triple which is comprehended of three essences, or is distinct by three essences. Trinall is that which in essence is but one, and most simple, but hath three manners of being of subsisting. God therefore is not triple, because there are not more essences: ⟨p. 173⟩but Trinall; because he being one according to his essence, is three according to his persons.
Heretics of ancient carped at these terms, because they occur not in Scripture: But we imitate aright the manner of speech which was usual in the ancient and purer Church, and by their authority and example retain these names: §11. Because, though they are not found extant in so many syllables, yet phrases and speeches of near affinity and likelihood, yea, and sometimes words and terms of the same signification which these are, are read in Scripture. For instance, that of the Lords own mouth, I am that I am. Again, I am hath sent me unto you. Again,1 it cannot be denied but that the word Jehovah answereth to that we call essence. So the word Hypostasis is used to signify a Person in the Epistle to the Hebrews: Who being the engraved form of his person. 2Neither doth the Church in any other sense call the persons the Trinity, then as John saith, that There are three which bear record in heaven, the Father, the Word, and the holy Ghost. §22. Because the course of interpretation requireth, that the words of Scripture be expounded to the learned by such words, as being more usual in other languages, or matters and doctrines, are more easy for them to understand, and paveth and maketh plain a way unto them for the understanding of the speech and phrase of Scripture. Otherwise, if no words were to be used but such as are extant in the Scriptures, all interpretation should be taken away. It is lawful therefore that the Church invent and use words and phrases of speech, whereby they may significantly express the sense of Scripture, and their own meaning. §33. Because the sleights and sophisms of Heretics (which for the most part they go about to cloak and cover with the words of the holy Scripture) are more easily espied and taken heed of, if the same things be expounded in divers words, and those especially short, perspicuous, and significant. For it cometh to pass, that by reason of the pithiness and plainness of these terms, Heretics are dismantled, and can no longer shroud their sinister constructions and apparent corruptions.
HEreticks of ancient carped at these termes, because they occurre not in Scripture: But wee imitate aright the manner of speech which was usuall in the ancient and purer Church, and by their authority and example retain these names:
Nevertheless, if there were a consent and agreement on the things, we should easily come to an agreement about the words; for we detest contention & brawling about words: Neither is the Church at controversy with other Gentiles and Heretics about bare terms, but of this main substantial doctrine, That the eternal Father, and the Son, and the holy Ghost are one God; and yet neither is the Father the Son, or the holy Ghost; nor the holy Ghost the Father, or the Son, &c. Now, were it not that Heretics cannot away with this doctrine, they would easily admit of the phrases of speech: But they therefore abandon the terms, because they abhor the things and doctrine intimated and signified by them.
Neverthelesse, if there were a consent and agreement on the things, wee should easily come to an agreement about the words; for we detest contention & brawling about words: Neither is the Church at controversie with other Gentiles and Hereticks about bare terms, but of this main substantiall doctrine, That the eternall Father, and the Son, and the holy Ghost are one God; and yet neither is the Father the Son, or the holy Ghost; nor the holy Ghost the Father, or the Son, &c. Now, were it not that Hereticks cannot away with this doctrine, they would easily admit of the phrases of speech: But they therefore abandon the terms, because they abhor the things and doctrine intimated and signified by them.
Hence we easily answer this their objection: Obj. Words not extant in Scripture are not to be used in the Church: But these names, namely, Essence, Person, and Trinity occur not in Scripture: therefore they may not be used in the Church. Ans. We expound the Major thus: That which is not in Scripture, neither concerning the bare words, nor concerning the sense, is be omitted: But the names themselves of Essence, Person, and Trinity, as concerning the things lively insinuated by them, are extant in Scripture, as hath been proved. Again, Terms not extant in Scripture are to be omitted, if by sparing them the substance of the things themselves be not endangered: But the drift and purpose of heretics is no other, but with the terms to abolish, or at least deprave the doctrine of the Church: Therefore they are to be retained to prevent their attempts. Repl. But they breed contentions. Answ. This happeneth by accident, by reason of contentious heretics.
Hence we easily answer this their objection: Obj. Words not extant in Scripture are not to be used in the Church: But these names, namely, Essence, Person, and Trinity occurre not in Scripture: therefore they may not be used in the Church. Ans. We expound the Major thus: That which is not in Scripture, neither concerning the bare words, nor concerning the sense, is be omitted: But the names themselves of Essence, Person, and Trinity, as concerning the things lively insinuated by them, are extant in Scripture, as hath been proved. Again, Terms not extant in Scripture are to be omitted, if by sparing them the substance of the things themselves be not endangered: But the drift and purpose of hereticks is no other, but with the terms to abolish, or at least deprave the doctrine of the Church: Therefore they are to be retained to prevent their attempts. Repl. But they breed contentions. Answ. This happeneth by accident, by reason of contentious hereticks.
1IN one divine Essence are subsisting three Persons, and those truly distinct one from another by their properties; namely, the Father, the Son, and the holy Ghost; ⟨p. 174⟩each of which three persons notwithstanding are one and the same God, eternal, infinite, and most perfect in himself. And these persons are consubstantial, co-eternal, without any confounding of their properties and respects, as also without any disparagement or inequality between them. And, That there are three persons, each of which are that one true God, Creator of all things, is proved, §11. By testimonies of Scripture, which are taken partly out of the old Testament, and partly out of the new. The old Testament yieldeth us many testimonies:2 The Spirit of the Lord moved upon the waters. Then God said, Let there be light. The Lord is said to have appeared unto Moses in a flame of fire out of the midst of a bush. 3Steven calleth him, The Angel of the Lord, which is Christ the Son of God, even that Angel of the great counsel. The Spirit of the Lord God is upon me, 4therefore hath he anointed me, he hath sent me to preach good tidings unto the poor, to bind up the broken hearted. Here the Spirit is discerned both from him that anointeth, and from him that is anointed. He is discerned also by his gifts, because he saith, Upon me, that is, dwelling in me, sanctifying me: Therefore these be three diverse persons subsisting. But yet there are both moe, and more clear testimonies in the new Testament:5 Teach all nations, baptising them in the Name of the Father, and the Son, and the holy Ghost. The Comforter, which is the holy Ghost, 6whom the Father will send in my name. When the Comforter shall come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth of the Father. The grace of our Lord Jesus Christ,
God saved us by the washing of the new birth, 1and by the renewing of the holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour: Here he maketh three authors of our salvation.2 Through him we have an entrance unto the Father by one Spirit. God hath sent forth the Spirit of his Son into our hearts: Therefore it is one Spirit which the Father and the Son sendeth. §22. The same is proved by those places of Scripture which give unto these three, the Father, the Son, and the holy Ghost, the name of Jehovah, and the true God. In like manner those places wherein those things which are spoken of Jehovah in the old Testament, are in the new referred expressly and most plainly to the Son and the holy Ghost. §33. Those places which attribute the same whole divine essence to the three; and show, that the Son is the proper Son of the Father, most truly begotten of him; and the holy Ghost is the Spirit of the Father and the Son, and that so proper and peculiar, as that he is, and proceedeth of God, which is the Father and the Son: The Son therefore and holy Ghost have the same, and that whole essence of the Deity which the Father hath; the Son hath it communicated of the Father, by being born of him; and the holy Ghost of the Father and the Son, by proceeding from them. §44. Those places which give unto the three the same attributes or properties and perfections of the divine nature; namely, eternity, immensity, omnipotency, &c. §55. Those places which attribute to the three the same effects or works proper unto the Deity; namely, creation, preservation, and government of the world, as also miracles and the salvation of the Church. ,§6 6. Those places which yield to the three equal honour and worship, and such as agreeth to the true God alone. By this consent therefore of the old and new Testament, it is confirmed, that one God is three persons truly distinct, and those three persons are one God. By this also we understand, that it is truly said, that the Father is other from the Son and the holy Ghost; and the holy Ghost other from both: but not truly, that the Father is another thing from the Son; and the Son another thing, and the holy Ghost another thing: for, to be another thing, betokeneth a diversity of essence: to be other, a diverse manner of existing, or a distinction of persons:
1This difference of essence and person is therefore to be observed and held, lest, 1. The unity of the true God be distracted: or, 2. The distinction of the persons be taken away: or, 3. Another thing be understood by the name of Person then the truth of Gods word declareth. Therefore these cautions are diligently to be regarded:§1 2That ⟨p. 172⟩the word Person in this place doth not signifie only a relation or office, as the Latines are wont to speak, Principis personam tueri, to defend the person of the Prince, as of old Sabellius falsely taught; much lesse doth it signifie the countenance or visible shape (as in these dayes Servetus sported and trifled with the word Person) representing the form or gesture of another, such as is the person of a stage-player: but it signifieth a thing subsistent, truly distinct from others, unto whom it hath a relation and respect by an incommunicable property; that is, it signifieth that which begetteth, or which is begotten, or which proceedeth; not the office, or dignity, or degree of him that begetteth, or is begotten, or proceedeth. §23That the persons are not any thing separated from the essence which is common unto them; nor the essence is any fourth thing separate from the three persons; but each of them are the very selfe same whole essence of the Divinity: But the difference is this, that the persons are each distinct from the other, but the essence is common to them three. And that the person is no other thing subsisting, or other substance then the essence, may be understood in some sort by the example of a man. One and the same man, or one and the same substance is a father and a man, or a son and a man; and yet the manhood, or to be a man is one thing; the fatherhood, or to be a father, another; but there is not one subsistent which is the father, and another subsistent which is a man, but one and the same subsistent is both, because both manhood and fatherhood is in him; manhood absolutely, fatherhood respectively, as in regard of his son.§3 4Of the word Essence also it is further to be noted, that God, or the Deity, or divine essence is not in respect of the persons, the same which the matter in respect of the effect; because God is unchangeable, neither is compounded of matter and form: Therefore we cannot say well, Three persons are, or consist of one essence. Neither is it as the whole in respect of the parts;
1IN one divine Essence are subsisting three Persons, and those truly distinct one from another by their properties; namely, the Father, the Son, and the holy Ghost; ⟨p. 174⟩each of which three persons notwithstanding are one and the same God, eternall, infinite, and most perfect in himselfe. And these persons are consubstantiall, co-eternall, without any confounding of their properties and respects, as also without any disparagement or inequality between them. And, That there are three persons, each of which are that one true God, Creatour of all things, is proved, §11. By testimonies of Scripture, which are taken partly out of the old Testament, and partly out of the new. The old Testament yeeldeth us many testimonies:2 The Spirit of the Lord moved upon the waters. Then God said, Let there be light. The Lord is said to have appeared unto Moses in a flame of fire out of the midst of a bush. 3Steven calleth him, The Angel of the Lord, which is Christ the Son of God, even that Angel of the great counsell. The Spirit of the Lord God is upon me, 4therefore hath he anointed me, he hath sent mee to preach good tidings unto the poor, to binde up the broken hearted. Here the Spirit is discerned both from him that anointeth, and from him that is anointed. Hee is discerned also by his gifts, because hee saith, Upon mee, that is, dwelling in me, sanctifying mee: Therefore these be three diverse persons subsisting. But yet there are both moe, and more cleer testimonies in the new Testament:5 Teach all nations, baptising them in the Name of the Father, and the Son, and the holy Ghost. The Comforter, which is the holy Ghost, 6whom the Father will send in my name. When the Comforter shall come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth of the Father. The grace of our Lord Jesus Christ, 7and the love of God, and the communion of the holy Ghost be with you all. In this saying of the Apostle, invocation is joyned with an application and distinction of the three persons: By grace, he meaneth the benefits of Christ; by love, the acceptation whereby God, for his Sons sake, doth receive us into favour; by the communion of the holy Ghost, his gifts which are common unto the godly. There are three in heaven which beare record.
God saved us by the washing of the new birth, 1and by the renewing of the holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour: Here he maketh three authours of our salvation.2 Through him wee have an entrance unto the Father by one Spirit. God hath sent forth the Spirit of his Son into our hearts: Therefore it is one Spirit which the Father and the Son sendeth. §22. The same is proved by those places of Scripture which give unto these three, the Father, the Son, and the holy Ghost, the name of Jehovah, and the true God. In like manner those places wherein those things which are spoken of Jehovah in the old Testament, are in the new referred expresly and most plainly to the Son and the holy Ghost. §33. Those places which attribute the same whole divine essence to the three; and shew, that the Son is the proper Son of the Father, most truly begotten of him; and the holy Ghost is the Spirit of the Father and the Son, and that so proper and peculiar, as that he is, and proceedeth of God, which is the Father and the Son: The Son therefore and holy Ghost have the same, and that whole essence of the Deity which the Father hath; the Son hath it communicated of the Father, by being born of him; and the holy Ghost of the Father and the Son, by proceeding from them. §44. Those places which give unto the three the same attributes or properties and perfections of the divine nature; namely, eternity, immensity, omnipotency, &c. §55. Those places which attribute to the three the same effects or works proper unto the Deity; namely, creation, preservation, and government of the world, as also miracles and the salvation of the Church. ,§6 6. Those places which yeeld to the three equall honour and worship, and such as agreeth to the true God alone. By this consent therefore of the old and new Testament, it is confirmed, that one God is three persons truly distinct, and those three persons are one God. By this also we understand, that it is truely said, that the Father is other from the Son and the holy Ghost; and the holy Ghost other from both: but not truly, that the Father is another thing from the Son; and the Son another thing, and the holy Ghost another thing: for, to be another thing, betokeneth a diversity of essence: to be other, a diverse manner of existing, or a distinction of persons:
