A64611:791
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.
1These persons are distinguished two ways: First, by their inward works. Secondly, by their outward works, or form of working without themselves. The inward works or actions of the Divinity are those which the persons have and exercise one towards another. The persons therefore are first distinguished between themselves by these inward operations or properties: For, The Father is, and existeth of himself, not from another. He begot the Son, and inspired the holy Ghost after an unspeakable manner. The Son hath his being from the Father, begotten of him from everlasting; that is, he hath the divine essence communicated unto him from the Father, in such sort, as no tongue can express: The holy Ghost proceedeth from everlasting from the Father and the Son; that is, hath the same essence, but communicated unto him from the Father and the Son, in a manner which cannot be uttered. Testimonies hereof are frequent: In the beginning was the Word, 2and the Word was with God, and God was the Word. We have seen his glory, as the glory of the only begotten Son of God. The only begotten Son which is in the bosom of his Father, he hath declared him. When the Comforter shall come, 3whom I will send unto you from the Father.
1These persons are distinguished two wayes: First, by their inward works. Secondly, by their outward works, or form of working without themselves. The inward works or actions of the Divinity are those which the persons have and exercise one towards another. The persons therefore are first distinguished between themselves by these inward operations or properties: For, The Father is, and existeth of himselfe, not from another. Hee begot the Son, and inspired the holy Ghost after an unspeakable manner. The Son hath his being from the Father, begotten of him from everlasting; that is, he hath the divine essence communicated unto him from the Father, in such sort, as no tongue can expresse: The holy Ghost proceedeth from everlasting from the Father and the Son; that is, hath the same essence, but communicated unto him from the Father and the Son, in a manner which cannot be uttered. Testimonies hereof are frequent: In the beginning was the Word, 2and the Word was with God, and God was the Word. We have seen his glory, as the glory of the only begotten Son of God. The onely begotten Son which is in the bosome of his Father, hee hath declared him. When the Comforter shall come, 3whom I will send unto you from the Father.
1The order therefore of the persons in subsisting is on this wise: The Father is the first person, and as it were the fountain of the Divinity of the Son and holy Ghost, because the Deity is communicated unto him of none; but he communicateth the Deity to the Son and holy Ghost. The Son the second Person, because the Deity is communicated unto him from the Father by an eternal generation. The holy Ghost the third person, because the Deity is communicated unto him from the Father and the Son by an everlasting inspiration: in which order they are reckoned up unto us in these Scriptures; Baptise all nations in the name of the Father, 2and the Son, and the holy Ghost. There are three which bear record in heaven, the Father, the Word, and the holy Ghost; and these three are one. Yet is not the Father precedent in time before the Son and holy Ghost; nor the Son before the holy Ghost; but only in the order of existing or working: For no person of the Deity is former or later then another in time, dignity, or degree; but only in that order whereby they issue and proceed one of the other. For never was the Father without the Son, nor the Son without the holy Ghost, sith the Divinity is unchangeable. So God from everlasting was subsistent in himself, and so he hath revealed himself in his word.
1The order therefore of the persons in subsisting is on this wise: The Father is the first person, and as it were the fountain of the Divinity of the Son and holy Ghost, because the Deity is communicated unto him of none; but he communicateth the Deity to the Son and holy Ghost. The Son the second Person, because the Deity is communicated unto him from the Father by an eternall generation. The holy Ghost the third person, because the Deity is communicated unto him from the Father and the Son by an everlasting inspiration: in which order they are reckoned up unto us in these Scriptures; Baptise all nations in the name of the Father, 2and the Son, and the holy Ghost. There are three which bear record in heaven, the Father, the Word, and the holy Ghost; and these three are one. Yet is not the Father precedent in time before the Son and holy Ghost; nor the Son before the holy Ghost; but onely in the order of existing or working: For no person of the Deity is former or later then another in time, dignity, or degree; but only in that order whereby they issue and proceed one of the other. For never was the Father without the Son, nor the Son without the holy Ghost, sith the Divinity is unchangeable. So God from everlasting was subsistent in himself, and so hee hath revealed himselfe in his word.
Here heretics demand of us, What that eternal generation of the Son,1 and proceeding of the holy Ghost meaneth, and how they differ between themselves. Which although we confess, (as in former times also the catholic and right believing fathers confessed of themselves) that it is not in mans ability to express perfectly the manner of this everlasting generation and proceeding, and of the natural distinction between them; yet we gather the very thing it self from out of ⟨p. 176⟩Scripture: that Generation is a communicating of the divine essence, whereby only the second person of the Deity deriveth and taketh from the first person alone, as a Son from his Father, the same essence whole and entire which the Father hath, and retaineth the same: And, Proceeding also is a communicating of the divine essence, whereby the third person only of the God-head receiveth from the Father and the Son, as the Spirit from him whose spirit it is, the same whole essence which the Father and the Son have and retain. Now both of them differ from Creation, 2because To be created of God, is when something is made of nothing at the commandment and will of God: but To be conceived or begotten, and To proceed or issue out, is when some other person is begotten of the substance of him which begetteth; and is in unexplicable wise produced from all eternity out of his substance from whom the proceeding springeth; yet with this distinction, that the Son hath his subsistence from being born, the holy Ghost from proceeding. Thus we conceive the thing it self, That thus it is, as far forth as God for his glory and our salvation hath thought meet to impart unto us so deep and hidden a mystery; although we cannot attain to the cause Why thus it is. Further, of that Question so long controversed between the Greek and Latin Churches, Whether the holy Ghost were truly said to proceed from the Father and the Son, and not from the Father alone; hereafter fit opportunity of handling the same will be offered us in the doctrine concerning the holy Ghost.
Here hereticks demand of us, What that eternall generation of the Son,1 and proceeding of the holy Ghost meaneth, and how they differ between themselves. Which although we confesse, (as in former times also the catholick and right beleeving fathers confessed of themselves) that it is not in mans ability to expresse perfectly the manner of this everlasting generation and proceeding, and of the naturall distinction between them; yet we gather the very thing it self from out of
1Here we are to note the usual proper phrases of Scripture, and the ancient Church, in this difference of the persons between themselves. It is truly said, God begat God: but not truly, God begat another God; or, begat himself. True it is, The Father begat another: It is not true, that he begat another thing, or, another God. True it is, The Son is that which the Father is: Untrue, The Son is he, or the same person which the Father is. True it is, The Son is begotten; The holy Ghost proceedeth from the Father: And, The Son is of, or from out of the Father; The holy Ghost is of, or from out of the Father and the Son: And, Whatsoever the Son hath, he hath it from the Father, and by eternal nativity or birth hath received it from the Father; Whatsoever the holy Ghost hath, he hath it from the Father and the Son, and receiveth it by proceeding: And, the Son and holy Ghost have a beginning in respect of their persons; and have their essence communicated unto them from some other: Untrue, They have a beginning in respect of their essence: 2or, They are essenced, or have their essence produced from the Father; or, They have their essence produced from some other. It is truly said, The first person of the Deity begat the second of his own essence: The third person proceeded from the first and second: But not truly, The divine essence begat a divine essence: or, The person is begotten, or proceedeth of the essence. True it is to say, The divine essence is communicated: Untrue, The divine essence is born, or proceedeth: The reason is, because to be communicated is not the same as to be begotten, but stretcheth farther. For, not whatsoever is communicated to the begotten, is also begotten: but that is begotten, to which the substance of him that begetteth is communicated.
1Here wee are to note the usuall proper phrases of Scripture, and the ancient Church, in this difference of the persons between themselves. It is truely said, God begate God: but not truely, God begate another God; or, begate himselfe. True it is, The Father begate another: It is not true, that hee begate another thing, or, another God. True it is, The Son is that which the Father is: Untrue, The Son is hee, or the same person which the Father is. True it is, The Son is begotten; The holy Ghost proceedeth from the Father: And, The Son is of, or from out of the Father; The holy Ghost is of, or from out of the Father and the Son: And, Whatsoever the Son hath, hee hath it from the Father, and by eternall nativity or birth hath received it from the Father; Whatsoever the holy Ghost hath, hee hath it from the Father and the Son, and receiveth it by proceeding: And, the Son and holy Ghost have a beginning in respect of their persons; and have their essence communicated unto them from some other: Untrue, They have a beginning in respect of their essence:
1Another difference of the persons ariseth out of the former, consisting of the order of their external operations which they exercise towards the creatures, and in them, and by them. For these actions, I grant, are wrought be the common will, power, and efficacy of the Father, Son, and holy Ghost: but yet that order still of the persons being kept which they have in their subsisting: The Father is the fountain, as of the persons, so of the operations of the Son and of the holy Ghost; and he doth all things not of any other, that is, no other working by him, no others will preventing his, no other imparting to him power or efficacy; but of himself, that is, as he subsisteth of himself: so he understandeth and worketh of himself. But the Son and holy Ghost do not work of themselves, but by themselves; that is, the Son worketh, the Fathers will going before: the holy Ghost worketh, the will going before both of the Father and the Son: The Father worketh by the Son and the holy Ghost, and sendeth them, but is not sent of them: the Son worketh by the holy Ghost, sendeth him from the Father into the hearts of the ⟨p. 177⟩believers; but is not sent of him, but of the Father: The holy Ghost worketh, and is sent from both the Father and the Son, not from himself. All things were made (a)by him. The Son can do nothing (b)of himself, save that he seeth the Father do. For whatsoever things he doth, the same things doth the Son also. I proceeded forth, and came (c)from God, neither came I of my self, but he sent me. Whom the Father will send in my name. Whom I will send unto you from the Father.
1Another difference of the persons ariseth out of the former, consisting of the order of their externall operations which they exercise towards the creatures, and in them, and by them. For these actions, I grant, are wrought be the common will, power, and efficacy of the Father, Son, and holy Ghost: but yet that order still of the persons being kept which they have in their subsisting: The Father is the fountain, as of the persons, so of the operations of the Son and of the holy Ghost; and he doth all things not of any other, that is, no other working by him, no others will preventing his, no other imparting to him power or efficacy; but of himselfe, that is, as hee subsisteth of himselfe: so hee understandeth and worketh of himselfe. But the Son and holy Ghost do not work of themselves, but by themselves; that is, the Son worketh, the Fathers will going before: the holy Ghost worketh, the will going before both of the Father and the Son: The Father worketh by the Son and the holy Ghost, and sendeth them, but is not sent of them: the Son worketh by the holy Ghost, sendeth him from the Father into the hearts of the
1Now when the Son and holy Ghost are said to be sent, we may not understand this sending as if it were any local motion, or as if it were any change in God: but we must understand it of his everlasting will and decree of accomplishing ought by the Son and holy Ghost; and of the execution and manifestation of this his will by the working of the Son and holy Ghost: So saith the Son, that he was sent of the Father into the world; that he came down from heaven, and yet that he was in heaven whilst he remained on the earth. So the holy Ghost, though he were before in the Apostles, and dwelt in them; yet he is said to be sent unto them in the day of Pentecost. Both these persons therefore were sent into the world, not that thereby they became present somewhere where before they were not; but because the Son wrought in the world whatsoever was the will of the Father, and showed himself present and powerful according to his Fathers good pleasure; as it is said, God sent forth his Son made of a woman. And because ye are sons, 2God hath sent forth the Spirit of his Son into your hearts, which crieth, Abba, Father.
1Now when the Son and holy Ghost are said to be sent, we may not understand this sending as if it were any locall motion, or as if it were any change in God: but we must understand it of his everlasting will and decree of accomplishing ought by the Son and holy Ghost; and of the execution and manifestation of this his will by the working of the Son and holy Ghost: So saith the Son, that he was sent of the Father into the world; that he came down from heaven, and yet that he was in heaven whilest he remained on the earth. So the holy Ghost, though he were before in the Apostles, and dwelt in them; yet he is said to be sent unto them in the day of Pentecost. Both these persons therfore were sent into the world, not that therby they became present somewhere where before they were not; but because the Son wrought in the world whatsoever was the will of the Father, and shewed himself present and powerfull according to his Fathers good pleasure; as it is said, God sent forth his Son made of a woman. And because ye are sons, 2God hath sent forth the Spirit of his Son into your hearts, which cryeth, Abba, Father.
1This doctrine of the Trinity is to be learned and held in the Church,§1 2In respect of the glory of God, that God may be discerned and distinguished from idols: For God will not be matched with idols; but will have himself to be worshipped and celebrated, and therefore known and agnized for such a one as he hath declared himself to be.§2 3In regard of our own salvation and comfort: No man is saved who knoweth not the Father, and the Father is not known without the Son: For, No man hath seen God at any time: 4the only begotten Son which is in the bosom of the Father, he hath declared him. Whosoever denieth the Son, the same hath not the Father. Again, No man is freed and saved from sin and death without believing in the Mediator Christ; He is very God and eternal life: 5But no man reposeth trust and confidence in the Son, when as yet he is not known unto him;6 How shall they call on him in whom they have not believed? How shall they believe in him of whom they have not heard? Therefore we must first know the Son, and then for the Son we must know the Father, that we may believe in him. Likewise, no man is sanctified and saved by the holy Ghost, who knoweth not the holy Ghost: For he who receiveth not the holy Ghost is not saved; according to that saying of Scripture,7 He that hath not the Spirit of Christ, the same is not his: But no man receiveth him whom he knoweth not: Therefore he who knoweth him not is not saved. That no man receiveth him whom he knoweth not, is proved by those words of Christ, The Spirit of truth the world cannot receive, because it seeth him not, 8neither knoweth him. Except a man be born again of water and the Spirit, he cannot enter into the kingdom of heaven. Hence it manifestly appeareth, That they which will be saved, must necessarily know the Father, the Son, and the holy Ghost. And they must know, that the Son and the holy Ghost are distinct from the Father, but yet consubstantial with the Father, and equal in perfections, honour, worship, and therefore the same true God which is the Father: For except God be known of us to be such as he hath declared himself to be, he doth not communicate himself unto us, neither may we look or hope for everlasting life from him. And what he hath showed himself to be, we have heard, namely, That he is the eternal Father, co-eternal Son, and co-eternal holy Ghost.
But among all points, there is none more sharply oppugned by the adversaries of the truth then this doctrine of the three persons in one God-head, especially since the Son of God was manifested in the flesh. It is not ⟨p. 178⟩hard to espy the causes of this strife, for that indeed no part of doctrine is more unknown and unsearchable to mans reason; as also for that the devil, in hatred of God and men, attempteth with horrible fury to darken and extinguish the glory of the Son of God incarnate.
But among all points, there is none more sharply oppugned by the adversaries of the truth then this doctrine of the three persons in one God-head, especially since the Son of God was manifested in the flesh. It is not ⟨p. 178⟩hard to espy the causes of this strife, for that indeed no part of doctrine is more unknown and unsearchable to mans reason; as also for that the divell, in hatred of God and men, attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate.
11. One essence is not three persons; because, that one should be three, implieth a contradiction: Jehovah is one essence: Therefore not three persons. Answ. The Major is true of a created and finite essence, which cannot be one, and the same, and whole substance of three persons: But it cometh short of truth when it is averred of the infinite, individual, and most simple essence of the Deity. Repl. A most simple essence cannot be the essence of three persons: The essence of God is (as you grant) a most simple essence: Therefore it cannot be three persons. Ans. This Major holdeth true in such an essence, part of which instituteth another person; or which is multiplied according to the number of the persons produced thence: but it faileth in such an essence as is the same, and whole entire in each person: For the exceeding simplicity of this kind of essence is no may impeached by the multitude and distinction of persons. Object. 2. Where there are three and one, there are four distinct things: But in God are three persons and one essence: Therefore there are four distinct things in God, which to grant is absurd. Answ. Where there are three and one really distinct, there are four: But in God the persons are not really distinct from the essence, (for the three persons of the Divinity are one and the same divine essence) but they differ from it, and from one another, mutually only by order and manner of subsisting. Object. 3. It is Sabellius his heresy to entitle one substance with three names: The opinion of the Trinity giveth one substance three names: Therefore it is Sabellius his heresy. Ans. In this Syllogism are four terms, by reason of the ambiguity of the word Substance: for either the word Substance signifieth in the Major a person, and in the Minor an essence; or else one of the premisses or propositions is false. Object. 4. He who is the whole Deity, besides him there is no other in whom the whole Deity likewise is: But the Father is the whole Deity: Therefore it is not in another. Ans. The Major is false; because the same Deity which is whole in the Father, is whole also in the Son, and whole in the holy Ghost, by reason of the infinity of the divine essence, whereof there is neither more nor less in each person, then in two, or the whole three. Object. 5. Where are distinct operations, at leastwise internal, there are also distinct essences:
11. ONe essence is not three persons; because, that one should be three, implyeth a contradiction: Jehovah is one essence: Therefore not three persons. Answ. The Major is true of a created and finite essence, which cannot be one, and the same, and whole substance of three persons: But it cometh short of truth when it is averred of the infinite, individuall, and most simple essence of the Deity. Repl. A most simple essence cannot be the essence of three persons: The essence of God is (as you grant) a most simple essence: Therefore it cannot be three persons. Ans. This Major holdeth true in such an essence, part of which instituteth another person; or which is multiplied according to the number of the persons produced thence: but it faileth in such an essence as is the same, and whole entire in each person: For the exceeding simplicity of this kind of essence is no may impeached by the multitude and distinction of persons. Object. 2. Where there are three and one, there are four distinct things: But in God are three persons and one essence: Therefore there are four distinct things in God, which to grant is absurd. Answ. Where there are three and one really distinct, there are foure: But in God the persons are not really distinct from the essence, (for the three persons of the Divinity are one and the same divine essence) but they differ from it, and from one another, mutually only by order and manner of subsisting. Object. 3. It is Sabellius his heresie to entitle one substance with three names: The opinion of the Trinity giveth one substance three names: Therefore it is Sabellius his heresie. Ans. In this Syllogisme are foure terms, by reason of the ambiguity of the word Substance: for either the word Substance signifieth in the Major a person, and in the Minor an essence; or else one of the premisses or propositions is false. Object. 4. He who is the whole Deity, besides him there is no other in whom the whole Deity likewise is: But the Father is the whole Deity: Therefore it is not in another. Ans. The Major is false; because the same Deity which is whole in the Father, is whole also in the Son, and whole in the holy Ghost, by reason of the infinity of the divine essence, whereof there is neither more nor lesse in each person, then in two, or the whole three. Object. 5. Where are distinct operations, at leastwise internall, there are also distinct essences:
But the internal operations of the Father, Son, and holy Ghost are distinct: Therefore also their essences are distinct. Answ. The Major is true of persons which have a finite essence, but false of divine and infinite. Object. 6. The divine essence is incarnate: The three persons are the divine essence: Therefore the three persons are incarnate. Which conclusion being false, it followeth that some one of the premisses was false. Ans. Here are mere particular propositions, and therefore nothing can be concluded: for the major speaketh not of the divine essence generally, nor can be expounded universally, because the divine essence was incarnate in the person only of the Son. Object. 7. Jehovah or true God is the Trinity: The Father is Jehovah: Therefore he is the Trinity; that is, the whole three persons. Answ. Here also the Major cannot be understood universally: for, not whatsoever is Jehovah is also the Trinity. So that of mere particulars nothing followeth. Object. 8. No abstract name signifieth a substance: Trinity is an abstract name: Therefore it signifieth no substance. But God is a substance: therefore the Trinity signifieth not God. Answ. The Major is merely false: For these words, Deity and Humanity are abstracts, and signify the substance and nature of God or man.
But the internall operations of the Father, Son, and holy Ghost are distinct: Therefore also their essences are distinct. Answ. The Major is true of persons which have a finite essence, but false of divine and infinite. Object. 6. The divine essence is incarnate: The three persons are the divine essence: Therefore the three persons are incarnate. Which conclusion being false, it followeth that some one of the premisses was false. Ans. Here are meer particular propositions, and therefore nothing can be concluded: for the major speaketh not of the divine essence generally, nor can be expounded universally, because the divine essence was incarnate in the person only of the Son. Object. 7. Jehovah or true God is the Trinity: The Father is Jehovah: Therefore he is the Trinity; that is, the whole three persons. Answ. Here also the Major cannot be understood universally: for, not whatsoever is Jehovah is also the Trinity. So that of meer particulars nothing followeth. Object. 8. No abstract name signifieth a substance: Trinity is an abstract name: Therefore it signifieth no substance. But God is a substance: therefore the Trinity signifieth not God. Answ. The Major is meerly false: For these words, Deity and Humanity are abstracts, and signifie the substance and nature of God or man.
Ans. I believe the everlasting Father of our Lord Jesus Christ, who hath made of nothing heaven and earth, with all that are in thema, who likewise upholdeth and governeth the same by his eternal counsel and providenceb, to be my God, and my Father for Christs sakec: and therefore I do trust in him, and so rely on him, that I may not doubt but he will provide all things necessary both for my soul and bodyd. And further, whatsoever evils he sendeth on me in this troublesome life, he will turn them to my safetye, seeing both he is able to do it, as being God almightyf; and willing to do it, as being a bountiful Fatherg
Ans. I beleeve the everlasting Father of our Lord Jesus Christ, who hath made of nothing heaven and earth, with all that are in thema, who likewise upholdeth and governeth the same by his eternall counsell and providenceb, to be my God, and my Father for Christs sakec: and therefore I doe trust in him, and so relye on him, that I may not doubt but he will provide all things necessary both for my soule and bodyd. And further, whatsoever evils hee sendeth on mee in this troublesome life, he will turn them to my safetye, seeing both he is able to do it, as being God almighty
1THis doctrine of the Trinity is to be learned and held in the Church,§1 2In respect of the glory of God, that God may be discerned and distinguished from idols: For God will not be matched with idols; but will have himself to be worshipped and celebrated, and therefore known and agnized for such a one as hee hath declared himself to be.§2 3In regard of our owne salvation and comfort: No man is saved who knoweth not the Father, and the Father is not known without the Son: For, No man hath seen God at any time: 4the onely begotten Son which is in the bosome of the Father, hee hath declared him. Whosoever denyeth the Son, the same hath not the Father. Again, No man is freed and saved from sin and death without beleeving in the Mediatour Christ; He is very God and eternall life: 5But no man reposeth trust and confidence in the Son, when as yet he is not known unto him;6 How shall they call on him in whom they have not beleeved? How shall they beleeve in him of whom they have not heard? Therefore we must first know the Son, and then for the Son wee must know the Father, that we may beleeve in him. Likewise, no man is sanctified and saved by the holy Ghost, who knoweth not the holy Ghost: For he who receiveth not the holy Ghost is not saved; according to that saying of Scripture,7 He that hath not the Spirit of Christ, the same is not his: But no man receiveth him whom hee knoweth not: Therefore hee who knoweth him not is not saved. That no man receiveth him whom hee knoweth not, is proved by those words of Christ, The Spirit of truth the world cannot receive, because it seeth him not, 8neither knoweth him. Except a man be born again of water and the Spirit, hee cannot enter into the kingdome of heaven. Hence it manifestly appeareth, That they which will be saved, must necessarily know the Father, the Son, and the holy Ghost. And they must know, that the Son and the holy Ghost are distinct from the Father, but yet consubstantiall with the Father, and equall in perfections, honour, worship, and therefore the same true God which is the Father: For except God be known of us to be such as he hath declared himselfe to be, he doth not communicate himself unto us, neither may we look or hope for everlasting life from him. And what he hath shewed himself to be, wee have heard, namely, That hee is the eternall Father, co-eternall Son, and co-eternall holy Ghost.
