The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…

8. Why it is necessary that this doctrine of the Trinity should be held and maintained in the Church.

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.

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.

1. 1The doctrine of the Trinity to be taught in the Church.
2. 2In respect of Gods glory
3. 3In regard of our salvation.
4. 4John 1.18. 1 John 2.23.
5. 51 John 5.20.
6. 6Rom. 10.14.
7. 7Rom. 8.9.
8. 8Joh. 14.17.

The objections of heretics against the doctrine of the Trinity.

The objections of hereticks against the doctrine of the Trinity.

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.

OF GOD THE FATHER.

Quest. 26. What believest thou when thou sayest, ¹I believe in God the Father Almighty, maker of heaven and earth?

Quest. 26. What beleevest thou when thou saist, ¹I beleeve in God the Father Almighty, maker of heaven and earth?

1. 1ON THE 9. SABBATH.

Ans. I believe the everlasting Father of our Lord Jesus Christ, who hath made of nothing heaven and earth, with all that are in them^a, who likewise upholdeth and governeth the same by his eternal counsel and providence^b, to be my God, and my Father for Christs sake^c: 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 body^d. And further, whatsoever evils he sendeth on me in this troublesome life, he will turn them to my safety^e, seeing both he is able to do it, as being God almighty^f; and willing to do it, as being a bountiful Father^g

Ans. I beleeve the everlasting Father of our Lord Jesus Christ, who hath made of nothing heaven and earth, with all that are in them^a, who likewise upholdeth and governeth the same by his eternall counsell and providence^b, to be my God, and my Father for Christs sake^c: 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 body^d. And further, whatsoever evils hee sendeth on mee in this troublesome life, he will turn them to my safety^e, seeing both he is able to do it, as being God almighty

The Explication.

¹I Believe in God.) We are to observe in this place, that it is one thing to believe God, another thing to believe in God: For that showeth a faith of knowledge, or historical faith; this declareth true faith or confidence: For to say, I believe God, (if we speak properly) is, I believe there is a God and he such a one, according to whatsoever is ascribed unto him, as he hath manifested himself in his word: to wit, that he is a spiritual essence, almighty, &c. everlasting Father, Son▪ and holy Ghost. I believe in God, is, I believe that he is my God; that is, I am persuaded that whatsoever God is, and is said to be, he is all that, and referreth it all to my safety for his Sons sake; that is, to resolve that he is such a one towards me.

¹I Beleeve in God.) We are to observe in this place, that it is one thing to beleeve God, another thing to beleeve in God: For that sheweth a faith of knowledge, or historicall faith; this declareth true faith or confidence: For to say, I beleeve God, (if we speak properly) is, I beleeve there is a God and hee such a one, according to whatsoever is ascribed unto him, as he hath manifested himselfe in his word: to wit, that he is a spirituall essence, almighty, &c. everlasting Father, Son▪ and holy Ghost. I beleeve in God, is, I beleeve that he is my God; that is, I am perswaded that whatsoever God is, and is said to be, hee is all that, and referreth it all to my safety for his Sons sake; that is, to resolve that he is such a one towards me.

1. 1I believe. One thing to believe God, another thing to believe in God.I beleeve. One thing to beleeve God, another thing to beleeve in God.

In God.) The name of God is here taken essentially for God the Father, Son,¹ and holy Ghost; because these words, I believe, with the particle in, are referred after the same manner and meaning to the whole three persons of the Deity: for it is as well said, I believe in the Son, and, I believe in the holy Ghost, as, I believe in the Father.

In God.) The name of God is here taken essentially for God the Father, Son,¹ and holy Ghost; because these words, I beleeve, with the particle in, are referred after the same manner and meaning to the whole three persons of the Deity: for it is as well said, I beleeve in the Son, and, I beleeve in the holy Ghost, as, I beleeve in the Father.

1. 1In God. The word God in the Creed, is meant essentially to all three persons, not personally to one. The Father. Esa. 9.6. Why the first person of the Trinity is called Father. Ephes. 1.5, 6.In God. The word God in the Cre•d, is meant essentially to all three persons, not personally to one. The Father. Esa. 9.6. Why the first person of the Trinity is called Father. Ephes. 1.5, 6.

The Father.) When the name of the Father is opposed to the Son, it is taken personally, and signifieth the first person of the God head, as here in the Creed: bu• when it is referred to the creatures, it is understood essentially, and signifieth the whole divine nature, as in the Lords prayer, Our Father which art in heaven. In this sense the Son is expressly called of Isaiah. The everlasting Father. Now the first person is called the Father, 1. In respect of Christ his only begotten and natural Son. 2. In respect of all the creatures, as he is Creator and preserver of them all. 3. In respect of the elect; whom he hath adopted to be his sons, and hath made accepted in his beloved. Wherefore God is our Father in respect both of our creation, adoption, and regeneration. To believe therefore in God the Father, is to believe in that God, who is the Father of our Lord Jesus Christ; and to believe that •e is my Father, that is, hath a fatherly affection towards me for Christs sake, in whom he hath adopted me to be his son. Briefly, and in a word, it is to believe, 1. That he is the Father of our Lord Jesus Christ. 2. That he is my Father for Christs sake. Object. I believe in God the Father: Therefore the Son and the holy Ghost are not God, b•••he Father only is God. Ans. This kind of reasoning Logicians call a fallacy of composition and division, that ⟨p. 180⟩is, either a mis-joining or dis-joining of words in any clause or sentence not to be joined or dis-joined: for the word God is so to be joined with the Father, that it be not separated from the Son and holy Ghost; for a comma point should be inferred after these words, in God, on this wise: I believe in God, the Father, &c. This is proved, 1. Because the name of God here in the Creed is put essentially, and compriseth all the three persons, which by apposition, or for farther explication, are placed in order in the Creed: as, I believe in God, the Father: and in Jesus Christ, his only begotten Son: I believe in the holy Ghost: For, I believe in one true God, who is the Father, the Son, and the holy Ghost: yet so, that neither the Father is the Son, nor the holy Ghost is either the Father or the Son. 2. We expressly profess that we believe in the Son and holy Ghost, no less then in God the Father: But we may not believe but in one God. Wherefore, as we believe in the Father, in that he is God:

so believe we also in the Son and the holy Ghost, because they are God. 3. Most of the Greek copies read, I believe in one God, to wit, Father, Son, and holy Ghost. 4. Furthermore, if of these words of the first article it follow, that the Father only is God, then of the same words by the like reason it should follow, that this Father only is omnipotent and Creator of heaven and earth; which the whole Scripture crieth to be most false. But of especial consideration is this name of God but only once mentioned in the Creed, thereby to signify that the true God is but only one: but in no case is it put, as if thereby were intimated that the Father only is called God.

so beleeve we also in the Son and the holy Ghost, because they are God. 3. Most of the Greek copies read, I beleeve in one God, to wit, Father, Son, and holy Ghost. 4. Furthermore, if of these words of the first article it follow, that the Father only is God, then of the same words by the like reason it should follow, that this Father only is omnipotent and Creatour of heaven and earth; which the whole Scripture cryeth to be most false. But of especiall consideration is this name of God but only once mentioned in the Creed, thereby to signifie that the true God is but only one: but in no case is it put, as if thereby were intimated that the Father only is called God.

Almighty.) To believe in God almighty,¹ is to believe in such a one, 1. Who is able to do whatsoever he will, yea, also those things which he will not, if they be not contrary to his nature; as, he could have kept Christ from death, but he would not. 2. Who doth all things even with his beck and word only, without any difficulty. 3. Who alone hath power to work all things, and is author of that power which is in all his creatures. 4. Who is also unto me almighty, and both can will direct all things to my safety. Obj. God cannot lie, die, make that which is once done, undone, &c. Therefore he is not omnipotent. Ans. God can do all things, which to do argueth any power or ability: But to lie, to die, &c. is no sign or part of omnipotency, but of infirmity and want of power. Now defects are in creatures not in God; wherefore they are contrary to the nature of God. By inverting the reason therefore, I thus conclude, God is not able to will or to do that which argueth impotency, and is against his nature: Therefore he is omnipotent.

Almighty.) To beleeve in God almighty,¹ is to beleeve in such a one, 1. Who is able to do whatsoever he will, yea, also those things which he will not, if they be not contrary to his nature; as, he could have kept Christ from death, but he would not. 2. Who doth all things even with his beck and word only, without any difficulty. 3. Who alone hath power to work all things, and is author of that power which is in all his creatures. 4. Who is also unto me almighty, and both can will direct all things to my safety. Obj. God cannot lie, die, make that which is once done, undone, &c. Therefore he is not omnipotent. Ans. God can do all things, which to do argueth any power or ability: But to lie, to die, &c. is no signe or part of omnipoteny, but of infirmity and want of power. Now defects are in creatures not in God; wherefore they are contrary to the nature of God. By inverting the reason therefore, I thus conclude, God is not able to will or to do that which argueth impotency, and is against his nature: Therefore he is omnipotent.

1. 1Almighty.