The Sum of Christian Religion 2, Part 2 · Subpart 8 · Section 9
9 Wherefore this doctrine is to be held and maintained in the Church.
THis doctrine of the Trinity is to be learned and held in the Church. 1. In reſpect of the glorie of God, The doctrine of the Trinity to be tuaght in the Church. 1 In reſpect of Gods glory. 2 In regard of our ſaluation.that God maie be diſcerned and diſtinguiſhed from Idoles. For God will not bee matched with Idols: but will hauehave himſelfe to bee woorſhipped, and celebrated, and therefore knowen and agniſed for ſuch a one, as he hath declared himſelfe to bee. 2. In regard of our owne ſaluation and comfort. No man is ſaued, who knoweth not the father; and the father is not knowen without the ſonne. 1. Iohn. 2.23. Whoſoeuer denieth the ſonne, the ſame hath not the father. Againe, no man is freed and ſaued from ſinne and death, without beleeuing the Mediatour Chriſt. But no man repoſeth truſt and confidence in the ſonne, when as yet he is not knowen vntounto him. Therefore we muſt firſt know the ſonne, and then for the ſon we muſt know the father, that we may beleeue in him. Likewiſe no man is ſanctified and ſaued by the holy Ghoſt who knoweth not the holy Ghoſt. For he who receiueth not the holy Ghoſt is not ſaued. But no man receiueth him, whom hee knoweth not. Therefore who knoweth him not is not ſaued. That no mā receiueth him, whom he knoweth not, is proued by thoſe words of Chriſt. Iohn 14.17. The ſpirite of truth the world cannot receiue, becauſe it ſeeth him not, neither knoweth him. Ioh. 3.5. Except a man bee borne againe of water and the ſpirit, he cannot enter into the kingdome of heauen.
Hence it manifeſtly appeareth, that they which wil be ſaued muſt neceſſarily know the father, the ſonne, and the holy ghoſt. And they muſt knowe, that the ſonne and the holy ghoſt are diſtinct from the father, but yet cōſubſtantial with the father, & equal in perfections, honor, worſhip, & therefore the ſame true God which is the father. For except God be known of vsus to be ſuch, as he hath declared himſelfe to be; he doth not communicate himſelfe to vsus, neither may wee looke or hope for euerlaſting life from him. And what he hath ſhewed himſelfe to be, wee hauehave heard, namely, that he is the eternall Father, coeternall Sonne, and coeternall holie Ghoſt.
But among al points there is none more ſharply oppugned by the aduerſaries of the truth, than this doctrine of the three perſons in one godhead, eſpecially ſince the ſon of god was manifeſted in the fleſh. It is not harde to eſpie the cauſes of this ſtrife, for that indeede no part of Doctrine is more vnknowen and vnſearchable to mans reaſon: as alſo for that the diuell in hatred of God and men attempteth with horrible fury to darken and extinguiſh the glory of the Sonne of God incarnate.
Certaine obiections againſt the Trinitie aunſwered.1 Obiection. One Eſſence is not three perſons: Iehoua is one eſſence. Therefore he is not three perſons. Anſwere. One finite eſſence, is not three perſons: But God is infinite. Obiection 2. That which hath a beginning is not eternall. But the ſonne and the holy Ghoſt hauehave a beginning: Therefore they are not eternall. Aunſwere. That which hath a beginning of eſſence and time is not eternal: But the ſonne and the holy ghoſt hauehave onelyonly a beginning of perſon, or order, or maner of beeing: and ſo the Scripture teacheth, Chriſt both to bee Iehoua, and to hauehave a beginning, namelie as touching his manner of being. He gaue vntounto the ſonne to hauehave life in himſelfe. Obiection. 3. Our vnity with God is a conſent. But the vnity of the ſon with the father is like to ours. Therefore it is the vnitie, not of eſſence, but of conſent, which the ſonne hath with the father. Anſwere. The concluſion of this reaſon hath more in it, than was in the former propoſitions. For the concluſion is general of al kind of vnitie, whereas the Minor was particular of the vnity of conſent. For there is another vnitie of the Sonne with the Father, namelie of eſſence. Obiect. 4. In whome the whole Deitie is, beſides him there it no other, in whome the whole Deitie is. But the whole Deity is in the father. Therefore not in another. Aunſwere. The Maior is falſe: becauſe the ſame Deity which is in the Father is whole alſo in the Sonne, and whole in the holy Ghoſt. Obiection. 5. The diuine eſſence is not begotten: But the Sonne is begotten. Therefore he is not the diuine Eſſence. Anſwer. Where al be particulars nothing can be concluded. And the firſt propoſition or Maior cannot bee expounded vniuerſallie: For it is falſe, That whatſoeuer is the diuine Eſſence is not begotten. Obiection. 6. Where are diſtinct operations, at leaſtwiſe internall, there alſo are diſtinct eſſences. But the internal operations of the father, and the ſonne, and the holy Ghoſt are diſtinct. Therefore alſo their eſſences are diſtinct. Anſwere. The Maior is true of finit perſons, but not of infinite. Obiect. 7. The diuine Eſſence is incarnate. The three perſons are the diuine Eſſence. Therefore the three perſons are incarnate. Aunſwere. Here alſo are meere particulars, whereof nothing can be concluded. For the Maior ſpeaketh not of the Diuine Eſſence generally, but particularly as it is the Sonne. Obiection. 8. The Sonne is Mediatour vntounto Iehoua. But the Sonne is Iehoua. Therefore hee is Mediatour to himſelfe. Aunſwere. Here alſo are meere particulars, and therefore nothing concluded. For not all that is Iehoua, is Mediator. Obiect. 9. Chriſt hath a head aboue him: Therefore hee is inferiour to GOD, and by a conſequent hee is not of one and the ſame eſſence with GOD. Aunſwere. Hee hath indeede a Head, but that firſt, in reſpect of his Mediatourſhippe, ſecondly in reſpect of his manhoode. Obiection. 10. This is (ſaith Chriſt) life euerlaſting, that they do know thee to bee the onelie verie God. Therefore the Sonne and the holie Ghoſt are not true God. Aunſwere. In this place is oppoſed, not the father to the ſon and the holy ghoſt, but God to Idoles and creatures. Moreouer the particle, onelie, dooth not belong to the ſubiect, thee, but to the predicate God, which the greeke Article ſheweth. Obiection. 11. Iehoua is the Trinity. The father is Iehoua. Therefore he is the trinity. Aunſwere. Iehoua is not taken for the ſame, but varieth in this Syllogiſme. For Iehoua in the Maior is meant of all three perſons, in the Minor of one only. Reply. The father is Iehoua, one in number: Therefore the father is the Trinitie. Heere thoſe diuerſe manners of beeing are of no force. Aunſwere. He is one in number of eſſence, not of perſons. Obiection. 12. Where are three & one, there are four. But in god are three & one, namelie three perſons, and one eſſence. Therfore there are four in God. Aunſwere. Where there are three and one reallie diſtinct, there are foure. But in God the perſons are not really diſtinct from the eſſence: for the three perſons of the Diuinity are one and the ſame eſſence: Obiection 13. The ſame works are atributed to the Father, and the Sonne, and the holy Ghoſt, in the Scripture. Aunſwere. This hindereth not the diſtinction of perſons. For mo perſons may concurre to one action, the diſtinct order of woorking beeing obſerued. Obiection. 14. Chriſt ſaith, Iohn. 14. He that ſeeth me, ſeeth the father. Aunſwere. Chriſt meaneth not hereby, that he is the father, but that he ſheweth and reſembleth the perſon, wiſedome, omnipotency, goodnes and wil of the father in his doctrine and woorkes: as it is ſaide: The Sonne, which is in the boſome of the father, hee hath ſhewed. Againe, Who is the inuiſible image of GOD. And as himſelfe addeth here, The father in mee, and I in the father. Obiection 15. The wiſedome and power of the father are not diſtinct perſons from the father, but are the father himſelfe, as alſo merciemercy, goodneſſe, chaſtitie, trueth and other properties of God. But the Sonne and the holie Ghoſt are the wiſedome and power of GOD: Therefore they are not perſons diſtinct from the father, but the father himſelfe wiſe and powerful. Aunſwere. There is an ambiguity in the woordes, wiſedome and power, which in the Maior ſignifie the wiſedome and power, whereby not only the father, but the Sonne alſo and holy Ghoſt is wiſe and forcible or effectuall, that is, the common nature or eſſence of the father, and the Sonne, and the holy Ghoſt. But in the Minor they ſignifie the perſons of the Sonne and the holy Ghoſt, the Son beeing called the wiſedome, and the holy Ghoſt the power of GOD, becauſe by them the Deitie ſheweth foorth, and declareth the wiſedome and power thereof.