the Nature of the God-head although every person intirely holdeth his own incommunicable property and that the Holy Ghost cannot be the Father nor the son so that in a word all Three is the same Essence and yet neither of the three can be the person of the other Also from these inward actions or operations of these persons do proceed the nominall relations of the one unto the other as Father Son and Holy Ghost which do likewise make a true reall distinction of the Persons for the Father is not a name of Essence but of relation unto the Son and the Son is not a name of Essence but of relation unto the Father and so the Holy Ghost proceeding is not a name of Essence but of relation to the Father the Son therfore these names are so proper to each person that the name of the one cannot be ascribed to the other Ob. But you will say that the Son it called Father as Esa 9 6 He is said to be the Father of eternities Sol I answer that the name of Father is taken two wayes The name of the father is taken two wayes 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Personally First Essentially so in respect of the creatures each person of the Trinity may be rightly termed Father Secondly Personally and so the first person only is Father because he only doth beget his son How the father is the first person Mat. 28 19. Joh. 5.26 Joh. 10.30.38 Mat. 11.27 Joh. 16.14.15 And here by the way we must remember that the Father is the first person not in priority of dignity or of time but of order as being the fountain of the Trinity communicating not alienating from himselfe the whole nature essentiall attributes of the God-head to the son and with the son to the Holy Ghost Now as touching the outward actions or operations of these persons Outward operations not altogether sufficient to expresse the differences of the three subsistences and why we finde they are not altogether sufficient to express their differences for as Nazian truly affirmeth of the three persons themselves Non possum tria discernere quin subito ad unum referar nec possum unum cogitare quin trium fulgore confundar so may we say of their outward operations that although they be affirmed of one yet may they presently be referred to all three Acts 20.28 1 Pet. 1.2 Joh. 1.3 1 Cor. 1.2 Psal 33.6 Eph 4.30 Opera Trinitatis adâ—extra sunt indivisa so we find them in many passages of the holy scriptures as redemption sanctification to the father creation sanctification to the son creatino redemption to the Holy Ghost So that indeed these outward works of the Trinity are so indivisible that we cannot so properly ascribe them to any one but you see that they may likewise be ascribed to any other And besides wee must observe that whereas the inward actions of these persons are permanent and necessary Outward workes voluntary these outward operations are transient and voluntary for that God in these things is Liberrimus Agens A free Agent so that he might have chosen whether to do them or not do them and therefore in all these works Election Creation Gubernation Redemption Sanctification Glorification there can be ascribed none other cause Psal 135.6 but Quia voluit because he would For whatsoever pleaseth the Lord that did hee in Heaven and in Earth in the seas and in all deepe places And therefore I say these outward actions and so likewise those Names which are given unto these Persons in regard of these actions as Creatour unto the Father Redeemer unto the Son Comforter and Sanctifier unto the Holy Ghost are not altogether sufficient to expresse the differences of these persons because they are common to all three in one Essence And yet we finde that when any Action is determined to the Father according to the manner of his existence as Father then do the Scriptures say a quo vel ad quem from whom Jam. 1.17 Prov. 16 4. Ephes 3.21 or for whom or to whom and when any action is ascribed to the Son according to the manner of his existence as son then do the scriptures say Per quem in quo Ephes 3.21 1.3 by whom or through whom and in whom and when any action is assigned to the Holy Ghost according to the manner of his existence as Holy Ghost then do the scriptures say Quo ex quo by whom Rom. 8.14 Joh. 3.6 and of whom and in regard of these expressions of the workes of God by such Phrases Basil de spiritu sancto c. 14. Saint Basil doth expound that place of the Apostleâ— in Rom. 11 36 Of him and through him and for him are all things to be a plain distinction of the three persons by the manner of their Actions as well as their existence because all things are of the Holy Ghost by the Son for the Father as the same Author speaketh And thus you see That although the divine Essence is only One impartible and indivisible Athanâ—s 2 Dialog de Trinit yet that there are three persons in this one Essence not that the Essence begets either Essence or person but because the person of the Father begetteth the Person of the Son and both Father and son do eternally spire and send forth the person of the Holy Ghost But now if any shall further enquire of the manner how the father begetteth the son and how the father and the son do spire and send forth the holy spirit Galenus l. 15. de usu partium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must answer as Galenus did in a point far inferiour to this which is of infinite profundity How this is done if you enquire you will be taken for one that hath no understanding either of your own infirmity or of the power of the Creator And the fathers do often dehort us from the curiosity of explaining the manner of divine mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that worthy Nazianzen saith Nazian Orat. 1 de Theolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You heare the generation of the son be not curious to know the manner you hear the Holy Ghost proceedeth be not busie to enquire how That we should not enquire too far into the manner of divine mysteries A finite understanding not possibly able to comprehend this infinite mystery And in another place he saith Let the generation of God be honoured with silence it is much for thee to have learned that he was begotten as for the manner how we grant it not to be understood by Angells much lesse by thee So that here wee must acknowledge it impossible that a finite understanding should comprehend that mystery which is infinite in its Glory and therefore when the minde soares high to conceive the truth of the unity
Apostle Who being in the forme of God tooke upon him the forme of a servant saith It is a wonder to think why some are afraid to say that Christ had two Natures when as the Apostle saith that he had two formes and the great oecumenicall Councill of Chalcedon left this confession unto all potesterity Concil Calced Act. 5. in Symb. fidei Confitemur in novissimis diebus filium Dei unigenitum in duabus naturis inconfuse immutabiliter indivise inseparabiliter agnoscendum nunquam sublata differentia propter unionem We confess that the only begotten son of god which came in the last days to be incarnate is now to be acknowledged to be to subsist of two natures that is Divine humane inconfusedly immutably inseparably and undividedly united together and that the differences or disjunction of these natures is never to be abolished and taken away by reason of the union of the same And here wee must observe That the two natures do make but one person in our Lord and Saviour Jesus Christ that although this eternall son of God was so made flesh that is a perfect man of the seed of David as that still each nature remaineth intire and inconfused yet wee must not imagine that hee is therefore two sons or two persons as Nestorius thought but that he is one only person consisting of both these natures so that he in whom the fulnesse of manhood dwelleth is not one and he in whom the fulnesse of the Godhead another but he in whom the fulness of both those two dwelleth is one and the selfe same Christ that is one Christ one person and here wee must consider that the divine Nature did not assume an humane person but the divine person did assume an humane nature The son of God assuming into the unity of his person that which before hee was not and yet without change for so must God still be remaining that which he was And so Gregory Nazianzen saith Permansit quod erat assumpsit quod non erat Nazian Orat. 3 de Theolog. Hee remained what he was and he assumed what he was not because Christ was made flesh Non deposita sed seposita Majestate not by cancelling or laying away but as it were by concealing and laying aside for a time the most glorious appearance of his divine Majesty Emyssen hom 2 de nativiatte as Eusebius Emyssenus doth most excellently declare and the Poet as wittily saying That which hee was he is yet once was not That which he is a nature hee hath got Fitz. Jeffrey p. 17. More then hee had and yet he still retaines That which hee had and having both remaines But one and though hee tooke one nature more Yet is he but one person as before This truth of the union of these two natures may be confirmed by the holy scriptures The unity of Christ his person most clearly proved from Scriptures for when Christ asked his Apostles Whom do men say that I the son of man am Saint Peter answered that hee was Christ the son of the living God therefore hee is but one person because Saint Peter confesseth the son of man to be the son of the living God Mat. 16.13.16 And the Angell said unto the Virgin Luke 1.35 That holy thing which shall be borne of thee shall be called the son of God therefore hee is but one person because hee which was born of the Virgin was and is none other but he that is truly called Joh 20.31 and is the true son of God and Saint Paul speaking of Christ as hee was the eternall son of God Rom. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of his Godhead and as he was the Son of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of his manhood yet doth he not say of his sons as of two 1 Joh. 1 1. c 2. v. 22. Chap. 3. v. 16. Chap. 4 v 3. but of his son made and declared to be his son to shew unto us That as before his making so now after his making he is still but one son one person of the two distinct natures subsisting And this is confessed by all antiquity All our Creeds and all antiquity confesseth the same truth touching the unity of Christ his person for in the Apostles Creed we say that we beleeve in Jesus Christ his only son our Lord which was conceived of the Holy Ghost and borne of the Virgin Mary and therefore he is but one person because hee which is said to be the only son of God is said also to be born of the Virgin Mary and in the Creed of Athanasius it is said That although Christ be both God and man yet he is no more twain but one Christ and that not by confounding of the substances but by the unity of person that is by the uniting of both natures into one person Concil Calced Concil Nicen. Si quis non confitetur carnisecundum subsistentiam unitum Dei Patris verbum anathema sit Also the third Councill of Ephesus the Councill of Lateran and all the ancient Orthodox Fathers as Justin Martyr Irenaeus Saint Basil saint Nazianzen saint Damascen saint Hillary saint Ambrose saint Hierome saint Augustine and the rest of them have most truly and learnedly confessed this truth that although Christ hath two natures yet do these two make but one person one son of God one Saviour of men So that this we may safely say and must firmly hold that as the distinction of the Persons in the Holy Trinity hindreth not the unity of the nature of the God-head although every person intirely holdeth his own incommunicable property so neither doth the distinction of the two Natures in our Mediator any way crosse the unity of his person although each nature remaineth entire in it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and retaineth the properties agreeing thereunto without any conversion composition commixion or confusion Now for the clearer understanding of this point we say that the understanding of these two natures is 1. Inconvertible 2. Indivisible 3. Inconfused 4. Inseparâ—ble 5. Substantiall 6. Ineffable Frst Inconvertible 1 Inconvertible Because neither the diâ—ine Nature is turned into the humanity â—â—r the humanity into the Deity Secondly Indivisible 2. Indivisible Because the natures are so united into one person that they can never be separated unlesse we divide the person of Christ which is most hereticall 3. Inconfused Thirdly Inconfused Because the natures remain still intire without confounding either their Essence or their properties or their wills or any other operations whatsoever therefore we do affirm that in Christ there are two Natures How the properties of each nature do remain intire and inconfused to each nature two Wills two Naturall proprieties operations intire and unmixed that we may not confound them with Eutyches for sith the natures are neither confused nor transfused each into other the
this must passe our best capacities and therefore si hoc comprehendere non possumus quod videmus quomodo deum comprehendere valemus quem non videmus if wee cannot apprehend that which we do see how how can wee comprehend him whom we cannot see What the knowledge of God from a naturall light Rom. 1.19.30 As for the Knowledge of God which is from the light of nature that doth take its rise from sence and can ascend no higher then it is supported nor go any further then it is led by sensible objects which give us no clearer knowledge of God then the effects do of their cause namely that he is and that Hee is not such as they are but far excelling them in Essence and in Attributes as not being compounded not depending not finite not mutable and the like but now the knowledge of God which is from a supernaturall light What from a supernaturall light Joh 1.18 Exod. 33. â—3 that is meerly by divine Revelation as that God is the Father of Christ and the Holy Ghost the ineffable bond of both Yea such is our Knowledge of God through the apprehension of faith in the glorious mystery of the Blessed Trinity whereby wee beleeve the same God which is One in nature or being Deut 6.4 Isa 45.5 1 Cor. 8.4 6 Gen. 11.7 Isa 63.7 9.10 1 Joh. 5.8 Gen. 1.26 3.22 is also Three in persons or manner of subsisting Father Son and Holy Ghost for so the scriptures plainly teach us as Let us make man in our image and behold the man is become like one of us saith the Lord himself to shew that in this unity of Essence there is a plurality of Persons Mat. 3.16 28.19 Gen. 19.24 and againe The Lord raigned upon Sodom and upon Gomorrah from the Lord out of Heaven that is the Son rained from the Father as Justin Martyr Tertullian Epiphanus Cyprian Ironaeus Eusebius Cyrill and many others do so expouud that place And so the three men that appeared unto Abraham Gen. 18.1 2 3. and that heavenly Harmony of Cherubims saying Holy Holy Holy Isa 6.3 Lord God of sabboth do sufficiently declare the Trinity of Persons in the unity of Gods Essence Now a Person is a distinct subsisting of the whole God-head What a person is Joh. 1.1 5.31 Chap. 14.5.16 and an individuall understanding and incommunicable subsistence living of it selfe and not sustained by another So that the three persons in the Trinity are not three severall substances but three distinct subsistences Col. 2.9 or three diverse manner of being of one and the same substance and divine Essence And here wee must consider that the Essence doth not beget an Essence Psal 2.7 Heb. 1.5 Joh. 15.26 but the Person of the Father begetteth the Person of the Son and the Person of the Holy Ghost proceedeth from the Father and the Son by an Eternall and incomprehensible spiration Athanas 2. Dialog de Trinit as if it be lawfull to compare great things with small in the reasonable faculty of mans soule when the understanding considereth it self it begetteth an image of it selfe Thom p. 1. q. 27 ar 1. and 3. Mornaeus de verit Châ—ist Relig. c 5. Keckerm Sâ—stâ—m Theol. l 2. c. 2. it being in that reflected action the proper object of it selfe from the desire or appetite of which image so produced there ariseth a mutuall love and delight betwixt the understanding and his image so in the eternall essence of the God-head the Father looking upon himselfe begetteth the image of himselfe which is his son and from the mutuall love and delight of both these persons one to another the holy Ghost proceedeth as the common beam of these two incomprehensible lights And as in one sun there are the body of the sun the sun beames and the heat the beames are begotten of the sun and the heate doth proceed from both Aug. de Trinit but the sun it selfe proceeds from none Even so in the one Essence of God there are the Father the Son and the holy Ghost the son is begotten of the Father the Holy Ghost proceeds from both but the Father is of himselfe alone and as the son doth alwaies beget his beams and both sun and beames do send forth the heat so the Father from all eternity ever did now doth and ever will beget his son and both Father and Son do spire and breathe forth the Holy Ghost and therefore Origen saith excellent well Origen hom 6. in Jerem. Salvator noster splendor est gloriae splendor autem non semel nascitur deinceps desinit nasci c. Our blessed Saviour is the brightnesse of Gods glory but the brightnesse of Glory Sed quotiescunque ortum fuerit lumen ex quo splendor oritur toties oritur splendor gloriae The Father doth ever beget the son is not once begotten and then afterwards ceasing to be begotten but as often as the light riseth from whence the brightnesse springeth so often doth the brightnesse of glory arise And our Saviour saith hee is the wisdome of God but the wisdome of God is the brightnesse of that eternall light Et ideo salvator semper nascitur and therefore as the scripture saith Ante colles generat me Before the mountains were layd he begetteth me and not as some do erroniously read it Generavit me He hath begotten me so the truth is that the son of God is ever begotten Aug. de verbis Domini and the Holy Ghost ever proceeding Also as the Fountain begets a brook and both the Fountaine and brooke do make the poole and yet all three is the same water so the Father is the Fountaine which begets the Sonne and from the Father and the Son proceeds the holy Ghost and yet is the Deity of all three the same That there are certain similitudes of the Trinity to be seen in the creatures In like manner the fire hath Motion Light and Heate and yet but one fire and in all other creatures wee may behold certaine glimps and similitudes that do after a sort adumbrate Why Power is ascribed to the Father wisdome to the Son and goodnesse to the Holy Ghost seeing all and each of the three persons have the same power wisdome and goodnesse and shadow out this ineffable and expressible mystery for by their greatnesse wee may consider the Power of the Father by their beauty we may see the wisdome of the Son and by their utility we may note the goodnesse of the holy Ghost Now amongst the creatures it is wont to be observed as Saint Augustine saith that in a Father is found a defect of Power by reason of his Antiquity in a Son is seen ignorance by reason of his youth and in experience of things and in the name of a spirit there seemeth to be a kind of fearfull vehemency as Quiescite ab homine cujus spiritus in
the writings of the Heathens and to transport them as Salomon did the wood of Lebanon for the building of Gods house and the gold of Ophir to make the Temple of Jerusalem the more glorious from the prâ—â—hâ—ne use of the first Authors unto the divine edifying of Gods Church Besides It is the cleerest evidence in the world that can be produced to convince any man when hee is made a party in the proofe a witnesse in his own case and a Judge against himselfe For what can any Gentile object for himselfe against us that hee doth not beleeve in Jesus Christ when he perceiveth our truth confirmed and himselfe convicted out of the learning of the Gentiles what can the Philosopher say when hee seeth himselfe confuted by Philosophy Job 15.5.6 or what testimony can a Jew require better then a proof produced out of his owne Cabballs and Talmud and therefore as Eliphaz saith of vain boasters that their own words condemne them so humane arts being divine gifts wee may lawfully use them to cut off Goliahs head with his owne sword or to beat down Hercules with his own club that is to confute the Gentiles out of the learning of the Gentiles and so we finde that not only in former times the Prophets Apostles and Fathers of the primitive Church have practised the same course but also in later times Aquinas Mornaeuâ— Doctor Fotherby late Bishop of Salisbury and diverse others have out of Trismegistus Homer Plato Aristotle Cicero and the rest of the Gentile Doctors confuted the superstitions of the Heathens and confirmed the truth of Christian Religion Secondly Against the wicked and cursed hereticks I have used the sacred scripture whose excellency above all humane learning I shal breifly set forth and conclude Such is the excellency of scripture-learning which containeth in it florem delibatum the flower and very Quintessence of soule-saving wisdome that wee may say of it as the Philosopher sometimes spake concerning the knowledge of the soule of man Aristotle de aâ— l. 1. praf antiq lect praestatpauculo ex meliore scientia degustasse quam de ignobiliore multa A small and dim knowledge of it is to be valued far above a greater measure of cleerer insight in any other science For the inspired scriptures is the infallible rule of Faith the unmoveable ground of Hope the perfect guide of Life the soules store-house of Provision the spirituall Magazeen of Munition the sacred fewell of Devotion the divine subject of Contemplation and the everlasting spring of celestiall consolation It is as saint Gregory saith like the deepest Ocean wherein the greatest Elephant may finde sea room enough to swim and yet never sound the depth thereof and like the shallowest foord wherein the silliest Lamb may easily wade without any danger of drowning And as Fulgentius saith Fulgent Ser. de confess Habet quod robustuâ— comedat quod parvulus sugat Basil in Psalmum primum it hath strong meat for the best stomacks and sweet Milke for the tenderest babes It is a pavoury of wholesome food against feigned Traditions a Phisitians shop against poysoned heresies a pandect of profitable Lawes against rebellious spirits a treasury of most costly Jewells agaist beggerly rudiments and it is wisdome without folly to direct us riches without poverty to honour us and strength without weaknesse to maintain us For that it will instruct us in life comfort us in death and glorifie us in heaven The canonicall bookes of the Old and New Testament are exact Maps of the heavenly Canaan drawne by the Pencill of Holy Ghost the authenticall records of the Church the deeds of Almighty God and Evidences of mans salvation Yea The arguments to prove the divinity of scriptures are the venerable antiquity matchless majesty lively efficacy beautifull harmony incomparable purity invincible perennity and continuance of them mauger the injury and iniquity of times and Tyrants who have sought to suppresse them Besides the confirmation by miracles confession of Martyrs destruction of oppugners fulfilling of prophesies consent of Churches yea assent of adversaries As first of hereticks who in oppugning of scriptures do yet alledge scripture to their owne utter destruction 2 Pet. 3.16 Secondly of Jewes Gods Library Keepers as Saint Augustine calls them who studiously read and curiously kept the Bookes of the old Testament by a singular providence of God for our benefit and behoof Thirdly many heathens being convinced in their consciences have sealed to the truth of the scripture by their testimonies and confessed them to be divine for Porphyry testifieth that Moses hath written the history of the Law truly and Numenius the Pythagorist recites Moses's history almost word forword testifying that he was a great Divine But we have better testimonies even the holy scriptures themselves which do not only establish our faith 1 Pet. 3.15 Isa 1.18 Eze. 18.25.29 but also instruct our Reason furnishing us with arguments rationally to prove their truth to be sacred and their authority divine Yea further The scripture is proved to be the word of God by the Majesty of it which besides the stately plainesse of the stile far surpasseth the creatures capacity the fathom of flesh and reach of reason There is no jot or tittle of of it that savours of earthlinesse Every word of Gods mouth is pure precious and profitable not a syllable superfluous The very majesty of the sentence is such as cannot be conceived and yet it s alwaies more powerfull in matter then in words Humane writings may shew some faults to be avoided but give no power to amend them What words of Philosophers could ever make of a Leopard a Lambe of a Viper a Child of a Lecher a chast man of a Nabal a Nadib or of a covetous carle a liberall person Philosophy may civilize not sanctifie hide some sins not heal them cover not cure them But the efficacy and virtue of the scripture is such that it produceth the love of God and our enemies it purifieth the heart pacifieth the conscience rectifieth the whole both constitution and conversation of man yea it taketh him off from the delights of the world and the flesh maketh him glory in afflictions sing in the flames and triumph over death All these and more do necessarily conclude the divine verity and authority of the sacred scriptures Moreover if we will open our eyes to see and bring our Judgement to discern we may soon perceive that besides the truth of scripture which will admit no comparison with any writings there is more learning in Moses then in all the learned men of the Gentiles more Rhetorick in Esayas Prophesies then in all Tullies Orations more Logick in Saint Paules Epistles then in all Aristotles Analiticks there is sweeter musick in King David then in all the Lyrick Poets of the heathen there is better Philosophy in Job then in all the Philosophers of Greece there is truer Morality in Salomon then can be
found in all humane Ethiques and there are more heroick vertues and martiall prowesse in Joshuah Judges and the Câ—â—â—nicles then can be fetcht out of all the Greeke and Romane stories and you shall finde more patheticall expressions of sorrow and greife in a little more then one leafe of Jeremiahs Lamentation then you can finde in the mournfull Elegies of the Poets you shall read such ravishing Encomium's of true love in eight little Chapters of the Song of Songs as the like are not to be found in all the Epithalamium's of the world and you shall see more elegancy of expressions more excellency of demonstrations and more admirable allusions in our Saviours Doctrine then can be collected out of all the millions of volumes that are extant And therefore by Gods word Hushai was made a wise Counsellour Solomon a wise King Joshuah a wise Captaine and Timothy a wise divine Gideon overcame the Midianites David the Philistines Jehoshaphat the Amonites the Isralites the Canaanites and all godly men the Flesh the Devill and the worlds vanities By it Kings raigne Princes decree Justice all things are governed the Foundations of the Earth were layd the Heavens established Treasures and substances are inherited Also by it Man is blessed his Faith is encreased his soule is converted his Vnderderstanding enlightned his heart cheered and changed his corruptions mortified his thoughts purged his affections sanctified his memory with good lessons stored his will to Gods will conformed his speech with grace is seasoned his dayes are prolonged his yeares augmented his sleepe is secured his walkings guided and all his actions to Gods glory wholy directed Yea further By Gods word The ignorant men are instructed disordered men reformed the afflicted in heavinsse comforted the dull in memory quickned the cold in zeal inflamed and the distressed in want releived by it the Righteousnesse of God is revealed the Church is sanctified truth is preached errour convinced vice corrected good life directed death avoided and life eternall through Christ obtained In keeping then of Gods word there is great reward therefore it will be worth our paines to sequester our spare time from the nâ—cessary duties of our calling to the reading hearing and meditating upon the word which through the spirit of grace and devout prayers will enlighten our understanding with the knowledge of God enflame our affections with the love of God and establish our hearts with the promises of God yea it will moderate our joyes with the fear of God mitigate our afflictions with the comforts of God and regulate all our thoughts words and deeds with the precepts of God Theodosius the Emperour and Alfred King of England are renowned in hystory for their assiduity in reading of the scriptures and concerning Alphonsus King Arragon it is recorded that he did fourteen times read over the Old and New Testament with Commentaries upon the same It is an excercise well beseeming the highest as well as the lowest to be wel versed in the book of the high God which alone is able to make a man wise unto salvation Let us not therefore dive continually in humane arts and secular sciences full of dregs and drosse but let us rather digg into the mines of gold of Ophyr where every line is a veine of precius truth and every page a leafe of Gold Indeed in other books some truth is taught some good commended and some kind or part of happiness promised but in the inspired Oracles of God all truth is taught all goodnesse commanded and all happiness promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur est veritas quicquid precipitur bonitas quicquid promittitur faelicitas All that is there taught is truth all that is there commanded is goodnesse and all that is there promised is happinesse Amongst the Ancients Chrysostome likens the holy scripture to a Treasury to a Fountain to an Apothecaries shop Jerom to a Table richly furnished with variety of delicates Ephrem to an armory Basil to a looking-glass Chrysost to a pleasant garden and Cassian to a fruitfull feild But to what purpose serveth a Treasury if wee make no use of it or a Fountaine if we draw no water thence or an Apothecaries shop if we fetch no Medicine thence or a Table furnished with varieties if wee tast not of them or an Armory if we take no weapons thence or a looking-glasse if wee behold not our faces therein or a pleasant Garden if we gather no flowers or herbs thenein or a fruitfull feild if we reap no fruit therein Surely to no purpose at all That wee may then make use of this Treasury draw water from this living fountaine take medicinall confections from this Apothecaries shop tast and eat of this well furnished Table weapon our selves from this armory behold our faces in this glasse gather fragrant flowers in this Garden and fruit from this fertile feild Let us be diligent in perusing the sacred writings of the Prophets and Apostles let us write them in the table of our hearts yea let us teach them diligently unto our children talk of them when we sit in our house Deut. 6.6.7 and when we walke by the way when we lye down and when wee rise up so shall we shine every day more and more gloriously in all sanctity and at last be able to look death in the face without dread the Grave without fear the Lord Jesus with comfort and Jehovah blessed for ever with everlasting Joy Thus Gentle Reader I thought good to tennder thee a preparatory Advertisment of some things whose precognition is necessary before thou entrest this Bulwark of truth which I know wil pass under the censure judgment of divers sorts of men some are ignorant cannot judge Et ideo grave judicium est ignorantis and the ignoranter man the severer Judge others are too rash and are ready to censure it before they read it others are malicious maligning and depraving other mens labours and I know there be many Momus like Aug. contra Faust l. 22. c. 43. Qui vel non intelligendo reprehendunt vel reprehendendo non intelligunt that do shew their folly in reproving others when out of envy or ignorance they blame that good of others which they have not or know not themselves and for these there is none other helpe but to be carelesse of their censures and to pray against their wickednesse Yea Let them go on say what they will Ego sic vivam ut illis fides non habeatur I hope God will give him grace to fear him and not them And I hope the Godly Reader of this little Tract of mine will finde some profit by it for the most necessary sublimest points of divinity are here breifly and yet fully handled and I rejoyce in this that I deliver what I learned and not what I invented as Lyrinensis speaketh Let no man how challenge me for
ordained and was most gloriously raigning on his Kingly Throne What is the cause of this Ille natus in pallatio contemnitur iste natus in diversorio quaeritur that he which was born in the Pallace should be contemned and he which lay in the Manger should be adored S. Chrysostome Leo Fulgentius Ser. de Epiphar and Fulgentius do all agree it was because the Wise men knew that hee Quem dixerunt regem Judaeorum erat Creator Angelorum quem viderunt parvum in praesepio erat immensus in Coelo whom they had called King of the Jewes was the Lord and Maker of the Angells and whom they saw little and poor in the Cratch was rich and immeasurable in Heaven Lastly the cruell murther commtited by Herod on poore harmelesse Innocents doth sufficiently prove the birth and comming of the true Messias Philo Judaic in Abbrev. Temp. For Philo the learnedst Man that ever wrote among the Jewes except the Writers of holy Scriptures in his Abridgement of times doth say that Herod caused certaine Children to be slaine and his owne Son with them because he had heard that the Christ a King promised to the Hebrews was then borne Secondly As for his life and conversation by the testimony of his greatest adversaries it was more admirable then his Doctrine his life being a most lively Table wherein the perfection of all his Doctrine was expressed A Man of such gravity as never in his life he was noted to laugh of such Humility as being the son of God he scarce used in this world the Dignity of a Servant of such sweet and mild behaviour as all the injuries of his Enemies never wrested from him one angry word And as the Prophets did foretell the vertue and sanctity of this Messiah so the Devills themselves could not but confesse the same to have been fulfilled in the person of Christ as is most evident by Porphiry Porph. lib. de laud Phylo. a professed enemy of the Christian name who after consideration of diverse Oracles uttered by his Idolls touching Jesus he breaketh forth into this confession It is exceeding wonderfull saith hee what testimony the Gods do give of the singular piety and sanctity of Jesus for which they avouch him rewarded with immortality And Josephus Joseph in lib. 2. de Antiq. not only a Jew by Lineage and Nation but also by his Life and Profession writeth thus of Christ At the same time lived Jesus a very wise man if it be lawfull to term him a man because in deed and verity he did wonderfull things was Master and Doctor to such as loved sought for truth Hee assembled and was followed by great troops of Jews Gentiles and he was Christ By which testimony of Josephus we see mention is made not only of Jesus and his life but also of his miracles which were plainly foretold and published by the Sibylls among whom one of them as Lactantius recordeth wrote thus of Christ to come Lact. lib. 4 divina Instit cap. 15. He shall do all by his only word he shall cure all infirmities He shall raise the dead he shall make the lame to run and skip the deafe shall hear the blind shall see and the dumbe shall speake In five loves and two fishes five thousand persons shall be satisfied and the fragments shall fill twelve baskets to the hope of many He shall command the winds and walke upon the furious sea with his Feete of Peace To these predictions of Sibylla do agree the Doctors of the Jewes themselves in many places of their Thalmud to wit that the Messias should be wonderfull in working miracles And in their publick Commentary upon Ecclesiastes Misdrach coheleth cap. 1. they have these words All the former miracles of Prophets and Saints shall be nothing to the miracles of the Messias when hee cometh And thus much of the foretelling of Christs Miracles but now for the fulfilling thereof in Jesus that is how these Predictions were performed in the stupendious workes and actions of our blessed Saviour there is no difficulty For that besides the former testimony of Josephus The confession of Jesus miracles by his enemies which were sufficient in this case the Jews themselves do grant and record Jesus miracles in diverse places of their Thalmud yea they make mention of many wonderfull things that Jesus did which are not written by our Evangelists The same doth Mahomet in his Alcoran Tha. in teact Auadozaera Misdr coheleth Alcoran Azâ—â—r 14. 11. 13. affirming Jesus the son of Mary to have been a great Prophet and to have wrought his miracles by the only Power and spirit of God Thirdly about his Passion there is little or no controversie and therefore the testimony of Josephus may suffice whose words are these Joseph lib. 18. antiq cap. 4. That the principall Jewes of his Country having accused and delivered over Jesus to Pilate that was Governour of Jurie for the Roman Emperour hee adjudged him to the Crosse The same do other Jewes and Gentiles record Also the particulars of Christs passion was plainly foretold by Sibylla for these are her own words set down by Lactantius He shal appear miserable ignominious and deformed Lactan. l. 4. Deum instit cap. 16. 18. to the end hee may give hope unto the miserable Afterward he shall come into the hands of most wicked and faithlesse men they shall buffet him with their sacriligious fists and shall spit upon him with their unclean mouthes he shall yeild his innocent back to the whip and shall say nothing while he receiveth the stripes to the end he may speak to those that are dead He shall bear a Crown of thorns and they shall give him gaule to eat and vinegar to drink And this shall be the hospitality hee shall finde among them Thal. tract Sanhica helec Misdr Ruth Rab. Josep in lib. Siph. c. Neither do the ancient Rabbines and Teachers among the Jewes dissent from this For that in their Thalmud that was gathered above one thousand and two hundred years agone the plain sentences of diverse are set down That their Messias at his coming shall be put to death And what can be more plaine then the written words of Rabbi Simeon which are as followeth Rab. Simeon Ben. Jehai lib. de spe Woe be to the men of Israel for that then shall slay the Messias God shall send his Son in mans flesh to wash them and they shall murder him Yea in their Commentary upon Daniel Rab. Haedar in Dan. 9.27 they have these words Three years and a halfe shall the presence of God in flesh cry and preach upon the Mount Olivet and then shall he be slaine And Sibylla addeth further two particular miracles that should fall out in the said passion of the Messias to wit Lact. lib. 4. Divin inst capit 19. That the Veile of the Jewes Temple should break in two And that at
should be conceived without the helpe of man Saint Luke doth most plainly and fully declare unto us saying The Holy Ghost shall come upon thee Luk 1.35 the Power of the highest shall overshadow thee which words are not to be understood so as if he were begotten spermaticâ—s per concubitum by any carnall effusion of seminall humour as Jansenius seemeth to imagin nor of the Essence or substance of the Holy Ghost as some hereticks have sayd for so the Holy Ghost being God should have begotten him not man but God Quia omne generans generat sibi simile because every begetter begets his like and that which is borne of the Spirit is spirit Joh. 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he was conceived by way of Manufacture that is by the handy worke or operation or by the vertue of the Holy Ghost whereby the Virgin did conceive as Justin Martyr saith Just Martyr Apol. 2 pro. Christianis Aug. Ser. 3 de temp or else by the energeticall command and ordination of the holy Ghost as Saint Augustine saith or by the Benediction and blessing of the holy Ghost as Saint Basil saith Basil ser de nativitate whereby that part of the Virgins blood or seed whereof the body of Christ was to be framed was so cleansed and sanctified that in it there should be neither spot nor staine of originall pollution and then was so composed and framed that it became a perfect Christ and though the substance and parts of other men in ordinary generation be framed successively by degrees for the seminall humour first becomes an Embryo then a body in-organicall then are the Liver heart and Brain fashioned and then the rest one after another perfected and it is at least forty dayes before the body of any Child in the wombe be fully formed That Christ was conceived a perfect man in the first moment of his conception yet Christ in the very instant of his conception Quoad perfectionem partium non graduum in respect of the perfection of all parts was made a perfect man in body and Soule void of sin and full of Grace and so in a moment Totam naturam humanam uniendo formavit formando univit he was perfectly framed and instantly united unto this eternall Christ because it is the property of the Holy Ghost subito operari to worke instantly and perfectly And therefore When wee consider how wonderfully and inexplicably Christ was made flesh how a star gave light unto the Sun a branch did bear the Vine a Creature gave being unto the Creatour how the Mother was younger then what shee bare and a great deale lesser than what shee contained and how this Child was suddenly perfectly and holily made without the helpe of man wee may well say with the Apostle 1 Tim. 3.16 that great is the Mystery of Godlinesse and we should say with Saint Augustine Rem credo modum non quaero I do most faithfully beleeve the matter but I will not curiously search into the manner of his Conception Tertull. de resur carnis Quia ratio facti est potentia facientis ideo considerans autorem tollo dubitationem Moreover touching the end and finall cause of this his extraord nary and miraculous Conception it was Christ was conceived of a Virgin that he might be free from all sin That he might be pure and free from all Originall sin because it was requisite that hee which should save sinners should be himselfe free from all sin For this end his Mother was sanctified with the fullnesse of Grace with overshadowing of the Holy Ghost and with the Inhabitation of the son of God and therefore Saint Bernard saith That shee was Mariam non libido impregnaviâ— sed fides Sine pudore foecunda sine gravamine gravida sine dolore puerpera great with Child without breach of Chastity a Mother and yet a Mayde a woman and yet escaping the Curse of all Women for the Law had accursed them all Vrigins Luke 1.25 Gâ—n 3.16 because they were barren and the marryed wives because they should bear in sorrow but the blessed Virgin escaped both Quia virgo genuit dolorem non sensit for that shee conceived without sin and was delivered without paine as Saint Augustine sheweth by the example of the Sun that shines through a Glasse and yet breaks it not and of the fire that Moses saw in the bush and yet consumed it not but whether she felt any paines or not I cannot tell only this wee may be sure of that the greatnesse of her joy and gladnesse to bring forth such a son might well swallow up the greatest pain and greif and as she conceived a Virgin so she continued a Virgin as all the most judicious writers have affirmed for it is neither piety to speake nor Reason to thinke that Joseph being so just and so godly man as the holy Scriptures do testifie of him and being eighty yeares old when he was espoused unto Mary That the blessed Virgin continued a Virgin as Epiphanius saith should have any desire to know her whom he knew did bear his Saviour or that shee especially should yeeld to the desire of any man after shee had conceived and brought forth a God 2. Of the matter whence Christ his flesh was composed Rom. 1.3 Secondly Touching the matter from which the flesh of Christ was formed Saint Paule saith he was made of a woman that is of the flesh and blood and substance of his Mother and so he saith That hee was made of the Seed of David Heb. 4.15 and therefore it must needs follow that he was made in all things like unto his brethren sinne only excepted for the seed of the parents is the first matter and substance whereof the man is made And if it be true what Aristotle and the Philosophers do affirm That we take the substance of our flesh from our mothers that Semen patris in substantiam faetus non cadit sed ad menstruum mulieris se habet tanquam artifex ad artificium the seed of the man doth not fall into the substance of the Child but doth so dispose the seed of the woman as a workman frameth and disposeth his worke to make the same into the forme of man as this is most probable to be true although Galenus and most Physitians say the contrary then have we no reason at all to thinke that hee tooke not all the whole nature because he had another Worker to dispose and to frame the same substance into the forme of man yea seeing hee had a far more excellent Agent to worke the same then any seed of man can be and because the effect is ever better Ibi potior effectus ubi nobilior est causa where the cause is more excellent Reason it self sheweth that we have no reason to think that he was defective in any thing that pertained
is no more able to expresse all the Mysteries and most excellent points that we might collect and learne from the Incarnation of Christ then one poor fisher man is able to catch all the fishes in the ocean sea And therefore thus much shall suffice concerning this discourse of the Incarnation Birth Life Death Resurrection and Ascension of our Lord and Saviour Jesus Christ who is as hath been proved the true and promised Messiah the only son of God the brightnesse of his glory the expresse image of his Person heire of all things Heb. 1.2.3.4 c. more excellent then the Angels having honour glory Power strength Praise 2 Pet. 1.17 Rev. 5.12 Colos 2.3.1.18 Psal 2.8 Eph. 1.20.21.22 Psal 72.8.17 Phil. 2 9. Dignity Riches and Wisdome yea all treasures of knowledge and wisdome the heathen for his inheritance the Earth for his possessions and the Heavenly places for his seate far above all Power Might Dominion and Principalities with a Name given him above all Names at which every knee should bow c. Being the second Person in Trinity begotten of his Father from Eternity Gal. 4.4 in one Person the Son of God and very man Man Non exeundo quod habuit sed induendo quod non habuit not by loosing that he had but by accepting what hee had not our miserable nature conceived of a Virgin by the Holy Ghost called of his Father ever since the fall of Adam to be a Mediator between God and man desired of the Patriarchs prefigured in the Law foretold by the Prophets accomplished in the time of Grace manifested in the flesh justified in the spirit 1 Tim. 3.16 seen of Angells preached unto the Gentiles beleeved on in the world and received up into Glory For man hee became a King to rule a Prophet to teach and Priest to sacrifice CHAP. III. OF THE HOLY GHOST Wherein the greatnesse of Gods goodness doth appeare WHEN we think upon the infinite goodnesse of the great Jehovah how gracious he is in all respects amiable in himselfe placable unto men liberall unto all his creatures none is so stupid and dull as not to admire it in him such is the never-dying streams of the goodness of God it is like a boundlesse Ocean there is no end of his Goodnesse and therefore Saint Bernard in admiration thereof breaketh forth into these heavenly acclamations saying Quam dives es in misericordia magnificus in Justitia munificus in gratia Domine Deus noster O how rich art thou in mercy how magnificent in Justice and how bountifull in Grace O Lord our God! For thou art a most liberall bestower of heavenly gifts Nam tu munerator copiosissimus remunerator aequissimus liberator piissimus Bernard a most righteous Rewarder of humane workes and a most gracious Deliverer of all that trust in thee yea so great is the goodnesse of God it is beyond expression beyond our imagination our words are beneath our thoughts and our thoughts far lower then the truth thereof Deut. 32.49 52. Yet as Moses from the top of Mount Nebo beheld the borders of the land of Canaan so if you please to ascend with me to the Mount of Contemplation I will shew you some glimpses of Gods goodnesses Certaine glimpses or shadowes of Gods goodness for he elected us before we were he created us of nothing hee redeemed us when we were lost hee preserveth us being found and that hee might bring us to eternall life hee hath given us the Author and Fountain of all temporall and spirituall gifts even the holy Ghost What the holy Ghost is 1 Joh. 5.7 Joh 15.26 Gal. 4.6 Psal 139.7 who is the third Person of the true and only God-head proceeding from the Father and the Son and co-eternall coquall and consubstantiall with them both Mat. 28.19 Isa 6.8.9 Act 28.25.26 He is call'd by the name of spirit proceeding from the Father and the son to shew the Essence and Nature that he is of for as the spirit of man must needs be truly of mans nature and is the most formall and Essentiall part of man 1 Cor. 2.11.12 So and much more it must be thought of the Spirit of God upon whom no Composition falleth And yet some have been so bold as most impiously to affirme that the holy Ghost was but a created quality or a godly motion in the hearts and minds of Righteous man Isa 6.8.9 Acts 28.25.26 But if wee do compare the words of Isaias with the words of Saint Paul they will sufficiently confute this damnabe â—rrour and most manifestly shew unto us this holy spirit to be the true and eternall God Besides the scripture saith That the spirit of the Lord filleth heaven and earth Sap. 1.7 whereupon Saint Basil Ambrose de S. S. l. 1. c. 7. Saint Augustine Saint Ambrose and others have most plainly proved against all hereticks whatsoever that the holy Ghost is a true God by Nature That the Holy Ghost is a true God by nature because that to be every where cannot by Grace belong to any but only to him that is by Nature God which reserveth this unto himselfe to be every where and therefore Saint Augustine writing against Maximinus an Arrian Bishop saith Aug. cont Maxim l. 3. c. 21. Epist 66. I cannot express how much I marvell what a heart you have so to extoll the holy Ghost as to make him every where present to sanctifie the faithfull and yet that thou dare deny him to be a God for is not he a God which filleth heaven and earth Also Dydimus in his booke Basil de spiritu sancto c. 22. and Saint Basil in his treatise De spiritu sancto declare that to be God Didym lib. 1. de spiritu sancto which can be in diverse places at one time Which thing is not agreeable to any creature But that the holy Ghost was present with the Apostles and Prophets in sundry parts of the world at one time no man professing the faith of Christ doth in the least doubt the truth thereof Wherefore it followeth that he is a God Job 33. Mat. 28.19 1 Joh. 5.7 Joh 14.1.16 1 Cor 3.16 2 Cor. 13.14 Psal 33.6.104 30 The Symbolum of Nice out of the holy scripture teacheth That the holy Ghost is hee that maketh alive and hee that together with the Father and the sonne is worshiped and with them is honoured therefore the holy Ghost of necessity must be true and everlasting God with the Father and the son in one only essence touching which point the holy Fathers powerfully did set themselves against the Hereticks and out of holy scripture stoutly maintained the same Plato Aristotle Proclus Suidas Orpheus Pherecydes Parmenides Porphyrius Numenius Amelius Chalcidius Avicen As for Atheists which deny the scriptures and are altogether ignorant of this blessed spirit if they will but look into the writings of
the Ancients they shall surely finde that as the Gentiles did understand many things concerning God and Jesus Christ his only son so some of them have delivered some things although but darkly concerning this holy spirit For Hermes Trismegistus hath these words All kind of things in this world saith he are quickned by a spirit one spirit filleth all things the world nourisheth the bodies and the spirit the soules and this spirit as an instrument Mercuâ—ie in his Esculapius c. 3. 7. is subject to the will of God And further he saith That all things have need of this spirit it beareth them up it nourisheth them it quickneth them according to every of their capacities it proceedeth from a holy Fountaine and is the maintainer of all living things and of all spirits Here wee see the reason why we call him the holy Ghost namely because he proceedeth from the fountain which is the very holinesse it selfe And least we should think him to be a creature Mercurie in his Sermon in his Poemander c 3 there was saith hee an infinite shadow in the deep whereon was the water and a fine understanding spirit was in that confused mass through the power of God From thence there flourished a certain holy brightnesse which out of the sand and the moyst nature brought forth the Elements and all things else Also the Gods themselves which dwell among the stars tooke their place by the direction and appointment of this spirit of God In the writings of Plotinus Plotin Enn. 5. lib. 2. lib. 3. cap. 35. there be found very significant speeches of the holy Ghost whom hee calleth Vniversi animam Plotin Ennead 3. lib. 9. cap. ult Eâ—n 6. lib. 8 cap. 13. 15. 27. Enn. 3. lib 8. c. 10. lib 9. cap. 1. the soule or life of this whole universe This soule saith hee hath breathed life into all living things in the Air in the Sea and on the land it ruleth the Sun the stars and the Heaven it hath quickned the matter which once was nothing and utterly full of darkness and all this hath it done by the only will of it selfe It is all throughout all like to the father as well in that it is but one as in that it extendeth it self into all places All which doth most apparently prove that the Gentiles themselves were not ignorant of this holy spirit whom they clearly shew to be the true and eternall God And therefore how may this serve to shame the wretched Atheists of this world which notwithstanding such a cloud of witnesses will still continue ignorant and hardned in unbeleife Why the holy Ghost is called a spirit Moreover This third person of the true and only God-head is called a spirit not only because hee is a spirituall that is an immateriall and pure essence for so likewise is the Father a spirit and the son as well as he but first in regard of his person because he is spired and as it were breathed both from the Father and the son Secondly In regard of the creatures Psal 33.6 Joâ—h 20 22. because the Father and the son do work by the spirit who is as it were the breath of Grace which the Father and the son breatheth out upon the saints blowing freely where it listeth Joh 3.8 1 Cor. 2.12.13 Act. 2. â— 3.4 and working spiritually for manneâ—â— meanes and matter where it pleaseth Thirdly In regard of his Property because the property of him is to move to set forward to perswade to comfort to enlighten the spirits hearts of men and at length to worke in them such things as pertain to our sanctification And indeed the saints have such tryall of the marvellous effects thereof as neither reason nor mans wisdome is able to comprehend those things neither can they be discerned by the eyes of men So that as Peter Martyr saith wee beleive in the holy Ghost as in a thing that far exceedeth the capacity of our nature and yet is distinctly set forth unto us in the holy scripture Job 14 26. 1.33 Joh. 16.13.14.15 Mat. 28.19 That the holy Ghost is distinct from the Father and the son for the Apostles are commanded in the Gospell that they should baptize in the name of the Father of the son and of the holy Ghost Which place doth most plainly expresse the distinction of the three persons and do signifie nothing else but that we be delivered from our sins by the name authority and power of the Father of the Sonne and of the Holy Ghost And in the baptisme of Christ Luke 3 21 22 Mat. 3 16 17 as Luke rehearseth the Voice of the Father was heard and the holy Ghost appeared under the forme of a Dove whereby is signified that the holy Ghost doth so differ from the Father and the son as he is derived from them both In John it is sayd I will pray the Father Joh. 14 16 and hee shall give you another Comforter Here the son prayeth the Father heareth and the Comforter is sent Now if the Father shall give such a Comforter then the Father himselfe cannot be that Comforter neither can Christ that prayeth be the same So that very significantly the three persons herein are plainly set forth unto us For even as the Father and the sonne are two distinct and severall though not sundred persons even so the holy Ghost is another distinct person from the Father and the Son Joh. 15 26 Luke 1 35 That the holy Ghost is a person proved Luke 3 22 And further that the holy Ghost is a person is proved 1. By his apparitions because he hath appeared visibly for seeing he descended in bodily shape upon Christ and sate upon the Apostles Acts 2 3 it followeth that hee is subsisting 2 Hee is proved to be a person 1 Cor. 3 16 Acts 5 3 4 Isa 40 7 30 Ephes 4.4.30 Acts 28.25 1 Cor. 12 11 Luke 12 12 Joh. 16.13 Luke 2 26 Mat. 10 20 because he is called God 3 Because the properties of a person are attributed unto him as that hee distributeth gifts even as he will that hee teacheth comforteth confirmeth ruleth raigneth Likewise that hee sendeth Apostles and speaketh in them So also hee declareth the things to come Acts 16 10 39 20 24 1 Tim. 4 1 He giveth prophesies of Simeons death of Judas the Traitor of Peters journy to Cornelius of Pauls bands and afflictions which should betide himselfe at Jerusalem of a falling away and of the deceiver in the last times Heb 9 8 10 15 of the meaning of the high preists entrance into the holiest of all of the first Tabernacle of the new Covenant 1 Pet. 1 11 of Christs sufferings and his glory which should follow after them and such like He maketh request for us with sighes which cannot be uttered Rom. 8.29 he cryeth in our hearts Abba Father he is
tempted by them who lye unto him hee is a witnesse in Heaven with the Father and the son Acts 5 9 hee commandeth and willeth that the Apostles be separated Act. 13.2 Acts 20.28 And lastly He appointeth teachers in the Church All these things are proper unto a person existing intelligent indued with a will working and living That the holy Ghost is God co-eternall with the Father and the son proved Col. 2.9 Joh. 10.30 1 Joh. 5.7 Jer. 23.24 Joh. 1.18 Rom. 8.9 1 Cor. 6.19 Rom. 8.11 Gen. 1.2 Joh. 15.26 Aug. lib. de Trinitate 15. cap. 26. That he proceedeth from the Father the Son Gal. 4.6 Joh 15.26 20.22 Joh. 16.14.15 Now that the holy Ghost is God co-eternall with the Father and with the son it may be proved by the unity of the divine Essence because there is but one God-head and by the incomprehensiblenesse of the three persons the same is also proved by the essentiall union of them that is because he is often called the spirit of the Father and of the Son but the Father and the son were never without their spirit therefore hee is God co-eternall with both Also that which saint John saith that the spirit proceedeth from the Father The ancient Fathers holding the right faith do understand cheifly to be spoken of the everlasting proceeding of the spirit from the Father And he proceedeth from the son first because he is called the sons spirit Secondly Because the son together with the Father giveth him Thirdly Because the holy Ghost receiveth the Wisdome of the son which he revealeth unto us wherefore he proceedeth of the substance of the son because he receiveth that of him which is the sons By this it appeareth what is the proceeding of the holy Ghost namely the communicating of the divine essence whereby the third person of the God-head alone receiveth the same and whole or intire essence from the Father and the son as from him whose spirit hee is for there is nothing in God which is not his essence and seeing that is indivisible it must needs be whole and the same communicated unto him which is in the Father and the son That the Holy Ghost is consubstantiall with the Father and the Son proved Rom. 8.9 Lev. 16.1.34 Heb. 9.7.8.9.10 Psal 95.7 Heb. 3.7 Isa 6 8.9 Acts 28.25.26 As the spirit of man which is in man is of the Essence of man so the spirit of God which is in God is of the Essence of God which divine essence is but one that is but one Jehovah or eternall being one essentially who alone is of none but himself communicateth his being to all things and preserveth it in them Now the Holy Ghost is Jehovah and therefore he is the same with the Father and the son not only God co-eternall but also con-substantiall or God co-essentiall with both That he is co-equall with the father and the Son proved Gen. 1.2 And further That he is co-equall with the Father and the son is proved by those divine Attributes and properties which are attributed and communicated to the holy Ghost As first eternity because he created heaven and earth and because God was never without his spirit Secondly Immensity or unmeasurablenesse as who dwelleth whole and intirely in all the elect Thirdly Omnipotency because he Psal 33.6 1 Cor 12.11 1 Cor. 2.10 together with the Father and the son created and preserveth all things Fourthly Omnisciency that is the knowledge of all things Fifthly Acts 1.16 Psal 143.10 unchangeableness Sixthly Infinite goodnesse and holinesse and the causing of goodnesse and sanctity in the creatures 1 Cor. 6.11 Joh. 15.26 1 Joh. 5.6 Rom. 5 5. 8.26 Isa 63.10 Mat. 12.31 Acts 5.9 Ephes 4.30 Seventhly truth not to be doubted of the fountain of truth Eightly Vnspeakable mercy Ninthly Indignation even against hidden sins All which do sufficiently prove that the holy Ghost is God coequall with the Father and the son Besides the same divine works which are attributed to the Father and the son Mat. 12.28 1 Cor. 12 4. are also attributed to the holy Gâ—ost as the generall creation preservation and government of the whole world Likewise those works which properly belong to the salvation of his Church Job â—â— 13.33 4. Joh. 3.5 2 Cor. 3.18 Joh 14.26 Acts 9.31 Isa 48.16 Acts 20.18 Luke 12.12 1 Cor. 12.7 2 Pet. 1 21. Mat. 28 19. Heb. 9.8 Joh. 16 13. Acts 11 28 Ephes 2 22 1 Cor. 12 13 Joh. 14 26 Ephes 1 17 Rom. 8.14 Acts 16 6 Isa 11 2 Joh. 14 16 Rom 8 15 1 Cor 6 11 Joh. 6 63 Rom. 8 11 as the calling and sending of Prophets The bestowing of competent and fit graces for the Ministry on Ministers The publishing of the Doctrine of the Prophets and Apostles The instituting of sacraments The foretelling and prophesying of things to come The gathering of the Church The enlightning of mens mindes The governing of the Actions and whole life of the Godly The strengthning and preserving of the regenerate against the force of temptation even unto the end The pardoning of sins and adopting the sons of God The bestowing of salvation and life everlasting All these divine workes being attributed to the holy Ghost do likewise clearly prove his co-equality with the Father and the son Moreover Diverse titles of the holy Ghost Wee finde in the sacred scriptures many Titles and Appellations answerable to the manifold effects of his Power Office and Divinity For example The Holy Ghost is called Jehovah Isa 6 9 Act. 28 25 The earnest of our inheritance Ephes 1 14 The power of the most high Luke 1 35 The Teacher of the Faithfull Joh. 14 26 The earnest of the spirit 2 Cor. 1 22 The Oyle of Gladnesse Psal 45 7 The seven spirits of God Rev. 4 5 The spirit of Interpretation Sanctification Supplication Consolation Revelation The grace of God Knowledge Adoption Counsell Eternity Wisdome Prophesie Holinesse 1 Cor. 12 10 Rom. 1 4 Zach. 12 10 2 Thes 2 16 Ephes 1 17 Acts 14 26 Isa 11 2 Rom 8 15 Isa 11 2 Heb. 9 14 Isa 11 2 1 Cor. 12 10 Rom. 1 4 The Holy Ghost is called The spirit of the Father Joh. 15 26 The spirit of the Son Gal. 4 6 The spirit of the Lord. Isa 1 12 The earnest of Gods spirit 2 Cor. 5 5 The teacher of Truth Joh. 14 46 The mind of Christ 1 Cor. 2 16 And he is called An Eternall spirit Heb. 9 14 A Comforter Joh. 14 16 A heavenly gift Heb. 6 4 The holy spirit Ephes 4 30 The spirit of Christ God Right working miracles Power Life Truth Promise Grace Love Rom. 8.9 Gen. 1 2 Joh. 16 8 9 10 11 13 1 Cor. 12.10 2 Tim. 1 7 Rom. 8 2 Rev. 11 11 Joh. 14 17 Ephes 1 13 Heb. 10 29 Zech. 12 10 2 Tim. 17 The hand of God Job 26 13 Luke 1 66 A free spirit Psal
51 12 A Good spirit Nehem. 9 20 And he is called The finger Of God Luke 11 20 Mat 12 28 The pledge Of God 2 Cor 5 5 Joh 14 16 17 18 26 The witness Of God Rom 8 16 The seal Of God Eph 4 30 2 Cor 1 22 The kisse Of God Cant 1 2 Seed of God 1 Joh 3 9 The Intercessor c. Rom 8 29 1 Joh 2.27 Act 2.2 Mat. 3 16. Act. 2.3 He is compared unto Oyntment a mighty wind a Dove and unto cloven tongues like fire Hee is also compared unto a Cloud to seed to water fire and winde To what the holy Ghost is compared and why 1 To a cloud Exod. 13.21 1 King 18.45 First unto a cloud Because that as the cloud betokneth a shadowing from heat and a sending downe of Rain as both Philosophy and experience sheweth so the spirit of God doth overshadow us from the heate of the wrath of God it cooleth and refresheth our scorched soules and as the Raine maketh the barren earth fertile and fruitfull so doth the graces of Gods spirit make our barren hearts plentifull in all goods works Secondly to seed Because that 2. To seed as in our naturall birth we are begotten by the seed of our Parents so in our new birth wee are begotten by those Graces that are sown in our hearts by the holy Ghost Thirdly to water Because that 3 To water The properties of water as water mollifieth the hard earth fructifieth the barren ground quencheth the greatest heat and cleanseth the foulest things so doth the spirit of God soften our hard hearts fructifie our barren soules quench the heat of lust and cleanse us from all our sins And so make us to become fit Temples for himself to dwell in or like the trees that are planted by the water side Psal 1.3 which bring forth their fruit in due season Fourthly to Fire 4. To fire 1 Cor. 3.13 Because he doth consume away the drosse of sin and illuminate our understanding with the light of truth and inslame our hearts with the zeale of Gods glory and with unfained love The properties of fire both towards God and man yea as the fire hath in it saith Oecumenius these three speciall things That is 1. Calorem 3. Splendorem 3. Motionem 1. Heat to warme mollifie and purifie 2. Splendor to give light and to illuminate 3. Motion to be alwayes working Even so the spirit of God first warmeth and heateth the hearts of the Godly with a fervent and a fiery zeal of all godlinesse hee mollifieth their hard and stony hearts and purifieth their souls from all kind of filthiness whatsoever Secondly he illuminateth their hearts with the knowledge of God and heavenly things Thirdly he maketh them allwayes to be in action and never idle Finally he is compared to wind and that for these five reasons 5. To wind Joh. 9.8 Exod. 33.19 Reason 1 First as the wind bloweth where it listeth so the gifts and graces of Gods spirit are given to whom soever it pleaseth him Reason 2 Secondly as the winde scattereth the dust and driveth the chaffe away from the Corne so the graces of Gods spirit doth winnow the consciences of the saints and drive away all wicked thoughts and cogitations from their hearts Reason 3 Thirdly As the wind cooleth comforteth and refresheth all those that are scorched with the heat of the sun so doth the grace of Gods holy spirit recreate all those distressed people that are scorched with the heate of troubles and afflictions or burned with the concupiscence of their sins Reason 4 Fourthly As the winde carrieth away the ship against the maine and mighty stream so will the grace of Gods holy spirit carry a man against the current of his naturall inclination Reason 5 Fifthly As the winde will passe unresistably so will the grace of Gods blessed spirit work its own effect and all the power of darknesse is not able to resist it and therefore he is compared unto a mighty winde because that as the mighty winde we read of in the sacred scripture did rend the Mountaines and break the rocks before the Lord Why the holy Ghost is compared to a mighty wind 1 King 19.11 so the grace of Gods holy spirit and the word of the great Jehovah is mighty in operation able to shake the stoutest the proudest man and to break in peeces the stoniest heart The gifts of the holy Ghost 1 Cor. 12.6 7 8 9 10 11. All these severall operations which this holy spirit worketh in the hearts of the elect and all those foregoing Titles and Appellations which the sacred scriptures do give unto the holy Ghost do certainly prove him to be the true and everlasting God Besides if wee further search the holy scriptures we shall finde that by the holy Ghost First The word of wisdome the word of Knowledge Faith Gifts of healing working of miracles Prophesie discerning of spirits diverse kindes of Tongues and the interpretation of Tongues c. is given Heb. 6.4 5. Secondly By him the godly are sanctified and the very Reprobates have a taste of heavenly gifts and of the good word of God and of the promises of the world to come Exod. 13.3 4 0. 1 Sam. 11.6 c. Thirdly By him all excellency in common gifts of Nature reason as strength courage arts and sciences Policy and government is given unto man yea unto many that never heard of our Lord and Saviour Jesus Christ Joh. 6.63 Joh. 14.17 Fourthly Influence perpetuall effectuall and vitall of saving grace from Christ is the head of every true member is given to beleevers 1 Pet 1.2 in which sence the world cannot receive or know the same Fifthly By the holy Ghost vertues charity constancy benignity faith goodness joy longanimity mildness modesty love patience Gal. 5.22.23 and peace of conscience are gotten with seven other principall vertues to wit wisdome understanding counsell fortitude knowledge godliness Isa 11.2 and the fear of God All these gifts being given by the holy Ghost do likewise prove him to be a God Many of the gifts and graces of Gods holy spirit are excellently well deciphered and set down unto us under the properties and conditions of those formes and figures wherein the holy Ghost did appear As First he appeared like a dove when he descended upon our Saviour Christ because his dove-like properties were to be shewed that hee was innocent meek and lowly in heart for as of all the beasts of the feild the little silly lamb is in most respects best qualified therefore is Christ call'd the lamb of God which taketh away the sins of the world So of all the fowls of Heaven the Dove in most respects is most excellent In what respects the holy Ghost is like a Dove For shee is annunciator pacis the messenger and proclaimer of peace she brought the Olive Branch unto Noah