it That redemption is ascribed to the Son neither alone simply nor as the first author but as the cheif middle cause who in the name of the Father and by his command performed the whole work of our redemption and salvation and as yet performes it As to sanctification neither is that more often ascribed unto the holy Spirit than to the Father or Son especially openly neither is it attributed as to some person but as to a thing by which sanctification is performed Which first is manifest from thence that where as it is read expresly of the Father that he sanctifies as also of Christ it is no where said of the holy Spirit that I know that it sanctifies buâ— onely that in or by it men are sanctified or some such way which is not proper to a person is sanctification ascribed unto it Of the Father you have plain places Joh. 10.36.17.17 to which add 1 Thess 5.23 Where it easily appeares that there it is spoken of the Father since the holy Scripture understand him alone by the name of God subjectively put cheifly when he is distinguished from Christ Neither shall I easily beleeve that the Adversaries will take this place of the holy Spirit onely Also in the Old testament many places occur in which God affirmes that he it is who sanctifyes the people of Israel which either speak of the Father alone as we think or at least of the Father also not of the holy Spirit alone Of Christ you have testimonies Eph. 5.26 Heb. 2.11.13.12 For I pass by those places in which in some other manner sanctification is ascribed either to the Father or the Son But if the holy Spirit were a divine person equal to the Father in all things and to him in some cheif respect the action of sanctifying did agree how could it be that of him it should not be once said that he sanctifies but of the Father and Son it should be said plainly The action of sanctifying might be directly attributed indeed to the holy Spirit although it were not a person since we see that to many other * Mat. 23.17 19. Heb. 9.13 things and chiefly to qualities which they call active actions are directly attributed in holy Scripture and also the very act of sanctifying But it cannot be that the holy Spirit should be a person and that the act of sanctifying should agree to it in a peculiar manner above the Faâ—her and the Son and yet not be directly any where attributed to it We have by the way touched above also other reasons for we shewed in the Argument next foregoing that it would follow out of that supposition of the adversaries that the holy Spirit is the Father of Christ rather than God who is every where said to be his Father We have seen also * Chap. 3. of this Section above in the Epistle of Jude that Sanctification is ascribed to the Father Preservation of us to Christ the holy Spirit being not indeed so much as mentioned For so the Greek Text hath it Jude a servant of Jesus Christ and the brother of James to them that are sanctified in God the Father and preserved in Christ Jesus the called Or as some later Interpreters in some manner studying the perspicuity of the sentence have rendred it called of God the Father or by the Father sanctified and saved by Jesus Christ Is it credible if the holy Spirit were a divine person to whom the action of sanctifying in some respect should rather agree than to the Father and Son that this action should be attributed as proper to the Father the mention of the holy Spirit being altogether omitted We have seen it also affirmed by Paul * 1 Cor. 8.6 That all things in any manner pertaining to our Salvation are from God the Father as the first cause all things in like manner by the Son as the middle cause no mention being made of the holy Spirit But if tâ—e holy Spirit were a divine person to whom so notable an action so greatly pertaining to our salvation should agree in some remarkable respect above those two persons not onely the mention of it could not be omitted but also it could not be rightly affirmed that all things are of the Father or that all things are by Christ For that person of the holy Spirit either as the first and supream cause should have something in so great a matter above the Father or as a midle cause above the Son when notwithstanding not some but all things are entirely attributed to the Father as the first cause and to the Son as the midle cause yet holding the next place from the first Lastly the common opinion concerning the Trinity doth not bear such a partition of actions and offices For if those persons have one and the same numerical understanding will power there is not any of these more in one than in the rest it is necessary that there be also one operation in number of all these as even the adversaries confess and that one person act not any thing more than another For such diversity or inequality of action could not arise any otherwise thence than that one person of this thing another of that a third of another thing should either think rather or would rather exercise it or lastly could better perfome it But such a difference cannot be held in that unity because seeing those persons think altogether with the same understanding not with another and another in like manner also they both will with the same will and work outwardly by the same power in number one thinks wills and workes as much as another not one more than another It is manifest therefore that sanctification and whatsoever pertaines to it doth in no wise more agree to the holy Spirit than to the Father and Son if he were one God with both And hence ariseth a third reason by which it is demonstrated that it cannot indeed be said no not by a Metonymie of the holy Spirit that he is given or received by men if he be held to be that one God together with the Father and Son For it will follow that the holy Spirit is no more given to us and received of us than the Father and the Son For those gifts and effects in respect of which the holy Spirit should be said to be given should no more come from the holy Spirit than from the Father and the Son nor in one respect from these and in another from that but in the same altogether But who hath ever heard who hath read that the Father was given to any or was prayed to be given to us when the gifts of the holy Spirit were prayed for Who asks at this day that the Son might be given to him being about to ask for those same gifts Who would brook him that should ask Christ that he would give the Father to him or would pray to the person of the holy Spirit
the holy Spirit and Power who went about doing good and healing all that were oppressed by the Devil because God was with him Which thing Nicodemus had before acknowledged whilst he thus speaketh unto Christ We know that thou art come a Teacher from God for none can do these things which thou dost unless God be with him John 3.2 But if Christ were the most high God neither would God be said to do these things by him nor ought Peter to alleage this reason why Christ did Miracles namely because God was with him but this because he himself was God or because he had in him the divine Essence or in what manner soever he pleased to express the same thing For that it cannot here be said that by the name of God the divine Nature of Christ is understood but the Father of Christ may be shewn by the same Arguments which we made use of in the defence of the last Argument when we treated of those Testimonies wherein God is said to have given something to Christ or to have conferred something upon him Likewise we have a little before excluded the distinction of Natures But that we may not treat of the sole Miracles of Christ let us add those places of Scripture whereby is shewn that Christ was not the first but the second and intermediate cause of the other actions also which he did and which were most divine and most of all concerned our Salvation And this is understood out of those places wherein it is affirmed That all things were done by him as John 1.3 That all things were created in him that is by him For that In is after the Hebrew manner every where taken for by is most notorious unto all Col. 1.16 which is presently explained in the same verse whilst all things are said to have been created by him For whereas the vulgar translation doth there add that all things are created in him the Greek hath it for him and signifieth the end Thus a little after it is in the same place said that it pleased him namely God by him to reconcile all things which are in Heaven and in Earth Else where likewise All things are said to be by him 1 Cor. 8.6 of which place we have before * Sect. 1. chap. 2. treated where also we have shewn that it ought not to be taken in that manner as it is once and again said of God himself That all things are by him For that it is not so taken of God as if some other who is the supream Cause of the work did do something by him but simply that he is the efficient Cause of all things or that by his Power and Operation all things are brought to an issue But that it is said of Christ more than once that some other namely God whom every one knoweth to be the supream Cause of Works doth or did all things by Christ For amongst other things the Apostle saith Ephes 3.9 Who God created all things by Jesus Christ as the Greek Copies constantly read it and the Author of the Epistle to the Hebrews 1.2 when he had said that God in these last times speak to us in the Son that is by the Son according to the Hebrewism a little before observed he addeth By whom also he made the Worlds namely that God who spake unto us by him So also 2 Cor. 5 18. it is said That all things are of God who hath reconciled us unto himself by Jesus Christ Elsewhere That God hath given us the victory by our Lord Jesus Christ 1 Cor. 15.57 That God hath poured the holy Spirit abundantly upon us by Jesus Christ our Saviour Tit. 3.5 That God shall judge the secrets of men according to Pauls Gospel by Jesus Christ Rom. 2.16 To pass by other-like places from all which it appeareth that Christ is not the most high God For he is the first and highest Cause of all things which he doth not the second or intermediate But those places shew that Christ is the intermediate not the first and supream Cause of those thing which he doth otherwise it could not be said that God doth all things by him But if any one say that Paul affirmeth that he gave to the Thessalonians commandments by our Lord Jesus Christ or exhorteth them by Christ although Christ seemeth not to have been the middle cause of that action in respect of Paul but Paul rather in respect of Christ We answer That that signification which is also otherwise rare in the holy Scripture cannot there have any place where God is said to have done either all things or somethings by Jesus Christ as that very thing we even now speak by way of objection to our selves doth teach For in that manner that Paul saith he gave commandments or exhorteth by the Lord Jesus none but an Inferiour can do something by a Superiour for it signifieth that he did or doth these things by the Authority of the Lord Jesus interposed and that he supported his commandments and exhortations herewith But God can do nothing by any one in this manner It therefore remaineth that the most usual signification of the particle By is there to be retained where God is said to do something by Christ namely that God be esteemed the first and principal Agent Christ the second and intermediate one which dependeth on him Which is further confirmed by that famous place of Paul which is extant 1 Cor. 1.30 where the Apostle compriseth all the benefits which God hath conferred upon us by Christ whilst he speaketh thus of him namely God Ye are in Christ Jesus who hath been made unto us of God Wisdom Righteousness Sanctification and Redemption You see that he is made not the prime Author of our Wisdom Righteousness Sanctification and Redemption but the second cause and dependent on a former one namely God in as much as he is expresly said to be made unto us of God Wisdom Righteousness Sanctification and Redemption and Freedom which likewise was signified by the precedent words wherein the Corinthians namely as they were Christians are said to be of God in Christ Jesus or by Christ Jesus There is a place like unto this Heb. 5.9 10. where it is said that Christ being made perfect was made the cause of eternal Salvation to all that obey him being called of God an high Priest after the order of Melchisedec You see that he was made the cause of eternal Salvation and that as he was called of God an high Priest With this place agreeth that which we have formerly cited out of the Acts chap. 5.31 where God is said with his right hand to have exalted Christ to be a Prince and Saviour to give Repentance unto Israel and foregiveness of sins To these add those places which spake of the effusion of the holy Spirit made by Christ which action is one of the most notable ones that pertaineth to the Salvation of mankind and to omit the
repetition of that place out of John which we have formerly alleaged when we discoursed of the Prayers that Christ poured out to the Father chap. 14.16 I will pray the Father and he shall give you another Advocate And there is yet another place in the same John concerning the same thing afterwards chap. 15.26 But when the Advocate is come whom I will send unto you from the Father Whence you see that Christ not for himself as from the prime Fountain but from the Father would send and consequently did send the holy Spirit whom he also expresly saith doth proceed from the Father making the Father the prime Cause of him and himself the middle cause Concerning the same thing there is a notable place in the Acts which we have formerly cited chap. 2 33. where immediately after the first and most illustrious effusion of the holy Spirit upon the Disciples of Christ Peter speaketh thus Therefore being exalted by the right hand of God and having received the Promise of the holy Spirit from the Father be poured out that which you now see and hear Therefore as Christ himself elsewhere speaketh he actually received from the Father the holy Spirit that had been before promised to him and so poured him out upon the Apostles Which thing doth signifie no other than that the Father was the first Cause of that effusion and Christ the second wholly depending upon the Father therein Whereby likewise it may be understood why John chap. 7.39 said that the holy Spirit was not yet given because Christ was not yet ascended namely because he could not give the holy Spirit till he was exalted by the right hand of God and glorified Whence Christ also himself said chap. 16.7 I tell you the truth it is expedient for you that I go away namely to the Father and so be glorified for unless I go away the Advocate will not come unto you But if I go away I will send him unto you Now how far distant these things are from that Opinion which maketh Christ the most high God and so the first and highest Cause of all things and actions not only we have already shewn but every one may of himself easily perceive The distinction of Natures hath no more place here than in the former passages Arguments drawn from thence both because it would be necessary that the same things should be denyed of the same Christ for his divine Nature which are here simply affirmed of him for his humane Nature and also because these places likewise contain in them a tacit Negation and that a simple one namely that Christ did not those things of himself or was not the first cause of those works and finally because those operations are not agreeable to any thing but the Suppositum or Person of Christ as it is such and partly the places themselves manifestly intimate partly the Adversaries themselves confess that Christ is considered in them either as a Mediator and Embassadour of God or as a Priest or as a King And to sum up all in a word as a Saviour and consequently as a Person For that these Offices do primarily and by themselves agree to none but a Person both we have elsewhere taught and the Adversaries themselves confess but what followeth from thence is understood from the precedent Chapter CHAP. XX. The twentieth Argument from the words of Christ John 8.16 My Judgement is true because I am not alone but I and the Father that sent me VVE might from the places which we even now and formerly alleaged form many Arguments and consequently from every one of them that is somewhat clear a particular Argument But we care not much for the number but for the weight and evidence which doth of its own accord increase the number of Arguments For this matter which we handle is so fruitful for the evident truth of the Opinion which we defend that it seemeth that we ought to be more sollicitous in speaking out the measure than the plenty of Arguments Wherefore let these places that have last been alleaged and examined be accounted for the sixth Argument of this rank wherein we are now conversant is fetched out of the Testimonies of John and also of other sacred Writers and wherein something is affirmed of Christ which could not be affirmed of him if he were the most high God Of which kind there yet remaine other places in the same John which we will not prosecute The seventh Argument therefore we will fetch from those words of Christ which are extant John 8.16 If I judge my Judgment is true because I am not alone but I and my Father that sent me By which words Christ intimateth that if he were alone and the Father not with him it might be that he might err in judging or at least that he might deservedly be doubted concerning the truth of his judgment Wherefore now there was no cause of doubting because the Father was perpetually with him and so suffered him not to err in judgment But were Christ the most high God Arg. 20 from Joh. 8.16 his Judgment would have been no less true although he had been alone than it is now to be esteemed true because the Father is present with him For is not the judgment of one person who is the most high God accompted as true if he be by himself as if it be apparent that another person which likewise is the most high God is present with him Or were they with whom Christ spake so stupid as that if they had understood Christ to be the most high God they would presently have confessed that his Judgment was most true although they had heard or thought nothing concerning some other person which was present with him as in other things so also in judging The Defence of the Argument YOu will perhaps say that Christ fitted his speech to the Opinion of the Jews who believed him to be a mere man and therefore that he could not take for granted that he was the most high God but was forced to draw his Argument from a thing manifest unto them But this Answer is of no worth For first If Christ would have taken that only for granted which the Jews believed concerning him he neither ought nor could take that for granted which he here affirmeth of himself especially if the Opinion of the Adversaries be right For they did not yet believe that God was his Father which he here taketh for granted Nor did they yet believe that his Father namely God had sent him and so was also with him Again The Adversaries cannot use this Answer unless they will confess that Christ did not therefore call God his Father because he was so generated out of his Essence as that he was one God with him for if for this cause he had called God his Father he had already taken that for granted which this answer contend he could not take For what other thing would
unto him to have been bestowed on us if in the mean while the only begotten Son of God who was from eternity had apparently remained safe and entiâ—e nor had he felt any the least pain thereby Wherefore then is this so vehemently urged that God deliveâ—ed up his Son for us even his proper and only begotten Son or that he should dy for us that from thence the greatness of the divine love might â—e understood But if thou beleevest that even he the man Christ Jesus that was begotten of the Virgin Mary by a divine power that was sanctified and sent by God into the world tâ— at was appointed Ruler and Governour of all things even before the foundations of the world were laid who was most like God in holiness wisdome and power and as Paul * speaketh Phil. 2 6. was in the form of God and equall to God and whom God as it appeares so entirely loved if I say thou beleevest that he was the only begotten and proper Son of God then thou mayst at length understand that the only begotten Son of God and not any thing that was added to him died for us and from thence mayst learn to judge both of the love of God and of his only begotten Son who gave himself up to a death so cruel for our sakes Thus much for the first argument of this order CHAP. XXXII The two and thirtieth Argument That there is no mention made in holy Scripture of the Incarnation of the most high God VVE are able to frame a second Argument that if Christ were the most high God who as that opinion requires came down from heaven into the womb of a Virgin and was there incarnated it were altogether necessary that this incarnation ought to have been most plainly expressed not in one but many places by the Writers of the Gospel and other divine men and the Apostles For to repeat some of those things that have in this place by our men bin very fully explaind elsewhere we see that those things are most clearly and frequently declared in the Scriptures which are somewhat hard to be believed yet most necessary to be believed as the creation of Heaven and earth Gods providence over humane affairs the knowledge of our thoughts the resurrection of the dead and eternal life to be bestowed on men Nor do we see only those things which are aâ—together necessary to be believed most elegantly expressed in Scripture But also other things besides which we said were in themselves of lesser moment as that Christ came of the seed of David But now the incarnation of the most high God would be altogether necessary to be believed if it had really been although most haâ—d to be believed of which that is urged by the adversaries who therefore accuse us of most grievous heresie and highest impiety that we deny it but this they freely confess Arg. 32 The Scripture speaks nothing of the incarnation of God and are forced to confess For who seeth not that this thing is exceedingly contrary to the judgement of reason and such at least as meer reason will judge impossible Wherefore it were necessary that that incarnation should both have been most plainly described in the Scriptures and also most frequently repeated and inculcated by Godly men that were very carefull of our salvation so that indeed no one might doubt that it was asserted and urged by them But that that is not done is manifest partly from thence that what places soever the adversaries produce to prove that opinion are such that there is need of consequences to the end they may deduce this opinion that the most high God was incarnated or made man partly because that incarnation is not expressed in those places in which if it had been true it must needs have been expressed For when Matthew * Mat. 118 chap 2 and Luke describe the †Luke 1.26 c. Chap. 2.7 c. history of Christs nativity and rehearse some things that are of a much lesser moment than that incarnation of the most high God as that he was born of that Virgin that was espoused to an Husband that he was conceived by the holy Spirit that he was born in Bethlehem that I may not repeat other things which Luke very diligently declares and Matthew omitts how can it be that they should have omitted what had been the principal thing of all in the whole mattter and most necessary to be known and believed to wit that the most high God came downe into the womb of a Virgin and there assumed flesh and afterwards was born Luke speaks of the manger wherein Christ was laid so soon as he was born and would he have been silent of the incarnation of the most high God the hypostatical union of the divine and humane nature whereas our adversaries cannot now speak touching Christs nativity without mentioning that thing yea how could it come to pass that Mark should leave out all the history of Christs nativity wherein the incarnation should have been contained and John whom they judge to have written of the incarnation should so briefly so obscurely touch and handle the same How can it be that the Apostles when they would bring men to Christ and exhorted them to beleeve on him and to that end declareed his majesty should make no mention of a thing so necessary Peter preacheth the * Acts 2.14 c. first Sermon after he had received the holy spirit whereupon three thousand men beleeved in Christ and were baptized in his name and also a †Chap 3 13 c. second to the same people but there was no mention made of the incarnation Nor also in the speeches that the same Apostle made either to the * Acts. 4.8 c. Chap. 5.30 c. Rulers and Elders of the people or to †Chap. 10.36 c Cornelius and others concerning Jesus Christ There was no mention made of it in Pauls oration ‖ Ch. 13.17 c. which he made in the synagogue at Antioch none in that at * Chap. 17 22. c. Athens on Mars-hil none in †26.2 c. that at ‖ See amongst others Rom. 5.5 c. 8.31 c. 2 Cor. 5.14 c. Eph. 13 c. 2. throughout Col. 1.12 c. 1 Tim. 2.3 c. 2 Tim. 1.9 c. Tit. 2.11 c. 3.4 c. 1 Pet. 1.3 c. 2 Pet. 1.3 c. 1. John 3.1 c. 4.8 c. Cesarea before King Agrippa the Festus President and many others And indeed Athens he had a fair occasion to declare that thing when he spake of the unknown God But in all those speeches of the Apostles you can read nothing of Christ more sublime than that he had â—een raised by God from the dead was received into Heaven was made Lord and Christ was exalted by the right hand of God to be a Prince and Saviour to give repentance and
the motion of the Spirit himself How would it not have been again and again repeated and inculcated that none might be ignorant thereof unless he were resolved to be bâ—ind in the midst of the light But what place will they alleage where it is purposly delivered and openly wriâ—ten that the holy Spirit is God Certainly so many thoâ—sand Adversaries so many learned men perpetually conversant in the reading of the Scripture have for so many ages wherein this opinion concerning the holy Spirit hath prevailed not been able to find out so much as one which will easily appear if we examine the principal places which they alleage endeavouring to shew that the name of God is attributed to the holy Spirit The Defence of the Argument VVE will here omit that place which some have used or rather abused God is a Spirit John 4.34 For as much as the greatest part of the Adversaries have observed and sâ—ewn that in this place the name of Spirit doth not denote the holy Ghost but a spirituall substance For indeed it is there spoken of the Father as the foregoing words do manifestly demonstrate neither hath the word Spirit the place of the subject whence likewise it wanteth an article which notwithstanding is prefixt to the word God â—ut of the predicate For the sense is God is a Spirit that is a spiritual Essence or Substance These things therefore because either all or the greatest part of the Adversaries do acknowledge them shall now be passed â—y But for the most part of them that dispute concerning this subject their main Achilles is that place which is extant Acts 5.3 4. where when Peter as it is read in the vulgar translation had said to Ananias Why did Satan tempt thy heart to lye to the holy Spirit he addeth a littâ—e after Thou hast not lied to men but to God Much likewise is by some attributed to those words of Paul 1 Cor. 6.19 20. Where when he had said Your members are the temple of the holy Spirit which is in you which you have from God he addeth Glorifie God in your body And to those in the same Epistle Chap. 12.4 5 6. There are diversities of Gifts but the same Spirit and diversities of administrations but the same Lord and diversities of opperations but the same God which worketh all things in all Especiaâ—ly because it is afterward said in the 11th vers All these things worketh one and the same Spirit distributing to every one as he will Likewise out of the Old Testament those words of David are wont to be alleaged 2 Sam. 23.2 3. The Spirit of the Lord spake by me and his word was in my tongue The God of Israel said to me the mighty one of Israel spake to me They further add those places wherein they think the holy Spirit is called the Lord. First they say That in Deut. 32.12 it is said The Lord alone led him namely the people of Israel in the Wilderness and there was no strange God with him Now the same thing is affirmed of the holy Spirit namely that he led Israel Isa 63.14 Where it is read The Spirit of the Lord did lead him Again they say That the Lord Exod. 4.12 Numb 12.6 and elsewhere declared that he would speak by the Prophets But Acts 1.16 the same is attributed to the holy Spirit as also in that place that was a little before quoted 2 Sam. 23.2 Thirdly they say That the Lord was oftentimes provoked by the Israelites But this is referred to the holy Spirit Isa 63.10 Heb. 3.89 Acts 7.51 Finally Those words of the Lord Isa 6.9 c. are attributed to the holy Spirit Act. 28.25 26. These as far as I have hitherto been able to observe are the chiefe testimonies whereby the adversaries endeavour to prove that the holy Spirit is called God or which is some way of a greater foâ—ce the Lord. But first it is in none of these places openly written or puâ—posely delivered that the holy Spirit is God in that it is every wheâ—e to be concluded by some consequence and those places out of whiâ—h it is concluded that the holy Spirit is called the Lord are for the most part written in such places as are very distinct one from the other â—nd tâ—erefore not one of a thousand amongst the â—udor sort unless he be admonished by some other will compare those places together especially so as to draw such a conclusion from thence as the adversaâ—ies would have Now though we do not at all reject lawful consequences yet have we sâ—ewn that in this case it is necessary there should be such places extant in the holy Scripture wherein it is openly written that the holy Spiâ—it is God For it cannot be were he the most high God but that it should most openly and fâ—equently be written and purposely declared Wherefore if such places cannot be alleadged it may of right be concluded that the consequences which are drawn to prove the matter are not legitimate And this you will easâ—ly perceive by examining those which we saw weâ—e alleaged by â—he adversaries For the Arguments which are fetcht out of those places are for the most part grounded on this reason that those things which in one place are attributed to God or the Lord are either elsewhere or in the same place attributed to the holy Spirit Which reason how frivolous it is may from thence be understood that by this meanes it might not only be concluded that the holy Spirit is God or the Lord but likewise that he is Father or the Son and likewise that the Son is the Father and contrarily the Father the Son For the adversaries themselves contend that the external works of the Trinity are undivided or comon to all the persons and alleadge many places where either in the same or in diverse words the same thing is attributed either to all those persons or to two of them And the reason is manifest enough why such a consequence is illegitimate because like things may proceed from diverse causes or be conversant about diverse objects or exist in diverse subjects yea the self same works may proceed from diverse causes either coordinate as they speak and united among themselves or subordinate whereof the one doth depend on the o her or is subservient thereunto If theâ—e doth seem to be any further strenght in those places that when we have examined each will easily be found to be indeed none Wherefore that we may examine each place as much as it is needful the first place quoted out of Acts 5 doâ—h not prove that which the adversaries would have First because as * See the Annot. of Erasmus Beza others also have observed it is oâ—herwise read in the Greek than in the vulgar translation For it is not there written That thou shouldest lye to the holy Ghost but that thou shouldest belye the holy Ghost Or as a very learned †John Piscator Interpreter
manner dwell therein so that it may be rightly said to be the temple of the divine efficacy and virtue seeing God by his efficacy and virtue doth inhabite his temple especially that which is treated of in that place to the Corinths wherefore if any one will concâ—ude that the holy Ghost is God in that our body is his temple he must demonstrate that our body is so the temple of the holy Spirit as that he is a person to whose honour it is dedicated and by whom our body is by such a right as is proper to the divine Majesty possessed and principally inhabited But it is impossible to demonstrate this and it doth even from thence seem to be false because in a place very like to this place of ours which is extant before in the same Epistle to the Corinths Chap. 3.16 the Apostle doth thence clearly prove that we are the temple of God because his Spirit dwelleth in us As also John proveth that God abideth in us because he hath given us of his Spirit 1 John 3.24 and 4.13 For if the holy Spirit were such a person as before we said and consequently the most high God what need was theâ—e to conclude thence that God abideth in us or that we are his temple because his spirit is in us and not raâ—her from thence because that very spirit that dwelleth in us is God What need is there I say to shew that we are the temple of God who is distinguished from the holy spirit and by the interveining of him dwelleth in us and not rather of God which is the very spirit himself dwelling in us and inhabiting us as his temple not by another person as our Adversaries would have it but by himself But the Apostles knew that it belongeth not to the supream deity in his own person and substance to inhabite any temple whatsoever on the earth and to dwell in the breasts of men but by his virtue and efficacy and therefore they do not conclude that we are the temple of God or that God abideth in us because the holy spirit that dwelleth in us is the supream God but because the spirit of that God dwelleth in us and was by him given to us For if the spirit or force and efficacy of any deity dwelleth in any place the very deity it self is said to dwell there and that is the temple thereof wherein his virtue hath as it were fixed his abode The third place which is extant 1 Cor. 12.5 6. doth likewise plainly prove the contrary for there one and the same spirit is manifestly distinguished both from one and the same God and from one and the same Lord of which matter we have * Sect. 1. Chap 4. before treated But if they will collect from the unity of operation which appeareth from the collation of vers 6. with the 11th that that oâ—e God and that one spirit are the same first it is one thing that the holy Spirit should be that one God another that he should be called that one God concerning which matâ—er we here treate Again we must conclude that that God also which worketh all these things by his spirit is the same with his spirit in that the same operations agree to boâ—h that is that the Father is the holy Spirit and contrarily the holy Spirit is the Father yea that the three persoâ—s which are commonâ—y held are but one and predicated one of aâ—other because they have the same external operations concerning which we here speak But of this matter also it was formerly treated In like manner neither doth the fourth place which is extant 2 Sam. 23.2 prove that the holy Spirit is God but rather that he is not so so far is he from being there openly called God or the Lord. For he is there openly distinguished from the Lord which is that one God whilst he is called the Spirit of the Lord of which matter more in the * Below Chap. 5. following discourse Now whereas they reason thus God spake by David The holy Spirit spake by David Therefore the holy Spirit is God any one easily perceiveth how fallâ—cious this reasoning is in that it consisteth of meer affirmatives in the second figure as they speak in the schooles For if such an argument is to be admitted we may thus also conclude God the Father spake by David The holy spirit spake by David Therefore the holy spirit is God the Father For the Major is to be granted by the Adversaries both for the communion of operations which they hold to be among the persons of the Trinity and also for the saying of the holy scripture For that I may produce but on place the Apostles Acts 4.25 say of God the Father that he spake by the mouth of David his servant namely by the holy spirit as the vulgar translation hath it But that God the Father is there understood is apparent from vers 27. where Jesus is called the son of that God whom the Apostles spake unto And indeed God spake by his Spirit or the intervening of his Spirit by David in that by his Spirit and efficaâ—y he disclosed to him those things which he ought to speak and moved him to utter them Thus in Rev. Chap. 2. and 3. at the end of every Epistle directed to the Angels of the Asian Churches these words are read Let him that hath an ear hear what the Spirit saith to the Churches But in these Epistles Christ the son of God doth perpeâ—ually speak Wherefore if we ought to follow the reasoning of the adversaries we must conclude that that Spirit namely the holy Spirit is Christ the son of God Indeed Christ did there speak but by his Spirit to whom for that reason the act of speaking is likewise there attributed Now if the adversaries will invert their major proposition and argue in this manner whosoever spake by David he is the God of Israel neither that proposition will be contained in the place quoted from whence the Argument is drawn nor is to be admitted unless it be thus taken Whatsoever person principally spake by David he is the God of Israel But if you subsume The holy Spirit is a principal person spaking by David it likewise will neither be contained in the place that was quoted nor is at any hand to be granted But again David spaketh there one way concerning God another concerning the holy Spirit Of the Spirit he saith The Spirit of the Lord spake by me but of God he saith The God of Israel spake to me neither is it spoken of the same thing in both places For in the former part of â—he words it is signified that God moved David by his Spirit â—o utter prophesâ—es in the latter that he spake something to David himself or caused something to be declared to him namely concerning the regal dignity which he first conferred upon him by Samuel 1 Sam. 16.13 afterward confirmed by Nathan 2 Sam. 7.12
2 Sam. 23.3 Isa 63.10 Likewise of many passages that are here and there extant in the scripture add these few Isa 11.2 and 42.1 59.21 and 61.1 Joel 1.28 Matth. 3.16 and 12.28 Rom. 15.19 1 Cor. 2.11 12.14 and 3.16 and 6.11 We have above likewise seen other places out of the same Epistle where the holy spirit is in another manner distinguished from God chap. 6.19 and chap. 12.4 5 6. and 2 Cor. 13. last which places are wont to be alledged by the Adversaries to shew that the holy spirit is a divine person But in a manifest thing no more proofs are needfull Now we have reckoned up those places of the scripture cheifly wherein the adversaries do either confess that it is spoken concerning the very person of the holy spirit or also urge it least any one should contend that it is spoken only concerning the gift proceeding from the same person and that it only but not the holy spirit properly so called is termed the spirit of God concerning which distinction we will treat in the following Argument The Defence of the Argument BUt they say that when the holy spirit it is distinguished from God or the Lord that by the name God or the Lord the Father is understood or also the son who likewise is the Lord. For therefore he is called the spirit of both because he proceedeth from both A like exception we have seen conceâ—ning Christ who is also most frequently distinguished from God Now the same things that we have there spoken to that exception Sect. 2. Chap. 1. or like unto them may here likewise be alleaged Wherefore since they may thence be fetcht there is no need to repeat them here CHAP. VI. Arg. 6 The holy Spirit is the Power of God The sixth Argument The holy Spirit is the Power of God THe second Argument of this rank but the sixth of this Section shall be this that the holy Spirit is the power or efficacy of God namely that we may explain it by tâ—e by which proceedeth from God and issuing unto men doth sanctifie and consecrate them and produce various and admirable effects in them which power they are wont to call divine inspiration but the power and efficacy of God can at no rate be the most high God or a person of supream Deity as shall better be understood in the Defence of this Argument But even our Adversaries who are a little more versed in the holy Scripture are aware that the holy Spirit is the power or efficacy of God For among others that place is very plain Luke 24.49 where Christ saith And I send the promise of my Father upon you but abide ye in the City of Jerusalem until ye be endued with power from on high Where by all Interpreters that I know it is observed that under the name of that power with which the Apostles were to be endued the holy Spirit is understood and this was that Promise of the Father from Christ to be sent upon them See among other places Acts 1.4 5 8. and 2.4 33. Therefore this place also was brought to illustrate those other places in which the holy Spirit is signifyed by the appellation of the divine Power It likes me to set down here the words of two most learned Interpreters of the holy Scripture one a Papist the other a Protestant in their Annotations on Luke 1.35 where the Angel saith to the Virgin Mary The holy Spirit shall come upon thee and the Power of the most high shall overshadow thee For the former * John Maldonat Interpreter after he had said that Gregory Chrysostome Victor Damascen Beda Theophilact interpret the Power of the Most high to be Christ or the Son of God adds Others think that he whom before he called the holy Spirit now is called the Power of the most high God as Euthymius whom I rather follow though of less account and the only Author yet saying things more like truth than many and those of greater esteem For it is a repeating of the same sentence such as the Hebrews chiefly in songs do frequently use one sentence concluding one verse which in the fore part of the verse is expressed in some words in the latter is repeated in other words as Psal 2.4 He that dwelleth in the heavens shall deride them and the Lord shall mock them For in the same manner we see the Angel a little before to have said Hail thou that art full of favour the Lord is with thee varying the words the sence being the same And the holy Spirit is wont to be termed as the Finger so also the Power of God by the same similitude as beneath chap. 24.49 But stay ye in the City until ye be endued with Power from on high Therefore Power and Spirit are wont most often to be coupled in the holy Scriptures as below chap. 4.14 and in Acts 10.38 Rom. 1.4 and 15.13 1 Cor. 2.4 Ephes 3.16 1 Thes 1.5 But the * John Piscator latter so writes And the Power of the most high that is the same holy Spirit who is the Power proceeding from the Most High that is God the Father A description For the same sentence is repeated in other words by way of explication So below ver 24.49 the holy Spirit is named the Power from on high To them also other most learned †See John Calvin men assent For that many of the Antients have understood the Son of God by the Power of the most high that I repeat not the reason brought by a most learned Interpreter of the Papists it is also refuted by other Arguments First because Mat. 1.20 where the Angel expresseth the same thing to Joseph he mentions only the holy Spirit nor would he have left out the Son of God if Gabriel had by name conjoyned him with the holy spirit in this place and had made him Author of his own conception seeing there was no greater cause of mentioning him here than there Moreover because by this means Christ should be made the son of himself seeing in the former * Chap. 31 Section we have shewed that Christ was called the son of God by reason of so wonderful a conception and generation Perhaps some other will say that the Power of the Most High in this place signifies neither the son nor the holy spirit but the efficacy flowing from the holy spirit For here two efficient Causes of the conception of Christ are mentioned one the Person of the holy Spirit the other his Power But first that reason which we now brought concerning the son is against it because by this reason the holy spirit should be made the Father of Christ of which by it self we shall afterward in the following chapter treat Furthermore if any person here had been to be named besides the Fatâ—er of Christ such especially who being to come upon the Viâ—gin was to cause the conception of Christ the son had
been to be named whom the Adversaries hold to have descended from heaven into the Virgins womb and there to have assumed humane flesh But we have already shewed and it is laid down in this exception which we now refute that the son was not named in the words of the Angel as the Author of his conception Lastly such an opinion should require that that Power of which in the words of the Angel there is mention should be called the power of the holy spirit or by the name of the Most High whose power he is said to be should be understood the holy spirit But any one sees the former was not done The latter is hereby refelled because both by the following words and also by comparing with the 32d verse it sufficiently appears that by the words The Most High the Father of Jesus Christ is understood Wherefore this is another place from whence it is proved that the holy spirit is the divine power or efficacy The third place is extant in Paul 1 Cor. 2.4 5. where he saith And my speech and my preaching was not in the enticing words of mans wisdom but in demonstration of the spirit and of power that your faith should not stand in the wisdom of men but in the Power of God Where you see the Apostle instead of that which he had before expressed in two words spirit and power afterwards puts only the power of God To which are to be added also those words of Peter in Acts 10.38 of Christ how God anointed him with the holy Ghost and with Power and those of the Angel in Luke 1.17 of John Baptist And he shall go before him in the spirit and power of Elias For the same thing in very deed is designed by the name of spirit or holy spirit and power Neither is it of moment that some where the power of the holy spirit is mentioned For both of power and efficacy there may be again other power and efficacy depending on that former And furthermore it is to be observed that the Genitive Case of the holy spirit may with good right be taken for the Genitive of the species After which manner both the gift of the holy spirit is taken for that gift which is the holy spirit Acts 2.38 10 45 comp chap 11.15 16 17. and the earnest of the spirit for the earnest which is the holy spirit 2 Cor. 1.22 and 5 5. as both of it self it is easily understood as also by comparing with the words Ephes 1.14 is perceived So also the promise of the holy spirit Acts 2.33 is taken for the thing promised which is the holy spirit But there is no need of more examples when frequently enough the Genitive Case put after another Noun signifies its certain species as it is observed by learned men To the places hitherto brought the words Ephes 3.7 20. may be added in which if in the place of divine power you put the holy spirit you will see that there indeed will be no difference of the sence as also on the contrary where mention is made of the holy spirit if you put power or divine efficacy or divine inspiration there will arise no diversity of meaning although there where the name of Power as a genus is put before it the manner of speaking is to be somewhat changed or where that is added for explication sake it is not any more afterwards to be repeated Those words also of Christ in Luke chap 11.20 may be added in which he affirms that by the Finger of God he cast out Devils Where it is easily to be seen that by the name of Finger the power and efficacy of God is understood as it also happens elsewhere * Psal 8.4 compared with Exod 8.19 in the holy Scripture in which manner also the hand of God is taken For therefore that by which God performs his Works that is his Power or Efficacy is termed Hand or Finger because we are wont to effect our works with hands and fingers as others have long since observed But Christ expressing the same thing in Maâ— 12 28. saith that he cast out Devils in the spirit of God so that the Finger of God or the Power and Efficacy is the same with the Spirit of God Lastly That the holy Spirit is the Power or Efficacy of God thence appeareth because both propâ—ecies and other admirable gifts and works which come from that Power and Efficacy which we are wont to call the divine Inspiration are all ascribed to the holy Spirit as to the next cause and inwardly working in men and that not because it is revealed by God that the holy Spirit doth effect them but because it is from the thing it self manifest enough if it appeare that they are performed by a divine Power See Luke 1.41 67. and 2.26 27. Acts 4.8 31. 6.10 55. 9.31 10.44 45 47. 11.15 16 24 28. 13.2 4 9 52. 15.8 28. 16.6 7.20.23 28. 21.4 11. and that I may pass by many more places of holy Scripture 1 Cor. 12.4 7 c. 2 Pet. 1.3 ult Whence also when the divine Writers would signifie any one to be divinely inspired and filled with divine power they say that he is filled with the holy Spirit or using some like manner of speaking affirm him to be endued with a divine Spirit But if the holy Spirit were not the very Power and Efficacy of God but a person distinct from the Father and Son there would be no cause why all those things should be ascribed to the holy Spirit as the next cause and inwardly working in men For as much as it might come to pass that the Father and the son by their Efficacy might effect all those things the person of the holy spirit not intervening as a middle cause Certainly although it should be manifest that prophesie or any other gift comes from God nevertheless it could not appear without manifest divine revelation that the holy spirit did intervene as a middle and next cause to perform that thing But the holy scriptures do so speak of that thing that they plainly enough shew that it is manifest by the thing it self without other peculiar revelation Neither indeed Paul when writing to the Corinthians he said * 1 Cor. 2.1 his words were in demonstration of spirit to wit divine or among other things commended himself as the servant of God †2 Cor. 6.4 in the holy Spirit would at length be understood by his words that he was endued with the holy Spirit and that from it his words or deeds came but from the thing it self But if you say that therefore al those things are ascribed to the holy Spirit and that thing was manifest to all believers because the holy spirit is God himself from whom no man is ignorant all those things come he besides that he shall take as granted the thing here controverted and unknown to those men to
all works to without as they speak to be common to the whole Trinity yet affirm that Creation agrees more properly to the Father Redemption to the Son Sanctification to the holy Spirit Lastly Paul also Rom. 1.4 as in like manner we have seen above saith Christ was constituted the Son of God in power according to the spirit of sanctification by the resurrection of the dead making the spirit of sanctification the proper and next cause of that filiation But if he be a person or comes from the person of the holy spirit the holy spirit will be the Father of Christ From which absurdity our opinion is far remote which makes not the holy spirit a person but the power and efficacy of God which however it concurred to the generation of the Son yet it concurred not as a Father but as that by which the Father begat But if the holy spirit be not a person neither is he the most high God as who is of necessity a person and indeed of this thing is here the question between us and the adversaries Whether the holy spirit be a divine person namely distinct from the Father Therefore let this be the third Argument of this rank CHAP. VIII The eighth Argument That the holy Spirit is given by God to men THe fourth Argument drawn from those things which are openly delivered in the holy Scripture concerning the holy Spirit shall be this That the holy Spirit is given to men by God and that men obtain receive and have him from God by prayers as numberless places of the holy Scriptures shew out of which it is sufficient to have looked into but these few Luke 11.13 John 7.39 and 14.16 17. Acts 5.32 and 15.8 Rom. 5.5 1 Cor. 6.19 Whence also the holy Spirit is teâ—med a Gift Acts 11.17 which compare with the precedent Yea in all those places wâ—ere mention is made of the gift of the holy Spirit For we shewed above Chap. 6. of this Section That there is not there the Genitive Case of the Efficient but of the Species otherwise both the gifts rather than the gift of the holy Spirit had been to be mentioned and by it had not â—een signified that men either have received or were to receive the holy Spirit which notwithstanding the holy Scriptures using that manner of speech would altogether shew but only some effect of it Now by these things it is evinced that the holy Spirit is not the most high God for he is given or bestowed by none upon any is obtained of none by prayers For first Every Gift and whatsoever is obtained by prayer is in the power of the giver But the most high God is not in the power of another otherwise by this very thing he should have some one above himself and moreover should not be most high Besides Arg. 8 The holy Spirit is given to men the gift is made also his to whom it is given so as that it may be possessed by him But may the most high God be so a mortal mans as that he may be possessed by him Moreover to what end should so great a gift be given to men What fruit would there be of it No other certainly can be imagined but that those effects may exist in a man which the holy Scriptures testify to be produced by the holy Spirit What then Is it needful to the end God should fill any man with such effects and gifts that he himself be given to him When the Father filleth any man with such gifts is it necessary that he himself should be given to him Why then may not the holy Spirit be able to do the same which tâ—e Father if in like manner he be most high and so the same God With the Father Lastly What cause is there why the holy Spirit should be obtained by us from the Father or Son if he himself be the most high God Why is he not given by himself if so be he may be given A larger Confirmation and Defence of this Argument TO these things I see not what they can answer who doubt not to affirm neither indeed can they otherwise as it shall hereafter be made manifest that the very person of the holy Spirit is given to men together with his effects Therefore others endeavour to decline the blow that they affirm that not the holy Spirit properly so called is given to men by God but its effect or rather various effects such as are those which 1 Cor. 12.8 c. are largly enough rehearsed and others common to all believers For these are by a Metonymie signified by the name of the holy spirit when he is said to be given unto men and so to be received and had of them For the efficient cause is put for the effect Although some who say there is a Metalepsis in the phrase seem to take the thing a little otherwise For neither do they seem to take the name of the holy Spirit it self for his effects or gifts but for that very divine person which they hold Nevertheless in the mean while they signifie that the giving passively taken is attributed to him only improperly because that which may properly agree to the effects may be also improperly attributed to the efficient cause it self seeing the effects of the holy Spirit may be properly given not he himself And indeed both these seem to themselves to deal more warily than those who simply confess that the holy Spirit himself is given yet in the mean time they do not perceive that both this hole by which they endeavour to get out is stopt and likewise although I should somewhat enlarge it to them yet are they no whit less held fast bound For first it is false that the effects only of the holy Spirit not the holy Spirit himself is given to men And further that when he is said to be given or received by us or had it is said but by a Metonymie or Metalepsis Besides although it was granted it must be no whit the less confessed that the holy Spirit is not the most high God As to the former we shall demonstrate it first by certain general reason and common to all those places of which we treat then by other more special and proper to certain places and lastly from certain hypotheses of the Adâ—ersaries As to the general reason If by the name of the holy Spirit in these places of which we treat is understood some divine and holy inspiration or some power flowing from God which is as it were breathed into men the holy Spirit is properly given that is not by a Metonymie only or by a Metalepsis is said to be given unto men to be received and had of them That the thing is so will be afterward understood For we shall first shew that such an inspiration is understood by the name of the holy spirit when he is said to be given to us to be received and had by us although
out the character and mark stamped on us by God But the Apostle had not expressed that if he had only said that we are sealed by the holy Spirit unless perhaps any one should take such words in such a sence in which we would have them said to wit that it may be understood that we have been sealed with the divine Spirit or that the holy Spirit is as it were a sign mark and character impressed on us by which God hath marked us as his proper goods and hath made us sacred and inviolable and safe from all danger of perishing if we do our duty The same thing the Apostle hath shewed 2 Cor. 1.22 especially if one compare the place with those two which we have cited out of the Epistle to the Ephesians and chiefly with the former For in both places the same thing is explained nor do the words much differ For there indeed after the Apostle had said ver 21. Now he which stablisheth us with you in Christ Greek into Christ and hath anointed us is God He adds ver 22. who hath also sealed us and given the earnest of the Spirit in our hearts But here he saith In whom that is by whom to wit Christ also after that ye believed ye were sealed with that holy Spirit of promise that is the holy Spirit promised which is the Pledge or Earnest of our inheritance unto the day of redemption c. namely the latter clause is added for explication of the former and what is the earnest of our inheritance the same is also the seal with which we are marked Hence then it again appears that the holy Spirit is neither the most high God nor a person For neither is any thing sealed with a person but with some thing nor is any thing more absurd than to say that the most high God whose propriety we are and who hath sealed us unto the day of redemption is the seal it self wherewith we are sealed By these things also it appears that the Adversaries labour in vain who endeavour out of the words Ephes 4.30 to deduct the person of the holy Spirit because he is said to be grieved and vexed by us as if the like things were not attributed to Charity which is said to rejoyce in the Truth and on the contrary not to rejoyce which is all one as to be grieved with Iniquity and as if it were not more easie to find here a seigning of a person than to shew that to some person and he indeed the most high God it agrees to be a seal imprinted on men Certainly they who else where * Ro. 8.26 The Defence will they nill they are forced to acknowledge that groans are improperly attributed to the holy Spirit have no cause why they will not have grieving figuratively to be ascribed to it especially when neither themselves can properly asscribe grieving to it seeing that doth not proper befal God But if they say that that also is improperly and by a Metaphor said of the holy Spirit that we are sealed by it we answer Although the thing expressed by that metaphorical kind of speaking be conceived in proper words yet nevertheless the force of our Argument would be the same For it is signified as was said that the holy Spirit is a certain thing given unto us by God by which we may be certified of our future redemption and the happiness promised us Besides although that manner of speaking be metaphoricall yet it is not such as is fitted to a person For neither is every Metaphor accommodated to every thing Let there be brought forth but one place either out of profane or sacred Writers where some one is said to be sealed with any person Wherefore if the holy Spirit were a person Paul would have used such a Metaphor as might have been fitted to a person and had not less expressed the thing which he here handled than the word of sealing He had said to wit that the holy Spirit was a surety or undertaker or hostage or had been content with the name of earnest or pledge which last word is sometime by a Metaphor accommodated to persons But it is altogether unheard of that any person who is given to another to certifie him of his salvation and safety is compared to a seal imprinted on him who is secured or any one said to be sealed by him Neither indeed in the places alleaged doth any thing go before which gave occasion to the Apostle for so bold yea absurd a kind of metaphor rather then for another a like fitted to his purpose and more to the person But unusual metaphors and figures are not wont to be used by considerate and grave men unless special occasion invites them and leads them thereto much less that they speak so absurdly without any necessity The same we would have also said unto them who say these things are pronounced of the holy Spirit by a Metonimy or Metalepsis to wit in respect of the gifts which come from hint For there are also other Metalepsis in some manner accommodated to persons or at least more in use But unusual ones are not to be ascribed to considerate men unless it appears that they are led to them by some certain occasion Although the same Adversaries also are bound to excuse a Metaphor which would nothing less concur with a Metalepsis In the third place those places of holy Scripture deserve to be mentioned in which the holy Spirit is said to be poured out on men such as are these Isa 44.3 Joel 2.28 29. which place is cited by Peter Acts â— 18 19. Zach. 12.10 Tit. 3.6 to which also those are to be joyned in which men are said to be baptized in or with it and its baptism is opposed to the baptism of water used by John as it is Mat. 3.11 and the places in the other Evangelists answering to it and likewise John 1.33 Acts 1.5 11 16. add 1 Cor. 12.13 although there to be baptized in one spirit is taken by some for to be baptized by one Spirit so we might say we are baptized by Christ by whom God hath poured out abundantly the holy Spirit upon us Tit. 3.6 when nevertheless otherwise where ever that phrase To be baptized in spirit is extant it signifies nothing else as all confess than to be baptized with the spirit the particle in among the Greeks being redundant which hath flowed from an Hebraism For because that which the Greeks express by the simple Dative case the Latins by the Ablative the Hebrews cannot express without the Particle prefixed which is for the most part Be that is In therefore it is often retained by the he braising Greek Writers and prefixed to the dative which alone would have that force But that those words in the holy Spirit are elsewhere so to be understood easily appears by the opposite member For in most places in which it is said that John baptized with water it is
in Greek in water only in Luke 3.16 and Acts 11.16 the particle In is omitted and it is said simply and without an Hebraism that he baptized with water Wherefore the same is to be held concerning the place 1 Cor. 12. especially when by the thing it self it may sufficiently appear that the Apostle would demonstrate the unity of Believers by this that all are endued and filled with the same Spirit Which that he might the more significantly express he makes mention also of making to drink For because a man is then fully made partaker of liquor when he is both washed outwardly with it and as it were immersed in it and made to drink it or if you had rather drencht with it that he may be also inwardly filled with it Therefore Paul that he might signifie that Christians were every way replenished with the holy Spirit saith they were so made to drink that they breathed one spirit and were wholly endued with it Which agrees with that of Christ who in John inviting men to the participation of so excellent a gift thus * John 7.37 saith If any man thirst let him come to me and drink understand it of that living water which it is manifest by the things which follow is the holy Spirit Let those †Isa 61.1 Luk. 4.18 Acts 10.38 Heb. 1.9 Psal 45.8 2 Cor 1. 1 John 2.20 27.21 places also be added to these in which either Christ himself is said to be anointed or others are signified to be anointed with the holy Spirit For from all these it is understood that the holy Spirit is not a person much less the most high God Who will say that a person much less the most high God is poured out on men that men are baptized drencht and anointed with it That a man may be said to be anointed with divine Vertue this very thing sufficiently shews because Christ in that place where he is said to be anointed with the holy Spirit is said also to be anointed with Power namely divine Those things that we have said before refute the Metonymy which is feigned to be in these kinds of speech And although if it were admitted it would shew that the holy Spirit is not the most high God For who can believe that the holy Writers in the name of the most high God would so often use such Metonymies and forms of speaking which not only of themselves very much abhor from the nature of the supream Deity but the like of which do not readily occur no not in the names even of other persons either in vulgar speech or in the sacred Writings CHAP. IX The ninth Argument Drawn from those places which argue some partition of the holy Spirit BUt yet we must not altogether depart from the giving of the holy Spirit For the manner of its giving or certain words which in some places are added where there is mention made of that donation yield us yet another argument For 1 John 4.13 We read that God hath given us of his Spirit which signifies that God hath given not all his Spirit but some part of it which cannot befal a person especially divine and so the most higst God For a divine person cannot be distributed into parts and if he were given to any could not be given but whole Perhaps some will say it is read in the Greek that God hath given to us from or of his Spirit which may signifie not that God had indeed given his Spirit it self or some part of it but something flowing from that Spirit For this is often the force of the particle from or of that it signifies the efficient cause in which manner all things are said to be of or from God Rom. 11.36 1 Cor. 8.6 And the holy Conception of Mary to be of or from the holy Spirit Matth. 1.20 But that that interpretation is at no hand to be admitted in this place first a very like place in the same John where the Apostle handles the same thing doth demonstrate Now that is extant about the end of the third Chapter where when he had said being about chiefly to commend Charity that he who keepeth the commandments of God abideth in him and he in him he adds and by this we know that he abideth in us by or from the Spirit which he hath given us Do you see he saith that God hath given to us the Spirit to wit his and by it it is known that he abideth in us Why â—hen saith he not the same in our place Chap. 4.1 where when he had affirmed if we love ane another God abides in us and his love is perfected in us he adds In this we know that we dwell in him and he in us because or that he hath given us of his Spirit The very likeness of the place evinceth that John as he there said that God hath given to us his Spirit so he also here saith the same except here speaking a little more distinctly he sheweth that God hath given to us not his whole Spirit but of it or a part of it Besides the thing it seif requireth it For John whould and ought to express what God hath given to us by which we may certainly know that God dwells in us But he had not expressed that if he had only said Arg. 9 There is given of the Holy Spirit that God hath given to us from or of his Spirit as an efficient cause For what that should be he had only left it to be guessed at by us and thesentence had been maimed like as if one should say God hath given to us from or of himself as an efficient cause Which speech had not been worthy a consideraâ—e man much less the Apostle But that sentence which we have expressed is both perfect and plainly expresseth the thing given and such indeed as may demonstrate most clearly that God dwells in us in some most singular and divine manner and we in him and that theâ—e is a most strait bond of love and conjunction between us and him For how could we more straitly be joyned with him or he with us then when he hath imparted to us of his holy Spirit The same thing which is shewed in those words of John is shewed also in that manner of speaking which Luke together with the Greek Translators of the O d Testament useth describing in Greek the Speech of Peter in which the place is cited out of Joel Acts 2.18 19. For in stead of that which God saith to Joel I will pour out my Spirit it is said in Peters words I will pour out of my Spirit the sense indeed remaining the same but yet so expressed that it may be signified That God would pour out not his whole Spirit upon all flesh and upon their servants and handmaids but as it were some part of it For there is an immense plenty of it with God which is resident in him as in its fountain
act of will makes the third person of the Divinity For both that love is in God and infinite and moreover no less God than that Image produced by the understanding but in person is necessarily distinct from them by whom he is produced These Mysteries do they open unto us concerning the production of two divine persons it is wonderful with what deep silence of the holy Scriptures kept secret and how forreign from those things which the same holy Scriptures do in most plain words deliver concerning the Generation of the Son by God and in their due place * Sect. 2. Lib. 1. Chap. 31. are produced by us Here they who cry out that Reason is blind in divine things who would not that any may dispute from it against the Trinity who have often that in their mouth The searcher of the Majesty shall be oppressed by its Glory as they think was written by Solomon here I say they ought to cry out that Reason is blind that these search the divine Majesty that it is unlawful to attempt to express the unutterable Mysteries But unless such things had been devised they had not at this day had their Trinity But it is wonderful how preposterously the Adversaries do here behave themselves For whilst they do so urge the simplicity that whatsoever is in God they hold to be God yet in the mean time bring in more persons into him and if you consider the force of their opinion infinite or numberless they by this very reason quite destroy the Simplicity But that is yet more grievous that whilst they seem to be willing to have such regard to the Simplicity of which notwithstanding the holy Scriptures are silent as being not necessary to be known to the salvation and are altogether unknown to the more simple men they take away the unity which the holy Scriptures so often and so plainly inculcate But let us now let pass both these and not a few other absurdities which are contained in this opinion of which some are shewn above some shall be shewn afterward and let us demonstrate that which a little before we propounded to wit that hence it follows That the Son of God is his own Son Neither is it difficult to demonstrate that For if the Essence and moreover the Understanding of the Father and the Son be the same in number there is also the same operation in number of the understanding especially because the more acute Adversaries by reason of the greatest Simplicity of God hold that his intellect and intellection are the same thing Therefore if the Father hath begotten the Son by the operation of his understanding the Son also whos 's the same operation was begat himself Yea further the holy Spirit begat that Son of God existing from eternity and so is the Father of the Son and Principle of his own Principle For by the same intellection together with the Father and Son from all eternity he understood and contemplated himself and his Essence and also even the Father and the Son And so because with the same act of will the holy Spirit together with the Father and Son willed and loved whatsoever they will and love if the holy Spirit be a certain act of will or something produced by the Father and Son by the operation of will the holy Spirit also hath produced himself Besides It is to be affirmed that by this means not only the same persons have produced themselves but also infinite or innumerable others For since each person understands both himself and the other persons and desâ—res and loves them it is necessary that each again produce more both Sons and holy Spirits if those things be true which they inculcate to us concerning the divine Intellection and love For there must be a different and so an unlike Image of the Father as he is the Father and of the Son as he is the Son and of the holy Spirit as such For the Father and Son as such are opposite between themselves and in like sort the holy Spirit as he is produced by both For they are relatives and all relatives as we have said above are opposite but there must be opposite Images of opposite things However this be there must be different Images of those things which really differ which may exactly express them and not only shew how they agree between themselves but also how they differ But according to the diversity and multitude of those Images there will arise also a multitude of acts of wil love with which those several persons embrace those Images and again those Images prosecute the persons by which they are produced and each also themselves and at length one another Wherefore if both those Images produced by the intellect and those acts of will in God are persons or at least principles of divers persons the persons will be in infinitum multiplyed Although if whatsoever is in God be God another way also will divine persons arise For in God there is an Image of every thing in particular which he understands if an intellection be not in God but by an Image likewise both decrees of infinite things and love towards things created and divers acts of will All these things therefore shall be God yet shall differ in persons from him or those from whom they are produced Therefore even thence we shall have infinite or innumerable persons in God CHAP. II. The second Argument Because there would be innumerable Sons as also innumerable holy-holy-Spirits LEst any one perhaps should think that they only should fear an infinite multitude of divine persons who have devised that manner of generation of the Son of God and procession of the holy Spirit which in the precedent chapter we have explained we shall shew that others also must hold the same who will have the Son of God to have been generated from eternity out of the Essence of the Father and moreover since they see that the infinite multitude of the divine persons is most absurd they must acknowledge that also the Doctrine from whence it flows is most abhorrent from the truth For if God have begotten the Son out of his Essence and again together with the Son have produced the holy Spirit and these are with him the same God there is no cause why the son also hath not begotten another Son again and in like manner the holy Spirit another and this also another and so in infinitum For what cannot the Son and holy Spirit do what the Father could Then they are not the same God with him since they have not the same faculty and power but an unequal one Will you say that they would not But such things which pertain to things ad intra or to within as they speak in God are altogether necessary and are not subject to the free will But if they be subject to the free will it may come to pass that within some time more divine persons may grow when