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
among the Adversaries doth read it That thou shouldest deceive the holy Spirit Which translation ‖ Beza others likewise have toucht but a prejudicare opinion hindred them from thorowly approving it And this translation is confirmed by that which is afterward read vers 9. where Peter explaineth the same fault of Ananias and Saphira in these words Why have ye agreed together to tempt the Spirit of the Lord For it is the same to tempt the holy Spirit and to belie him Now they tempted the holy Spirit because they acted as if they would try whether the holy Spirit dwelling in the Apostles or the Apostles themselves by virtue of the holy Spirit dwelling in them would observe the deceit or not Wherefore the forecited Interpreter whom we praised before who had so rendred the words vers 5. That thou shouldest deceive the holy Spirit doth afterwards explain them in this manner That thou shouldest endeavour to deceive the holy Spirit that is us the Apostles in whom the Spirit worketh and to whom he revealeth the things that are needful to the edification of the Church and this is a Metonymie of the Adjunct I do not now mention that explication of those words whâ—ch Erasmus delivered and other learned men likewise have followed that the words may be rendred to counterfeit the holy Spirit By these things it easily appeareth that it cannot from this place be concluded that the holy Spirit is God since Peter doth in one manner speak of the holy Ghost of God in another There he saith to belye or deceive and mock the holy Spirit Here to lye to God The first doth simply note the object about which the fraud and mocking is conversant The second signifieth the utmost scope unto which that iniury and contumely doth redound For therefore Peter after he had said that Ananias would deceive the holy Spirit and mock him with his lye did add that he had not lyed unto men but to God that he might the more perceive the greatness of his sin as if he should have said Thou oughtest not to think that this injury pertaineth to us alone and is terminated in us for it tendeth to the dishonour of God himself But there had been no need to add any such thing if he had said that Ananias had lied to the holy Spirit and he had known from the doctrine of the Aposâ—les that the holy Spirit was God himself Like unto this passage is that 1 Thess 4.8 where the Apostle had said what precepts he had given to them by the Lord Jesus and upon what terms God had called them he addeth therefore he that despiseth dispiseth not man but God who hath also given his holy Spirit to us that is who hath imparted his holy Spirit unto us by whom it is apparent that we are governed by whose impulsion we do speak Whence it appeareth that this injury and contempt of us and the precepts delivered by us redound to God himself Again though it should be said that Ananias had lyed to the holy Spirit and had lyed to God withal yet it would not from thence follow that the holy Spirit is God For in one and the same aâ—t a man may lye to two and to one through another or to one immediately as here to the holy Spirit dwelling in the Apostles to another mediateâ—y as to God So he that persecuteth the faithful persecuteth Christ himself he tâ—at heareth and receiveth the Apostles or on the contrary despiseth them heareth and receiveth or despiseth Christ he that despiseth Christ despiseth also God that sent him Matth. 10.40 Luk. 10.16 Now will any one thence conclude either that the faithful or the Apostles are Christ or that Christ is he that sent him namely the Father But â—f we may reason in this manner Ananias lyed to God Ananias at the same time and in the same act lyed to the holy Ghost Therefore the holy Ghost is God it will also be â—awful to reason thus * Act 4.5 Chap. 22.7 8 Chap. 20.14 15. Paul persecuted Christ Paul at the same time and in the same act persecuted the faithful Therefore the faithful are Christ Or he that heareth tâ—e Apostles heareth Christ and also him that sent him therefore he that sent Christ is Christ What then will the adversaries answer to these arguments without doubt that there is more in the conclusion than in the premises Wherefore let them imagine that the same answer is given to them For thus it ought to be concluded therefore some one who lied to the holy Spirit lyed to God As also in those instances which we alleaged therefore some one wâ—o persecuted the faithful did persecute Christ some one who heareth him that sent Christ heareth Christ himself We have spoken the more largely of this place because greater stress is laid on it and yet not all which might be said thereupon We will run over the other more breifly As for the second place therefore which is extant 1 Cor. 6.19 20. the holy Spirit is not understood by the name of God but is openly distinguished from him For is not the holy Spirit here manifestly distinguished from God whilest it is said that they have him from God He speaketh also of the same God in the following words Therefore gloryfie God in your body c. Now that the Apostle doth not speak of the holy Ghost even that is an argument namely that he speaketh of him to whom we as servants have been bought with a price but who did ever read that we were bought to the holy Spirit that we were by Christ bought and invasseld to the Father both the thing it self speaketh and it will easily appear from these words of the Revelation which are extant Chap. 5.9.10 chap 14.4 But if they say that it is from thence proved that the holy Spirit is God because we are his temple for none but God hath a temple first it will not follow that the holy Spirit is here called God and that openly which is the thing now in debate For the same Adversaries are wont to alleage many places from whence they endeavour to evince that either the holy Spirit or Christ is the most high God where notwithstanding both they themselves confess and all see that the name of God is not attributed to Christ or the holy Spirit Again a temple may be belonging not only to the most high God â—ut also to him who is subordinate to God in divine Empire and worship not only in the opinion of men but in very deed Last of all it may be only so far forth granted that a temple belongeth to none but God himself as that a temple is not indeed dedicated to the honour of any oâ—her person nor possest by any other person by a more divine right and principally inhabited then by God Otherwise it is inhabited in a sort by Angels as the ministers of God and the virtue and efficacy of God doth in a
sitteth upon the Throne no man can justly say that Christ is according to his humane Nature only distinguished from him being according to the divine Nature the same with him For first according to a better Nature in regard of which which only he is believed to be a Person were the same with him that sitteth upon the Throne he could not be simply distinguished from him for that would be all one as if he should simply be denied to be him that sitteth upon the Throne But that cannot simply be denied of any whole which for another nature or part is simply to be affirmed of the same although it agree not thereunto according to some one nature especially the less excellent as shall be understood from what we will afterwards speak Sect. 2. Chap. 3. How I pray you could it come to pass that in the whole description of both Visions there should not be even the least hint from whence it might appear that Christ is the same with him that sitteth upon the Throne and that the diversities of Natures should be openly expressed but the unity in the knowledge whereof there was no less moment not at all Again since to Christ as he is distinguished from him that sitteth upon the Throne actions agreeing to Persons are attributed as is manifest from the very Visions themselves especially the latter it is apparent that he is considered as a Person and so distinguished from him that sitteth upon the Throne But the Person of Christ according to the Opinion of the Adversaries is the second of the Deity and so the very divine Nature it self having its substance Wherefore if they will speak agreeable to themselves they must confess that it likewise is distinguished from him that sitteth upon the Throne Or if they will not confess this they must with us assert that the Person of Christ is not the second Person of the Trinity which they hold Furthermore who would believe that when divine Honour was ascribed to Christ he was considered only according to his less excellent nature and not rather whole or according to the Nature most worthy of that Honour but when that Honour is ascribed unto him he is most openly considered as distinguished from him that sitteth upon the Throne Wherefore whole Christ even in respect of that other Nature or a part which was in him most excellent must of necessity be distinguished from him that sitteth upon the Throne Finally If Christ according to a divine Nature were one and the same with him that sitteth upon the Throne either more persons namely that of the Father and the Son not to speak any thing now concerning the holy Spirit were to be expressed as sitting on the Throne or it ought to be held that the Father and the Son are the same not only in Essence but also in Person Since there is no doubt that the Person of the Father was expresâ—ed by him that sitteth upon the Throne But that there is the same Person of the Father and the Son all reject and justly condemn as a Sabellian Errour CHAP. IX Sundry Arguments are briefly intimated to shew that none but the Father of Jesus Christ is the Most High God BEsides the Arguments hitherto produced many others may be brought but because they do in a manner fall in with those which shall in the second and third Section by us be alledged therefore we will in this place in a brief manner only intimate them and not all of them neither but only the chiefest Arg. 9 That God is wont to be taken for the Father The Ninth Argument of our Opinion may be this namely That the name of God or Lord when used for the word Jehovah or Adonai is in innumerable places of the Scripture taken as proper to the Father in such a manner as that he only is understood by that name either simply put or expresly with some Epithite as that of True Living Almighty and the like and being designed by the very appellation is distinguished from Christ or the holy Spirit or from both together For that would not come to pass if not the Father only were the Most High God but also the Son and holy Spirit Concerning which matter see what we will say hereafter Sect. 2. Chap. 1. and Sect. 3. Chap. 5. and if you please also Arg. 10 The Father is of himself Chap. 9 10 11 12. of our Book concerning God and his Attributes The Tenth Argument may be this That none but the Father of Jesus Christ is of himself as having received neither his nature nor any divine thing whatsoever from another which is the property of the Most High God To which this also may be adjoyned that the Father only is as they commonly speak The Fountain of Divinity For from him the very Son himself hath his Divinity as both the thing it self speaketh and the Adversaries also commonly confess From the same also proceedeth the holy Spirit And though the Latin Churches hold that the holy Spirit doth proceed both from the Father and the Son which if rightly understood not only may but also ought to be granted nevertheless it is apparent partly from the Scripture partly from the Opinion of the Adversaries themselves that the Son cannot be the first Original of the holy Spirit as we mean when we use the word Fountain but such an original as proceeded from another which was before it For he who doth himself flow from another and from him receive his Divinity cannot be the prime Source of anothers Divinity And indeed whatsoever is spoken in the Scripture and tendeth to shew unto us that the holy Spirit doth proceed also from the Son is herein contained namely that the Son doth send the holy Spirit and pour him out upon his Confidents But the Son sendeth the holy Spirit from the Father as he himself expresly affirmed John 15.26 he also said that he would ask the Father and that he should give them another Advocate John 14.16 and having received the promise of the holy Spirit from the Father he poured out upon the Faithful so excellent a gift as Peter testifieth Acts 2.33 compare also Luk. 24.49 Joh. 7.39 Therefore the Greek Churches though they otherwise agree with the Latin concerning the Person of the holy Spirit do yet herein differ from them namely that they say the holy Spirit proceedeth or is sent or given not from the Father and the Son but from the Father by the Son which kind of speaking is more suitable to express the true Opinion It is clear therefore that none but the Father of Jesus Christ is the Fountain or prime Original of Divinity and consequently he only of whom are all things which is the property of the Most High God For as the most high God only is he of whom are all things so he only of whom are all things is the Most High God More things belonging to this Argument see afterwards Sect.
are attributed to the Father Son and holy Spirit and of the Reason for which they are attributed unto them and consequently of the forms of speech which are used concerning them Last of all this also may be added Arg. 12 That no other is the most high God than he who was heretofore called The God of Abraham and Isaac and Jacob the God of the Israelites But this is no other than the Father of Jesus Christ Whence some of the more learned * Calvin on Acts 22.14 Adversaries write That he who heretofore would be called the God of Abraham and the Fathers is now by a proper title called The Father of Christ The name indeed or description is changed the person remaining the same Hence the God of Abraham Isaac and Jacob the God of the Fathers Arg. 12 The Father only is the God of the Patriarchs being simply so called is manifestly put for the Father only Acts 3.13 for thus saith Peter The God of Abraham and the God of Isaac and the God of Jacob the God of our Fathers hath glorified his Son Jesus If not the Father only but also the Son and holy Spirit were the God of the Fathers why is that God of the Fathers simply so called said to have raised his Son is Christ the Son of himself and also of the holy Spirit Why also doth the divine Author to the Hebrews that I may not mention others put that God who divers and sundry wayes spake heretofore to the Fathers by the Prophets and who is ever and anon called the God of Abraham Isaac and Jacob or the God of Israel why I say doth he put him simply so called for the Father For he addeth that he hath in these last times spoken to us by the Son Did he not intimate that that God who in the whole Old Testament is brought in speaking and called the God of the Fathers is the same with the Father of Christ and that the one appellation is of no larger extent than the other Certainly he must be more quick-sighted than Lynceus who will discover in the Writing of that Covenant that Christ not to speak any thing of the holy Spirit was under the old Covenant acknowledged and worshipped for the most high God so great a silence is there concerning this matter But of these things hitherto SECT II. Wherein is shewn That Christ is not the Most High God that so it may be understood That the Father only is the Most High God IN the foregoing Section we have produced those places which principally shew and that directly that the Father only is the most high God nevertheless they do also prove that Christ is not that very God which we have undertaken to prove in the second place since it pertaineth to the demonstration of the former For if Christ and we will afterwards teach that the same is to be held concerning the holy Spirit is not that one most high God it remaineth that the Father only is he since there is no other of whom a Christian can so much as suspect that he should be the most high God But we have shewn that Christ in all those places is distinguished from that One God and therefore cannot be that One God For the same should be distinguished from himself And lest any one should think that he can here evade by the distinction of Natures we have shewn that in most places out of which Judgment may easily be made concerning the rest Christ is there considered not according to some nature Arg. 1 That Chrst is frequently distinguished from God which is not a person but in regard of his very Person which according to the Opinion of the Adversaries is that One God and the second Person of the Trinity as they speak But to those Reasons we think fit to add sundry more not that they may not or ought not of themselves to be sufficient for every wise and judicious man but that it may appear with how many and how strong props of the Scripture our Opinion concerning one God the Father is supported For by this means we hope it will come to pass that all wise men will not only discharge us from all fault of impiety and rashness in departing from an opinion received for so many Ages but also begin to wonder that they were dim-sighted and saw no clearer in so great a lustre of the Truth shining on every side and of its own accord darring its beams into the eyes of all and so understand that they shall he impiously obstinate if they shall purposely shut their eyes at so great a Light and dare to reject the true Opinion which we defend First therefore we will alledge those Testimonies of the Scripture and Arguments drawn from them which principally shew that Christ is not that One or Most High God yet do in the mean time withal attribute a Prerogative to the Father above Christ and that to him alone from which it may presently be rightly concluded that the Father only is the Most High God Then we will subjoyn them which do directly demonstrate only this That Christ namely is not the most high God CHAP. I. Argument the first drawn thence That Christ is most frequently distinguished from God AS to the Testimonies of the first sort and the Arguments drawn thence we will begin from those that are largely diffused and may be referred to the names in some sort either denied or attributed unto Christ of which we will in this place alledge but two The first is That Christ is in innumerable places openly distinguished from God simply put And that we may out of so great plenty of Examples produce a few which may put the Reader in mind of the rest How often do we read that Christ is called the Son of God elsewhere we see him called the Word or Speech of God the Image of God elsewhere we find it written that he was in the beginning with God was sent from God went out from God is the Bread of God that descended from Heaven was in the form of God and equal to God sate down at the right hand of God or of the Power of God was made Lord and Christ by God was appointed Judge by God Now it is certain that by the name of God in such places the most high God is understood How then can Christ himself be the most high God For it would be necessary by this reckoning either that there are two most high Gods he namely who is signified by the name of God and Christ and that Christ is distinguished from himself which all understand to be absurd The Defence of the Argument BUt to this Argument two things are wont to be given in answer First That by the name of God in such places the Father is denoted and that since Christ is a Person different from the Father there is no marvel that Christ is distinguished from God Next that Christ in
the Hebrews chap. 5.8 whilst without expressing his proper name he thus describeth him to whom Christ offered up prayers and supplications with strong crying and tears namely Who was able to save him from death or deliver him from death For by that description he would distinguish that Person from the Person of Christ and withal assign the cause why he offered up prayers unto him and finally intimate what he did then so earnestly beg for himself But neither had he by this means distinguished that Person from Christ if Christ had been as able to save himself from death as the Father was to save him since common things do not distinguish but proper neither had he brought a sufficient reason why he made supplication unto him with crying and tears that he would deliver him from death CHAP. XVIII Arg. 18 That all things were given to Christ Argument the eighteenth drawn from thence That all things are given to Christ from the Father 〈◊〉 IN the fifth place Those passages may be alleaged where it is written that all things were given to Christ by the Father and that partly in general partly in special terms that is certain things given to him by the Father being expressed by name Whereunto belong very many places not only in John but also other Writers And for as much as we are citing the Testimonies taken out of John chiefly therefore let us begin from him principally because it is most frequently in him than in other Writers expresly writen that the Father gave something to the Son Thus therefore he saith chap. 3.35 The Father loveth the Son and hath given all things into his hand And chap. 5. Christ being about to declare those words whereof we have formerly spoken The Father loveth the Son and sheweth all things to him which himself doth and will shew him greater works than these that ye may marvel amongst these things he saith ver 22. For neither doth the Father judge any one but hath given all judgment to the Son that all may honour the Son as they honour the Father And ver 26. For as the Father hath life in himself so hath he given to the Son to have life in himself and he hath given him also power to do judgement because he is the Son of Man To which places as touching the Life given to the Son by the Father that other is not unlike which you find chap. 6.29 As the living Father hath sent me and I live by reason of the Father even so he that eateth me shall live by reason of me every thing that the Father giveth to me that is every man of an honest heart whom the Father draweth to me shall come unto me which in some sort he repeateth ver 39. and chap. 10.29 My Father which gave them the Sheep me is greater than all Chap. 13.3 Jesus knowing that the Father had given all things into his hands And chap 17.2 Thou Father hast given him the Son power over all flesh that every thing which thou hast given unto him he should give unto them eternal Life Ver. 5. Glorifie me thou Father with thy own self with the Glory which I had before the World was with thee For it is all one to glorifie as to give glory as it is of it self apparent and is also evident from ver 22.24 Again ver 6. I have manifested thy Name to the Men whom thou hast given to me out of the world thine they were and thou hast given them to me And by and by ver 7. Now have they known that all the things that thou hast given to me are from thee See also ver 9.11 12 14. and ver 22. And the Glory which thou hast given me have I given them And ver 24. That they may see my Glory which thou hast given to me because thou lovedst me before the making of the World The same John at the beginning of the Revelation saith The Revelation of Jesus Christ which God gave unto him This Revelation is largely related afterwards chap. 5. from the beginning unto the 10th verse And this cause therefore is added For he was slain and bought us by his blood and made us Kings and Priests unto our God Let the whole place be read as in a very lively manner setting forth all the business Moreover In the second chapter about the end the very Son of God saith He that overcometh â—â—d keepeth to the end my works I will give unto him power over the Nations and he shall rule them with an Iron rod c. as I have also reâ—eived of my Father Which very same thing he explaineth in other words afterwards about the end of the third chapter ver 21. Now that we may come to the other Writers of the New Testament who either expresly or with words equivalent affirm that something yea all things even the divinest of all were delivered unto Christ by God the Father First Among other things Christ himself Mat. 11.27 speaketh on this wise All things have been delivered unto me by my Father And chap. 21.24 he citeth concerning himself these words Psal 118.21 The Stâ—ne which the Builders refused the same is become the head of the corner this was the Lords doing and it is marvellous in our eyes Which place is also in part cited Acts 14.11 and elsewhere although the word Give is not extant yet is the thing extant which is signified by that word that is it is intimated that the Glory Power and Empire is given unto Christ by God Concerning which thing Mat. 28.18 Christ speaketh more plainly and openly whilst he saith All Power in Heaven and in Earth is given unto me Likewise in Luke chap. 1.32 the Angel speaketh of him thus He shall be great and he shall be called the Son of the Most High and the Lord God shall give unto him the Throne of David his Father And he shall reign over the House of Jacob for ever and of his Kingdom there shall be no end And chap. 22.30 Christ himself saith And I dispose to you a Kingdom as my Father hath disposed unto me For that disposal argueth a giving Likewise in the same Writer Acts 2.33 Peter saith Being therefore exalted namely Christ by the right hand of God and having received the promise of the holy Spirit from the Father he hath poured out this which ye now see and hear And presently after when he had cited the words of David concerning Christ The Lord saith unto my Lord sit at my right hand until I make thy enemies the footstool of thy feet He addeth ver 35. Wherefore let all the House of Israel know assuredly that God hath made him both Lord and Christ even this Jesus whom you have crucified And chap. 3.13 The God of Abraham and the God of Isaac and the God of Jacob the God of our Fathers hath glorified his Son Jesus And chap. 5.31 Him hath God exalted by his right hand to be a Prince
remission of sins was made judge of the quick and dead Again How often do the Apostles commend the exceeding great love and bounty of God exhibited in Christ Jesus to mankind But what more illustrious argument could there have been of this love then that the most high God should willingly be made man for mans sake Wherefore then is there so great silence in those places concerning this thing Namely because it never was neither was there any that we may briefly add this thing also cause which did require that the most high God the creator of Heaven and earth should assume flesh For as much as the man Christ Jesus being asisted by divine power was able to performe and did really performe when he was upon earth all things that belonged unto our salvation both in teaching and also in working miracles and finally in obeying his Father in all things and was able also to performe and did so indeed performe by the same divine power whatsoever things are required to the perfecting of our Salvation But who dares to say that God would admit a thing so contrary to his Majesty without the greatest cause or rather necessity although at length it were possible for his nature But we will not enlarge on this matter because these things are here and there handled in our Arguments that belong to this place But if any one desire to see this also more fully explained he may read elsewhere * See Socin in his fragments page 18. c. in ours CHAP. XXXIII Arg. 33 The holy Spirit was given unto Christ The three and thirtieth Argument That the holy Spirit was given unto Christ VVE will make the third Argument this that the holy Spirit was given by God unto Christ of which thing we do not read â—nly in one place of holy Scripture For both in the Old Testament chiefly in Isaiah there are some testimonies of this thing and also in the New where some places are likewise cited out of the Old For so speaketh Isaias in the beginning of the 11th Chapter And there shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots And the Spirit of the Lord shall rest upon him the Spirit of wisdom and understanding the Spirit of counsel and might the Spirit of knowledge and piety or as it is in the Hebrew of the fear of the Lord. Which all both see and confess to be spoken of Christ Likewise in the beginning of the 42d Chapter God speaketh of the same Christ Behold my servant whom I uphold mine elect in whom my soul delighteth I have put my Spirit upon him Which words are cited by Christ Matth. 12.17 And Chap. 61.1 the Prophet bringeth in Christ speaking after this manneâ— The Spirit of the Lord is upon me for that the Lord hath anointed me Which words Christ himself testifieth to be fulfilled in him Luke 4.18 c. But in the same Gospel we read how the holy Spirit descended on Christ when he was baptised of John and abode upon him Matth. 3.16 Luke 3.22 and John 1.32 33. Whence Luke in the beginning of his fourth Chapter saith That Jesus being full of the holy Spirit went up out of Jordan And Peter with the same Writer testifieth Acts 10.38 That God had anointed him with the holy Spirit and with power Whence Christ proveth that he cast out Devils in or by the Spirit of God which thing also Peter Acts 10. doth plainly shew and accuseth the Pharisees of blasphemy against the holy Spirit that they durst to ascribe to Beelzebub the Prince of Devils such kind of miracles as were done by the very power of the holy Spirit Matth. 12.28.31 Mark 3. compare vers 30. with the foregoing And Luke saith Acts 1.2 That Christ in the same day wherein he was taken up gave commandment to the Apostles by the holy Spirit that is by the motion of the holy Spirit For neither did he make use of the ministry of the holy Spirit by whose intervening help he gave commandments to his disciples although others by transposition connect the words by the holy Spirit with the following whom he had chosen whereof it is not necessary to dispute in this place For as to our purpose the force of the words will be the same to wit that Christ by the motion of the holy Spirit chose the Apostles Neither is it a wonder seeing that he was the Spirit of wisdom and understanding the Spirit of counsel the Spirit of knowledge that is who produced Wisdom Understanding Counsel Knowledge and bestowed it on Christ as appears from Isa 11. a place cited by us But that we may from hence demonstrate that Christ is not the most high God we will not now use that reason that by this means something was given unto him by God the Father which Argument we have * Chap. 18. of this Sect. elsewhere explained but this that he would not truly have stood in need of the holy Spirit if he were the most high God especially if that Opinion of the Adversaries be laid down that the holy Spirit is a Person distinct from the Father and the Son For what help I pray you can the holy Spirit yield unto the most high God What is there that the most high God cannot perform of himself For it is not what they say that Christ's humane Nature needed the assistance of the holy Spirit For that I may not urge that now that those things are spoken simply of Christ that are not to be spoken if he were the most high God as of whom they are simply to be denyed What need was there of the help of the holy Spirit the third Person of the Deity as they will have it unto the humane Nature if the very same was personally joyned to the second Person of the Deity if the whole fulness of the divine Essence as they interpret that place Col. 2.9 did dwell therein bodily if as the same persons judge that divine Nature did bestow all the supernatural Gifts upon the humane that hapned unto it if that did either communicate unto it all its Properties or at least the full knowledge of all things as the major part of the Adversaries judge Whether or no the holy Spirit could add any thing to this store Wherefore I pray is Christ deciphered rather by the holy Spirit than by his own Nature either to have cast out Devils or to have commanded any thing or to have been endued with Wisdom Understanding Counsel Might Knowledge the Fear of the Lord The Defence of the Argument SOme one will perhaps say that therefore those things are rather attributed to the holy Spirit than to the divine Nature or Person of Christ because they belong unto Christs Sanctification and that Sanctification although common to the whole Trinity is properly ascribed to the holy Spirit But they speak thus not only without reason but even contrary to reason We
this world are become the Kingdoms of our Lord and of his Christ And chap. 12.10 Now is come salvation and strength and the Kingdom of our God and the Power of his Christ Why not also of the holy Spirit For neither may any one say that in the name of our God the holy Spirit is included For as we have above * Chap. i. of this Section seen neither is the holy Spirit any where called God in the Scripture and he is here called our God whose â—hrist or Anointed Jesus is for it is said and the power of his Christ that is the Christ of our God But Jesus is not the Christ of the holy Spirit nor is so any where called but the Christ of God the Father as is very apparent from the second Psalm For neither was he anointed of the holy Spirit but with the holy Spirit of God namely the Father Acts 10.38 and also Isa 42.1 Mat. 12.17 Isa 61.1 Luke 4.18 Hitherto belong also those words chap. 14.4 These are redeemed from among men the first fruits unto God and to the Lamb why not also to the holy Spirit Llike things are read of them which have a part in the first resurrection chap. 20.6 But they shall be Priests of God and of Christ why not also of the holy Spirit So also chap. 21.22 For the Lord God Almighty and the Lamb are the Temple of it and ver 23. for the Glory of God did lighten it and the Lamb is the Light thereof and chap. 22 1. proceeding out of the Throne of God and of the Lamb and ver 3. But the Throne of God and of the Lamb shall be in it In which places there is no cause why the holy Spirit should be omitted if he be a divine person distinct from the Father and the Son but equal unto both Now that we may come to other sacred Writers what is more clear than those salutations of the Apostle Paul which are extant in the beginning of all his Epâ—stles Grace and peace unto you from God the Father and our Lord Jesus Christ Neither is that clause much unlike which is extant Ephes 6.23 Peace be to the Brethren and Love with Faith from God the Father and the Lord Jesus Christ We saw also a Salutation like to these of Paul in the second Epistle of John ver 3. But why doth not Paul so much as once wish grace and peace to the Faithful from the holy Spirit Was his grace less necessary to the faithful though he were the most high God or was he less the Author of that peace or felicity which Paul wished to the Faithful or less worthy to whom he should expresly give the honour of invocation then God the Father of Christ Certainly even this alone ought to admonish every man that he should not think of any third person of the Deity Now that the same Paul doth elsewhere pray for the communion of the holy Spirit that as we have seen in the former chapter maketh nothing to the invocation of the holy Spirit We have likewise given an answer to those words of the Revelation where John prayeth for Grace and Peace to the Church from the seven spirits which are before the Throne of God Add hereunto those prayers of â—he Apostle Paul for the Thessalonians 1 Thes 3 11. Now God himself even our Father and our Lord Jesus Christ direct our way unto you and 2 Thes 2.15 Now our Lord Jesus Christ himself and God even our Father who hath loved us c. Add also those chap. 1. ult According to the grace of our God and the Lord Jesus Christ There are also other places extant in the same Apostle where there is no mention made of the holy Spirit when God the Father and Christ are named Thus Colos 2.2 he rehearseth the Mystery of God even the Father and of Christ And 2 Thes 1.1 he writeth to the Church of the Thessalonians in God our Father and the Lord Jesus Christ So 1 Tim. 1.1 he saith that he was an Apostle of Jesus Christ by the commandment of God our Saviour aâ—â— the Lord Jesus Christ who is our hope For neither may any one think that the same person is here described for besides the very form of the speech the custome of the Apostle every where distinguishing God from Christ and the collation of other places containing the same sense sheweth that God the Father is described by the name of God the Saviour See the beginning of the second Epistle to the Corinthians and also of those which are extant to the Galatians Ephesians Collossians as also the beginning of â—he latter Epistle to the same Timotheus and to Titus in which last place he describeth God in the same manner as he doth here whilst he calleth him Our Saviour For neither is that word proper to Christ alone It doth in the first place agree to God to save and by his means likewise to others and especially to Christ whom he hath raised and sent to be a Saviour and afterwards exalted by his right hand See Acts 5.31 and 13.23 1 John 4.14 compared with vers 9.10 Hence God is called a Saviour in the same Epistle to Timothy Chap. 2.3 Where he is manifestly enough distinguished from Christ in the two following verses And Chap. 4.10 Tit. 2.3 4. where he openly distinguiâ—â—eth God the Saviour also from Christ in the two following verses Which is done likewise in the last verse of Jude where it is said To the only wise God our Saviour by Jesus Christ our Lord be glory c. Wherefore that we may returne to our place taken out of the first epistle to Timothy two different persons namely the Father and the Son without any mention of the holy Spirit are joyned together The like is done in the same epistle elsewhere For to omit that place chap. 5.21 Which pertaineth to the second rank before appointed by us Paul speakes thus chap. 6.13 I give thee charge in the sight of God who quickneth all things and before Jesus Christ who witnessed a good confession c. And in the second Epistle to the same Timothy chap. 4.1 I charge thee before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his kingdome c. There are also the like words used by the same Apostle Eph. 5.5 Where he denyeth that any fornicator or unclean person or covetous person hath any inheritance in the kingdom of Christ and of God And Tit. 2.13 where he mentioneth the appearance of the glory of the great God and of our Saviour Jesus Christ For whereas certain adversaries because of the unity of the article set before the name of God and Christ contend that the same person is designed by that name they aâ—e therein exceedingly mistaken For the unity of the article doth not alwayes denote the unity of the subject but oftentimes the conjunction of diverse subjects as we have taught
be concluded concerning the Father For that he in a place like to these two which we have cited out of Luke 9. and Rev. 3. is omitted and the Angels only mentioned namely Luke Chap. 12.8 where Christ saith Also I say unto you whosoever shall confess me before men him shall the Son of man also confess before the Angels of God c. I answer that mention is here made of the Angels only because they alone among the heavenly persons shall be really present in judgment when Christ shall either confess or deny their names that are here spoken of But in the places before alleaged by us because menâ—ion is made of the Father likewise it appeaâ—eth that Christ and Paul intended to mention all the heavenly persons whose sight we ought to reverence and before whom it is most honourable to be praised most dishonourable to be reproved and rejected Arg. 3 the holy Spirit is often not joyned with God Christ and so not to pass by them who either are or shall hereafter be present by their power only Whence it followeth that the holy spirit could not have been omitted in such places if he had been a divine person but should have been named in stead of the Angels or if it had pleased the Scripture to name them also he should have been set before them Now let us shew that other things are wont to be joyned with God and Christ whilst the name of the holy spirit is omitted For this we have a notable place in the Revelation out of which we have before alleaged many testimonies namely Chap. 3.12 where Christ promiseth a reward to him that overcometh in these words I will write upon him the name of my God and the name of the City of my God new Jerusalem which cometh down out of Heaven from my God and my new name Where you see that between God and Christ or rather the name of both the New Jerusalem and the name of it is interposed Why did he not likewise say that he would write upon him the name of the holy spirit Why the name of the New Jerusalem rather than of the holy spirit if he be the most high God We will shut up all our proofes with that famous place Heb. 12.22 23 24. where not only Angels are joyned with God and Christ but also pious men partly alive partly dead or their spirits and certain other sacred things to which Christ hath given an access unto Christians but the mention of the holy Spirit is altogether omitted For thus there speaketh that divine Writer But ye are come unto Mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of Angels to the general assembly and Church of the first-born which are written in Heaven and to God the judge of all and to the spirits of just men made perfect and to Jesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things than that of Abel Who would believe that in so large a catalogue of persons who for their soveâ—aign excellency may be called divine the holy Spiâ—it could have been omitted if he were such a divine person as the Father or Christ Neither may any one say that under the name of God the Judge of all the holy Spirit is comprehended For this would â—e some way tollerable could but one plain place of the Scripture be alleaged wherein the holy Spirit is called God Again who perceiveth not from the places which were both above and also a little before in great number alleaged that the name of God put subjectively doth denote the Father and that he is in that manner distinguished both from all other persons also from Christ himself Neither can it seem likely unto any one that the Father was heâ—e omitted whom we never find in like places to be passed by But he was no where mentioned unless there where mention is made of God the Judge of all Neither may any one say that the Father indeed is understood yet not he alone but also the holy Spirit For if more persons were understood the person of Christ no less than that of the holy Spirit ought to be included in that name according to the opinion of the Adversaries touching the persons of the Deity But the person of Christ the Mediator is openly distinguished from that God as being afterwards mentioned apart Besides it is at no hand to be granted that there are many persons of God and not also many Gods and Judges But here mention is made of God the Judge of all and not of Gods the Judges of all But some one will perhaps object That if the reason drawn from this place were of force it would not only follow that the holy Spirit is no person but also no sacred or divine thing such as we see â—eâ—e to be recited or at least the things here mentioned are mroe divine than the holy Spirit which we our selves will not aâ—mit We answer That this Objection would have some strength if all things at least the most divine had been reckoned up as we see the most divine and holy persons are all reckoned up and also if here were the same reason of all divine things as is of persons But the thing is otherwise of the good things that are promised us of God by Jeâ—us Christ namely of immortality and remission of sins there is no express mention made but only the place thereof is figuratively mentioned namely Mount Sion and the heavenly Jerusalem and the middle efficient cause thereof namely Christ the Mediator of the new Covenant and the sprinkling of Blood which speaketh better things than that of Abel and the prime efficient cause of both even God In like manner neither was the holy Spirit mentioned which is contained among the good things which are promised to us Namely because he would reckon up all the persons with whom we have some conjunction communion by right of the Christian religion so that we may be rightly said to have access unto them but the divine author intended to mention only those sacred and divine things which are in some sort without us and elegantly answer and are in some sort opposed to those things to which the people of Israel had heretofore access when the Law was given them out of Mount Sinai by Moses the Mediator But in this number is not the divine efficacy or virtue which floweth from God to us and is sent into our hearts so neither the remission of sins and immortality But were the holy Spirit a person we had come to him no less than to the Father and should have intimate communion and society with him neither could he by any means be omitted in so large and accurate an enumeration of those persons with whom we have conjunction But it is no marvel that â—e is here omitted seeing John as we saw before describing our communion with
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
it may easily seem truth to any one by it self Christ himself shewed it and represented it by a certain external breathing when after his resurrection * See Joh. 20.22 appearing to his disciples he said Receive ye the holy Spirit For John relates that he being about to utter those words breathed into or upon the disciples For what other thing would he shew by that action than that he was about in a more diviâ—e and more secret manner to breath on them and inspire into them some heavenly power which what it should be he taught presently in express words When he added Receive ye the holy Spirit But besides the same thing is thence manifest because the holy spirit in the plâ—ce above noted by us and the like to them is taken in that sense in which at that time it was taken commonly among the Jewes For do we think that John Baptist when speaking to the people â—e said that Christ should baptize with the holy spirit did use that term in a signification unknown to the people or that the people hearing the same did not understand what John said But this is that spirit which Christ promised to them that ask and which was afterwards given to the Apostles and other disciples as is understood as well by the thing it self as also by the place Acts 1.4 5. is manifest What else meant Peter when he discoursed to the people of the holy spirit newly poured out and promised the same to the auditors Vers 38. if they would repent and be baptized into the name of Jesus Christ do we think that he used the word holy Spirit in a signification unknown to them that is that he would not be understood or at least was not understood of them In like manner when after Chap. 5. in the Senate of the Jews he said We are his witnesses of these things and so is also the holy spirit which God hath given to them that obey him do we think that he used the word holy spirit otherwise than those Elders of the Jewes were wont to take it Or did not he therefore mention these things that the adversaries well understanding what the term holy spirit signyfied and how much was to be given to its testimony might give credit to his sayings and the rest of the Apostles The same is to be held of the words of the same Peter used in the house of Cornelius in which he affirmed that Christ was anointed with the holy Spirit that by this means he might conciliate to him divine authority What that both John and Christ in him have declared the words by which the holy Spirit was more obscurely designed by the simple word either of Spirit or holy Spirit as appears by the places brought by us John 7.39 and Chap. 14.16 17. to which add vers 26. of the same chap. and 15.26 Now this doth sufficiently shew that the signification of that word was then commonly known But what did the Jews of that time commonly understand by the name of the holy Spirit did they perhaps mean a Divine person Why then comes it to pass that not so much indeed as any footsteps of that opinion remained among the Jews after that time nor doth it appear in those who were next unto those times Did they that they might disquiet the Christians forswear all their opinions comonly received by all You can never perswade this to an intilligent man What then shall we believe they understood by the name of the holy Spirit but divine inspiraâ—ion to wit that which the original both of the Hebrew word by which the Spirit is noted and of the Greek and Latine shews and which among the Gentiles also however otherwise erring in the thing it self was understood by the name of the divine Spirit For both the Hebrew word Ruach the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latine Spiritus from Spirando properly signify a wind or blast Wherefore nothing is more apt than that to signify that divine inspiration or power which is breathed into the hearts of men from heaven Which signification as we have said was not unknown even to the Gentiles themselves although in the mean time they did most grievously erre in the thing taking a false inspiration for a true one a divelish for a divine But this pertaines not by it self to the force and significaton of the word But now if the name of the holy Spirit be taken in those places of which we treat for that divine inspiration or some power which from God flowes into men why is the holy Spirit said to be given to us or further to be received or had by us oneâ—y by a Metonymy or Metalepsis Why is not the holy Spirit properly so called as far indeed as that word in this matter may be taken properly acknowledged to be given to us For if it be not given properly either it is therefore because this holy inspiration may not be said to be the holy Spirit but only improperly to wit by a Metonâ—my of the efficient cause or because not properly but by a Metalepsis only it may be said to be given that is only in respect of the gifts and effects flowing from him But both is false For as to the former those things which are called by some name only by a Metonimy of the efficent cause do not by themselves deserve that name but therefore only are so called because they come from the efficient cause to which this name doth by it self and in the first place agree But that power which is inspired into men by God doth of it self deserve to be termed the holy Spirit and accordingly is so called without any regard had that it comes from such a cause which properly may â—e called the holy Spirit No man doubts that it is of it self holy and may be so called But that it also of it sâ—lf deserve the name of Spirit doth in like manner appear from the things already spoken to wit because it is inspired by God into men and â—en are breathed upon by it Neither is it to the purpose that meâ—â—phorically or by reason of similitude it is termed Spirit For in this place the propriety of the word is not so looked upon as opposed to a Metaphor but as to a Metonimy Since this now is the question But if thou wilt therefore say this inspiration is improperly termed the holy Spirit because it is called Spirit metaphorically see by what meanes thou wilt defend that that third person of the deity is properly called the holy Spirit For therefore also they think that person to be termed Spirit because he is breathed by the other two but not therefore because he is a spiritual substance otherwise that appellation would no more agree to that person then to the other two What then Is that person properly breathed or blown out Certainly far less doth it agree to him to
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
but proceeds and flows from him when so far as he will not otherwise than the light from the Sun or that force which they call influence from Stars or as heat from fire upon things put to it For let me be allowed to illustrate a thing most divine by similitudes to which you have not unlike ones concerning wisdom issuing from God in the Author of the Book of Wisdom Chap. 7.26.27 Therefore as the things mentioned by us diffuse their power and distribute it into many subjects and that often unequally so also God communicateth his power and virtue to many and not to all in the same measure and the same degree whence there ariseth some partition of his power so that no man may wonder that we following the Scripture urge some partition of the holy Spirit Although what need is there to defend or excuse that which the holy Writings do so plainly assert For what is it which the Author of the Epistle to the Hebrews Chap. 2.4 saith That God confirmed by his testimony the Doctrine of the Gospel concerning everlasting salvation as well by signes and wonders and divers miracles as also by the distributions or divisions of the holy Spirit that is by distributing the holy Spirit among believers and imparting it to them in various measures as it hath pleased him What likewise is that which God long since said to Moses Num. 11.17 I will take off thy Spirit and put on them to wit the seventy Elders which also we see was done afterward in the very deed For so we read after Vers 25. And took the Lord of the Spirit which was in Moses and gave it to the seventy Elders and when the spirit had rested on them 2 Kings 2.9 they prophesied c. What moreover that which we read of Eliseus who would have given to him a double spirit of Elias or as it is in the Hebrew the mouth of two in the spirit of Elias that is a double part of his Spirit or sufficient for two as it is explained by learned men by comparing this place with that Deut. 21.17 where the same phrase occurrs although in another matter For there the Father is commanded to give doubles Heb. the mouth of two or a double part of goods to his first-born Son although boâ—â— of the hated wife Neither truly did Elizeus in vain ask for that as is understood by the following words of that place Moreover Paul makes mention also of the first-fruits of the Spirit Rom. 8.2 3. Now what else are the first-fruits of any thing but the first and select parts of it Lastly When John saith that God giveth the Spirit not by measure John 3.34 what other thing would he than that God gives the Spirit most plentifully But that cannot be said of a thing which can in no manner be encreased nor deminished nor divided into some parts And surely John doth tacitely intimate that God hath given or doth give the Spirit in some certain measure but to Christ alone he hath imparted a certain unmeasurable plenty of it But it is not necessary for us in this place to say all things which pertain to a further explication of those places that shall be done if God will else where For it is enough now to have shewn that a certian distribution doth befal the holy Spirit which cannot by any means befall a divine person yea no person at all unless with some corruption of it But the distribution of the holy Spirit brings no corruption to it The Defence and Confirmation of the Argument BUt we have already above shut up this way for escape to wit that these things are to be understood of the gift or effect of the holy Spirit who is a divine person Besides that it may appear by some places * Chap. 8. of this Section alleaged by us and the like to them that that Spirit of which these things are said is one thing the gift understood by the adversaries another thing namely a quality or motion imprinted on men by a divine spirit See Numb 11 25 c. Compare together Joel 2.28 29. Zach. 12.10 and Isa 11.2 John 3.34 That I mention not now the History it self of the effusion of the holy Spirit set down Acts 2. by which it is manifest that the holy Spirit poured out on the Apostles and distributed is one thing the gift flowing from thence another thing See vers 3.4 But of the same Spirit also other places are to be understood Out of the places hitherto brought by us you may easily frame many arguments For every manner of expression used in the testimonies signifying either more openly or more covertly some division of the holy Spirit may supply us with a several reason For they so abhor from the supream deity that no man may daâ—e to use them of it No such thing surely is so much as intimated in the holy Scriptures either of the Father or of the Son Who hath either heard or dare say that there is taken of the Father or of Christ that there is given or poured out of him that he is distributed or doubled that he is given either in measure or without measure that any one has the first fruits of him or the first and better parts of him But what other cause is there of this thing then because they are persons and indeed divine ones although the latter not of himself but by the grace and gift of God Therefore there would be the same reason of the holy Spirit also if it were likewise the most high God CHAP. X. The tenth Argument That we are forbidden to quench the Spirit and we read that the holy Spirit sometime was not and that some disciples were ignorant whether there were any holy Spirit THe words of the Apostle 1 Thes 5.19 where speaking of the holy Spirit â—e warnes that we quench not the Spirit deserve the sixth place in this rank whence in like manner is understood that the holy Spirit is not the most high God For these words shew that that Spirit may be quenched But who dares say that in any wise of the most high God Who would brook him who sâ—ould waâ—ne thus beware thou extinguish not God the Father Would not our very eares refuse such formes of speaking But there is the same reason of the holy Spirit as of the Father if the holy Spirit be the most high God For that therefore cannot be said of God the Father because he is the most high God But if thou wouldst excuse it by some trope which otherwise we deny not to be in the words it is to be considered which we a little before have minded that tropes ought to be modest most of all when the name of the most high God is used of wâ—om we must so speak and the Apostle so speak as is beseeming his Majesty But we have alâ—eady hinted that such manner of speaking agrees not to God and is rejected