was the Lord for he saith expresly I am the God of Abraham whereas the good Angels and messengers of God never spake in that manner in the first person I am thy fellow-servant said that Angel Revel 22. So the Prophets used to speak of God in the third person Thus saith the Lord. Object 9. His ninth Argument is this He that prayeth unto Christ is not God But the Spirit prayeth to Christ to come to judgement Revel 22. Therefore it is not God Answ It can never be proved that this Teâ—t is to be meant of the Spirit of God it may very well be meant of any Angel For 1 Certainly the Angels desire to see the happinesse of the Saints compleated 2 In the very verse before the Text there is mention made of a created Angel Object But then it would not have been Spirit in the singular number Answ There is no necessity of that for why may not one good Spirit signifie more good Angels as well as one unclean spirit signifie a legion Mark 5. 2 9. But what if it were meant of the Spirit of God The meaning onely is this the Spirit speaketh in the Spouse and dictates to the Spouse It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Figure very frequent both in Scripture and in other Authors though the Adversary doth magisterially forbid us this Interpretation without giving one reall proof against it I shall adde here what B. hath in his twelfth Reason which indeed properly belongs to this place He quotes Rom. 8. 27. The Spirit maketh intercession for us with groanes unutterable The Spirit saith B. poures out petitions apart in our behalf This our adversary calls an invincible argument but I hope by that time we have done with it it will be found like the invincible Navy Nomen praeterea nihil I answer The Spirit is said to intercede because it makes us to intercede For proof of this 1 It is ordinary in Scripture for God to be said to do that which he maketh us to do thus Gen. 22. 12. God is said to know when he maketh others to know So Matth. 10. 20. The Spirit of your Father speaketh in you which is thus expounded Luke 21. 15. I will give you a mouth and wisdome which all your adversaries shall not be able to gain-say So that the Spirit speaking in them and they speaking by the Spirit signifie the same thing Thus a Scrivener is said to write when by directing our hands he makes us to write 2 It is the Spirit within us not without us that makes intercession for us our prayer therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 16. haply to note that it is wrought in us by the Spirit 3 This interpretation suites best with the Context all along he is speaking of the Spirits operation in us ver 11. If the Spirit of God dwell in you Verse 15. is parallel to this 27. Ye have received the Spirit of Adoption by which we cry Abba Father These are equivalent expressions the Spirit in us cries Abba Father and we by the Spirit cry Abba Father And the same thing you since expressed both wayes by the former phrase Gal. 4. 6. by the latter Rom. 8. 15. which if well considered will fully answer Bâ—ales Argument But indeed we need to go no further for an antidote against B's poisonous interpretation then the 26 verse and we may adde the 27 verse to it Thence I argue 1 Such an interpretation must be understood as helps our infirmities in praying But our infirmities in praying are helped by the Spirits inabling us to pray and not by I know not what intercession of the Spirit apart 2 Such an intercession of the Spirit must be understood as teacheth us how to pray as we ought but it is not a supposed intercession of the Spirit of God apart from us that doth that how the prayer of an Angel which we neither hear nor know should teach us to pray is not easie to conceive but the Spirit in us enlightening our mindes dictating to us what we should ask that and that alone helps us against our ignorance 3 Whos 's the groanings are his the intercession is That is clear to any one that reads the 26 verse The Spirit maketh intercession for us with groanings c. But the groanings are ours as appears 1 So they are said to be vers 23. 2 They are groanings that cannot be uttered I suppose B. will not say but the Spirit is able to utter all his minde 3 Nor can it easily be imagined that the blessed Spirit which is our comforter and the Spirit of glory should be subject to groaning seeing the very glorified Saints are freed from them then whom the Spirit cannot be thought to be less happy or more miserable 4 If the minde of the Spirit be our minds assisted by the Spirit then the intercession of the Spirit is our intercession helped by the Spirit But the minde of the Spirit is meant of our minds or our desires assisted by the Spirit because Gods searching the heart is given as a ground of Gods knowing the minde of the Spirit Now there were neither coherence nor consequence between the searching of our hearts and the knowing the minde of the Spirit if the minde of the Spirit were to be understood properly 5 The intercession of the Spirit is according to the will of God But the Spirits interceding for us apart as B. supposeth is not according to the will of God Nay that an Angel for such B. saith the Spirit is should intercede for us is contrary to the will of God for this is the will of God There is but one Mediator 1 Tim. 2. 6. that is one Mediator of Intercession as well as one of Redemption as we generally say against the Papists for of intercession he is speaking in that Chapter ver 1. And on the other side it is the will of God that the Spirit should intercede for us in our sense that it should help us in our prayers and intercessions by convincing comforting enlightening guiding and teaching us by helping our infirmities and therefore so it must be here understood To adde one thing I should desire nothing more then that both our doctrines might be tried by this Text I durst willingly venter all upon its arbitration For besides what hath been said let this be considered How it can possibly be that the Holy Ghost should be onely a created Angel and yet here be said to know the particular wants and most secret desires of every particular Saint Considering 1 That it is the property of God to search the heart Jer. 17. 9 10. The heart is deceitfull who can know it I the Lord search the heart Where nothing more evident then that he speaks exclusively So here in this very place these 26 and 27 verses 2 That it is not imaginable that that person that is ignorant of the day of Judgement can know all mens hearts But so all
minde of God which indeed deserves not a refutation for that phrase is never so taken in all Scripture or any other Authour Nor doth B. cite any place wherein it is so taken the more his boldnesse to foist in such a novell interpretation without any example Wherreas he parallels it with 1 Cor. 2. 16. Who hath known the minde of the Lord that is nothing to the purpose For 1 By the minde of the Lord may very well be meant the minde of the Spirit or the minde of Christ rather as appears by the Antithesiâ— in this place but we have the minde of Christ 2 If it were the minde of the Father it would give him no help for the Father Son and Spirit have all one minde and so that is all that would follow not that the Spirit of the Lord and the minde of the Lord are the same as B. groundlesly fancies but that the minde of the Father and the minde of the Spirit is one and the same Object 5. His fifth Argument is this He that receiveth of another is not God But the Holy Ghost receiveth of another Ioh. 16. 14. He shall receive of mine aâ—â— shew it to you Therefore the Holy Ghost iâ— not God Answ This also is but the same Argument over again repeated only I suppose to make up the dozen The answer to the third Argument will suffice for this yet something may be added For suppose the Holy Ghost did properly receive any thing from the Father yet could he not properly be said to receive any thing of Christ according to â—'s supposition that looks upon Christ but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer man for contrariwise Christ as man received all his fulnesse from the Spirit Joh. 3. 34. He received the Spirit without measure Isai â—1 1. Again it is not said he shall receive of me but of mine that is he shall take my wisdome righteousnesse holiness my death resurrection c. and shall shew them to you shall make a full discovery of those mysteries to you he shall take my blood and sprinkle it upon your consciences my death and thereby destroy the body of death in you my resurrection and by shewing that to you and working a serious consideration of it in you shall quicken you to newnesse of life The meaning is not as B. ignorantly supposeth that the Holy Ghost receives any knowledge of Christ for his own perfection seeing he did so perfectly understand all Scripture-mysteries before as we have proved but onely that he shall receive or take these things to shew them to you Object 6 Arg. 6. He that is sent of God is not God But the Holy Ghost is sent of God Therefore he is not God Answ Still the same mistake the same answer will suffice again for indeed for substance this is still but the same Argument The Holy Ghost is not properly sent nor can be that is from one place to another for he fills all places as I have proved already and therefore this must not be so brutishly understood as if the Spirit were sent a long journey from heaven to earth but onely this I will undertake saith God that my Spirit shall be a Comforter to you and this God might will without any disparagement to the Holy Ghost because the Father and the Spirit have both one nature one will and so what the one wils the other wils also and so the Holy Ghost did actually consent to this promise of the Father now by consent one equall may send another Thus Christ who thought it no robbery to be equall with God Phil. â— 6. yet was sent of God Nay even in civill States one may be sent as an Ambassadour by his equalls Suppose a State governed Aristocratically by eight men four of these may send the other four with their consent upon an Ambassage and yet all of them are equall in power and dignity Object â— Arg. â— He that is the gift of God is not God But the Spirit of God is the gift of God Ergo he is not God Answ I confesse here are new words animus â—amen idem but the same sense In a word the Major is false God gives himself in Covenant to his people I will be their God Jer. 32. 3â— Let us see whether his Argument will not as well disprove the Godhead of the Father as of the Spirit He that is the gift of God is not God But God the Father is the gift of God for he given himself as Christ also is said to give himself Gal. 2. 20. The conclusion then is according to B's principles God the Father is not God a conclusion indeed suitable to the premisses but both to be abominated by every pious soul But B. addes A gift is in the power and at the disposal of another I answer 1 That is false I may give my daughter to a man to wife and yet she is not in my power for this I cannot do without her consent So neither can God give the Spirit without its consent 2 What if I should grant the Holy Ghost were at the disposal of Gods will remember that the Father and the Spirit have but one will and so that is no more then to be at its own disposal 3 This Argument may be strongly retorted therefore the Holy Ghost is not a created gift because he is at his own disposall as we have proved in the seventh Argument Object â— His eighth Argument is this He that changeth place is not God But the Holy Ghost changeth place Luke 3. â—â— 22. Therefore he is not God Answ 1 Certain it is that God is often said in Scripture to change place Psal 18. 9. God bowed the Heavens and came down Hos 5. â—5 I will go and return to my place Gen. 1â— 21. The Lord came down to set the City though elswhere he is said to be Omnipresent 2 Chron. 6. 18. Psal â—â—9 Jer. 23. 24. But he saw the weaknesse of this Argument and therefore he adds this Nor let any man alledge that thus much is said of God Exod. 3. For it is not God that came down but an Angel as you may see Acts â— 30 35 3â— Which by the way is a transition to another Argument Yet I shall follow him even in his extravagancies I answer therefore 1 This doth not at all weaken our answer for what though Angels came down at some time and not God yet it remains a truth that the great God is said to change his place though not properly as hath been proved 2 Nor doth it follow because sometime an Angel came down and spake therefore God never came down nor spake 3 God himself is called an Angel Mal. â— 1. Christ is called the Angel of the Covenant The Angel that wrestled with Jacob Gen. 32 was the Lord for Jacob made supplication to him Hos 12. 4. Gen. 32. 26. Now worship is peculiar to God 4 Evident it is that this Angel Exod. 3.
Major I prove it 1 Because the Scripture attributes that word that was spoken and written by Prophets or Apostles unto God Heb. 1. 1. God spake in times past by the Prophets Here is the principal cause God the instrumental cause the Prophets To one of these the Holy Ghost must be referred Luke 1. 7â— And so 1 Thâ—ss 2. 13. Paul commends the Thâ—ssalonians for receiving his word not as the word of man but as it is indeed the Word of God Hence all the Scripture is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine inspiration 2 Tim. â— 16. or inspired by God But so it could not be if it were inspired by any creature whether Angel or man and indeed it cannot be otherwise but that God should be the inspirer of it because the Scripture cannot be founded upon the authority of a meer creature for then it would not be infallible nor would our faith be a divine faith Let us suppose that the Holy Ghost were an Angel as B. affirmes I say we could not believe him with a divine faith nor look upon his Word as absolutely infallible which if I mistake not is fully proved from Gal. 1. 8. Though we or an Angel from Heaven should preach any other Gospel unto you then that which we have preached let him be accursed Where evident it is the Apostle puts himself and Angels both into the same rank in that respect and supposeth that neither of then were simply in fallible and that we could not safely rely upon either of them with a divine faith But now we may safely rely upon the Word and authority of the Holy Ghost for that is called a fure Word yea more sure then a voice from Heaven as you may see 2 Pet. 1. 19. and therefore so sure because it was spoken by the H. Ghost V 2â— For the Minor it is proved 1 By that place fore-mentioned Acts 28. 25. The Hâ— Ghost spake by I saiâ—h 2 By 2 Peâ— 1. 21. Holy men of God spake as they were moved by the Holy Ghost Where the Deity of the Holy Ghost is not obscurely proved for he tels us Verse 20. Scripture is not of private interpretation that is it is not to be interpreted according to mens private pre-conceived opinions but according to the minde of the Holy Ghost who was the Arthour of it A parallel place you have Hâ—b 9. 8. The Holy Ghost this signifying c. where the minde of the Holy Ghost is made the genuine sense of the Scripture now Scripture is to be interpreted according to the minde of none but the Authour of it Many other places might be added but I do not desire to multiply places Whereas B. saith the H. Ghost is an Angel that cannot be for the Holy Ghostâ— you 〈◊〉 iâ— the Authour of the Scripture and doth fully understand all Scripture-mysteries but now the Angels are ignorant of them they knew not the day of judgement they are ignorant in great pair of Gospel-mysteries 1 Pet. 1. 12. The Apostles preached the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or by the Holy Ghost which things the Angels desire to look 〈◊〉 Observe 1 The Angels are â—â—â—aly â—â—stinguished from the Holy Ghost 2 The Holy Ghost is the Dictator of Gospel-mystâ—ries the Angels are Students learners in them Arg. 6. He who is â—â—â— in natuâ—â— and essence with the Father is God But the Holy Ghost is one with the Father Therefore the Holy Ghost is God The Major will not be denied The Minor is proved from 1 John 5. 7. There are three that bear record in Heaven the Father the word and the Spirit and these are one Consider 1 If the Spirit were an Angel there were three thousand witnesses in Heaven 2 Again there is a clear variation of the phrase in the next Verse there it is they agree in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here it is not they agree in one but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are one it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the personal number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Neutral to note that though there is in the Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a person and a person yet there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing and a thing though there are three Persons yet there is but one nature but one Essence Had the H. G. bin an Angel John had committed a wilful and gross offence in varying the phrase whereby just cause of suspition was given to think that he was one with God not only by consent for so the Water Spirit and Bloud are one they consent in their testimony but also in Essence 3 â—ook to Verse 9. If we receive the witness of men the witness of God is greater He takes notice only of two Witnesses the witness of God and the witness of men The witness of the Holy Ghost is not the witness of men nay the contrary is most clearly implied that it is the witness of God But this place is no better then its companions and therefore B. offers violence to it 1 He saith This phrase is never taken to signifie one in â—â—ssâ—ndâ— but always one in consent I answer This is false the contrary is evident from John 10. 29 I and my Father are one Had Christ meant only one in consent the Jews would never have been ready to stone him Again he gives this as a reason why none could pluck hiâ— sheep out of his hand because he had one and the same power and so the same Essence with God For if he had only been one in consent with the Father one might assoon have pluckt his sheep out of his hand as out of the hand of any of his Disciples for they also were one in consent with God But here lies the sorce of the argument My Father is greater then all and therefore none can pluck them out of his hand And I am as great as the Father for I and he are one and therefore it will be as hard a work to pluck them out of mine hand And it is observable when the Jâ—ws charge him with making himself God he doth not flie to B's refuge to say he meant onely one in consent which if true had been the fairest and best way but he argues from their own principles that they allow Magistrates to be gods and therefore he may be call'd God because lie hath aâ—tority from God as Magistrates have was in a more â—miâ—â—â—nt way sanctified by God and sent into the World by the way holding forth that he had another nature and being and was a person before he was sont into the World how could nothing be sanctified sent into the World and therefore had not onely the humane nâ—â—â— which he received from the Virgin after he was sent into the world but also a divine nature by which he was God But B. faith That it
Omnipotency of God which is the same with God Exod. 8. 19. The Spirit of God was greater and stronger then Christ as man Again Rom. 15. 19. Mighty signes and wonders were wrought by the power of the Spirit Those Miracles which the Apostles wrought they professed they did not work by their own power Acts 4. 12. but by the power and strength of Christ And doubtlesse it had been as sacrilegious to say they wrought them by the power of an Angel or any other creature And therefore whereas sometimes they ascribe them to Christ Acts 4. 16. sometimes to the Holy Ghost as in the place now mentioned sometimes to God the Father Acts 5. 30. it hence cleerly follows that every one of these is God and because the Scripture tels us there is but one God Deut. 6. 4. therefore we conclude there are three persons and these three are one Again Rom. 8. 11. The Spirit of God raised up Christ from the dead and yet he raised himself I will raise up this temple John 2. 19. Hence also it follows that Christ and the Holy Ghost are God and are one God 3 It is proper to God to govern the Church I mean to govern it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to send Ministers and yet this is attributed to the Holy Ghost Acts 13. 2. The Holy Ghost said Separate unto me Barnabas and Saul for the work whereunto I have called them Was this a comely dialect for a creature to use far different I am sure it is from the language of created Angels see Revel 22. 9. So Acts 20. 28. Take heed to the flock of God over which the Holy Ghost hath made you Over-seers and compare this with 1 Cor. 12. 28. and you shall finde that it was God that sets Officers in the Church Jesus Christ himself was sent by the Spirit Luke 4. 18. Again Acts 1â— â—8 It seemed good to the Holy Ghost and to us that is to the Holy Ghost in us to decree You see the Holy Ghost is the Law-giver of the Church and yet God is the only Law givet Jam. 4. 12. 4 The Holy Ghost acteth according to his good pleasure according to the counsel of his own will which is the property of God Ephes 1. 11. 1 Cor. 12. 11. All these things worketh the Spirit dividing severally as he will All creatures must say Not my will but thy will Lord be done Jesus Christ himself who is far higher then all the Angels said it and the Angels in particular are said not to do their own will but to do Gods Commandements hearkening to the voice of his word Psal 103. 20. And again Paul would have gone and preached in Bithynia but the Spirit suffered him not Acts 16. 7. Who is this that undertakes whom he will to save and whom he will to destroy Non vox hominem sonat It is not the language of a Creature but of the great God Jesus Christ himself whom yet the Authour to the Hebrews proves at large to be better then all the Angels Chap. 1. and so according to B's supposition better then the Holy Ghost yet he did not dispense the Word according to his own pleasure as man but according to the pleasure of his Father Matth. 15. 24. I am not sent but unto the lost sheep of the house of Israel I might add that the Holy Ghost sanctifies us and it would easily amount to a Demonstration But I have said enough for the proof of a point so clearly expressed in the Scripture I have done with the Cataskeuastical part I now come to the An askeâ—astical I mean to detect the fallacies and cavils wherewith the enemy of the Holy Ghost endeavours to dispute him out of his Throne and Deity And truly one may rationally expect that he that comes to dispute a truth out of the Church that hath had so long possession to throw down a doctrine that hath so firm a foundation in the Scripture should write like Tertullian and have as many sentences as words as many argnments as senteÌ„ces But contrariwise I finde in this Pneumatomachist nothing but a heap of words a Jury of arguments that are neither good nor true bold dictates imperiously obtruded upon the World without any proof ancient Land-marks removed quia ipse dixit because the Schoolmaster would have it so and such things which Non sani esse hominis non sanus juret Orestes You will say Why then do you answer him Because of that of Solomon Answer a fool according to his folly lest he be wise in his own conceit Prov. 26. 5. Besides God hath in just judgement sent abroad a spirit of delusion and there are multitudes that will sooner comply with a new and erroneous opinion upon the appearance of one argument then embrace a truth though confirmed by several solid demonstrations and evident Scriptures even as one stroke will carry a man further with the tide then five against it And therefore that I may cut off an occasion from theÌ„ that seek an occasion to fall from the truth that I may leave those inexcusable that are resolved they wil not be convinced that I may lay up an evidence to justifie God and to be a witness against them who I perceive will not see against that dreadful day of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I come to answer his arguments This only in the general There is one consideration that will utterly enervate all his Arguments It must needs be acknowledged and B. himself confesseth it That there are many things that are spoken of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men and must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as it do not reflect dishonour upon God And therefore when he tels you The Spirit speaketh from God heareth from God receiveth from God is sent of God is the gift of God changeth place maketh intercession for us c. The answer in a word is this and it would suffice to stop the mouth of any sober-minded man that all these things are spoken of the Holy Ghost improperly and must be so expounded as may consist with the divine Majesty of the Holy Ghost which is so clearly asserted in other Scriptures as you have heard But I shall add one thing more in the general That we all confess there is an order though not an in equality among the divine Persons and so all that B. objects may be answered if one do apply it to his several Arguments But I come to particulars Object 1. His first Argument is this He that is distinguished from God is not God But the Holy Ghost is distinguished from God Ergo the Holy Ghost is not God Answ To the Major I answer He that is distinguished from God really and substantially is not God so your Major is true otherwise not for there is a modal distinction among the persons and then in your sense the Minor is false for the Holy Ghost is not substantially distinguished
the Angels yea Christ himself as man is Mark 13. 32. 3 God doth venture all his Godhead upon a lesse matter Isa 41. 22 23. Let them shew things to come what shall happen that we may know ye are gods And yet some men have been so bold as to dispute whether Angels might know things to come but no man before B. durst say that they knew the hearts of men Nor will any man say so that understands any thing either in Philosophy or Divinity But to return B. objects None can intercede for himself For that I answer Intercession is taken sometimes more strictly when the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then indeed it is most commonly understood of one that inrercedes as a Mediator between two parties but sometimes it is taken more largely and so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft taken for interpellare or compellare to intreat whether for a mans self or for another In Thucydides Pars adversa adversae parti hostiluer dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that it notes onely compeltare whether supplicando or expostulandâ— So in the eighth Chapter of the wisdome of Solomon vers 21. Knowing saith he that I could never be wise and good except God gave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I interceded or made request to God for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A like place is wisdome 16. 28. where the word is so used And though these places be Apochryphall yet it matters not for it shewes how that Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for a simple praying though for a mans self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the thing to be shewn For the addition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may refer either to a person or a businesse Oro pro negotio aliquo as well as pro persona altera Nay not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but which is more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied to God himself in reference to man without any third party Heb. 6. 17. Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he established or confirmed with an oath but properly it signifies he mediated to himself or interceded to himself with an oath And therefore if the Spirit be said to intercede to God let not B. infer therefore it is not God for we see God intercedes to himself But he addes To intercede notes inferiority and though in Scripture some-things are spoken after the manner of men yet no where is any thing said that argues Gods inferiority to and dependance upon another I answer 1 This is very false God saith to Moses Let me alone Exod. 32. Doth not this expression argue inferiority and dependance too Yes surely B. cannot deny it but onely he must say it is improperly taken and must be so interpreted as may consist with Gods Majesty and Glory and so he will also enervate all his own Arguments 2 I observe hence that B. doth positively conclude that Christ because he intercedes is inferiour to God though he professed he would not meddle with that But alas we need not now run to consequences to prove that B. denies the Deity of Christ for that same wretched hand that lift up it self against the Holy Ghost hath in the same manner and with the same weaknesse too endeavoured to dethrone our Lord Iesus and written many leaves expresly against the divinity of our ever blessed Saviour who doubtlesse will plead his own cause and will one day shew how ill he takes it at the hands of those men that pretend to be bought by his blood and yet can quietly suffer every unworthy fellow to preach and write high treason against the King of heaven and earth and in the mean time prosecute even to the death those that do any way abet any treasonable designe against the State Object 10. His tenth Argument is this Some have been Disciples and Believers and yet have not so much as heard whether there be an Holy Ghost Act. 19. 2. and so they could not believe in him Answ 1. The meaning of the Text is quite mistaken for they did not doubt whether there was an Holy Ghost or no they could not be ignorant of this John doubtlesse having instructed them before â—â— did baptize them and there being so mâ—ny clear testimonies of the Spirits existence in the Old Testament But the meaning then is this We have not heard whether the Holy Ghost be come and manifested in so eminent a manner as is promised for you must consider that the Iewes after the Babylonish Captivity had lost those glorious discoveries and the gracious presence of the Holy Ghost which once they had this being one of those five things wherein they used to complain the second Temple came short of the first And further they knew that God had promised the manifestation of the Spirit in an extraordinary manner Joel 2. Now that this is the reall meaning not a fancy I will prove 1 By a parallel place you have the very same phrase Jo. 7. 39. The Spirit was not yet given is not in the Original onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why the Spirit was and had descended upon Christ long before but this is the meaning the gifts of the Spirit were not so plentifully shed abroad as afterwards they were upon the Apostles and others 2 It appears from the Context that he speaks of the gifts of the Holy Ghost see vers 6. The Holy Ghost came on them and they spake with congues and prophesied So thâ—â— I cannot chuse but laugh at and pity the â—old and conceited ignorance of B. who saith It is without example to take the holy Spirit â—â— the gifts of the Spirit whereas you seâ— must needs be so taken in the places now mentioned and in many other places see Act. 2. 17. So Joh. 20. 22. He breathed on them and said Receive ye the Holy Ghost The person of the Holy Ghost they had received before They were the Temples of the Holy Ghost before Nay B. himself that you may see errour doth not onely oppose the truth but it self also doth elswhere contradict this very assertion and tells us That when the Spirit is said to dwell in us the meaning is not that his person or essence dwell in us but that he dwelleth in us by his gifts or effects Well but what if B's interpretation were true nothing of moment followes What an Argument is this Some were ignorant of the Deity of the Holy Ghost therefore it is not God As if a man should argue B. is a Disciple and a Believer and he believes not that the Holy Ghost is God therefore it is not God But saith he Many now tell us that without the knowledge of this point of which they were ignoraat we cannot be saved Answ 1. They were not ignorant of it as hath been proved 2 But the times or states of the Churches wherein men live do much vary the case according as the means of knowledge are more or lesse an errour may be damnable or not To instance in the first infancy of the Church Circumcision was an errour winked at Act. 15. and 16. 3. but afterwards it proved no lesse then damnable Gal. 5. 2. If you be circumcised Christ shall profit you nothing So the Apostles word once ignorant of and did not believe the Death and Resurrection of Christ but if any man now doubt of them we may upon much better grounds doubt of his salvation So though God might wink at this errour in former times let not B. now think that God will hold him guiltlesse in times of so much light and meanes let him look to it God is very jealous of his honour and particularly of the honour of the Holy Ghost Matth. 12. 32. Object 11. Arg. 11. The Spirit of God hath an understanding distinct from the understanding of God for he heareth from God Ioh 16. 13 14 15. Answ This is the self-same Argument with the third and fourth as you see and therefore I pray you go back for an answer Onely one thing he addes That the Spirit is said to search the things of God 1 Cor. 2. 10. But to search the depths of one necessarily supposeth one understanding in him that searcheth and another in him whose depths are searched then which nothing is more false â—â—d foolish For 1 By searching there is meant nothing but knowing as appears from ver 11. where instead of searching is put knowing The things of God knoweth the Spirit of God and again God is said to search the heart Rom. 8. 29. that is to know it 2 Doth not God know himself nay cannot we search our selves cannot our understanding reflect upon it self and search its own nature are not we commanded to search try and examine our selves Object 12. His last Argument is this The Spirit of God willeth conformably to the will of God Rom. 8. 27. He maketh intercession for the Saints according to the will of God But this Argument is already answered under the ninth Objection the sum of what is there at large proved is this That the Spirit is said to pray intercede will becausâ— he maketh us so to do because he maketh us to pray according to the will of God And thus I have detected all the fallacies wherewith the Adversary laboured to oppose the Deity of the Holy Ghost and so notwithstanding all that he hath said iâ— remains a sure truth and will do so to eternity that the Holy Ghost is God And therefore Trinuni Deo Patri Filio Spirituâ— Sancto sit Laus Honor Gloria Amen FINIS