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
genuine Reason for which he is called such a Son of God For neither is it enough to know and pronounce the words but it is necessary to know and comprehend in the mind the thing it self as far as it falls under our capacity otherwise you shall neither truly believe the thing nor heartily profess it Now the thing that is signified by those words consisteth in the genuine reason for which Jesus is called the Son of God by way of excellency which according to the opinion of the adversarie is because he was from eternity begotten out of the Essence of the Father Neither indeed did this opinion otherwise agree either with it self or with the holy Scriptures would any other reason be more true or genuine If theâ—efore we find not this reason expressed in the holy Scripture but others far different from it we must hold that it is not t e true one The latter Argument wherewith our assumption is confirmed shall afterwards be seen in this Chapter A fuller Confirmation and Defence of this Argument NOw that it may appear that in the Scripture no such reason for which Christ is the son of God is expressed as maketh him the most high God but only such as agree to the humane nature of Christ or to speak more rightly to the man Jesus Christ we will rehearse these places wherein the causes are declared for which Jesus hath been called the Son of God some of which Testimonies at least are so ordereâ— that if Jesus had then already been the Son of God for some better reason and namely because he had from all eternity been generated out of the Esâ—ence of the Father it ought not to have been omitted Now the causes for which Jesus is called the Son of God have a certain order amongst themselves and the latter still addeth something to the former The first Cause why Christ is called the the Son of God Luke 1.35 John Maldonatus and maketh Jesus Christ the Son of God in a moâ—e perfect manner than before The first cause is declared by the Angel in Luke where amongst other things Gabriel thus speaketh unto Mary The holy Spirit shall come upon thee and the power of the most high shall overshadow thee therefore also that holy thing that shall be born of thee shall be called the Son of God Where we cannot but set down those things which the most learned Popish Interpreter doth amongst other t ings note upon this place for he rightly both saw and explained the sence of the words And first of all as concerning the last words of this place he noteth that to call doth here signifie to be according to the idiom of the Hebrews who take the consequent or effect for the antecedent cause of which he had also spoken in the 32d vers for there the Angel likewise saith of the Virgins Son that was to be born And he shall be called that is shall â—e the Son of the Most High This Inâ—erpreter hath aleaged examples of that Hebruisme out of Isa 1.26 and the 4.3 to which is also added that place Gen. 21.12 compared with Rom. 9.7 Those likewise might be added Matth. 5.9 19. and 21.13 Isa 56.7 and Luke 1.76 Rom. 9.26 Hos 1.10 Wherefore the same Interpreter doth afterwards justly reprove Calvin who to escape the Argument of Servetus dâ—awn fâ—om those words of the Angel saith that to be called doth here signifie to be declared the Son of God For how saith he can the reason of the Angel agree with this interpretation Therefore the holy thing which shall be born of thee shall be called the Son of God We ought not to abuse the holy Scripture that we may refute Hereticks Again explaining that reason for which the Angel said that Christ should be called that is should be the Son of God he saith all others whom I have seen interpret this as if the Angel spake of Christ as God or at least as man assumed into one person with God in that both wayes Christ is the true and natural Son of God How be it a little aâ—ter he writeth after this manner Though I for my part suppose that the words carry another sense and are not to be understood of Christ as God nor as a man united to a divine person but only of his conception and humane generation as if the Angel should say He shall be called that is be the Son of God because he shall be begotten not by a man but by God through the power of the holy Spirit For neither did the Angel speak concerning the nature of Christ but of the manner of his generation And the cause which he renders why he should be the Son of God in that the holy Spirit should come upon the Virgin and the power of the most high overshadow her was not apt to prove that Christ should be the Son of God as he was God or man assumed into the same person with God because a meer man might be conceived by the supervening of the holy Spirit and overshadowing power of the most high who would be the Son of God neither of those wayes in as much as he was neither God nor joyned to a divine Person But to prove that what was to be born of the Virgin should be the Son of God in such a sence as I have declared the reason of the Angel was very apt in as much as the Child was to be conceived not of a man but of God alone Wherefore although Christ had not been God yet being born in such a manner as he was he had deservedly been called the Son of God not only as other holy men of whom it is said I said ye are Gods and ye are all Sons of the most high but in a singular and proper manner because he had no other Father than God being begotten by no other than him What I pray you could be spoken more aptly and more suitably to the place I was therefore willing to explain the whole matter in his words rather than in mine own that it might with all appear by the testimony of a Papist how evident this opinion is which we defend concerning the reason exprest in these words of the Angel for which Jesus is called the Son of God For what else but the evidence of the thing it self could move a Papist especially of that order to which he was adicted that contrary to the consent of all other Interpreters which he had seen he should follow the opinion which we hold especially since he knew that they whom he judged Hereticks did urge this place for their opinion concerning Christ Although we see that some even of them who are called â—ospellers assent both to him and us in this behalf This then is the first cause See Gualter on this place Je. Zanc. lib. 2. de tribus Elohim for which Jesus was the Son of God in that he was conceived and born not of a man but of God
words unto Isaiah but only by Isaiah But the Lord did not only speak them by Isaiah but also as appeareth by the Prophecy it self to Isaiah because he spake openly by him as one person doth to another which is neither here nor elsewhere attributed to the holy Spirit For if the holy Spirit is read to have said any thing to any one it is found to have no otherwise come to pass than because somethings were declared to some one from God by the intervening of some Prophet For in that the Prophets spake by divine Inspiration therefore the holy Spirit is said to have spoken by them But when God spaketh openly to any one or an Angel sustaining his person the holy Spirit is not said to have spoken to him And thus much concerning our first Argument CHAP. II. The second Argument That it is no where in holy Scripture commanded that we should adore or invocate the holy Spirit yea there is not so much as any example thereof LEt the next Argument be this that we are no where either enjoyned or any way admonished in the holy Scripture to adore or invocate the holy Spirit Yea so far it is that there is any precept or admonition concerning this thing that there is not so much as one example of any man there to be found which hath done it Now though it is said in that which is called the Apostles Creed that we are to believe in the holy Spirit as many of the Antients did in like manner say that we are to believe in the Catholick Church and in the other things that are there mentioned yet is it no where expresly said in the holy Scripture that we ought to believe in the holy Spirit or that any one did believe in him But were the holy Spirit the most high God how could it be that all those things should not be openly enjoyned and many examples of them found in holy men first because these things would be necessary to be known and practised of all men to salvation were the holy Spirit the most high God Again because these things are not only often but most openly writ concerning the Father but also concerning the Son there are partly precepts partly admonitions and very many examples although we have shewn that he is not the most high God How much more therefore would there be many examples extant concerning the holy Spirit were he the most high God The Defence of the Argument Arg. 2 The Scripture speaks nothing of worshipping the holy Spirit INdeed the Adversaries endeavour sometimes a by certain consequences to evince that these things are some way contained in the holy Scripture but here we shall not deal with consequences but as we have taught with open precepts that might be evident to every one though otherwise he were but a simple man As for Invocation some imagine they have an example thereof both in Paul 1 Cor. 13. ult who wisheth to the Corinthians The communion of the holy Spirit and also in John Rev. 1.4 who wisheth to the seven Asian Churches Grace and peace to the seven Spirits that are before the Throne of God But they are exceedingly mistaken for as to the wish of Paul it is one thing to wish that the communion of the holy Spirit should be with men another thing to invocate the holy Spirit himself for the first is no other than to wish that the holy Spirit should be communicated unto men or being cummunicated should abide with them For neither doth the Apostle take the communion of the holy Spirit actively as if he wished that the holy Spirit should communicate something otherwise he would have added the name of something which he would have to be communicated to the Corinthians by the holy Spirit but as we have already hinted passively Thus the communion of the Blood of Christ and the communion of the Body of Christ 1 Cor. 10.16 is taken where there is the same word in the Greek as in that place 2 Cor. 13. ult For whilst the Apostle wisheth the communion of the holy Spirit to the Corinthians he explaineth in what manner chiefly he desireth that God and Christ should testifie their Grace and Love towards them namely in giving his holy Spirit to them or in cherishing and augmenting the same already given unto them And indeed it would be a wonder if Paul should here wish for something from the holy Spirit as a divine person that he should so often have omitted the mention of him elsewhere in the like prayers Of which matter more hereafter As to the wish of John the very number of those spirits sufficiently hinteth that this place maketh nothing to the invocation of the holy Spirit whom they would have to be the third Person in the Godhead For then we should make seven spirits instead of one so that for three Persons of the Deity we should have nine Which when others perceived they said that by these spirits is to be understood the various power of God or as they speak the various gift of the holy Spirit And therefore it is all one as if John should pray for Grace and Peace from the holy Spirit himself But besides that the Adversaries agree not among themselves concerning this matter for some by that name understand seven chief Angels of God others the manifold providence of God and Christ what is there that evinceth that this vertue proceedeth from the holy Spirit which is a third Person of the Deity and that he is invocated when John prayeth for Grace and Peace from those seven Spirits of God There is not the least hint thereof in the Revelation where mention is several times made of those seven spirits See besides the very place of the first chapter chap. 3.1 4.5 5.6 which two places compare with Zach. 4.2 10. from whence they are in a manner taken In these places thou shalt see those spirits called the spirits of God they are said to stand before the Throne Christ is said to have them as eyes and horns For they are to him instead of eyes because by them he overseeth and taketh care of his Disciples and provideth for them and instead of horns because by them he pusheth his enemies and driveth them away and chaseth them from his People What hint is here of the holy Spirit that should be a third Person of the Deity Doth not the thing it self shew that if the manifold vertue and efficacy of God which he hath communicated with Christ be to be understood John whilst he wisheth grace and peace from those spirits doth so mention them as if they were certain persons distinct from God and Christ yet in the mean time doth only declare the means manner whereby he desireth that grace peace should proceed from God to the Churches and so doth tacitly repeat the invocation of God himself whom he had before named and whose spirits they principally are and to whom they do
in a like place vers 4. of Jude * Sect. 1. chap. 7. where he saith of certain wicked men that they deny the only Master God and our Lord Jesus Christâ— Where there is one article prefixt both to that Master God and to the Lord Jesus Christ and yet diverse persons namely God the Father and Christ are joyned together Now that diverse persons are understood by the name of God and Christ in the quoted place is thence apparent because Paul as also other writers perpetually distinguish God put subjectively as it is done in both place from Christ Jesus Moreover if the Apostle in that place Eph. 5. would have designed the same person he would have set first the name of God as being more general and less distinctly signifying that person which he intended and would have subjoyned the name of Christ as being more distinct and fitter to explain the same whereas now â—e doth the contrary For neither may any one conceive that the â—postle did it for amplification sake intending to ascend from a lower title to an higher For that would then have had some place if the word God had bin spoken of some subject â—y way of Epithite or Predicate and not made use of to design the very subject it self which if it be one such a gradation is not wont to be observed but rather the most speciall names thereof are wont to be subjoyned to the geâ—eâ—al the more distinct to the confused ones Deservedly therefore both those places as also that of Jude a leadged â—y us on this occasion ought to be added to the other examples whereby we have shewn that God and Christ are wont to be mentioned without the holy Spirit who nevertheless should be a like mentioned if he were a divine person distinct from both yet equal to both Such places as these are also exâ—ant in Peter who in the begining of the latter epistle twice doth the same thing which we before shewed Iohn and Paul were wont to do For thus he saith vers 1. Simon Peter 〈◊〉 the Apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ And again ver 2. Grace and peace be multiplyed unto you through the knowledge of God and of Jesus Christ our Lord. Those places wherein it is either spoken of them who have divine empire over us or of our duty towards them do not much differ from the passages hitherto alledged but have the same force as to our purpose as making mention only of God and Christ although in a manner somewhat different Of which we will alleage some that the reader being admonished by us may also observe others that are like unto them Hereunto belongeth that famous place 1 Cor. 8.6 Where it is spoken of them who have divine empire over us and are by us to be worshipt with divine worship But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him For why is it not added and one holy Spirit as some men indulging their error durst to add contrary to the credit of all antient books indeed he is added yea set before that one Lord and that one God in the same epistle chap. 12 4. Because there it was chiefly spoken concerning the holy Spirit aâ—â— his effects in Christians But here he ought not to be omitted if he hath divine empire over us as well as the Father and Christ and so deserveth divine worship I say a just cause may be alleaged why he was mentioned although he be not a person distinct from God and Christ for as much as things are often times in the Scâ—ipture joyned with persons and those divine ones as hath been elsewhere by our men and we our selves by and by intend by certain examples also to shew But no just cause can be alleadged why in such places the holy spirit was omitted if he be a divine person every way equal to the Father and the Son Hither to belong those words of the same Apostle which are extant in the Acts. chap. 20.21 Where he explaineth the summ both of his preaching and our duty saying that he testified both to Jews Gentiles Arg. 2 The holy Spirit iâ— often not joyned with God Christ repentance towards God and faith in our Lord Jesus Christ and those of the same author 1 Thess 1.9 10. How ye turned from Idols to God to serve the living and true God and to wait for his son from heaven whom he raised from the dead even Jesus which delivered us from the wrath to come And 2 Thess 3.5 The Lord direct your heart into the love of God and the patient waiting for Christ And that we may also mingle other passages although written of another subject thus saith Jude vers 1. To them who are beloved in God the Father and kept by Jesus Christ And John in the Revelation bringeth in these men that fear the punishment to be inflicted on them speaking thus Fall upon us O ye Mountaines and hide us from the face of him that sitteth upon the Throne and from the wrath of the Lamb. Chap. 6. ult and Chap. 12.17 Who keep the commandments of God and have the testimony of Jesus Christ Chap. 14.12 Here is the patience of the Saints who keep the Commandments of God and the faith of Jesus And Chap. 20.4 The souls of them that were beheaded for the testimony of Jesus and for the word of God You may also every where observe other passages which do more largely or in another form of speech make mention of God and Christ only when they speak of divine things Now that we may pass to the second rank of Places which we before appointed there is mention made of Angels the holy Spirit being omitted First in those words of Christ which are extant in Luke Chap. 9.26 For whosoever shall be ashamed of me and of my words of him shall the Son of man be ashamed when he shall come in his own glory and in his Fathers and of the holy â—ngels Like unâ—o which though in a contrary matter are those words of the same Châ—ist which are read Rev. 3 5â— He that overcometh c. I will confess his name before my Father and before his Angels And those of Paul 1 Tim. 5.21 I charge thee before God and the Lord Jesus Christ and the elect Angels c. Who would believe tâ—at the holy spirit could be omitted and Angels ratâ—er mentioned in his stead were he a divine person distinct from the Father and the Son and equal to both Was a greater weight added to his words if omitting the most high God his servants were mentioned If omitting the Creator his creature weâ—e mentioned You will say that what we would have cannoâ— be concluded from that omission because otherwise the same â—â—s to
2 Sam. 23.3 Isa 63.10 Likewise of many passages that are here and there extant in the scripture add these few Isa 11.2 and 42.1 59.21 and 61.1 Joel 1.28 Matth. 3.16 and 12.28 Rom. 15.19 1 Cor. 2.11 12.14 and 3.16 and 6.11 We have above likewise seen other places out of the same Epistle where the holy spirit is in another manner distinguished from God chap. 6.19 and chap. 12.4 5 6. and 2 Cor. 13. last which places are wont to be alledged by the Adversaries to shew that the holy spirit is a divine person But in a manifest thing no more proofs are needfull Now we have reckoned up those places of the scripture cheifly wherein the adversaries do either confess that it is spoken concerning the very person of the holy spirit or also urge it least any one should contend that it is spoken only concerning the gift proceeding from the same person and that it only but not the holy spirit properly so called is termed the spirit of God concerning which distinction we will treat in the following Argument The Defence of the Argument BUt they say that when the holy spirit it is distinguished from God or the Lord that by the name God or the Lord the Father is understood or also the son who likewise is the Lord. For therefore he is called the spirit of both because he proceedeth from both A like exception we have seen conceâ—ning Christ who is also most frequently distinguished from God Now the same things that we have there spoken to that exception Sect. 2. Chap. 1. or like unto them may here likewise be alleaged Wherefore since they may thence be fetcht there is no need to repeat them here CHAP. VI. Arg. 6 The holy Spirit is the Power of God The sixth Argument The holy Spirit is the Power of God THe second Argument of this rank but the sixth of this Section shall be this that the holy Spirit is the power or efficacy of God namely that we may explain it by tâ—e by which proceedeth from God and issuing unto men doth sanctifie and consecrate them and produce various and admirable effects in them which power they are wont to call divine inspiration but the power and efficacy of God can at no rate be the most high God or a person of supream Deity as shall better be understood in the Defence of this Argument But even our Adversaries who are a little more versed in the holy Scripture are aware that the holy Spirit is the power or efficacy of God For among others that place is very plain Luke 24.49 where Christ saith And I send the promise of my Father upon you but abide ye in the City of Jerusalem until ye be endued with power from on high Where by all Interpreters that I know it is observed that under the name of that power with which the Apostles were to be endued the holy Spirit is understood and this was that Promise of the Father from Christ to be sent upon them See among other places Acts 1.4 5 8. and 2.4 33. Therefore this place also was brought to illustrate those other places in which the holy Spirit is signifyed by the appellation of the divine Power It likes me to set down here the words of two most learned Interpreters of the holy Scripture one a Papist the other a Protestant in their Annotations on Luke 1.35 where the Angel saith to the Virgin Mary The holy Spirit shall come upon thee and the Power of the most high shall overshadow thee For the former * John Maldonat Interpreter after he had said that Gregory Chrysostome Victor Damascen Beda Theophilact interpret the Power of the Most high to be Christ or the Son of God adds Others think that he whom before he called the holy Spirit now is called the Power of the most high God as Euthymius whom I rather follow though of less account and the only Author yet saying things more like truth than many and those of greater esteem For it is a repeating of the same sentence such as the Hebrews chiefly in songs do frequently use one sentence concluding one verse which in the fore part of the verse is expressed in some words in the latter is repeated in other words as Psal 2.4 He that dwelleth in the heavens shall deride them and the Lord shall mock them For in the same manner we see the Angel a little before to have said Hail thou that art full of favour the Lord is with thee varying the words the sence being the same And the holy Spirit is wont to be termed as the Finger so also the Power of God by the same similitude as beneath chap. 24.49 But stay ye in the City until ye be endued with Power from on high Therefore Power and Spirit are wont most often to be coupled in the holy Scriptures as below chap. 4.14 and in Acts 10.38 Rom. 1.4 and 15.13 1 Cor. 2.4 Ephes 3.16 1 Thes 1.5 But the * John Piscator latter so writes And the Power of the most high that is the same holy Spirit who is the Power proceeding from the Most High that is God the Father A description For the same sentence is repeated in other words by way of explication So below ver 24.49 the holy Spirit is named the Power from on high To them also other most learned †See John Calvin men assent For that many of the Antients have understood the Son of God by the Power of the most high that I repeat not the reason brought by a most learned Interpreter of the Papists it is also refuted by other Arguments First because Mat. 1.20 where the Angel expresseth the same thing to Joseph he mentions only the holy Spirit nor would he have left out the Son of God if Gabriel had by name conjoyned him with the holy spirit in this place and had made him Author of his own conception seeing there was no greater cause of mentioning him here than there Moreover because by this means Christ should be made the son of himself seeing in the former * Chap. 31 Section we have shewed that Christ was called the son of God by reason of so wonderful a conception and generation Perhaps some other will say that the Power of the Most High in this place signifies neither the son nor the holy spirit but the efficacy flowing from the holy spirit For here two efficient Causes of the conception of Christ are mentioned one the Person of the holy Spirit the other his Power But first that reason which we now brought concerning the son is against it because by this reason the holy spirit should be made the Father of Christ of which by it self we shall afterward in the following chapter treat Furthermore if any person here had been to be named besides the Fatâ—er of Christ such especially who being to come upon the Viâ—gin was to cause the conception of Christ the son had
example of divine Persons what will they say That the thing is one way in divine Persons another way in God Is it so But what if we demonstrate that that very God of whom we treat is a divine Person as also on the contrary Will they yet deny that that is in force in God which is in force in a divine Person But it is easie to demonstrate that partly from the holy Scriptures partly from the Opinion of the Adversaries themselves They say that each divine Person is that one God and why may they not say it Forasmuch as they hold that each of them hath the whole Essence of the one God neither can they say otherwise without overthrowing that Doctrine of the Trinity Now the holy Scriptures plainly affirm of the Father that he is that one God But that will be false if that one God be not a divine Person For it may be rightly argued thus That One God is not a divine Person the Father is a divine Person therefore the Father is not that one God The same arguing according to the Adversaries Opinion will be found concerning the Son and holy Spiriâ— These things which are said of us to confirm the first Argument might also by themselves be alleaged to refel the Adversaries Opinion But it matters not on our behalf whether they be taken for peculiar Arguments or for props of the first Although this may be confirmed also by another general reason for wheresoever subjects are in very deed multiplyed those things also are multiplyed which are said distinctly of each and are indeed multiplyed according to the number of their subjects We have already declared the thing by examples both divine and angelical and humane neither can it at all be refelled by any example Run over all kinds of things and you will find that the thing is so As many men as there are so many living creatures bodies substances are there as many Angels so many Spirits as many Lines so many Longitudes and Quantities as many Vertues so many Habits so many Qualities as many Fathers so many Relates and so in the rest To wit because all those Predicates are multiplyed according to the number of their Subjects Wherefore also as many divine Persons as there are so many Gods and indeed most high Gods there will be seeing the most high God is distinctly predicated of each divine person Whence it appeareth that the Athanasian Creed doth plainly contradict it self while it thus pronounceth The Father is God The Son is God The holy Spirit is God and yet there are not three Gods but one God And also the Father is Eternal Omnipotent Infinite in the same manner both the Son and holy Spirit and yet there are not three Eternals Omnipotents Infinits but on Eternal Omnipotent Infinite Perhaps some one will say that the word God is one way taken when it is predicated of each person another way when it is put absolutely there it is taken hypostatically or personally here essentially Truly I do not believe that the more accute Adversaries will so answer since they will have God as also some the Father essentially taken to be predicated also of each of the persons Add hereunto that it would be necessary to make the same Ambiguity in the word Eternal Omnipotent Infinite that one should be said to be essentially eternal omnipotent infinite not personally another on the contrary personally Otherwise they should again labour to reconcile that contradiction which may seem to be in those words that since the Father is both eternal and omnipotent and infinite and likewise the Son and the holy Spirit and yet there are not three eternals omnipotents infinites but one only But I remember not that I have ever read or heard that the Adversaries do feign the same ambiguity in the word Eternal Omnipotent Infinite Wherefore I do not easily believe as I said that the more acute Adversaries will so answer Nevertheless if any shall so answer what other thing will he say than that the Athanasian Creed playes sophistically and deceives rude and simple men with the ambiguity of a word For who of them would think that the word God is there taken two manner of wayes For to what purpose I pray you are those words added And yet there are not three Gods but one God Is it not for that cause lest any especially of the ruder sort of men hearing the Father to be God the Son to be God the holy Spirit to be God should thence gather that there are three Gods But in what signification surely in that in which he had heard that the Father is God likewise both the Son and the holy Spirit For this scruple doth first arise neither presently the other signification of the word comes into the mind of a rude man This opinion therefore is refuted by those words and further the word God is taken in the same manner in both places not one way then when it is spoken of each of the persons and another way then when it is put absolutely and God is said to be one Besides from such an exception it follows nevertheless that it may be rightly said that there are three Gods if the word God be taken personally as indeed the Adversaries confess it is often so taken in the holy Scriptures And it might indeed seem strange that they do not expresly say that there are three Gods but that they see that it is most openly repugnant to the holy Scriptures whilest they are bold to say that there are three Elohim and some Books are extant concerning three Elohim written by divers Adversaries For what other thing doth Elohim signifie than Gods Therefore three Elohim are three Gods namely they endeavour by an Hebrew and less known word somewhat but ridiculously to cover the absurdity Indeed such manner of speaking is reprehended by some more accute Adversaries of the number of whom yet there are not wanting who judge the Hebrew Elohim when it is pronounced of the most high God to be plural no less in signification than Grammatical form But if it be plural in signification also it signifies Gods no less than the Greek Theoi or other words answering to it in other languages Therefore there are more Gods But moreover the distinction between God hypostatically or personally and essentially taken is altogether vain especially when it is spoken concerning the most high God For both the very word God is the name of a person since it is the name chiefly of him that hath command over others and the most high God signifies the supream Ruler and Monarch of all things But to command and rule belongs only to persons Add that we have shewed above in this very chapter that that one God besides whom there is no other is a person as on the contrary there cannot be any one hypostatically or personally God I say the most high God but he is also essentially so For is not he essentially God who
grant all that which we say but not to the same purpose For they say that the Father is not therefore called the only true God to exclâ—de the Son and holy Spirit from the same Godhead but only to exclude Idols or the false Gods of the Heathen For that here the TRUE God is opposed to false ones And indeed it is true that only the Father is therefore called the true God to exclude them from true Godhead who were then falsely esteemed and worshipped for gods but nevertheless it is done by Christ in such a manner as is of larger extent and excludeth not only them but all others also besides the Father from the most high Godhead Wherefore it is given us to understand that if the most high Godhead is attributed to any one besides the Father of Jesus Christ it is done erroneously Now as for that which we assert both the force of the words and the occasion or cause intimated by the Adversaries themselves doth require For as to the first such is the force of the word ONLY as that it excludeth all others from the communion of the predicate besides him to whom it is applied But he to whom the word ONLY if you consider the sence for we will afterwards speak of the construction of the words is applied is the Father of Jesus Christ as they themselves confess with whom we have now to do And the Predicate is THE TRUE GOD or the Most High God Wherefore the word ONLY doth from the communion of the Predicate exclude all besides the Father and consequently Christ and the holy Spirit As to the latter either therefore the gods of the Heathen are by these words of Christ understood to be excluded from true Godhead because it is apparent that they are different from the Father whom Christ calleth the only true God or because it is already apparent that they are false gods Not for the latter cause for otherwise they would be judged already excluded from true Godhead before they were understood to be excluded by vertue of the words of Christ nor would there be need to make use of these words to that purpose If for the former cause it is necessary that all who are apparently different from the Father of Jesus Christ should be excluded from that true or most high Godhead for otherwise the Argument which should from these words be drawn to exclude the Idols of the Heathen from the true Godhead would be invalid For it would be thus if it should by way of Syllogism be proposed some different from the Father of Jesus Christ are not the true God The Idols of the Heathen are different from the Father of Jesus Christ therefore are not the true god The Major would be particular in the first figure which makes the consequence invalid Wherefore although the false Opinion of the Heathen touching their Idols gave occasion to Christ to call his Father the only true God yet did he so shape his words that others also might be excluded from that true Godhead and not only they to whom supream Godhead was then falsely attributed but such also to whom the same might in time to come be likewise falsly attributed For that we may add this also who doubteth that Peter for example Paul Gabriel Michael are by vertue of these words of Christ strongly excluded from the most high Godhead But there was then none that held them to be most high Gods nor consequently did Christ specially intend to exclude them from the Deity Wherefore the force of the words and meaning is of a larger extent than the occasion of them and is rightly drawn forth to others likewise besides the Idols of the Gentiles Neither may any one here say that therefore not only the Idols of the Gentiles but also those Men and Angels are by vertue of these words excluded from the most high Godhead because they are not of the same essence or substance but that the Son and holy Spirit are not excluded because they are of the same Essence with the Father Since it is agreeable if any thing be attributed to the Father only that those persons should not be excluded from the communion thereof which have the same numerical substance For besides that this is indeed nothing else than to take that for granted which is most in controversie when Christ called his Father the only true God he meant no less the only Person of the Father then the Essence or Substance consequently no less excluded them from that true and most high Godhead who were different Persons from the Father then who were different Substances For Christ useth a popular kind of speaking and applyeth himself to the capacity of his Disciples For therefore he with a clear voice uttered Prayers to the Father in their presence that he might both instruct and comfort them no less with this supplication to the Father then he had formerly by speaking to them But among the people yea among all THE FATHER ONLY doth no less denote the only person of the Father then the Substance and consequently doth no less exclude all different persons from the Father than Substances Besides when the Vulgar think of a Person different from the Father they also presently think of a Substance different from him Where they conceive one Substance they cannot think of a different Person Certainly concerning Moods Subsistences Suppositalities and Personalities which existing in the same numerical Substance do constitute Persons really distinct even at this day the vulgar sort of Christians do not think so unlikely is it that heretofore among the Jews even Fishermen did know them Wherefore if Christ fitting himself to the capacity of the Vulgar would have all different Substances from the Father be excluded from the most high Godhead he would also have all different Persons from the Father excluded from the same Whence we are given to understand that in these words the contrary to what is urged in this exception is rather taken for granted namely that he who is distinguished in Person from the Father as Christ is is also distinguished from him in Substance and consequently by virtue of these words of Christ are excluded from that true and most high Godhead And this is so much the more to be believed touching Christ in that the Disciples who were then present did not only see him to be a true man but also heard him distinguished from the Father as a Messenger from the Sender and also that he poured out prayers unto the same and begged glory of him Again if none by vertue of these words of Christ is excluded from the true Godhead although he manifestly differ in person from the Father unless it be also apparent that he is different from him in Essence it will follow that he cannot be confuted by these words who shall say that Gabriel for example Peter Paul or finally Jupiter Neptune or the other gods of the Heathen are the true
manner dwell therein so that it may be rightly said to be the temple of the divine efficacy and virtue seeing God by his efficacy and virtue doth inhabite his temple especially that which is treated of in that place to the Corinths wherefore if any one will concâ—ude that the holy Ghost is God in that our body is his temple he must demonstrate that our body is so the temple of the holy Spirit as that he is a person to whose honour it is dedicated and by whom our body is by such a right as is proper to the divine Majesty possessed and principally inhabited But it is impossible to demonstrate this and it doth even from thence seem to be false because in a place very like to this place of ours which is extant before in the same Epistle to the Corinths Chap. 3.16 the Apostle doth thence clearly prove that we are the temple of God because his Spirit dwelleth in us As also John proveth that God abideth in us because he hath given us of his Spirit 1 John 3.24 and 4.13 For if the holy Spirit were such a person as before we said and consequently the most high God what need was theâ—e to conclude thence that God abideth in us or that we are his temple because his spirit is in us and not raâ—her from thence because that very spirit that dwelleth in us is God What need is there I say to shew that we are the temple of God who is distinguished from the holy spirit and by the interveining of him dwelleth in us and not rather of God which is the very spirit himself dwelling in us and inhabiting us as his temple not by another person as our Adversaries would have it but by himself But the Apostles knew that it belongeth not to the supream deity in his own person and substance to inhabite any temple whatsoever on the earth and to dwell in the breasts of men but by his virtue and efficacy and therefore they do not conclude that we are the temple of God or that God abideth in us because the holy spirit that dwelleth in us is the supream God but because the spirit of that God dwelleth in us and was by him given to us For if the spirit or force and efficacy of any deity dwelleth in any place the very deity it self is said to dwell there and that is the temple thereof wherein his virtue hath as it were fixed his abode The third place which is extant 1 Cor. 12.5 6. doth likewise plainly prove the contrary for there one and the same spirit is manifestly distinguished both from one and the same God and from one and the same Lord of which matter we have * Sect. 1. Chap 4. before treated But if they will collect from the unity of operation which appeareth from the collation of vers 6. with the 11th that that oâ—e God and that one spirit are the same first it is one thing that the holy Spirit should be that one God another that he should be called that one God concerning which matâ—er we here treate Again we must conclude that that God also which worketh all these things by his spirit is the same with his spirit in that the same operations agree to boâ—h that is that the Father is the holy Spirit and contrarily the holy Spirit is the Father yea that the three persoâ—s which are commonâ—y held are but one and predicated one of aâ—other because they have the same external operations concerning which we here speak But of this matter also it was formerly treated In like manner neither doth the fourth place which is extant 2 Sam. 23.2 prove that the holy Spirit is God but rather that he is not so so far is he from being there openly called God or the Lord. For he is there openly distinguished from the Lord which is that one God whilst he is called the Spirit of the Lord of which matter more in the * Below Chap. 5. following discourse Now whereas they reason thus God spake by David The holy Spirit spake by David Therefore the holy Spirit is God any one easily perceiveth how fallâ—cious this reasoning is in that it consisteth of meer affirmatives in the second figure as they speak in the schooles For if such an argument is to be admitted we may thus also conclude God the Father spake by David The holy spirit spake by David Therefore the holy spirit is God the Father For the Major is to be granted by the Adversaries both for the communion of operations which they hold to be among the persons of the Trinity and also for the saying of the holy scripture For that I may produce but on place the Apostles Acts 4.25 say of God the Father that he spake by the mouth of David his servant namely by the holy spirit as the vulgar translation hath it But that God the Father is there understood is apparent from vers 27. where Jesus is called the son of that God whom the Apostles spake unto And indeed God spake by his Spirit or the intervening of his Spirit by David in that by his Spirit and efficaâ—y he disclosed to him those things which he ought to speak and moved him to utter them Thus in Rev. Chap. 2. and 3. at the end of every Epistle directed to the Angels of the Asian Churches these words are read Let him that hath an ear hear what the Spirit saith to the Churches But in these Epistles Christ the son of God doth perpeâ—ually speak Wherefore if we ought to follow the reasoning of the adversaries we must conclude that that Spirit namely the holy Spirit is Christ the son of God Indeed Christ did there speak but by his Spirit to whom for that reason the act of speaking is likewise there attributed Now if the adversaries will invert their major proposition and argue in this manner whosoever spake by David he is the God of Israel neither that proposition will be contained in the place quoted from whence the Argument is drawn nor is to be admitted unless it be thus taken Whatsoever person principally spake by David he is the God of Israel But if you subsume The holy Spirit is a principal person spaking by David it likewise will neither be contained in the place that was quoted nor is at any hand to be granted But again David spaketh there one way concerning God another concerning the holy Spirit Of the Spirit he saith The Spirit of the Lord spake by me but of God he saith The God of Israel spake to me neither is it spoken of the same thing in both places For in the former part of â—he words it is signified that God moved David by his Spirit â—o utter prophesâ—es in the latter that he spake something to David himself or caused something to be declared to him namely concerning the regal dignity which he first conferred upon him by Samuel 1 Sam. 16.13 afterward confirmed by Nathan 2 Sam. 7.12
c. compare the said place with 2 Sam. 7.28 2 Kings 5.5 8.19 c. 1 Chron. 22.8 c. Psal 88.4.20 c. in reference to his posterity Wherefore in this matter God did not spake by David but by others to David Howbeit that this was performed by the Spirit of God this as to the force of those words is altogether by accident For it had been all one if God had spoken to David in his own person without any Prophet that was divinely inspired It is now easie to give an answer to those places likewise whereby others endeavour to prove that the holy Spirit is called Lord. For that in none of them it is plainly written that the holy Spirit is the Lord or God which that it was requisite to overthrow our Argument every man perceiveth But neither do they prove that the holy Spirit is Lord. For when it is said Deut. 32.12 The Lord alone did guide the People of Israel the word alone doth only so far forth exclude others either things or persons which are herein subordinate to God in as much as they are denyed to be the supream Leaders of that People For if they should by that Particle be wholly excluded from the action of bringing the People out of Egypt we must conclude either that Moses did not lead that people which notwithstanding the History doth most openly shew or that he also is the Lord himself Which should also be said of that Angel of whom God saith That he should go before the People and keep them in the way and bring them into the place which he had prepared in which Angel he affirmeth his name should be Exod. 23.20 21. But it is well that the very words of the place do shew that the Particle alone is indeed opposed to other Gods and persons not subordinate to the Lord in which number the holy Spirit is which dwelling chiefly in Moses led the people as may be understood from that place of Isaiah chap. 63.11 which hath been cited Now that this Spirit is not the Lord himself who is said alone to have led the People is thence apparent because in these very words of Isaiah which are compared with that place of Deuteronomy he is distinguished from the Lord whilst he is called the Spirit of the Lord and afterward the Prophet turning of his speech unto the Lord himself saith Thus didst thou lead thy People As to the other reason The Lord said that he would speak by the Prophets but the holy Spirit spake by the Prophets wherefore the holy Spirit is the Lord An answer hereunto is already evident from those things which have been spoken concerning that place 2 Sam. 23.2 for it is a Syllogism of mere Affirmatives in the second Figure And if this reason be firm it will follow that the Angels also are the Lord. For in the quoted place Numb 12.6 the Lord saith that he would in vision appear to the Prophets or would speak unto them by dreams But the Angels also did this as appeareth both from other places so especially from the Prophecy of Ezekiel Daniel Zachary and from the Revelation of John See Dan. 8.16 17. 9.21 c. cap. 10.5 c. Zach. 1.8 9 14 19. 2.1 3 c. 4.1 c. frequently in other places Rev. 1.1.17.1 c. and 19.9 10. and 21.9 c. and 22.8 c. and ver 16. Moreover we have examples hereof in the History of the Gospel and in the Acts of the Apostles And that we may not go far from the places which the Adversaries alleage that very person who spake these words to Moses Exod. 4.12 was an Angel sustaining the person of God as we have elsewhere * See the Book of God and his Attributes shewn and although a man would not confess it yet seeing the Law is said to have been disposed and delivered by †Gal. 3.19 Angels in the hand of a Mediator he must needs confess that the Angel in giving the Law spake unto Moses of whom those words Exod. 4. do treat There is the same fault in the third reason namely that a conclusion is in the second Figure drawn out of mere Affirmatives The Israelites provokt the Lord the Israelites provokt the holy Spirit therefore the holy Spirit is the Lord. Which is refuted by that very place of Isaiah which is cited whilst he is said to be the Spirit of the Lord◠for he saith but they provoked to anger and grieved the holy Spirit of him that is of the Lord for of him it is spoken see ver 7 c. A like Argument hereunto would be this The Israelites were disobedient to the Lord and exasperated him The Israelites were disobedient to the voice of the Lord and exasperated his mouth Therefore the voice of the Lord or his mouth are the Lord himself Or thus The Israelites grieved the holy Spirit and resisted him The Israelites grieved Moses and resisted him as the History testifieth in sundry places yea they did chiefly so far forth grieve the holy Spirit and resist him in the wilderness as they grieved Moses in whom he dwelt and resisted him Whence it will follow if the Argument of the Adversaries be right that Moses himself was the holy Spirit For it is to be observed that the words Heb. 3.8 9. are not so attributed to the holy Spirit as if they were spoken in his person as the Adversaries conceive but because they were pronounced by the impulse of the holy Spirit Otherwise it would follow that the holy Spirit is David himself since the holy Spirit is in this place said to have uttered also these words Psal 95. To day if you will hear his voice namely God c. But it is certain that both these words and also the rest which are read in the beginning of the Psalm are pronounced in the person of David Thus we saw before that it is ascribed to the holy Spirit Rev. 2.3 that he spake those things which are most openly pronounced in the person of Christ Therefore the holy Spirit so spake those words in David as he is said to cry in our hearts Abba Father Gal. 4 6. namely because we by him that is by his impulse do so cry Rom. 8.15 and as he is said to intercede for us with groans unutterable ver 26. because he maketh us to pray and groan unto God As to the last proof therefore the words of God are attributed in Isaiah to the holy Spirit because Isaiah pronounced them by the impulse of the holy spirit Now as it doth not follow because Isaiah likewise pronounced those words that they are therefore spoken in his person and so that Isaiah is the Lord so likewise neither is it to be concluded concerning the holy Spirit by whose impulse he pronounced them It is also here to be observed what we noted in 2 Sam. 23. it is not said of the holy Spirit that he spake those
in a manner minister for which reason also he immediately subjoyneth them to God But for as much as Christ also hath these spirits of God and maketh use of them therefore having made mention of them he also commemmorateth Christ and prayeth for grace and peace to the Churches from him wherefore this wish and the imploring of the divine help comprehended therein is properly referred to God and Christ improperly to the spirits themselves Which is the cause why other divine men omit the mention of them in their salutations and wishes they who hold them to be Angels will say that this invocation is referred to them only in a secondary manner as unto Ministers not as unto Lords and the true bestowers of grace and peace and that therefore the mention of them is elsewhere omitted and they are therefore set before Christ partly because they belong unto God to whom they are next subjoyned for which cause also afterwards chap. 3. the name of the New Jerusalem is interposed betwixt that of God and Christ partly because John intendeth to speak more largely of Christ For he therefore reserveth the mention of them to the end that without disturbing the course of his speech he might more freely make an excursion into his prayers For if he would have reserved the mention of those spirits to the end he should have either used a longer Parenthesis or begun a new speech It is apparent therefore that there is nothing in those places to establish the invocation of the holy Spirit And here it is worth the rehearsing as learned men have noted that Hilary in his twelve Books concerning the Trinity never called the holy Spirit God never said that he is to be adored but only to be obtained which is likewise to be observed in other Writers both of that and former times Yea the true opinion concerning the holy Spirit was of so great power that even after those things wherein the holy Spirit began to be accounted for the most hlgh God almost all the prayers of the Churches were directed to God the Father and to Christ not to the holy Spirit And there are yet extant several Books of the Papists put forth in the former age and containing an account of Religion and Ceremonies in use among them where it is expresly declared that we must observe how every prayer is directed to God the Father or to Christ the Son and not to the holy Spirit because a gift is not asked from the gift it self but from the bestower of the gift Indeed we are not ignorant that there is an usual Hymn among them wherein they pray the holy Spirit to come and fill the heart of his People howbeit the cause which is alleaged that a gift is not asked from the gift it self but from the bestower of the gift is universal and it is clear that regard was had thereunto in most prayers of the Church and should have been had in all without exception Now that custom of praying is an open token of the true Opinion which did at first prevail in the Church For if the holy Spirit be the most high God absolutely equal to the Father and to the Son whom they likewise hold to be the most high God why was he not judged worthy of equal honour why were either all or at least the greatest part of prayers not equally directed to him as to the Father or the Son This indeed was the hinderance that in those first times it was out of controversie as both the holy Scripture doth plainly enough testifie and at this day many though therein inconstant to themselves confess that the holy Spirit is a gift For which cause Hilary before cited illustrating and confirming his opinion concerning the Trinity with that saying of Christ Mat. 28.19 Baptising them in the name of the Father and of the Son and of the holy Spirit doth in his second Book concerning the Trinity at the close thereof thus explain the words In the confession of the Author and of the only Begotten and of the gift which he doth there largely pursue Wherefore since they had this opinion concerning the holy Spirit they directed their prayers not to him but to the Father and the Son the bestower of that gift knowing that a gift is not asked from the gift it self but from the giver of the gift Which custom even the contrary errour hath for so many ages not been able quite to abolish CHAP. III. Arg. 3 The holy Spirit is often not joyned with God Christ The third Argument That the mention of the holy Spirit is in many places omitted and would not so have been were he the most high God THe third Argument may thence be drawn that in very many places of the Scripture where mention is made of the Father and of the Son and sometimes of Angels or other things and persons there is no mention made of the holy Spirit when nevertheless mention ought to have been made of him no less than of the Father and the Son and rather then of the Angels or of other things and persons if he were the most high God coequal as they speak to the Father and the Son Which that it may be plain we will first alleage those places wherein there is mention made of the Father and of Christ only and then those where mention is made of others whether Persons and chiefly Angels or things which ought to have been mentioned much less than the holy Spirit if he had been the most high God But for as much as the places of the former sort are almost innumerable we will here recite those only which are somewhat more illustrious and such chiefly as affirm the same thing of God and Christ within the compass of the same sentence the rest we reserve for the diligence of the Reader We will begin from John in the History of whose Gospel we will give the first place to those words of Christ which are extant chap. 17.3 This is Life eternal that they know thee Father the only true God and Jesus Christ whom thou hast sent We do not now urge that the Father only is said to be the true God for that we have done in the * Sect. 1. chap. 1. beginning of this work but that mention is made of the Father only and of the Son and in the knowledge of these two only eternal life or the way to attain it is placed when notwithstanding were the holy Spirit no less the true God than the Father it would be necessary that eternal Life should lye no less in the knowledge of him than in the knowledge of the Father and consequently mention should have been made no less of the one than of the other much less that a divine Embassadour should rather be mentioned Neither can the Adversaries say that the knowledge of the holy Spirit is contained in the knowledge of the Father and of Christ For though this be otherwise
been to be named whom the Adversaries hold to have descended from heaven into the Virgins womb and there to have assumed humane flesh But we have already shewed and it is laid down in this exception which we now refute that the son was not named in the words of the Angel as the Author of his conception Lastly such an opinion should require that that Power of which in the words of the Angel there is mention should be called the power of the holy spirit or by the name of the Most High whose power he is said to be should be understood the holy spirit But any one sees the former was not done The latter is hereby refelled because both by the following words and also by comparing with the 32d verse it sufficiently appears that by the words The Most High the Father of Jesus Christ is understood Wherefore this is another place from whence it is proved that the holy spirit is the divine power or efficacy The third place is extant in Paul 1 Cor. 2.4 5. where he saith And my speech and my preaching was not in the enticing words of mans wisdom but in demonstration of the spirit and of power that your faith should not stand in the wisdom of men but in the Power of God Where you see the Apostle instead of that which he had before expressed in two words spirit and power afterwards puts only the power of God To which are to be added also those words of Peter in Acts 10.38 of Christ how God anointed him with the holy Ghost and with Power and those of the Angel in Luke 1.17 of John Baptist And he shall go before him in the spirit and power of Elias For the same thing in very deed is designed by the name of spirit or holy spirit and power Neither is it of moment that some where the power of the holy spirit is mentioned For both of power and efficacy there may be again other power and efficacy depending on that former And furthermore it is to be observed that the Genitive Case of the holy spirit may with good right be taken for the Genitive of the species After which manner both the gift of the holy spirit is taken for that gift which is the holy spirit Acts 2.38 10 45 comp chap 11.15 16 17. and the earnest of the spirit for the earnest which is the holy spirit 2 Cor. 1.22 and 5 5. as both of it self it is easily understood as also by comparing with the words Ephes 1.14 is perceived So also the promise of the holy spirit Acts 2.33 is taken for the thing promised which is the holy spirit But there is no need of more examples when frequently enough the Genitive Case put after another Noun signifies its certain species as it is observed by learned men To the places hitherto brought the words Ephes 3.7 20. may be added in which if in the place of divine power you put the holy spirit you will see that there indeed will be no difference of the sence as also on the contrary where mention is made of the holy spirit if you put power or divine efficacy or divine inspiration there will arise no diversity of meaning although there where the name of Power as a genus is put before it the manner of speaking is to be somewhat changed or where that is added for explication sake it is not any more afterwards to be repeated Those words also of Christ in Luke chap 11.20 may be added in which he affirms that by the Finger of God he cast out Devils Where it is easily to be seen that by the name of Finger the power and efficacy of God is understood as it also happens elsewhere * Psal 8.4 compared with Exod 8.19 in the holy Scripture in which manner also the hand of God is taken For therefore that by which God performs his Works that is his Power or Efficacy is termed Hand or Finger because we are wont to effect our works with hands and fingers as others have long since observed But Christ expressing the same thing in Maâ— 12 28. saith that he cast out Devils in the spirit of God so that the Finger of God or the Power and Efficacy is the same with the Spirit of God Lastly That the holy Spirit is the Power or Efficacy of God thence appeareth because both propâ—ecies and other admirable gifts and works which come from that Power and Efficacy which we are wont to call the divine Inspiration are all ascribed to the holy Spirit as to the next cause and inwardly working in men and that not because it is revealed by God that the holy Spirit doth effect them but because it is from the thing it self manifest enough if it appeare that they are performed by a divine Power See Luke 1.41 67. and 2.26 27. Acts 4.8 31. 6.10 55. 9.31 10.44 45 47. 11.15 16 24 28. 13.2 4 9 52. 15.8 28. 16.6 7.20.23 28. 21.4 11. and that I may pass by many more places of holy Scripture 1 Cor. 12.4 7 c. 2 Pet. 1.3 ult Whence also when the divine Writers would signifie any one to be divinely inspired and filled with divine power they say that he is filled with the holy Spirit or using some like manner of speaking affirm him to be endued with a divine Spirit But if the holy Spirit were not the very Power and Efficacy of God but a person distinct from the Father and Son there would be no cause why all those things should be ascribed to the holy Spirit as the next cause and inwardly working in men For as much as it might come to pass that the Father and the son by their Efficacy might effect all those things the person of the holy spirit not intervening as a middle cause Certainly although it should be manifest that prophesie or any other gift comes from God nevertheless it could not appear without manifest divine revelation that the holy spirit did intervene as a middle and next cause to perform that thing But the holy scriptures do so speak of that thing that they plainly enough shew that it is manifest by the thing it self without other peculiar revelation Neither indeed Paul when writing to the Corinthians he said * 1 Cor. 2.1 his words were in demonstration of spirit to wit divine or among other things commended himself as the servant of God †2 Cor. 6.4 in the holy Spirit would at length be understood by his words that he was endued with the holy Spirit and that from it his words or deeds came but from the thing it self But if you say that therefore al those things are ascribed to the holy Spirit and that thing was manifest to all believers because the holy spirit is God himself from whom no man is ignorant all those things come he besides that he shall take as granted the thing here controverted and unknown to those men to
to know it could not rightly be affirmed that none besides him knoweth the things of God For besides him also the Father and Son should know and that primarily But if they say the particle none is here opposed onely to creatures or rather comprehends onely creatures and men as if it were said no man knowes those things ouâ— opinion indeed may admit that but not the adversaries For we acknowledge in those words Arg. 16 From 1 Cor. 2.11 but the Spirit of God a metonymy of the adjunct which also brings forth some Metalepsis as if the Apostle had said None of men knowes the mysteries and hidden counsells of God besides those who are endued with his Spirit by the power of whom alone those things may be found out by us But the adversaries who would have the knowledge in this place to be properly attributed to the holy Spirit himself cannot say that and are forced to confess that the holy Spirit is therefore expresly excepted because otherwise he should be altoâ—ether comprehended in that general word none How ridâ—culous I beseech you and unworthy of the Apostle had such a speech been None of men or creatures knoweth those things which are Gods â—ut God the Father or no Angel knoweth those things which are Gods but Christ or the holy Spirit For what Is the Father in the number of men or Creatures Is Christ or the holy Spirit in the number of Angels For nothing is wont to be excepted from out of a general speech but what otherwise is of the same kind of things of which it is spoken and which therefore unless it had been excepted had been altogether cemprehended in the general speech and the same thing either affirmed or denyed of it as of the rest Wherefore if the knowledge of divine things be here properly ascribed to the holy Spirit himself as the Adversaries would and that Metonymy which we have explained is not to be acknowledged in that word the word none cannot be restrained to men or creatuâ—es aloâ—e but will comprehend also the divine persons themselves of the number of which they would have the holy Spirit to be Whence it followes seeing the holy Spirit in their opinion is a person really distinct from the Father and Son that the Father and Son are excluded from the knowledge of vine things in these words of Paul of which absurdity there is no danger in our opinion In the same manner if the Spirit of a man were a certain person distinct from the man himself whose Spirit it is said to be when it is denyed that any of men knowes those things which are of a man besides his spirit the man himself whose Spirit it is had been excluded and besides that exception should have been rediculous What man knowes the things which are of a man unless the Spirit of man which is in him For is the Spirit of man which is in him man But if you take the words of the Apostle as if he had said No man knowes the hidden counsels and thoughts of a man besides himself who conceives and understands them by his Spirit and mind the absurdity will cease For it is to be observed what Philosophy teacheth namely that not the Spirit of a man which they call the soul doth properly understand but the man by it or by its vertue or power CHAP. XV. Arg. 17 from Mat 3.16 The seventeenth Argument That the holy Spirit sometime descended upon Christ IN the last place it likes me to alleage that to which many adversaries attribute much when they endeavour to shew that the holy Spirit is not a divine vertue but a person distinct from the Father and Son And that is as Luke writes Chap. 3.22 With whom also the other writers of the Gospel History agree Mat. 3.16 Mark 1.10 Joh. 1.32 33. That the holy Spirit descended on Christ baptized by John in a corporal shape as a dove It is an old saying and at this day commonly spoken among the adversaries Go Arian to Jordan and thou shalt see the Trinity Surely if the Trinity be Father Son and holy Spirit The Father indeed who inhabiting in Heaven as the most high God and removed from mens eyes commandeth them out of his supream Authority and on the Son bestows authourity from his Majesty but the Son a true man baptized in Jordan by John and after from heaven annoiâ—ted and replenished with the holy Spirit and lastly the holy Spirit a certain thing sent down from heaven upon Christ with which he was replenisht if I say that be the Trinity he is rightly commanded to go to Jordan who doth not acknowledge the Trinity We indeed who are sometimes commanded to go thither long ago by the grace of God have been there and seen that Trinty and with willing mind acknowledge and profess it But if the Trinity be to them the conjunction of three persons really distinct amongst themselves in one and individual Essence it is so far from being seen at Jordan that rather in some sort it may be seen by the very eyes it has no existency For what sâ—ew or shadow is there of one and the same Essence in number which may be common to the Father Son and holy Spirit Is it the same numerical subâ—â—ance of God who speakes from heaven not descending hence and of him a true man who is baptized in Jordan and lastly of that thing which descends from heaven upon him I omit other things which partly are said before partly shall be said a little after They therefore who have fained such a Trinity or defend it fained â—y otheâ—s are yet to be sent to Jordan that they may as from a near place behold the true Trinity and may more rightly learn to acknowledge it We may indeed rightly send thither the Arians who hold that the Son of God is a certain invisible Spirit produced by God before the creation of the world but our adversaries who maintain him to be consubstantial it is so far of their being able to do it that the Arians rather might send them thither For the tenet of the Arians is less against that History than that of the Consubstantialists But we will not in this place urge all things which might be said but that onely which is written of the holy Spirit that we may not only wrest out the weapon of the hands of the Adversaries with which they fâ—ght against us but also may retort it on them They urge that the holy Spirit hath both decended and appeared in bodily shape to wit of a dove For from thence it follows that the holy Spirit is some substance not a quality For it belongs to substances and those only that are Suppositums to descend and to assume and sustain formes and shapes and together they say it appeares that the holy Spirit is such a substance as is really distinct from the Father and Son For neither the Father or Son descended from heaven nor
it be only a divine virtue and efficacy not a Suppositum or Person This although it properly pertain not to the matter in hand yet we will briefly explain that no scruple may remain First we have already seen that some of the adversaries by the force of their own opinion are forced to hold that those things are not properly said of the holy Spirit but that bodily shape and its descent from heaven was only an outward resemblance of the holy Spirit filling Christ with his gifts which same thing why it may not be said of divine efficacy there is no cause Besides If we would by all means have it so that those things are properly spoken of the holy Spirit it is to be understood as to that descent and motion that the qualities were moved together with their subjects and consequently in them Wherefore also the divine efficacy if it may exist in a man and in him or together with him be moved it may descend from heaven in another thing likewise which God will use in the carrying down of it Neither indeed is there wanting to God a convenient and beseâ—ming Vehicle that I may so speak for that efficacy But as to the shape it the subject of thar efficacy have a certain shape especially such as may shew and resemble the latent efficacy nothing at all hinders but that it may be said that that virtue descends in or with that shape But of these things if God will we shall say more else where This we would have here observed although it be written that the holy spirit did then descend on Christ in a bodily form and it may be easily understood that which all seem commonly to think that it appeared in some bodily form on the day of Pentecost yet neither here nor else where is it ever said to have appeared in the shape and form of any person as we read of the Father and Christ when they appeared in a certain form and also of the Angels But if the holy Spirit were a person Why had it not also appeared in the shape of a person For whether you hold it to have been the shape of a Dove in which it descended on Christ as commonly all contend or any other it is certain that was not the form of a person For neither is the Fire or Dove a Person seeing a person is nothing but a substance endued with understanding As for that whereby from the Apostles words in which it is said it searcheth or knows they endeavour to evince the holy Spirit to be endued with understanding it is refuted in the foregoing Chapter CHAP. XVI The Conclusion of the first Book in which it is shewed That the Adversaries opinion concerning the Trinity is refuted by the very silence of the holy Scriptures neither doth any thing hinder but that it may be oppugned by Arguments fetcht from Reason VVE have shewed enough out of holy writ that neither Christ nor the holy Spirit but only the Father is the most high God and that the most high God is one as in Essence so also in person not as it is commonly believed three in respect of persons Which opinion although there were not so many reasons as we have produced might be refelled by the bare silence of holy Scriptures For is it credible that Christ and the Apostles that I may omit now the Prophets would have concealed a thing as it is commonly believed and as the reason of the tenet holds forth so necessary to be known so hard to be believed and far exceeding all the capacity of humane wit Doth not the thing it self shew us by how much that tenet should be more necessary both to be known and more hard to be perceived by so much the clearer they would have propounded it and so the oftenner and more diligently have inculcated it Their diligence in other things much less and easier to be perceived compels us to believe as well as the earnest desire or rather endeavour of the same persons towards the Salvation of mankind and also that office which they undertook and sustained Shall we think Christ our Saviour the Apostles other divine men had less care of the Salvation of men than they who either heretofore have defended that tenet as the cheife concern of our Salvation or at this day maintain it Was there in them less intelligence of that mystery which they commonly adore or were words wanting by which they should describe it Could Athanasius in his Creed express it more clearly than Christ than the Apostles Whosoever saith he will be saved before all things it is necessary that he hold the Chatolick faith which unless a man keep whole and inviolate without doubt he shall perish for ever But the Catholick faith is this that we worship one God in Trinity and Trinity in Unity neither confounding the persons nor seperating the substance For there is one person of the Farher another of the Son another of the holy Spirit The Scripture doth not teach that God is trinune But there is one divinity of the Father Son and holy Spirit equal glory coeternal Majesty c. What I beseech you is there like these things in all the holy Scriptures We will not now refute the errors of them who beleeve not all things necessary to salvation to be contained in the holy Scriptures which is done by our men * See John Volkelius of the true Religion lib. 5. Chap. 7. elsewhere This onely we say that however some positions necessary to salvation should not be contained in the holy Scriptures yet this which is made the cheif and as it were the foundation of other things by them that it is not openly contained there is to be judged altogether incredible But letting these pass let us deal with them who acknowledge and urge that all things which are necessary to salvation are comprehended in the compass of the sacred Volumnes What reason will they aleage why that tenet is not plainly contained in holy Scripture Not few say that though it be not expresly comprehended in them yet it may be deduced from them by a good consequence But that I may now omit other things we have shewed a little before that in so hard a thing so remore from our capacity so necessary there should be fully shewn not onely consequences but clear and distinct explication and that repeated more than once especially because simple men to whom God would have the way of salvation to be manifest equally that I say not more to learned and ingenious men understand not those consequences and besides must take paines not onely in perceiving the reason of the consequence but also in the force of the opinion it self which is scarce perceived by the learned if yet that may be perceived which is repugnant to it self Moreover if they speak true who say that the Tenet of the Trinity pertains even chiefly to the Catholick Faith without which no man