beholding to the Spirit for them God never sent his blessed Spirit to them how false and unsavory this expression is who seeth not And the follie thereof shall bee fully disproved in the next Reason When you wrote this you were half asleep or if deliberatly I will bee bold to say That your Sophistrie hath the upper hand of your Divinitie 5 Argum. Maj. Hee that produceth those works which God alone produceth is God Min. The holy Ghost doth so Concl. Ergò The Major is plain the Minor is proved by particular instances 1 Hee that create's the world is God The holy Ghost create's the world Ergò the holy Ghost is God The Major is proved both by Reason and Scripture First by Reason because to create is to make somthing of nothing or of that which to such a purpose is as good as nothing and this require's an infinite power which cannot no not by the absolute power of God bee communicated to a creature and by Scripture every where Gen. 1. 1. Jer. 10. 11. The true God the living God the everlasting God hath made the Earth the Heavens the Seas and the Fountains of water Apoc. 14. 7. The Minor is proved by Scripture the first verse in the Bible Elohim creäted Heaven and Earth and after in the same Chap. ver 26. Let Vs make man after Our Image hence it is said in the Original Where is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Makers and Psal 149. 2. Let Israël rejoyce in him that made him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Makers which denote's the Trinitie of the Persons More distinctly Psal 33. 6. By the Word of the Lord were the Heavens made and all the host of them by the Spirit of his mouth that is God the Father by his Word i. e. his Wisedom which is Christ and by his Virtue which is the holy Ghost hath made all things and these three are but one God More clearly Psal 104. 30. Thou sendest forth thy Spirit and they are creäted The Prophet sheweth how the orderly course of the creatures is wisely disposed off and the Antithesis betwixt the Spirits i. e. souls of the creatures which die and the Spirit of God which creäte's and renewe's them So Elihu in Job The Spirit of God hath made mee and the breath of the Lord hath given mee life Job 35. 10. And 't is said touching our Savior That which is conceived of Marie is of the holy Ghost creäting the body by his omnipotent power of the substance of the Virgin Marie in a way unheard off from the begining of the world and his soul immediatly of nothing 2 Hee that support's and uphold's all the creatures in their beeing is God The holy Ghost doth so Ergò The Major is confirmed because preservation of the creatures is a work equivalent to creätion and 't is rightly called a continued creätion hence is the Lord described to bee a God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the present stretching out the heavens Esa 40. 22. All means under the Sun are but dead instruments without God To bee of himself is proper to the Lord and incommunicable to any creature hence is it as Glass observe's Orat. de Hebr. lin Necess that the Lord is called Adonai of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because hee is the basis and the prop to uphold all the creatures in the world they all depend on him as artificial works do on natural substances What can a Carpenter do without wood What can a Mason do without stones Yea as the light in the aire depend's on the bodie of the Sun wee live and move and have our â—eeinâ— in God Acts 17. 28. The Minor is confirmed not onely because the holy Ghost is Adoâ—ai as is shewed in the first Reason but because this is particularly affirmed of one work and in paritie of reason it hold's true in all the rest Gen. 1. 2. The Spirit of God is said to move upon the face of the waters By the Spirit of God cannot bee meant the winde which is the moving of the air for there was no distinction of things below in the first day they were a confused mass without form and without any virtue or efficacie Nor could the air of winde if there had been any such creature at that time have had the cherishing effect which is there asscribed to the Spirit wee are then to understand no creäted Spirit but the Creätor and Cherisher of all The Lord would teach us that this confused lump of the Elements creäted in the begining could not consist of it self but as it was necessarie it should have a Creätor for its beeing so likewise that it should have a Protector a Conservator and a Quickner for the continuance of the same and the Spirit that upheld this mass was the Spirit of God The word used by the Spirit is very emphatical 't is a Metaphor taken from Birds which do sit upon their eggs wave over them to bring forth their young ones or â—o cherish them beeing hatched Deut. 32. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Deuter. the Lord protected his Children as the Bird doth her young ones and brought them out of Egypt as hee did a beautiful world out of the Chaos so that in this place of Genesis is set forth the effectual comfortable motion of the Spirit on the indigested Chaos whereby hee sustained and as it were cherished that vast creature I might shew that this is not a singular exposition devised of late daies but asserted by many ancient Fathers yea and by som ancient Rabbins as P. Galatm l. 2. and H. Ainsworth on this text do witness but I omit them Hee that truly and properly work 's miracles is God The holy Ghost doth so Ergò The Major is proved even by one of the words which is used for a miracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which like a beautiful creature hath an allureing nature to drawmen to beleeve in God and to obey him Ainsworth on Exod. 7. 9. Or as Schindler of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it demâ—nstrat's the truth and is as a divine seal thereof not imprinted in wax which will soon wear out but engraven as it were in brass and so is an indeleble Character Hereby did our Savior prove that hee was God Matth. 9. 5. as if hee had said it 's the same divine power to forgive sins and work miracles The Lord alone doth wondrous works Psal 78. 18. Somtimes hee work 's them for the prayers of his servants as hee did at and for the prayers of Elias 1 King 18. Somtimes by divine instinct and inspiration and then is the miracle said to be a miracle ex potestate Josuah said Sun stand thou still in the firmament And Peter to Aeneas Arise and this is a work so peculiar to God that the great School-man Aquin. cap. 2. quaest 14. 8. art 1. concludeth that that it cannot bee communicated to a creature no not to the
finde that the translation is not true for the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 3. is construed with an Accusative case and with a Dative ver 4. and so it is to bee translated to bely and counterfeit the holy Ghost which is to bear us in hand that thou laidest down the money at the motion of the holy Ghost herein thou hast not lied to men but to God Answ The Adversarie would perswade the Reader that hee by his observation of the text had found out a fault in our common translations whereof the Authors out of their ignorance or inadvertencie took no notice if so hee think's hee is utterly mistaken for all translators ancient and of later days had the text before their eyes and saw the difference which is here noted by this Author and yet did purposely translate the words thou hast lied to the holy Ghost as holding forth the genuine meaning of the Spirit of God som excepted which yet for the point of controversie in hand proved out of this very Scripture are professed Adversaries to you Beza after hee had rendred the words to deceive or mock i. e. endeavor to deceive the holy Ghost I might add what others say hee retract's and go's in the steps of common translators Why I might say from others It 's not unusual amongst the Grecians to understand a preposition which is not expressed Hee saith because the 4th ver where the Dative case is used is an explication of the 3d. ver Besides the Hebrews do somtimes confound these whence these expressions benedico te evangelizo te which the Grecians derived from the Hebrews and the Latine Authors from the Grecians Besides in one manuscript I found the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so have the Syrian and Arabian Interpreters read it Lastly because this interpretation which is followed by Erasmus to say they counterfeited the holy Ghost seem's to mee not to bee full They were indeed notorious hypocrits but Peter by the sequele accuseth them of a far higher crime that when as by the motion of the Spirit they had sold a parcel of ground and consecrated it to the Church they afterward kept back a part thereof as if in that case they had not to deal with God but with men which could not discover this their sacriledg and so they are in this regard said to tempt the Spirit of God Further were it granted that your translation were sound and that the words ought to bee so interpreted as you have don this neither hinder's us nor further's you none ever dreamed by the common translation to correct the meaning of the text that they might have an Argument thence to confute the Adversaries of the holy Ghost hee needeth not our lie to defend his cause But the strength of the Argument is not from the words singly taken ver 3. but from them and the explication of them in the fourth and ninth verses you counterfeit the holy Ghost to bee the Author of this fact and this is expounded to bee a lying to God viz. to God the holy Ghost whom you have counterfeited hee speaking in us and discovering this hypocrisie of your heart which you litle dreamed off And your exposition of the words as they stand in your Book is of that nature that albeit I have perpended it as exactly as I can yet do I conceive nothing in it but I may readily subscribe to it I am sure it nothing crosseth the Argument Thus much for the first Argument Argum. 2 Maj. Hee to whom religious worship is truly exhibited is God Min. The holy Ghost is hee to whom religious worship is exhibited Concl. Ergò The Major is not denied by the Adversarie and is evident of it self and strange it is to mee that any learned men which do acknowledge the Deitie of the holy Ghost should avouch as they do that there is neither precept to worship him nor any clear example in the Word that hee was worshipped 'T is a certain rule the sacred Persons of the Trinitie which are undivided in nature must bee likewise undivided in worship for any one to say the holy Ghost is God and with the same breath to profess their doubting whether hee is to bee worshipped is to speak contradictions and 't is all one as to acknowledg a King and to deny him honor and this is to make him a titular King and in truth no King at all The Minor is proved thus the holy Angels of God do worship him they worshipped the Lord of hosts Esa 6. 3. Holy holy holy is the Lord of hosts Heb. 1. 6. Whether the Prophet Esay understood this mysterie or not 't is not material to the point in hand nor whether their thrice chanting out holy implied the sacred Trinitie Yet why might not that bee intended But the Angels beeing intellectual substances worshipped they knew what and beeing confirmed in holiness they onely worshipped a fit object of worship and had they or sinful men worshipped the highest creature with religious adoration would not hee as the Angel in the revelation have rejected it and said See you do it not I am your fellow-servant but the Angels worshipped the holy Ghost I prove the blessed Apostle and irrefragable Interpreter inform's us that the Lord of hosts who put words into the mouth of Esay was the holy Ghost Act. 28. 25. Well said the holy Ghost by Esaiah the Prophet and as the Son of God is directly prayed unto Lord Jesus said Stephen that blessed martyr receive my Spirit Acts 7. Lord Jesus com quickly Apocal. 22. So is likewise the holy Spirit Awake thou North-winde and com thou South blow upon my garden that the Spices thereof may flow out O blessed Spirit breathe into my heart that by the love of God and my neighbor it may send forth a sweet savor Cant. 4. 16. The blessed Spirit of God is compared to the winde that as the winde blow's where it list's so doth the Spirit of God blow where hee will regenerat's whom hee pleaseth John 3. 8. And to this intent it is that S. John prayeth grace and peace not onely from God the Father and from Jesus Christ but also from the seven Spirits Apocal. 1. 4. The Spirit is but one in nature but it is said to bee seven that is manifold in regard of the distribution of many gifts which are from the Spirit and more plainly 2 Corinth 13. 13. The grace of our Lord Jesus Christ and the love of God and the fellowship of the holy Ghost bee with you all And this Argument is asserted by Justin Martyr as I have shewed in answer to your thirteenth Argument and by Clemens Alexandrinus at the end l. 3. Paedag. used in the ancient Liturgies and practised by the reformed Churches Sancta Trinitas miserere O holy Trinitie have mercie To these I may add this consideration that wee are the Temples of the holy Ghost It 's God onely that hath a Temple and
individual Spirit seduce all the wicked by himself If you dare not say so why is this example alledged yea and by your own silence your cause is lost I dare tell you that the holy Spirit sanctifieth with his gracious presence all the Saints that are in the world Nor is the reason alike betwixt those four hundred and all the wicked men in the world for they were assembled together in one place and all of them of one Spirit but suppose these four hundred had been severed and placed in so many remote Kingdoms will you have the forehead to say that one Spirit could seduce them all at once The former I grant may bee done by a creäted Spirit but not possible the later Argum. 4 Maj. Hee that is simply superior to Christ as man is God Min. The holy Ghost is so Concl. Ergò hee is God The Major is clear by the confession of the Adversarie for hee ranketh Christ in the second order next under God and the holy Ghost below Christ in the third rank and rightly if his supposition had been true for the humane nature simply considered beeing assumed into the person of the Son of God is neerest the cause and fountain of all greatness and is thereby exalted far above the state and condition of the highest Angels but hee is said to bee made lower then they are onely for a short time in regard of his sufferings Hebr. 2. from which those blessed Spirits were exempted The Minor is proved by those very Arguments whereby you endeavor to prove the holy Ghost to bee inferior to God First because Christ in this notion is sent of the holy Ghost The Lord God sent mee and his holy Spirit Esa 48. 16. I know som of ours do expound this of the Prophet Esay the Spirit sent him and so do the Hebrews suddenly change the Person saith Oecolampadius without any necessitie because they do abhor the mysterie of the Trinitie but wee saith hee with Catholiques do avouch that these are the words of Christ as the whole context evinceth But let that text bee meant so or otherwise It 's clear by Fsa 61. 1. applied to Christ Luke 4. 18. The Spirit of the Lord hath sent mee to binde up the broken hearted to preach the Gospel Secondly hee that receiveth of another is inferior to him of whom hee receiveth and dependent on him these are your own expressions but the humane nature of Christ receive's from the Spirit it's beeing for hee was conceived by the holy Ghost Matth. 1. and was anointed by him with abundant gifts without measure Luke 4. 18. To these I add that the holy Spirit by his mighty power raised Christ corporally from death Rom. 8. 11. as hee doth his people spiritually from the death of sin Lastly because it is a greater sin which is committed against the holy Ghost then that is which is committed against the Son Mat. 12. 31 32. this is pardonable the other shall never bee forgiven Advers To this last objected place you frame this Answer The sin against the holy Ghost is unpardonable not because the holy Ghost is God but because hee that sinneth against the holy Ghost doth in the same act sin against God with an high hand against his conscience renouncing the truth as the Renegadoes did Hebr. 10. 25 26. which things are the greatest affronts that can bee offered to God who useth the Spirit in none but in things of greatest importance Answ I grant the sin against the holy Ghost is not therefore simply unpardonable because it is simply against God for so are all sins and yet are they not the unpardonable sin and they are in a proper and true sense against the holy Ghost even the sins of his own people and hee is said to bee grieved for them Ephes 4. 30. and the sins of the wicked for which hee will bee revenged on them Esa 63. 10. But yet this I do peremptorily avouch unless the holy Ghost were God and equal to the Father and the Son of God it could not bee the greatest sin that was committed against him as the immediate and ultimate object thereof I will on your own principles argue against you for the fuller confirmation of this point I take this for a granted Maxim that the unpardonable sin is a sin and of necessitie must bee a sin against the holy Ghost This Assertion cannot with reason be denied Upon this supposition of yours that the holy Ghost is a creature I argue thus That the unpardonable sin may bee committed and yet the holy Ghost not at all sinned against First because the first and universal cause can immediatly of himself without the intervening of any creature so far enlighten a reprobate that this sin maliciously committed against this light shall bee for nature the very same every way as heinous and as unpardonable and yet not all against the holy Ghost It is true instruments are God's hands and as they can do nothing without God so God ordinarily will not work without them but is Gods hand shortened Can you give any reason why hee cannot do the same work without the creatures which is instrumentally produced by them Secondly suppose the Lord will not work thus immediatly by himself cannot hee imploy an Angel inferior to the holy Ghost about this work of illumination Cannot hee so far elevate this blessed creature above it self touching the former state and actuate his abilities that hee shall as a means under God so far enlighten man as is don at other times by the holy Ghost And the blessed Spirit in the mean time according to your profane opinion reside in one place and not intermeddle at all either to command or have any influence on this Angel in this imployment or if there should bee a deficiencie still in this creature which is very unreasonable to imagine cannot the great God supply the defect thereof In this case wee have the unpardonable sin committed and yet not at all committed against the holy Ghost Thirdly I confute you from this Scripture Matth. 12. on which our Argument is grounded The holy Ghost say you is God's Messenger and hee is sent as God's servant to enlighten men at the same time this great God send 's his Son also as his Messenger for so hee is often called but the holy Ghost is never called his Son this Son of God as you grant is next unto God himself higher and greater then the holy Ghost and besides which is another advantage to strengthen the Argument the holy Ghost is invisible the Son of God present's himself visible to them and his Person is directly and purposely scorned and abused by them and 't is not easie to bee proved that they had the like mischievous intentions and malicious purposes against the Person of the holy Ghost Judg now impartially whether is the greater sin and which in likelihood is the sin most unpardonable Whether the Lord will bee more offended
in the turning of a hand the Spirit of the Lord would bee no where with you in these inferior parts of the world and if you could have ascended into heaven have had a glorified soul have been able to view all those heavenly mansions when the holy Ghost descended down from heaven you could not if you say true have found him there Besides by this your reasoning there could not then have been one Saint on earth in whom the holy Spirit did dwell who was enlightned purified comforted strengthned and guided by the holy Ghost for if notwithstanding the descending of the holy Ghost in this likeness this admirable action was no hinderance why the holy Ghost should not bee in every Saint what reason can bee alledged why albeit hee thus descended from heaven hee should not bee still essentially in heaven Surely the divinitie which you would teach us is odious divinitie and if you literally press the very words against the ubiquitie of the holy Ghost might not an Atheist as strongly argue and with as good reason as you do that God is not on earth hee is confined within the circles of the heaven Why because the Father spoke from heaven This is my welbeloved Son But what shift can you make to elude the words of the Psalmist and bee true and constant to your own Argument God bowed the heavens and came down Psal 18. 9. Here is in your own language terminus à quo hee came from heaven and terminus ad quem hee came to the preservation of his children and the destruction of his enemies And if I sinfully would dally with Scripture I might press you sore with the next verse Hee rode upon a Cherub and did flie yea hee did flie upon the wings of the winde And doth the supreme Majestie remove from place to place Yea and the Lord himself said Bring the Officers to the Tabernacle of the Congregation and I will com down and talk with them there Numb 11. 16 17. What should I speak of that gracious promise of Christ If any man keep my words I and the Father will com unto him and abide with him John 14. 23. What mean's the Lord 's leaving of his children for a time and that threatning I will go to my place Hos 5. 15. These and many like expressions to these in Gods word might bee as strong to conclude as yours that the supreme Majestie changeth place which is transcendently absurd Nor do wee want in Scripture visible demonstrations of the like presence of God to this of the Dove Was not the pillar of fire to conduct the Israëlites in the wilderness which moved ocularly from place to place visible sign of the Lords presence what else was the meaning of the Lord 's threatning in his wrath that hee would give over the people to Moses and to the conduct of an Angel contradistinct from God himself that hee would withdraw the sign of his presence from them Exod. 32. 34. as after hee did Exod. 33. And what now doth the great God go from place to place And was it not the Lord that passed by and was not in the great winde nor in the earth-quake nor in the fire but in the soft voice that spoke to Elias the Prophet 1 Kin. 19. 15. Much more in this kinde might bee alledged but this is enough to shew the weakness and impietie of this Adversarie who denieth the Deitie of the holy Ghost by no better argument then what would prove the supreme Majestie by himself so acknowledged to bee no true God at all Advers Nor will that evasion serve your turn to say that when wee reade of Gods appearing it 's meant of an Angel as appeare's by comparing texts in the Old Testament which speak of God to bee meant of Angels Exod 3. with Acts 7. 30. Answ I answer first that hereby you have weakned your own Argument Do not you see that if you are right in this answer that by analogie wee also might retort your Argument against yourself in this manner that albeit the holy Ghost is said to descend in the shape of a Dove yet it was but a created Angel which represented his Person and appeared in the name of the holy Ghost Secondly if it were yielded to you that an Angel as God's messenger somtimes spoke in the name of God must it needs therefore bee so in all places of the Scriptures And if not in all your Argument is gone Thirdly nor will this follow it was an Angel that spoke to Moses out of the Bush Ergò it was not Jehovah the Lord. This consequence is as weak as water it was an Angel indeed but an uncreated Angel the Angel of the Covenant so called Mal 3. 1. that Angel which wrastled with Jacob and was invocated by Jacob Hos 12. 3 4. And are creatures in your divinitie the object of religious invocation That Angel which redeemed Jacob out of all evill and blessed him Gen. 48. 16. who can do so but God alone And why else should Moses mention the good will of him that dwelt in the Bush Deut. 33. 16. And what was the meaning of that in S. Paul the stiff-necked Israëlites tempted Christ in the wilderness 1 Corinth 10. And the expressions there used do sitly agree to the Angel of the Covenant but not to a created Angel I am the God of Abraham Isaac and Jacob. And hee sent Moses to deliver the Israëlites out of Egypt I have seen I have seen the affliction of my people And hee call's himself by the proper name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will hee that I will bee It 's a name full of mysteries and note 's the eternal and immutable essence of God and that in time as great Clerks have from thence collected This eternal and immutable God would becom man and if there bee any strength in the testimonie of the ancient Fathers Justin. Apol. 2. ad Antonin Irenae adv Haeres l. 4. c. 11. Tertul. adver Praxeam they will give their suffrages for us To name no more Advers The three men Gen. 18. were three Angels which appeared to Abraham and hee entertained Angels Hebr. 13. 2. Answ Who would imagin if hee did not see it that any man would raise such a high structure upon so weak a foundation Two of them were created Angels the text saith so but it doth not say that all three were creatures they all appeared like men and so Abraham at first sight took them to bee but one of them was the Angel of the Covenant Jehovah for so hee is called Gen. 18. 13. God reveale's to Abraham what hee will do to Sodom Ver. 18. and Abraham acknowledged him to bee the Lord and Judg of all the earth which is not the office as you will grant of a created Angel but of the Son of God and that it was in his power to save and destroy Sodom Here then the Lord appeare's in the shape of a man
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A TREATISE OF THE HOLY GHOST IN WHICH The God-head of the third Person of the Trinitie is strongly asserted by Scripture-Arguments And defended against the Sophisticall subtleties of JOHN BIDLE BY Mr. Nicolas Estwick B. D. somtime Fellow of Christ-Colledg in Cambridg and now Pastor of Warkton in the Countie of Northampton LONDON Printed by William Du-gard for Ralph Smith and are to bee sold at the Sign of the Bible in Corn-hill neer the Royal-Exchange 1648. THE PREFACE THe sublime Argument touching the unitie of the God-head and the Trinitie of the Persons is of that high concernment that it obligeth Christians to lay themselvs out to the uttermost in the search of the means in the which it hath pleased the Lord to reveal himself that wee might have right apprehensions of him partly because it is very dangerous and attended with sad consequences to have erroneous conceptions in this to-bee-adored subject and partly because no subordinate truths can bee more profitably learned whether wee respect the information of our judgments the reformation of our lives or our sound consolation in every condition In this licentious age wherein Heresies with more boldness the more is the pitie are not onely privately vented but printed and exposed to publick view then in former ages whereby many unwary and ungrounded Readers are infected with leprosie in their heads and their judgments are corrupted as other wicked phancies for want of humilitie knowledg in Scripture Arts and Tongues and due respect to the word of God and the testimonie of ancient and modern Divines have been broached so hath the fundamentall Article touching the Deitie of the holy Ghost been questioned yea plainly contradicted Many months passed before I had a sight of Mr. Bidle's abhorred lines nor did I so much as desire to read them but when I heard by the relation of a very learned man and of much observation touching these times that those twelve Reasons did a great deal of hurt I then used the means to get a sight of the Book and I saw it was Sophistically penned and plausibly contrived to do much mischief and when I could not hear that any of the learned which have far better abilities more leasure and encouraging accommodations then I have would spend their precious time in convincing this Adversarie of God I resolved by the grace of the Spirit of God to vindicate what lie's in mee his honor in shewing partly the weakness partly the blasphemie of his twelve Reasons to shew him if it may bee the danger of his Heresie and to clear the alledged Scriptures from his Sophistrie and to hold forth that little light which the blessed Spirit hath freely imparted to mee to the bettering of the understanding of the simple Readers There have been many erroneous opinions no fewer then six in my knowledg and 't is not unlike but there are many more touching the blessed Spirit the holy Ghost it is not fit nor safe for mee to set down a Catalogue of them lest unawares which is far from my intention som vain and unsound Christians in these unsettled daies should take an occasion to err from the beaten way of truth and others which have tender consciences should bee offended with the stinch of these rotten Heresies when they are presented to them yet necessary it is that I should set down my Adversaries tenet that the Reader may know it and that I may more punctually address myself to answer him and this hee hold's That the holy Ghost is a creature a finite person the prime and chief of all the good Angels as the Divel by an unhappy excellencie is called the chief of all the evill Spirits An ancient Heresie this is in the Church of Christ condemned both by the single testimonie of many famous Doctors and by a generall Synod at Constantinople which hath been alwaies honored and was held by the Summons of Theodosius the first more then twelve hundred and threescore years ago O blessed God! bee not angry with mee I beseech thee who am but sinfull dust and ashes for adventuring to speak of thy glorious Majestie Pardon I humbly pray for my Saviors sake all my sinfull apprehensions of thine unconceivable Greatness accept graciously my sincere intentions to promote thy glorie and guide mee O my God! that I may alwaies as a weak and sinfull creature ought to do both think and speak and write of thy glorious Majestie with holy fear and lowly reverence and instruct mee O thou blessed Spirit of Truth that I may readily untie the Sophistical knots of carnal and humane reason which in pretence are grounded on the truth of thy Word and yet there is no truth in them nor any divine word for them And enable mee to maintain thy Greatness against a wretched man which dare's stand up and both boldly and publickly argue against thine ever to bee adored Deitie The Deitie of the holy Ghost proved by Scripture and Argument True Arguments grounded on the Word of God whereby the Deitie of the holy Ghost is fully proved and such passages of Scriptures which are excepted against by the Adversarie are examined and clearly refuted Argum. 1 Maj. HEe that hath the names of God absolutely attributed to him is God Min. The Holy Ghost hath the names of God absolutely attributed to him Concl. Ergò the holy Ghost is God The Major is clear for albeit the name of God bee given to Angels Psal 8. 6. Heb. 2. 7. and to Magistrates they are Gods to whom the Word of God came Psal 82. 7. that is to whom by divine vocation the office of Magistracie is committed yet either this is not spoken in the singular number I said yee are Gods whereas the true God without contradiction is but one or when it is spoken singularly it is not without limitation Moses I have made thee a God to Pharaoh Exod. 7. 1. Every man may readily conceive that a made God is is not a true God or with such an affixed limitation that a simple man can hardly mistake I have said yee are Gods yet they are but mortal Gods for as is threatned there They must die like mortal men but the true God is immortal So that in all the Scriptures wee shall not finde the names of God asscribed to any creatures without addition limitation or correction of speech nor is this denied by the Adversarie The Minor is proved first more obscurely Gen. 1. 1. God creäted A word not of the singular or dual but plural number and that is also with a word of the singular number God creäted because God is but one in nature but in regard of the manner of beeing there are three Persons And in verse 26. of the same Chapter God saith Let Vs make man after Our image that is in the image of the holy Trinitie these and many like to these are alledged out of the old Testament and justified to bee pertinent to prove this
cause against the exceptions of such as have opposed them and the rather is the phrase to bee marked because as is observed it is not said one Elohim unus as one Jehovah unus in all the Scripture W. in 1. praec Decal but because they meet with contradiction of learned friends I pass them over Secondly and more particularly King David in his last words saith The Spirit of the Lord spake by mee and his word was in my tongue 2 Sam. 23. 2. and then verse 3. by way of explication hee add's the God of Israël said the rock of Israël spake to mee And yet more fully Esa 6. 3. that Person that is called the Lord of hosts and after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord which is the proper name of God ver 9. is by Saint Paul an infallible Interpreter expounded of the holy Ghost Well spake the holy Ghost by Esaias the Prophet unto our Fathers Act. 28. 25. hearing yee shall hear and not understand and this is further proved because what God promised Levit. 26. 12. I will dwell in them and walk in them that is verified of all faithful Christians when the holy Ghost dwell's in them hence are they called the Temples of God and that is expounded by the holy Ghosts dwelling in them 1 Corin. 3. 16. and 1. 6. 20. 19. what can bee more plain The virtue of God is never separated from his Essence God is there where hee work 's and Gods working in a creature and dwelling in them differ much God work 's in all things and is with them according to his essence presence and power but hee work 's in his own and dwell's in them as in his Temple according to his singular and gracious presence Refut Adv. It is true indeed wee have the Spirit from God the Father and God the Son hee is the gift of God but this concession weakneth not our Argument but add's very much to our comfort and honor To conclude this Argument Acts 5. 3. Peter by the revelation of the blessed Spirit discover's the fraud the distrustful covetousness and gross hypocrisie of Ananias in that this wretched man beeing overcom with divelish perswasion with-held part of the money which hee had promised to God to bee dispensed by the Apostles to pious and charitable uses and to demonstrate the height and heinousness of this offence hee avoucheth that hee sinned and told a lie against the holy Ghost and by way of explication it 's added in the next verse thou hast not lied to men but to God Advers To this clear Scripture you make two Answers First to lie to the holy Ghost is to lie to men endued with the Spirit so Piscator yet will it not presently follow that the holy Ghost is God for one may lie to God and yet neither men nor the Spirit in them bee God but onely the Messengers of God what is don to Messengers redound's to him that send 's them 1 Thessal 4. 8 13. John 20. Luc. 10. 16. Answ I grant that Ananias did lie to men endued with the Spirit though not onely or principally against them for so S. Peter acknowledgeth you have not lied to men but to God and yet the holy Ghost is not to bee excluded as you have don from the beeing an object against whom this lie is told And well had it been for you if you had had the eyes of Piscator when you alledg what doth without wavering soundly conclude the Deitie of the holy Ghost out of this text I add grant that to lie against the holy Ghost is to lie against God speaking by his Spirit in his servants will this follow that the holy Ghost is not God dwelling in his servants nay rather the contrary may be concluded for the words import thus much Think not O Ananias because I said thou sinnedst against the holy Ghost that I intended onely that thou usedst dissimulation against mee and my brethren the rest of the Apostles in whom are the extraordinary gifts of the holy Ghost or as if the Spirit that is in us was a meer creäted Spirit thou art deceived if thou thinkest so thou shouldest then directly have sinned but against a creature but in this thy fact which is against the holy Ghost thou hast not lied to man but to God Who see 's not if hee will seriously perpend the text what it is to lie against the holy Ghost that it is to lie against God the holy Ghost and bee it granted that the despite don to the servants of God redound's to God which no man will deny yet touching the holy Ghost these texts are not fitly alledged for shew mee any place of Scripture where the holy Ghost is called the Messenger of God Search as long as you will you shall never finde such an expression in Gods Book Besides this concession abat's not the strength of our Argument for wrong don to the servants of God as they are his servants it 's against them as acted by the Spirit which dwell's in them and is no accidental gift nor creäted person but the holy God and so it tend's to the dishonor of the holy Ghost and this may further appear by these circumstances in the text How came Peter to know this lie of Ananias It 's not a man not a creature that can search the heart was it not then God that revealed this sin and the intentions of Ananias and of his wife to Peter even the blessed Spirit that enlightned sanctified and enriched him with extraordinary gifts And doth not the punishment inflicted on the man and his wife thew the severity and power of the holy Ghost in that hee can so instantly destroy his enemies And for further proof and confirmation of the Deitie of the holy Ghost out of this Scripture ver 9. for the sin was one and agreed on betwixt the husband and the wife and both of them are charged for their hypocritical and bold tempting the Spirit of God This fact of Ananias and Saphirah proclaimed evidently that whereas they had heard that the Spirit know's all sins is just to punish for sins which hee doth know is true and faithful to perform his threatnings and powerful and able to punish as hee had threatned yet they wretchedly against the clear light and check of their consciences in thus sinning against him would yet put God to it and make a trial and experiment whether God knew the infidelitie of their hearts and could discover it whether his patience mercie and love to mankinde would not spare them and avert that vindicative justice albeit hee had threatned often to punish them that doe commit this sceleratissimum genus tentationis as Peter Martyr phraseth it and whether hee had power to punish them for their dissembling hypocrisie Lay all these things together and they will amount to a full demonstration of the point in hand Advers If any man say you look more narrowly into the words hee shall
for a sin against the servant against a Person inferior to the Son then for a sin against the greater and against his wel-beloved Son And if a man bee not bereft of common sense hee must need 's conclude against this Disputant and therefore since the sin against the holy Ghost is unpardonable but the sin against the Son of God is not unpardonable as the text sheweth it must of necessitie bee yielded that the holy Ghost is God and superior to Christ as hee is man as hee is Mediator Fourthly if the holy Ghost were not God the sin committed against him could not bee the greatest sin Can a sin immediatly committed against a creature bee greater then that which is directly against the Creätor Doth not the greatness of the Person against whom the sin is committed aggravate the offence and make the sin to be so much the more heinous as the Person wronged by it is the greater Is not a sin against God which is a breach of the first Table greater I mean of an equal comparison then a sin against the 2d Table as this sin whereof wee treat must bee if it bee a sin against the creature I deny not but they that sin against a creature do sin against God whose authoritie and law forbidding it are slighted but shall therefore an immediate sin against the workmanship of God bee as you contend the more heinous then that which is against the great God himself I might tell you that you do onely say that this sin through the holy Ghost doth strike at God himself as a superior object thereof You can never prove that this sin is not terminated in the holy Ghost but for Argument sake grant it At the Assises as I remember malefactors are indicted for sinning against our Soveraign Lord and his Laws but is it as great a sin as that which is immediatly against his Majestie Suppose supreme Authority send 's Ambassadors to a forain Prince and they are disgraced and killed 't is your own comparison Argum 4 this redound's I deny not very much to the wrong of the supreme Authority and 't is don and interpreted to bee don to them not for their own but for his sake Suppose again a King should send more honorable Ambassadors then the former as Balak did to Balaam and joyn in commission with them his chief favorites was not the same sin committed against these later servants greater then the former But suppose a King himself should go in his own Person about the same business and they should e-equally contemn him was not the affront now and sin committed of a deeper die Give me leave Christian Reader to endeavor to explicate in as few words as may bee how the sin is said to bee against the holy Ghost It is an undeniable truth that all the actions of the divine Persons those onely excepted which are ad intra of intrinsecal relation are the joynt and undivided works of the three Persons because there is not a multiplied but one divine essence and the unitie of their working depend's on the unitie of the power which is all one with the essence Gregor Nazianz. Orat. de Theolog. Yet the blessed God is described in Scripture by a gracious condescending to our dull capacities which are unable to conceive the distinction of the Persons in the unitie of the God-head but by a distinction of their operations to us-ward and hence it is that the great works of Redemption Creätion and Sanctification are severally attributed to the several Persons not in a way of opposition but distinction which the School-men call Appropriation Thus power is asscribed to the Father because hee is the principle of the Son and of the holy Ghost and therefore because the mightie power of God is manifested by Creätion the Father is frequently stiled the Creätor Wisedom is asscribed to the Son of God because hee is termed conceptus Sapientiae hence is it that Redemption wherein the manifold wisedom of God is seen is appropriated to the Son hee is called Redeemer Goodness is asscribed to the holy Ghost because hee proceed's from the Father and the Son per modum amoris hence the good things of God which are communicated to us are appropriated to him hee is called our Sanctifier And for the same reason are sins thus distinguished there is a sin of Frailtiness and that is said to bee against the Father who is Power there is a sin of Ignorance and that is said to bee against the Son who is the Wisedom of God and there is a sin of Wilfulness and Malice and that is said to bee against the holy Ghost who is Goodness Bonav p. 1. Quaest 39. Art 8. This is a reason why this sin is unpardonable it 's a sin by appropriation both against his Person and his Gifts 't is not a sin of weakness nor a sin of ignorance no nor every gross sin against knowledg no nor every apostasie from the truth against the known truth for som may fall away either out of fear of the loss of their goods or lives or for preferment nor a few of this kinde have bewailed their follies have obtained pardon and proved glorious Martyrs but this is a sin wittingly and willingly and out of cankred malice committed against God the Father Son and a I said by appropriation against God the holy Ghost and his great work in their hearts and whereby they offer contumelie and despite to the Spirit of Grace and so will hee never give them the grace to repent Adver You say that God useth the Spirit but onely in things of greatest importance By this your saying you give your Reader a hint to suspect that you think every sin committed against God's Spirit is that unpardonable sin against the holy Ghost Speak out is not this your meaning if not so to what purpose should you say God never useth the Spirit but in matters of greatest importance If so I demand then who can be saved For every good man grieveth the blessed Spirit and sinneth against him I add this your Conclusion is such a Paradox which hath searce dropped from the pen of any Christian man You think belike that the Spirit is like to Arch-angels which are said to preside over Kingdoms and great Personages onely but the care of singular mean persons is under God committed to the Angels You think it seem's the Spirit work 's not but to bring forth a male-childe of whom the woman hath been long in travel to bee delivered for whom the Church hath sighed much and made many prayers to God to give her a Christian orthodoxal King or Emperor or to divert the rage of the persecutors of the Saints and to procure rest to the Church to raise up men of heroical spirits and parts to reform the Church or such like Belike then they that have but one talent or two talents or mean men which have but a low degree of sanctifying graces are not
humane nature of Christ as properly and originally wrought by it The Deitie shined with miracles and the Humanitie was exposed to injuries The Minor is proved by the words of our Savior Luke 11. 20. Christ cast's out devils by the finger of God Hee hath reference as is probable to Exod. 8. 19. The Magicians of Pharaoh acknowledged that the miracle of â—ice was wrought by the finger of God the holding up of the singer argue's power and authoritie and is a kinde of threatning to desist from evil and this text is expounded in S. Matth. 12. 28. Christ cast's out devils by the Spirit of God and yet more plainly if any thing can bee more plain there is no servant of God which God hath graced with this honor to bee an instrument of working miracles But it is the blessed Spirit that give 's this gift unto them 1 Cor. 12. 10. 4 Hee that inspired the holy Prophets and Apostles and infallibly guided the Penners of the holy Scripture is God The holy Ghost hath don both these Ergò hee is God The Major is clear by Scripture Luke 1. 70. God spake by the mouth not of som but of all the Prophets since the world began and the whole Scripture and every clause of Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by divine inspiration hence is it that the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called the Word of God and to bee esteemed of us as if it had been written with Gods own hand as the Decalogue was it is chirographum Dei as Austin elegantly a writing under God's own hand The Minor is proved by evident Scripture Prophesies of old time saith S. Peter came not by the will of man but the Prophets spoke as they were moved both for the matter and the words by the holy Ghost 2 Pet. 1. 21. The Spirit which began by inspiration sat still moving on those soul-refreshing waters sweetly and wisely assisting his Pen-men according to their several stiles till there was a perfect production till the Canon of the Scripture was completed And this is further proved in that what God is said to speak in the old Testament to David to Esay c. that in the new which is a commentary of much in the old is asscribed to the holy Ghost Heb. 3. 7. Act. 28. 25. and in many other places Well said the holy Ghost by Esaias to your Fathers Ergò I conclude the holy Ghost is God Hee that rule 's and govern's the Church by his absolute power is God The holy Ghost doth so Ergo. The Major is plain and cannot with any color of reason bee denied for the Church is the Church of God Acts 20. 28. his own enclosure from the commons of the world and one inferior to God cannot by his absolute power govern it it is God's own propertie and peculiar not to bee claimed by any creature to command by his own authority over the whole Church The Minor is evidently proved by Scripture the holy Ghost instruct's Peter remove's his scruples and laie's a charge upon him Arise get thee down and go to Cornelius with the Messengers doubting nothing for I have sent them Act. 10. 20. Is this a language beseeming a creature Will a creature speak thus with authority a holy creature Acts 13. 2. Separate to or for mee Barnabas and Saul for the work whereunto I have called them Hath any creature a good creature the boldness thus imperiously to command in God's house Certainly this is the voice of God and not of an Angel Consonant hereto is that profession of the holy Assemblie at Jerusalem Acts 15. 28. It seemed good to the holy Ghost and to Vs that is to us inspired by the holy Ghost Had this happy societie of Saints consulting for the rest and peace of the Church and by the blessing of the Lord making a happy conclusion most sutable to the state and condition of those times forgotten to acknowledg God the Author and resolve finally this great work into a creature's inspiration Lastly to name no more Acts 20. 28. Take heed to your selves and to all the flock over which the holy Ghost hath made you overseers Words very emphatical belonging to the great God but too high to bee attributed to any creature Argum. 6 Hee that doth what hee will and disposeth his gifts as hee himself pleaseth is God The holy Ghost doth so Ergò The Major is plain our God is in the heavens and hee hath don whatsoever hee pleaseth Psal 115. 3. It 's blasphemie to conceive that God should bee like som Kings of Egypt which seem's to bee intimated by that speech of Pharaoh to Joseph and is asserted of these Caliphs in later times that they committed the whole Government of their Kingdom to their Vice-roys according to whose word and commandment all the people were ruled Gen. 41. 40. And they in the mean time enjoy themselvs and meddle not with the administration of the Kingdom Let Christians abhor such cogitations and firmly beleeve that there is nothing at all don by the creature but the Lord is the first efficient cause thereof and produceth it immediatly immediatione suppositi for hee is every where and immediatione virtutis suae infinitae Greg. de Val. tom 1. d. 8. q. 1. p. 2. And our Bradwardine laie's down these three Conclusions and prove's them First no creature at all can work without God Secondly no creature can make any thing at all unless God by himself and immediatly doth make the same thing Thirdly yea more immediatly then doth any working creature de causa Dei lib. 1. cap. 3. I may further confirm this Proposition by your own Arguments God give 's all things to all Argum. 5. And it is God that hath the power and disposition of all things Argum. 7. The Minor is confirmed Hebr. 2. 4. where the Apostle teacheth that several gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distributions and parting of his gifts severally to men are according to his pleasure And 1 Cor. 12. 11. hee divide's not to som only but to every man as hee pleaseth all gifts not onely the greatest most admirable gifts but those also of the middle sort yea and the meanest are the gifts of the Spirit hee worketh all in all Heathens sottishly asscribed several gifts to several gods som to Jupiter som to Apollo Mercurie som to Juno Diana but wee have been better taught then so to asscribe all to God the holy Ghost who give 's all to all Whereby this Author is confuted who affirmeth in answer to Mat. 12. 31. the acts of the Spirit his ministrie is not used but in things of the greatest importance Seventhly I add another Argument as a choice specialtie under the general concluded in the former Argument Hee that is the Author of saving Graces is God The holie Ghost is the Author of saving Graces Ergò The Major is proved because conversion and regeneration not to spend time in runing
through particulars sanctification is Gods alone work None can wash away the filthiness of the minde but hee that made the minde Optat. Mil. l. 5. The Heathen shall know that the Lord doth sanctifie Israël Ezek. 37. 28. And is not this state compared to the raising up of the dead to life and to a new creätion Is not grace of a supernatural order and by it the Saints do regularly move to a supernatural end Every one of these of necessity require's the powerful work of a supreme Agent A creature hath no more power to make a Saint of a sinner then hee hath to make of a vile lump of earth a glorious star in heaven The Minor is proved hee is called the holy Ghost because holiness is from him per modum principii inhaerentis assistentis 1 Pet. 12. called the Spirit of holiness Rom. 1. 4. and wee are said to bee regenerated by the holy Ghost Joh. 3. 5. renewed by the holy Ghost Tit. 3. 5. to bee washed and sanctified by the Spirit of our God 1 Cor. 6. 11. As there is but one soul in a man which quicken's all the members of the natural bodie so is there but onely one holy Ghost which animate's all the mystical members of Jesus Christ and as Christ our head was conceived by the holy Ghost so the mystical bodie is conceived by the Spirit of God Every Christian as hee is a Christian hath his conception and new birth by the holy Ghost I might shew this at large in the particular graces which are sanctifying a catalogue of many of them wee read Gal. 5. 22. and it is as true of the rest which are not there recited they are all of them the fruit of the Spirit The Arguments which I have already recited will I hope and conceive give ample satisfaction to the Christian Reader there remaineth another grounded on the Word of God to prove the Deitie of the holy Ghost which I will set down not onely because many eminent Protestants and men of note of the Church of Rome do relie on it but because the Adversarie hath upon som plausible pretences excepted against it I am perswaded that there is scarce a good cause maintained but it is proved by som weak and false mediums It is acknowledged by Mel. Canus and 't is not contradicted by any loc l. 6. c. ult that not onely sacred Synods but the Popes themselves may thus err som of whose proofs may bee so far from beeing necessarie that they are not fit nor probable to conclude infallible cathedral definitions of Faith If then this Argument which is in the rere and hind-most should bee cut off as the faint and feeble Israëlites were by the Amalekites Deut. 25. 18. yet even then were the people of God victorious over their enemies so do not I doubt albeit this Argument should bee unproper I do not say it is but if it could bee demonstrated to bee so but som of the former if not all are unanswerable and like invincible fortresses which cannot bee surprised Thus I frame the Argument Argum. 8 Hee that is a heavenly witness and one in nature with God the Father is God The holy Ghost is so Ergò The Major is evident of it self and not contradicted by the Adversarie the reason why I onely name God the Father and not God the Son is because Mr Bidle will not yeild that the Word is God The Minor is proved by those words of S. John 1 Epist chap. 5. ver 7. There are three that bear witness in heaven the Father the Word and the holy Ghost and these three are one an express place one would think for the distinction of three Persons and the Unitie of nature in the blessed Trinitie I do take for granted that the Person to whom this witness is given is that Jesus is the Son of God the Messiah The heavenly witnesses which give testimonie hereof are three the Father at his Baptism speaking from heaven This is my beloved Son The Son called the Word for three reasons The Son of God who is called the Word either because hee is the Person on whom the promises of God do run God the Father promised him so Beza or because hee reveale's the secret counsel of God touching our salvation as wee by our words do open the meaning of our mindes to others or because in a divine eminent and ineffable manner is expressed to us by a term agreeable to our capacitie that the Son of God so is and was from everlasting from God the Father as our first act and conceit which is our internal and mental Word is and issueth out of our understanding For these or som other reasons it is that the Son of God is called the Word and hee bear's record to himself that hee is the Messiah partly by his works Joh. 4. 26. partly by his Doctrine Joh. 5. 18. Joh. 6. 29. 6. 37 46. partly by bis miracles Joh. 10. 25. The holy Ghost bare record of him at his Baptism when hee in a visible shape asscended from heaven and alighted on him I argue from this text This is hinted from this text because the holy Ghost is joyned with God the Father in giving witness which is all one upon supposition that hee is a creature as to add a drop to the Ocean It is true that the Spirit is joyned with the creatures somtimes in witness bearing But Acts 15. 28. Rom. 8. speaking by his Prophets but those very texts do strengthen our faith touching the Deitie of the holy Ghost For the further confirmation let it bee considered that all the creatures were made by J. Christ and nothing was made without him It is never spoken in the Scripture that the holy Ghost was made by him Colos 1. 16. all things in heaven and in earth visible and invisible were creäted by him and it is there added for illustration that thrones dominations principalities and powers were creäted by him The holy Ghost had hee been a creature and the chief of all the creatures would not have been omitted but by name expressed the holy Ghost principalities powers c. The Reader if hee please may see more proofs of this point in the Answer to the 8th Argument These three do bear witness in heaven the meaning is not as if the place where this record was given is in heaven or to the heavenly Inhabitants but this is a record to men on earth nor is it a testimonie which is given by the Angels hence I draw a second Argument If by the holy Ghost was not meant a divine testimonie or the testimonie of God himself then there are not onely three which bear witness in heaven as the text hold's forth and must bee verified of three but there are many more that witness Jesus is the Messiah Before his birth to Joseph Mat. 1. 20. After his birth to the Shepherds Luke 1. 10. And a multitude of the heavenly host praising
God for this Messiah Glorie bee to God on high ver 13. At his resurrection to those that guarded the Sepulchre Matth. 28. 3 4. and to holy women ver 5. At his Asscension to the Disciples Acts 1. 10 11. and many the like These three saith the text are one these words afford another Argument To say nothing that if they had not intended unitie in nature but consent in witness bearing there was no necessitie of them and the former words would have carried that sense There are three that bear witness the Father the Son and the holy Ghost that Jesus is the Son of God In this record they all agree but because additions in Scripture are many times for explication or other purposes I add another ground The holy Ghost varying his language in this and the next verse saying in this verse that these are one and not as in the next verse that they do agree in one doth not this lead us by perpending the different language to a different interpretation of the words And to a more intimate an essential unitie in the former which as the phrase and common reason impart cannot agree to the later Advers To this the Adversarie take's a double exception First out of Beza that the Complutensian Bible prefixeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both verses and the sense is the same in sense as appear's Matth. 19. 5 6. and ought to bee rendred alike in both verses Answ 1 To the first I answer Why should not wee rather think there might bee an addition in one Bible then an omission of any word which com's from God in all the rest that which is superfluous and not agreeable to the minde of God fully in the one must bee razed out by the concurrent testimonie of other Copies Answ 2 To the second I answer That you pour out Oracles and say the later is after the Hebrew idiome the former according to the ordinary phrase and tell us very magisterially both ought to bee rendred alike and yet you do not acquaint us how they ought to bee rendred and for your parallel place in Matth. 19. 5 6. to that I answer four things First albeit our English phrase is one in both yet the exact Translations in Latine are not the same in both places they religiously do in their Translations follow the Original in unam carnem or two shall bee in unâ carne Nor secondly is it so unanimously agreed on that the sense is one and the same in both places for the fifth verse may note out their state and condition before Marriage and the sixth verse after Matrimonie then are they one flesh and so this later will bee a consequent of the former Thirdly there is not the like reason betwixt these two texts for I need not say Ask the Scriptures ask the Learned but ask a very childe and hee will tell you that man and wife are two distinct and separated persons which may bee at a great distance in regard of place and likewise in regard of affection and none are so simple to think when man and wife are one flesh that they are one numerical and individual flesh But now ask the Scriptures and ask the Learned men and they will tell you that these three are one in nature and one in essence Lastly there is not a paritie because in Matthew there are the same subject persons meant in both verses but it is not so in John 7. 8. and therefore albeit in sense the verses there did intend one thing and no danger of translating both alike yet here in regard of this difference the case is altered thus then as you see besides the letter of the text there are many Arguments deduced from it which is not ordinary in other Scriptures to prove controverted points which do evidence this blessed truth The holy Spirit is God Advers It would have been hard if not impossible if men had not been pre-corrupted that it should ever com into any one's head to imagine that this phrase three are one did signifie have one essence for it is contrarie to common sense and to other places of Scripture wherein this kinde of speech perpetually signifie's an union in consent and agreement six times thus John 17. but never an union in essence Answ 1 To the first I answer That if I took any pleasure in invectives which I conceive never did any good you have ministred an opportune occasion for the dipping of my pen in gall but here and throughout my Book I have satisfied your desire I do forbear railings and reproachful terms and I onely say Christian Reader behold the Spirit of the man Answ 2 To the second whereas you say that our exposition is against common sense I say you write as if you were in a dream Cannot two bee one in essence That neer and intimate oneness that is betwixt the husband and the wife that neerness in consent doth necessarily presuppose the unitie of nature the same specifical though not the same individual nature and that oneness betwixt Christ and Christians The head and the members doth likewise necessarily presuppose the unitie of nature betwixt them both Heb. 2. 14. wee have flesh and blood and so hath Christ likewise took part of the same and hee took on him the seed of Abraham and well is it said in the Confession of Faith in the Synod of Chalcedon Christ is coëssential to his Father according to his Divinitie and hee is coëssential to us according to his Humanitie Is not water in the fountain in the river and that which is conveighed by pipes to houses one in essence Is not the light in the heavens in the air and in our houses one and the same beeing Answ 3 To the third I grant that unitie in consent is meant in part but this unitie of consent is in regard of the unitie of the divine operation and the unitie of divine operation argue's the unitie of the divine Essence I grant many things are said to bee one secundùm quid for as many consentanie Arguments as there bee of the first kinde and as many as there bee of the second kinde which do arise of the first orta Argumenta so many fountains there bee of unitie identitie and oneness There are som that are one as touching their understanding will work 's naturally one as all men are partakers of humane nature morally one as loving friends corporally one as husband and wife and spiritually one as Christ and Christians are No question of any of these but will it follow from hence that there is no other kinde of unitie an unitie simply more neer then any of the former You tell us to bee one is never taken to denote a union in essence Not to repeat what I have formerly written I say this is boldly spoken and contradicted by our blessed Savior John 10. 29. I and the Father saith hee are one how one In the former verses hee require's
unus Deus Trinitas quaecunque dixi in hoc libro de tuo agnoscant tui si quae de meo tu agnosce tui Amen ARGUMENT 1. 1 Argum. of M. Bidle HEe that is distinguished from God is not God The holy Spirit is distinguished from God Ergò The Major is evident for if hee should both bee God and bee distinguished from God hee would bee distinguished from himself which implieth a contradiction The Minor is confirmed by the whole current of the Scripture which calleth him the Spirit of God and saith that hee is sent by God and searcheth the depths of God c. Neither let any man here think to flie to that ignorant refuge of making a distinction between the Essence and Person of God saying that the holy Spirit is distinguished from God taken Personally not Essentially For this wretched distinction to omit the mention of the Primitive Fathers is not onely unheard of in the Scripture and so to bee rejected it being presumption to affirm any thing of the unsearchable nature of God which hee hath not first affirmed of himself in the Scripture but is also disclaimed by Reason For first it is impossible for any man if hee would but endeavor to conceive the thing and not delude both himself and others with emptie terms and words without understanding to distinguish the Person from the Essence of God and not to frame two beeings or things in his minde and consequently two Gods Secondly If the Person be distinct from the Essence of God then it is either somthing or nothing if nothing how can it bee distinguished since nothing hath no accidents If somthing then either some finite or infinite thing if finite then there will be somthing finite in God and consequently since by the confession of the Adversaries themselvs every thing in God is God himself God will bee finite which the Adversaries themselves will likewise confess to bee absurd If infinite then there will bee two infinites in God to wit the Person and Essence of God and consequently two Gods which is more absurd then the former Thirdly to talk of God taken onely Essentially is ridiculous not onely because there is no example thereof in Scripture but because God is the name of a Person and signifieth him that ruleth over others and when it is put for the most high God it denoteth him who with soveraign and absolute authoritie ruleth over all but none but a person can rule over others all actions being proper to persons wherefore to take God otherwise then Personally is to take him otherwise then hee is and indeed to mistake him ANSWER Answ Major Hee that is distinguished from God say you is not God To this Proposition I answer by clearing the meaning of it thus Hee that is that person which is distinguished that is really separated from and substantially divided from God is not God In this sense this Major is undoubtedly true Let no man look upon the Proposition thus limited as a forced evasion to elude the Argument for it hold's forth fully the minde of the Adversarie His opinion is the holy Ghost and God do differ as much as a finite creature differ's from the infinite Creätor Minor Your Minor run's thus The holy Spirit is distinguished from God for hee is the Spirit of God To this I answer both by denial and concession First by denial if the term distinguished be taken in the assumption as it is intended and explicated in the Proposition for the Spirit of God is not so distinguished from God as a creature is distinguished from the Creätor Secondly I assent to the Minor if it bee taken in an Orthodoxal sense for albeit the blessed Spirit is not so distinguished as to bee separated from God yet is hee distinguished from God taken personally as of necessitie it must be taken in this place as appear's by the proofs of the Minor for the third person of the Trinitie is neither the first nor the second person Further let us take a distinct view of the Syllogism and I avouch it is either a false Syllogism or it prove's nothing First it is a false Syllogism and consist's of four terms if the term God be taken in a different sense as essentially in the Proposition and Conclusion and personally in the Assumption it is a fault parallel to this reasoning Shee that is distinguished from man is not man A woman is distinguished from man Ergò a woman is not a man The word Man is a comprehensive word and in the learned languages and in common use in Scripture and amongst Philosophers is all one with animal rationale a reasonable creature Take man thus in the Major and take man in another sense in the Minor as a term to distinguish the sex and so the Syllogism consist's of four terms Secondly I answer if the term God be taken as it ought to bee in all the axioms in one sense then the Syllogism conclude's nothing for the Adversarie for this must bee the meaning of it Hee that is distinguished from God viz. from God the Father or God the Son is not God viz. not God the Father or God the Son The holy Ghost is distinguished from God viz. from God the Father and God the Son Ergò Hee is not God the Father or God the Son This Syllogism thus explicated is readily assented to by the unanimous consent of the Churches There is a fallacious homonymie of the word God which hee make's frequent use of to abuse his Reader which like corrupt blood run's thorow the veins of all his Arguments If hee knoweth not the meaning of it his ignorance is to bee pitied if hee know's it and yet presume's to seduce the unwarie his impietie is to bee detested Hee well fore-saw the usual distinction of God taken somtimes essentially and somtimes personally in the word of God would cut the sinews and strength of his reasons and therfore this as a great block must bee removed out of the way This hee cal's an ignorant refuge and a wretched distinction Behold brethren the modestie of the man whereby hee discover's the bitterness and arrogancie of his spirit a weak and wilful man who never took degree in Divinitie nor ever was a Professor of that highest and best learning magisterially condemneth millions of professed eminent Divines in this and former ages for flying to an ignorant refuge and for denying the truth by the help of a wretched distinction But what I pray is this ignorant distinction It is for making a distinction betwixt the Essence and Person of God I intreat the Reader to take notice of the palpable darkness which hee discover's even in the same place where hee accuseth his betters of ignorance of making a distinction betwixt the Essence and the Person of God But my friend was it your task to prove this Do but review the parts of your Syllogism and you shall finde that they drive on this design
that a person is distinguished from a Person that the Spirit of God which is a Person and sent of God must needs be a person distinct from God that sent him If you will say you speak in the Person of your Adversaries I denie that any learned man ever expressed himself in that manner if you can name any let him bear his own blame The distinction of God taken essentially and personally differ's much from that which is betwixt the essence and person of God as in due place I will prove Yet because my intention aime's at the benefits of the Readers I will follow you in these your erring steps to treat of the difference betwixt the Essence of God and the Person of God There is a reall distinction and there is a distinction in regard of our rational conception The former is denied the later is asserted touching the nature of God and the Person of the holy Ghost for albeit in creäted things nature is one thing and a person is another thing for a man is not the humane nature Thomas is not the nature of Thomas yet in God by reason of the absolute simplicitie of his nature the divine nature and the Person are the same thing Thom. 1. Sum. q. 3. art 3. yet is there a distinction of reason as they speak for there is one respect of the nature and another of the person for the nature as it is the divine nature is communicated to the person and subsist's in it but the person is the very suppositum in which the nature subsist's and which in this particular consideration is incommunicable as the definition of a person evinceth in which regard it is that neither doth the distinction of the Persons multiply the natures in God nor doth the unitie of the nature confound the Persons I return now to the distinction God is taken either essentially or personally which I shall justifie against his clamors and pretensions for if you demand Hath hee no reasons to write tartly against it No sound ones I am sure but such as they are I will now examine Advers This dlstinction saith hee to omit the mention of Primitive Fathers Sol. And I commend your art for this preterition for no ancient Fathers can truly bee named to favor your Herefie the Fathers you omit are known branded Hereticks These you may name with shame enough but others I am sure you have none to speak for you Advers But yet what ever become's of Fathers it 's unheard of say you in the Scriptures and so it 's presumption to affirm any thing of God which hee hath not first affirmed of himself Answ 1 First my just answer is You are an Opponent now and your bare saying is of no validitie Doubtless if your words may bee taken for oracles you will carrie the cause What is your Nay to a world of Christians that do affirm it It 's as a feather laid in the ballance and weighed against a talent of gold Prove what you say or look for no credit to be given to your words Answ 2 Secondly this distinction is heard of in the Scriptures by necessarie inferences and sound consequences it 's grounded on the word of God as I shall in the sequele demonstrate And I have made good in the positive part by those many arguments which I have alledged to prove the Deitie of the holy Ghost and what is justly so inferred out of the word of God is proved by the word of God Advers Reas 1 This distinction you say is disclaimed by reason First because it is impossible for any man if hee will not delude himself with emptie terms to distinguish the essence from the person and not frame two beeings in his minde and consequently two Gods First I observe a palpable and gross error in Divinitie couched in this reason that a man must beleeve nothing touching God but what hee is able to conceive with his minde God's unconceivable truths by way of comprehension in the creature shall bee no truths to Master Bidle when they transcend the sphere of his capacitie whereas it is the honor of our faith to beleeve Gods word when it discover's truths not onely above our apprehensions but contrarie to our corrupted reason Our reason as now it is may bee a good servant but it is an ill master in points of faith Well I see the Deitie of the holy Ghost is impugned by this way not because it is not clearly revealed in Scriptures but because hee think's it a matter impossible and so upon the point hee denie's the omnipotencie and infinite nature of God Secondly if Mr Bidle cannot conceive hereof who besides his natural ignorance is further blinded by the Devil the god of this world for beeing a professed enemie to the blessed Spirit of light I do not marvel but that hee should take upon him to measure all the refined and sublimated apprehensions of the eminent servants of God by his own dull and erroneous conceptions is miserable follie This hath been plentifully don by them insomuch that at the least the foot-steps of the Trinitie are seen in many of the creatures is the common opinion of Divines Lombard lib. 1. dist 3. And those School-men that write on him their Master and hereto accord our learned Doctors who ever at large have handled that common place and most amply that much to bee admired and honored Mornaeus lib. de veritate Christ Relig. cap. 5 6. I will not instance now in any particular examples they are not I grant convincing demonstrations but liable to the exceptions of a captious Adversarie yet the ground-work beeing firmly laid in the word of truth and truly apprehended by faith they are subordinate helps to yield som glimpse and sparks of light to the point in hand and though I do forbear real instances in this place yet I will alledg an imaginarie fiction which hath strength to prove a real truth and it is such a fiction which is recited and approved by som of the Learned of both professions Suppose a father beget's a son and communicate's to him the same soul and bodie which hee hath still himself and both of these should communicate the same soul and bodie to a third here would bee three distinct persons yet the same essence in them all But you will say this is impossible for there must needs bee three souls and three bodies in three persons But now you deny that which I suppose I say if a father could so communicate the same essence to his son and retain it still to himself then would there bee but one nature in them all really I grant this is never don because in finite substances the essence must needs bee finite But if wee speak of God because hee is immaterial infinite and not capable of essential division this is truly don it 's a received Maxim in Logick Ficta similitudo probat fidémque facit fained similitudes prove Advers Reason 2 Secondly
the express name of the Father the Son or the holy Ghost or when it is not limited by som circumstances in the text which do infallibly lead us thereunto And thus most frequently in the Scriptures it is taken but then it is taken personally or secundùm quid in regard of a certain proprietie which point's out a certain Person which is somtimes God the Father somtimes God the Son and somtimes God the holy Ghost or else wee are guided to such a limitation by perpending the text or places of Scriptures parallel to it For instance John 1. 1. the Word was God and that Word was with God In the first place it must bee taken essentially in the second personally with God viz. his Father thus Christ is said to bee the Son of God the image of God viz. the Father To the second I might take exception to your rule in many particulars which is not true in any creäted acting things which are not persons no nor in the soul of man which hath many immanent actions both in and when separated from the bodie which are not actions of a person But let your rule bee granted as it relate's to this particular actions are of persons and not of the nature consideredin the abstract So barbarous School-men say it is a man which doth dispute not homeïtas It is a horse that carrie's a man not equina natura or equeïtas this is onely suppositum But then I must tell you to abate your mirth that you give through your ignorance a false interpretation of the meaning of Orthodoxal Divines touching that distinction as though they thought that Gods nature generally absolutely and essentially considered as abstracted from God the Father God the Son and God the holy Ghost did rule the world this is but a figment of your own brain But when they say God worketh this or that God is taken essentially they mean nothing else but God the Father God the Son and God the holy Ghost and the government of the world the particular instanced in being a work ad extra relating to the creatures belong's to all the Persons joyntly this is a received Maxim of all Divines Thus much of this Argument ARGUMENT 2. 2 Argum. of M. Bidle If hee that gave the holy Spirit to the Israëlites to instruct them bee Jehovah alone then the holy Spirit is not Jehovah or God But hee that gave the holy Spirit to the Israëlites to instruct them is Jehovah alone Ergò The sequele of the Major is plain for if hee that gave the holy Spirit bee Jehovah alone and yet the holy Spirit that was given bee Jehovah too the same will bee Jehovah alone and not Jehovah alone which implieth a contradiction The Minor is evidenced by Nehem. 9. 6 20. ANSWER Answ I denie the consequence of this hypothetical Syllogism which is not necessarily inferred as it should bee from the antecedent I will not question the truth of your assumption but suppose that the first Person is evidently meant Nehem. 9. 6. who is said to bee Jehovah alone yet wil it not by the rules of Divinitie bee a necessarie sequele that the holy Ghost is not Jehovah or God nor is there so much as a shadow of contradiction as shall bee evidenced and they do know this well that are versed in these points When you say Jehovah or the first person is Jehovah alone there is in the words a fallacie of composition and division as the Logicians speak And that I might fortifie your Argument and make it advantageous to you if the exclusive particle had been added to the antecedent thus onely the Father is Jehovah yet were not your cause confirmed thereby for it is a rule in the Logician Kecker lib. 2. cap. 4. exclusiva particula subjecti non excludit concomitantia and hee instanceth in this very example Onely the Father is true God whereby saith hee the Son of God and the holy Ghost are not excluded from beeing God but creatures onely And profound Zanchius add's another example Onely Christ is the Savior of the world taken inclusively all creatures are excluded but neither the Father nor the holy Ghost are to bee excluded from the great work of our redemption Nor do wee want examples in the Scriptures to this purpose None know the Son but the Father nor doth any know the Son but the Father Matth. 11. 27. that is onely the Father know's the Son and onely the Son know's the Father And again No man know's the things of God but onely the Spirit 1 Cor. 2. that is onely the Spirit know's the things of God as in the former place the holy Ghost is not to bee excluded so in the later both Father and Son of God are to be included Thus our blessed Savior is described to have eies like a flame of fire and to have many crowns on his head and a name which none knew but hee himself Revel 19. 12. let the mysterie bee what it wil bee which is intended by this name yet certainly the Father and Spirit are not to bee denied the knowledg of it and many the like * 1 Tim. 6. 16. The King of kings onely hath immortalitie none but the Father know's the day and hour of judgment expressions wee may reade in Scripture by which exclusive particle onely such things are to bee excluded which are not one and the same in a Tertul. saith of the Son of God hee is individâ—â—â— inseparatus à Patre in Patre â—â—putandâ—â— et si non nominatus advers Praâ—eum So of the holy Ghost essence with the subject to which the exclusive particle is annexed As if one should say I beleeve in God the Father who alone made the world wee must not conceive that hee exclude's God the Son and God the holy Ghost from that great work of creätion but onely the creatures which had no hand at all therein This which I have spoken seem's to carrie som probabilitie with it and that one may not without cause suspend his judgment from concurrence with those Divines which do commonly judg this proposition thus enunciated to bee false onely the Father is Jehovah To the substance of your Argument as it is propounded by you the answer is easie Alone both in the cited text and in your argument is referred to the later part of the axiom Thus the first person of the Trinitie is Jehovah alone this I grant is a very true Proposition if it bee rightly understood and yet make's nothing at all for your advantage because the particle alone doth not exclude any thing in respect of the subject but onely of the predicate and therefore is clearly true both of the Father Son and of the holy Ghost Thus the Father is alone Jehovah the Son is alone Jehovah and God the holy Ghost is alone Jehovah and the reason is plain and unanswerable because albeit the Father is Lord the Son is Lord and the holy Ghost is
in this sense Princes send their subjects Parents their children Masters their servants And thus bodies representative whether civill or ecclesiastical may send som of their members about publick affairs of Church or State because the whole is greater then the parts thereof And when an equal or superior act 's for an equal or inferior in points of wrong and justice charitie and mercie this is not don unless upon a compact and mutual consent by sending them but by a voluntarie condescension or by the prevalent persuasion of equals or inferiors But now when wee speak of divine sending in reference to the Persons of the blessed Trinitie wee must abandon all base and low conceptions and raise up our spirits by the light of other Scriptures to an apprehension of the excellencie of the nature thereof The mission of a divine Person may bee considered Divine Mission considered First negatively what it is not and then positively what it is First it denote's not a division or separation of the divine Persons for this would necessarily imply the multiplication of the 1. Negatively Deitie and destroy the unitie of the divine nature which is impossible Secondly it denote's not a moving from place to place a change of place for the third Person in regard of the essence is every-where and there is no place any where whither hee can com where hee was not alwaies present Thirdly nor doth it denote any inferioritie or inequalitie of the divine Person but in respect of the divine Person sending they are one in nature and co-equal and co-eternal touching their Persons But positively this mission argue's a distinction of the divine Persons 2. Positively The Father in Scripture phrase is no where said to bee sent but hee send 's the Son and the holy Ghost because hee is first in order The first Person of the Trinitie hee is of himself and from himself and the fountain of communicating the God-head to his Son and both the Father and the Son to the holy Ghost And as it denote's a distinction of Persons so is it properly an external personal operation for although mission quantum ad principale significatum is external yet ratione connotati it 's onely in time Halensis And so the whole is called temporal as when a necessarie thing is joyned with a contingent the whole is judged contingent so saith our Countriman plainly thus This mission is nothing else but a new manner of the manifestation of the presence of the holy Ghost by som effect And this is don either visibly by som visible Symbol and external representation of his presence as by descending from heaven on Christ in the likeness of a Dove or in fierie cloven tongues on the Apostles And this was extraordinarie or ordinarily God the Father or Son is said to send him into the hearts of his children by working saving graces in them when hee manifest's his presence by spiritual operations It 's not in the power of man thus to send him for all that hee can do is onely external disposing by administration of Sacraments obtaining by Prayer instructing and moving outwardly by preaching The holy Ghost is sent in the use of these Ordinances yet not by them but by reason of internal grace which God alone creätes in the soul These conclusions being laid down it will bee an easie task to untie the supposed knots of this Argument Advers Hee that is sent by another is not God the holy Ghost is sent The Major is proved because hee that is sent ministreth Hebr. 1. ult Answ I answer if the Major Proposition in sense bee general as it ought to bee thus whosoever is sent is less then hee is that sent him is false hee indeed that is sent by the command properly of another is inferior to the person that send 's him but the mission of the holy Ghost is as I said but a manifestation of his presence by som effect which was actually in the very same place invisibly and with the same persons to whom hee is sent it argue's the distinction of the persons not the multiplication of the natures or the diminution of the divine power state authoritie or honor Advers You would prove the Major because hee ministreth that is sent Answ I grant the Major to bee true if it bee properly taken if ministring bee taken for serving for the holy Ghost is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the servant of the first or second Person This to assert is I confess an odious error and though the phrase is strange and harsh and not to bee allowed no not to say that God is a Minister à ministrando gratiam not intending thereby to imply that hee is under God but above the faithful yet two of our eminent Divines do so speak And Ruffin in expos Symboli saith Deus justis ministrat ad perpetuitatem gloriae peccatoribus ad prolixitatem poenae confusionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exulet I grant your Major The Minor I denie for whosoever is sent ministred not Bee it granted that whosoever ministreth may bee said to bee sent yet it hold's not reciprocally whosoever is sent ministreth that proof out of Hebr. 1. is no proof at all It is your ordinarie fault to apply what is directly spoken of the creatures to the great God The Angels indeed which are ministring spirits are sent abroad for the benefit of the heires of salvation but you cannot solidly from thence infer that the holy Ghost which is sent is in the rank of ministring spirits It is true of the creature but you can never from thence conclude it to bee true of the Creätor If there bee any pertinencie in that which you alledg touching our Saviors sitting at the right of God it make's against you for notwithstanding his sitting there hee is said to bee sent and whereas you say Gods sitting in heaven note 's his soveraigntie implying that the holy Ghosts being sent from heaven 1 Pet. 1. 11. should note inferioritie this would bee much for your purpose if you could prove which you shall never bee able to do that the holy Ghost when hee is sent to his servants to dwell in them to sanctifie and to govern them did leave heaven God the Father Son and holy Ghost sit in heaven and rule by a general providence all the creatures in the world and shall hee bee said not to rule in heaven when by his Spirit which is there also hee by his special and admirable providence rule 's in the hearts of his own children Assuredly there can bee no good reason so to determine Advers Hee that receive's a commandement you say doth minister Hee that is sent receive's a commandement John 12. 49. Answ First I say an equal may receive a commandement from an equal by consent of both parties as a Prince of another Prince a brother of a brother one citizen of another so Christ as the eternal Son of God received
is given is not sent for even God the Father who is never sent and who give 's all things as you will grant yet give 's himself in covenant to his children hee is their Father and all his glorious Attributes are set a work for their good for though one and the same Person cannot bee the sender and the Person that is sent yet may the same Person bee the Giver and the Gift There is no difference in the thing it self but in the different consideration of it the Giver so called as freely imparting himself som way to them to whom hee is given And the Gift in relation of the Terminus ad quem yea and wee ourselvs likewise as wee are bound may give ourselvs to God to bee disposed of and ruled by him according to his pleasure Further I say by limitation of your words hee that is not the Creätor Preserver and Giver of all things viz. which are creäted hee is not God This is true but is this any thing for your purpose Nothing at all Nay it make's strongly against you for the holy Ghost is the Creätor Preserver and Giver of all things hee give 's life and breath and all things to the creatures Hee is such a Gift that hee give 's all other gifts and so by this reason you might have soundly concluded that the holy Ghost is God for that text Act. 17. 25. speak's of God's blessings bestowed on the creatures And you ought not blasphemously to have made use of it to rob the blessed Spirit of the glorie of his Deitie Apply now what I have related of the several respects of the Giver and the Gift and you will easily discern that your advantage which you would gather from a seeming contradiction to bee a gift and not a gift to bee given and not to bee given is as good as nothing Advers A gift say you is in the power and disposal of another it 's absurd to think that God should bee so Answ There are three words of neer signification munus praemium and donum The two former munus and praemium are absolutely in the power of the Giver and do imply that they are a separate thing from him That the Giver hath a proprietie in them and that they are inferior to the Giver See Dan. in Lomb. l. 1. d. 18. Censura But it is otherwise of a Gift a thing is said to bee given which is either had or possessed from another when either simply or in a certain respect it was not so had or possessed before And so it doth not necessarily import any authoritie which the Giver hath over the gift but it signifie's onely a free communication of that which is given for hee give 's that make's this gift to bee had of another whether hee bee the author or original of it or not Hence is it as I said that God the Father when hee come's to us graciously and communicate's himself to us by his gifts is said to give himself And God the Son is said to bee given and to give himself for us and to us yea and the holy Spirit also doth give himself to us because it is an act of his free will and absolute power to communicate his gifts to whom hee pleaseth so saith the Scripture The Spirit blow's where it will John 3. And the Spirit divide's to every one his gifts as hee pleaseth 1 Cor. 12. And this is further evidenced because a righteous man hath God the Father God the Son and God the holy Ghost for hee is a Temple of the whole Trinitie and therefore hee hath received this best gift of all as given to him by the most sacred Trinitie Quest A scruple may here arise since the holy Ghost is given and that in time onely for it is a name of God which actually belong's to him not from eternitie but in time as do many other Creätor Preserver Lord the power indeed was from eternitie in God and these do belong to him ab aeterno in habitu Hal. because hee is habilis dominari creäre praeservare donabilis ab aeterno But the actual denomination to bee Creätor Preserver Lord Gift was not from eternitie when there was no creature no servant none to whom God was given Doth not this concession may some say prove a change in God Answ No it 's onely in the creatures which in time have a beeing and had none before that instant or som new work wrought in them by the unchangeable God and as for the relations which are betwixt the immutable God and the mutable creatures they are on the creatures part real relations on Gods part they are not real but in solâ ratione consistunt This is illustrated by these similitudes Wee say this is the right side and that is the left side of a pillar the right side or left side of the Equator and by the death of a son there is no change in the pillar the Equinoctial line or the father but in the man that turn's himself this way or that way to the pillar that cut 's the line and in the childe that die's and yet wee truly say this is the right side of the pillar of the Equator the man ceaseth to be a father when his childe is dead The like is to bee said of the holy Spirit when hee is given to us there is no change in him but the change is in us The decree that the Spirit should bee given to the elect was before all time yet the real execution of this decree as of all others was don in time Advers To prevent a solution of his Argument hee saith that not onely the gifts of the holy Ghost but himself is given Nehem. 9. 20. Rom. 5. 5. If hee was given out of his favor hee was not personally there before and consequently not God Answ To this I answer divers waies First ad hominem if hee come's personally to every Saint where hee was not before and is in this Saint in England in that Saint in Germanie c. Either the holy Ghost is divided from himself which cannot bee or else beeing in all Saints hee must needs bee infinite for you no where in all your reasons hint that there are many holy Ghosts and it is a strange creature to admiration which can bee in this place and not in that which is contiguous to it and in that which is far removed from it This I do mention that I might give an occasion to you plainly to discover yourself in such particulars as these are Secondly the weakness of this exception appear's because if it were convincing it would prove God the Father not to bee God for hee give 's himself to his children Why then should God the holy Ghost on this ground bee no God Thirdly I grant in a good sense that the holy Ghost and not onely the gifts of the holy Ghost are given Luke 11. 13. And albeit many Divines do varie in their
as it relate's to the person for whom the praier is made Thirdly a disabilitie either to enjoy or hold what is prayed for without the help of God for what can bee more foolish saith S. Austin agreeably to common reason then to pray to another for help to do or to have that which is in his own power to do and to have Epist 107. Now the holy Ghost is God almightie and according to the Scriptures give 's to every one his gifts as hee pleaseth To the objected place out of Revel 22. 17. there are many things which may bee said to infringe the strength thereof The Spirit saith Com. Ergò the blessed Spirit of which wee treat This follow 's not it is quasi à genere ad speciem affirmativè for how doth it appear in the text that this is meant of the holy Ghost Why may it not bee meant of an Angel that Angel which was mentioned Ver 16 For first you will not denie but an Angel is a Spirit express Scripture and sound reason do shew that Angels are spiritual substances Secondly nor can you denie that the holy Angels do desire the happiness of the Saints and their fellow-servants It may bee you will say then the text would have run in the plural number the Spirits say and not the Spirit To this I answer that S. John relate's onely what was don by that Angel which was sent by Jesus Christ to signifie this revelation to S. John Cha. 1. ver 1. and Chapt. 22. ver 16. particularly mentioned I would not have mentioned this answer which I apprehended as possible unless I had read it in Mr. Burroughs on Hos 2. lect 17. p. 606. as his own opinion Readers accept or reject this as you shall see cause Secondly there is another exposition of these words which you do conceal and it is of a singularly-pious and learned man in the opening of mystical divinitie Mr. Brightman on the place The Spirit saith hee signifie's single Christians in whom the Spirit dwel's and the Spouse signifie's the whole Church and multitude of beleevers Now it is the desire of them all singly and conjunctly that the Lord Jesus would com If this exposition hold's good the Argument as touching this place is of none effect but whether this bee the meaning of the text or not I leave it to the serious consideration of the judicious Reader Thirdly to adhere to that exposition which is most common and which you would disprove for wee shall finde that common answers are usually the truest The Spirit and the Spouse say Com. I answer there is in the words a Figure which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hendiadys and the meaning is The Spirit speaketh by the Spouse or the Spouse by the instinct of the Spirit saith Com that is the Spirit is the efficient cause why the Spouse praieth Com. Nor is this a singular example for such a Commentarie for the like phrase wee have in S. Paul Gal. 4. 6. it is the Spirit that crie's Abba Father It is said indeed that the Spirit is in their hearts but withall if you would play with these words as you do on those in the Revelation you might as fairly conclude your intent from them for it is not said that they by the Spirit but the Spirit in them crie's Abba Father Nor doth this text which you alledg affirm that the Spirit abiding without the Spouse doth say Com for then you might have some color for your gloss Besides this exposition ought not to seem strange because the very self-same expression is set down in the Scripture touching the holy Ghost Act. 15. 28. It seemed good to the holy Ghost and to us assembled in a Synod the meaning is thus It seemed good to us by the instinct and suggestion of the holy Ghost thus to determine A place parallel to this in the Revelation and sound reason will evince that it must needes bee so because praier is the gift of the holy Ghost Jude 20. It is hee that give 's his children the Spirit of supplication and if you will separate the Spirit and the Spouse in this holy action you must needes confess that the Spouse of Christ without the assistance of the blessed Spirit of Christ doth pray if so and when shee doth so such a praier is a praier of no account with God Advers This Author in his 12. Reason alledgeth that text Rom. 8. 27. The Spirit make's intercession to God Method reduceth this Argument to this place Answ There are two expositions of this place and none of the Writers were so prophane to take the meaning of the text as you have don Name the ancient Father whom you do follow Chrys in loc S. Chrysostom by the Spirit understand's not the person of the Spirit of God but the extraordinarie gifts of the Spirit And they which had those gifts were called Spiritual men or Ministers of the Spirit and when in great anxietie and distress Christians knew not which way to turn themselvs nor how or what to pray then as the Spirit of God came upon Jahaziel in the midst of the Congregation hee delivered the minde of the Lord to their exceeding great comfort 2 Chron. 20. 14. So likewise in such a stress som one of the Christians indued with the Spirit of praier stood up and with much importunitie and with many sighs poured out effectual praiers to the God of heaven which were profitable to the Church this is a pious sentence in it self considered but not fitly agreeing to this text as our Junius against Bellar. acknowledgeth and Paraeus in his Commentarie on this place doth prove The other exposition which is the more common is the sounder and more consonant to the context The Spirit prayeth that is the Spirit enableth us and maketh us to pray And if it bee objected that praier is a gift not onely of the Spirit but of God the Father also and God the Son being an outward work and so is common to all the Persons yet is not the Father said to pray not because hee is not the Author of praier for so undoubtedly hee is but because hee so give 's the things praied for that hee being the fountain of the Deitie receive's of no other Est l. 1. d. 20. The reasons of this exposition are these Because by the Spirit wee crie Abba Father ver 15. And because it is said the Spirit helpeth us against our infirmities viz. of praying as wee ought c. and the very words of the text will make this good as S. Austin exhort's intellige c. understand the words of the Scripture and thou shalt bee kept from blasphemie The person that praieth sigheth and groaneth the holy Ghost blessed for ever groaneth not as hee groaneth so hee praieth Hee is said to groan because hee make's us to groan and so hee praieth for us because hee make's us to pray for our selvs Thus God is said to