6. 16. You are the temples of the living God as God hath said I will dwell in them We are temples of God in one place of the Holy Ghost in another If this will not satisfie as that will satisfie a blinde minde and a perverse spirit It 's proper to God to have a temple as it is proper to him to be worshipped especially for such a creature as man to be a temple to to whom can this belong but to the Creator of man The Adversary of the Holy Ghost talkes much of reason and wisdome c. It were to be wished that he would make a little use of it here Well what saith he to this clear place He is resolved to say something ne nihil dixisse videatur 1 He saith Indeed it would follow the Argument would hold if it could be proved that our body is so the temple of the Holy Ghost as to be his by interest and dedicated to his honour Well said but who ever did understand any thing else or how can any thing else be understood especially by him that pretends so much understanding What is it for a temple to be crected to one but for his honour worship and service was ever temple duly consecrated for other ends 2 He saith That God is here distinguished from the Spirit And did not B. know that we allow a distinction between the Persons though not in the Essence of the Sacred Trinity Also that we distinguish between the divine nature and a divine person But this will more fitly and fully be answered under his second Argument I might mention 2 Cor. 3. 17. The Lord is that Spirit and where the Spirit of the Lord is there is liberly and many other places but I study brevity Arg. 2. He to whom Religious worship is duly and truly exhibited is God But Religious Worship is duly and truly given to the Holy Ghost Therefore the Holy Ghost is God For the Maior one would think a few words would suffice to satisfie a man that cals himself a Protestant But when once men relinquish principles they rest no where And so B. laies down tâ—â—s aâ—â—ertion that the Holy Ghost is the intermediate object of worship and so may be worshipped But 1 Worship is an incommunicâ—ble propâ—rty God may assoon appoint that a creâ—tâ—â—e shall be Omnipotent which is a contradiction as that a creature shall be worshipped I mean with Religious worship for a civil I worship or respect we confess is due to many men and to Angels 2 It is quite contrary to expresse Scripture Deut. 6. compared with Matth. 4. Thou shalt worship the Lord thy God and him onely shalt thou serve Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worshiping of Angels an errour Coloss 2. 18. So Revel 22. 8 9. observe Worship not me I am thy fellow-servant now so all the Angels are Heb. 1. 14. Are they not all Ministring spirits If then the Holy Ghost be an Angel or Ministring spirit as B. saith he is not to be worshipped Again worship God let him have all thy worship what can be more clear or pregnant So you have the Major confirmed But the Minor is principally to be proved And I shall prove it 1 By Isai 6. 1. I saw the Lord sitting upon his throne This Lord was worshipped by the Seraphims ver 3. they cried Holy holy holy is the Lord of Hosts This Lord sends a message by the Prophet vers 9 10. Go ye and tell this people c. Now go along with me to Act. 28. 25. 26 27. where you have the very same message Paul brings it in thus Well spake the Holy Ghost by Isaiah the Prophet Paul saith the Holy Ghost spake and in the sixth of Isaiah The Lord spake nor can it be said that the Lord spake by the Holy Ghost as being one of those Angels and that the same action may be attributed to severall persons as God is said to save men and Paul is said to save men For though that is a truth yet here it cannot be so understood as if the Holy Ghost were Gods Instrument in delivering this message as Paul was in the saving of souls for he that spake immediately is evidently distinguished from the Angels Vers 6 7. you read one of the Seraphims flew and touched the lips of the Prophet then vers 8. he passeth from the Angels and tells you he heard the voice of the Lord. The Lord that was upon his throne vers 1. that was worshipped vers 2. If it be yet said There is a difference in the textâ— for in the one the Lord speaketh these things to Isaiah i. e. in a vision in the other it is that the holy Spirit spake them by Isaiah to the Fathers I answer that alters not the case for the Scripture informs us that it was the same Authour that spake to the Prophets and by the Prophets to the people It was God that spake unto the Fathers by the Prophets Heb. 1. â— which is parallel to this place The Holy Ghost spake by Isaiah to the Fathers The meaning of it is onely this that the Holy Ghost sent this message by Isaiah to the Fathers Now he that sent that message was God immediately as we have proved 2 That worship is due to the Holy Ghost will appear from Psal 95. 8. It is said vers 6. O come let us worship and how down let us kneel before the Lord our Maker Vers 7. If you will hear his voice ver 8. Harden not your hearts But you will say How doth it appear that the Holy Ghost is here intended I answer by comparing this place with Heb. 3. 7 8 9. wherefore as the Holy Ghost saith To day if you will hear his voice c. How did the Holy Ghost say it By the mouth of David Whospake by the mouth of David Why God Heb. 1. 1. And observe it Saint Paul or whoever was the Authour of that Epistle to the Hebrews brings in the Holy Ghost speaking thus of himself Your fathers tempted me and proved me and saw my works fourty years and so Vers 11. I sware they shall not enter into my rest Who was it whom they tempted They tempted the most High God Psal 78. 18. Who was it whose works they saw fourty years Who can do those marvellous works but God They are called Gods marvellous works Psal 105. 5. Who was it that sware it was the Lord Numb 3â— 10 11. The Lord sware saying None of them shall see the Land The word in the Original is Jehovah a name peculiar to God and never given to any Angel And that it was the Lord himself that sware immediately is beyond all contradiction especially if this place be compared with Numbers 14. And yet here all these things are attributed to the Holy Ghost 3 Swearing is a part of worship and we ought to swear by none bur God Now the Apostle swears by the Holy Ghost Rom. 9. 1. My conscience bearing me
witness in the Holy Ghost Swearing is nothing else but a calling God to witness and as God alone doth search the heart he alone is able to judge the heart whether he that swears swears in truth So he only is to be sworn by 4 This appears from Revel 1. 4 5. Grace bâ— unâ—o you and peace from him which is and was and is to come and from the seven spirits which are before his throne and from Jesus Christ c. You see Saint John prays to all the Persons in the Trinity amongst the rest the seven spirits The Spirit of God is called the seven spirits because of its manifold gifts and operations Seven is a note of perfection and seven spirits in relation to the seven Churches The seven Churches were as liberally provided for as if they had had seven spirits These seven spirits cannot be meant of Angels for 1 these seven spirits are put before Christ whereas the Angels are far below him Heb. 1. 2 The good Angels would never accept of Prayer or Worship Revel 22. 8 9. 3 Prayers are not to be directed to any creature to any Angel for we are to pray to none but those that know our hearts Rom. 8. 27. We must pray to none but him that is the object of our faith Rom. 10. 14. God hath commanded us onely to call upon himself Psal 50. 15. Call upon me not upon an Angel in the day of trouble Christ bids us pray only to Our Father And much more might be said but I am ashamed to see that we should need arguments to dispute down such rotten Popish Tenents out of those that profess Protestancie From all these it cleerly follows that these seven spirits cannot be understood to be created Angels 4. Nor are the Angels the fountains of grace and peace The seven spirits here prayed to are so If it be said though they are not the fountains yet they are instruments I Ans 1. The instruments of grace must not be prayed to Ministers are Gods instruments in the working of grace yet we must not pray to them 2 The Scripture never in the least hints that Angels are Gods instruments in working of grace And if it were true as it is most false that the Holy Ghost were an Angel yet will it not follow because one Angel is said to have some causality in the working of grace therefore 7 have rather because it is attributed onely to one the rest are excluded 3 If Angels are instruments then either moral or natural not moral for that consists in perswasion c. Angels do not perswade c. nor natural for grace being created must needs be immediately produced by God and besides B. and all the Socinians are so far from allowing such a Physical influence of Angels upon the will c. that they deny it to God himself and tell us he can onely perswade the heart but not work physically upon it The best of creatures are in the condition of those wise Virgins that have oil only for their own use If it be said Here the seven spirits are put before Christ whereas Christ being the second Person should be put before the Spirit I answer 1 Nothing can be gathered from this order Sometimes the Son is mentioned before the Father 2 Cor. 13. 14. The reason is though there be a priority of order among the Persons of the blessed Trinity yet there is no precedencie in dignity 2 The Spirit of God is superiour to Christ as Mediatour and so he is spoken of here as is evident Arg. 3. He in whose name Baptisme is to be administred is God But Baptisme is to be administred in the Name of the Holy Ghost Therefore the Holy Ghost is God For the Minor that cannot be denied it is express Scripture Matth. 28. â—9 The Major will easily be proved â— If you consider what it is to be baptized into ones name it is to be baptized into ones worship faith and do â—râ—ne and further to be baptized by the authority or at the appointment af one 2 If you consider what Baptisme is it is a Seal of the Covenant of Grace Now in whose name is Baptisme to be administred but in his who is able to seal to us Gods part of the Covenant and to whom we owe the performance of our part To whom doth it belong to appoint Sacraments but to God alone 3 If you consider how much Paul dreaded the thoughts of it that any man should say He was baptized in the name of Paul 1 Cor. 1. 13 14 15. And no reason can be given why if it was lawful to baptize in the name of any servant or Minister it were not as lawful to baptize in the name of Paul as in the name of any Angel 4 If you consider that Ephes â— One Lord one Faith one Baptisme where it is not obscurely implied that Baptisme is to be in the name of none but the Lord and also that these three mentioned in Baptism are but one one Lord. But the Theomachist objects The Jews are said to be baptized into Moses 1 Cor. 10. 2. I answer 1 There is difference between these phrases being baptized into one and in his name Certainly there was as much reason why the Corinthians might be baptized in the name of Paul as the Israelites in the name of Moses And therefore as Paul abhorred the thoughts of it that any should be baptized in his name so doubtless Moses would not have arrogated it to himself nor Paul have given it to Moses 2 Moses is taken several ways To omit other senses sometimes it is taken for the Law and worship of God delivered by the hand of Moses Luke 16. 31. If they heare not Moses and the Prophets Why Moses where was he And the Prophets do they live for ever It was only the Word of God written by Moses and the Prophets Acts 21. 21. Thou teachest all the Jews to forsake Moses so the meaning of it may be only this They were baptized or initiated into the Law and worship of God delivered by Moses now what is this to the purpose Or 3 The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in other places Acts 7. 35. The Law was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the dispositions of Angels for by the dispositions of Angels according to Gal. 3. 19. It was ordained by Angels Whereas B. saith We are baptized into the guidance of the Spirit into the confession and obedience of it it being the chief instrument whereby God guides governs sanctifies the Church Alas whither will a wandring creature rove We use to judge the Papists sufficiently absurd and I doubt not but B. will join with us in it for making a visible head of the Church distinct from Christ Now B. makes an invisible head the Vicar of God and Christ and that one of those Angels that are so far from being heads of the
from God for though their persons are distinguished yet the Essence is the same But B. foresaw this answer and seeing he wanted arguments he falls a railing 1 He calls this an ignorant refuge A bold censure for a rustick Paedagogue to pass upon so many learned men whose shoes he will never be worthy to bear He adds That no man can conceive it in his minde Alas vain man doest thou think to conceive these great mysteries which the very Angels adore But come a litle lower canst thou conceive what the eternity of God is What his infinity or immensity is All the conceptions of thy minde are finite Yet a little lower Canst thou conceive what a Spirit â—s What a soul is wiser men then B. could never yet do it and therefore they can only describe them by Negatives and tell us what they are not but cannot tell us what they are Yet a little lower Canst thou tell how every quantity may be divided into infinite parts What is the nature of the Load-stone nay Why thy hair is black or white Canst thou tell what is the essence of a pebble canst thou give the definition of a Feather Away vain man lay thy hand upon thy mouth and henceforth never grudge that thou canst not conceive such a mystery as this is in thy minde I believe B. can as hardly conceive the resurrection of the body especially when one Canibal eats another and a beast him and another man that beast c. will he therefore dis-believe the resurrection of the body Can B. conceive how the soule and body are united together it hath puzled other manner of Philosophers then B. is will he therefore conclude that the soule and body are not united together But he faith It is a distinction unheard of in Scripture Answ That is false 1 It is clearly John 1. â— The word was with God and the word was God wiâ—h God there God is taken personally the Son was with the Father was God there it is taken essentially the Son was God had the Essence of God It is a silly cavil of B's that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be understood in the same sense because the Father is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God Christ onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God Nay not onely B. brings this exception but which is the wonder his fellow-creatures his puny disciples that I dare say never saw Athens are all on a sudden turned Grecians they that were the other day but Graculi momento turbinis are become Graeculi before ever they could construe this Latine Graecum est non potest legi But let not B. think to do as other Hereticks have done to justle out an article of faith by an article of Grammar Such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may satisfie a pedantick Grammaticaster or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but will never sway with serious or judicious men The observation is false and foolish For the Father is many times called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article Seek the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10. 6. And Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an article Heb. 1. 8. and 1 John 5. 20. So that being all B. hath to say to that place it doth 1 Fully prove the Divinity of Christ 2 By consequence give good ground for our distinction between the divine Essence and a divine Person 3 This also we read in Scripture These three are one 1 John 5. 7. 4 Two things are cleer in the Scripture 1 That there is but one God 2 That yet the Father is God the Son is God the Holy Ghost is God But he goes on to an argument as he thinks a very subtil one If the Person be distinct from the Essence of God then it is either something or nothing if nothing how can it be distinguished By the way friend is there no distinction no difference between something nothing If something then either finile or infinue finite we will not say if infinite then there are two infinites in God the Person and the Essence An old argument new sodden I answer 1 But what if I should say a person barely considered is neither yes a thing properly nor yet nothing but modus râ—â— the manner of a thing modus substautialis Had B. studied Philosophy a little better before he had made such a bold Essay in Divinity he would not have wondred at it The folding of my hands is not a thing for then I should be a Creator and make a thing nor is it plainly nothing for there is a difference between my hands folded and stretched-out but nothing cannot make a difference as B. saith 2 I answer a person considered precisely and by it self is neither finite nor infinite for these are the properties of essences Indeed every essence or being is either finite or infinite but the person singly considered is not a being but the manner of a being Or 3 The Persons considered with the Essence are infinite and yet they are not three infinites because they have but one Essence and so one infinity But he addes To talk of God Essentially taken is ridiculous because God is the name of a person Wretched ignorance B. doth not understand the meaning of his Adversaries None ever took God essentially in that sense for an essence abstracted from a person but the meaning is this that I may a little instruct him in this principle We say God essentially considered acts not as if the abstracted nature of God did act but because it is an act common to all the Persons Thus to create is an act of God essentially considered because all the Trinity creates but to beget the Son is an act of God personally considered because that is an act proper to the first Person Object 2. His second Argument is this He that gave the holy Spirit is Jehovah alone Neh. 9. 6 2c Therefore the Spirit is not God Answ This exclusive Particle doth exclude Creatures and Idol-gods but not the other Persons of the Trinity So it is used in many other places Matth. 11. 27. The day of Judgment none knowes but the Father only and yet Christ as God could not be ignorant of it for he knew even the thoughts of the heart Math. 9. 4 which is much more nor could the Spirit be ignorant of it for that searcheth even the deep things of God 1 Cor. 2. 10. so 1 Cor. 2. 11. the things of God knoweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely no man but no person for so the word signifies but the Spirit of God Shall any weak or perverse Disputant infer from hence Therefore the Father knowes them not or knowledge is not properly attributable to God as Mr. Goodwin tells us So Rev. 19. 1â— Christ had a Name which noâ—â— knew but himself what did not God the Father know it So Deut. 32. 12. The Lord alone did lead
them and yet Christ is said to lead them 1 Cor. 10. 4 9. and also the the Spirit Neh. 9. 20. So Psal 136. 4. The Lord alone doth great wonders and yet we have proved that the Holy Ghost doth great wonders Object 3. His third Argument is this He that speaketh not of himself is not God But the Holy Ghost speaketh not of himself Therefore the Holy Ghost is not God The Minor is proved from Joh. 16. 13. Answ This is the fruit of Gods condescensions to unthanfull men they take occasion to slight him for them Thus because Christ was pleased to assume the nature of man some have rendered him this thanks to dispute him out of his Godhead Thus because God in Scripture condescends to our capacity therefore they have requited him thus to say that all things must be understood properly of God how much soever they tend to his dishonour Ungratefull wretches assure your selves this wicked unthankfulnesse shall not go unpunished But to answer 1 This phrase doth note an order though no inequality in the Divine Persons Now as the Holy Ghost in regard of his person is not of himself but from the Father and the Son so he acts also from them 2 This phrase doth note the consent that was between the Father and the Spirit as if Christ had said The Spirit shall not speak one thing and the Father another but both shall agree according to that There are three that bear record in heaven 1 Ioh. 5. 7. There is not the single testimony of the Spirit but the joynt attestation of all the three Persons He shall not speak from himself alone the exclusive particle is often understood So Deut. 6. 13. is expounded by Christ Matth. 4. 16. But he shall speak what he hears the very same things that the Father speaks and he hears he shall speak Nor doth this hearing argue any inferiority one man may hear another that is no more learned then himself As if I should say of three Ambassadors of equall parts and power Such an one of them you may safely treat with for he shall not speak of himself but whatsoever he shall hear that shall he speak My meaning is not He shall not speak by his own power or vertue nor from his own knowledge but onely to shew that there is a consent between them all 3 The words may be taken thus He shall not speak of himself concerning himself onely or principally but whatsoever he shall hear concerning me c. that is fit for you to know he shall â—â—ew you So thâ—t it notes not his manner of spâ—aking but the matter that he shall 〈◊〉 of But B. saith This phrase in Scripture to do a thing not of himself notes to do a thing by the teaching command authority of another I answer There are many phrases which are spoken both of God and man but B. must know that things are not attributed to God and man univocally that is in one and the same sense God is said to repent and man is said to repent yet I hope B. is not so brutish as to think God repents and grieves properly how then should he be perfectly happy But since I writ my last I have ground to recall my hopes for B's followers who it is like dare not speak a word without their Masters warrant are such things that they say God is grieved properly Lest any man should think I wrong them and that the World may see what rare intelligent creatures these are that cannot believe the Deity of the Holy Ghost because of too much reason I will give you their own words as I had them out of a pâ—tifull Manuscript which is much applauded by that party They are these We must either conclude that God doth repent and grieve and that properly too or else we must in effect say Scripture thou liest Oh prodigious wit profound judgement quintessence of learning mirroâ—r of reason And yet these are the onely Animalia vatioxalia and we poor mortalls that believe Personalities Trinunities c. it is a favour if they will allow us to be Animals but for rationality we must leave it with them and it is confessed they have great need of it But to return God is said to have hands and feet c. and so are men yet I hope not in the same sense And yet a man might as well urge these eâ—pâ—â—ssions to prove that God hath hands c. because when it is spoken of men it is so to be taken as to infer with B. because when a man is said not to speak of himself it is meant he speaks by the direction and at the appointment of another therefore it is so to be understood when it is attributed to God the Holy Ghost And yet it is false that it alwayes is so taken among men Suppose a King should say I will leavy such a tax or do such a thing but I will not do it of my self but I will conferre with my Councill about it doth this note that he levies the tax by the teaching command authority of another and not by his own authority Object 4 His fourth Argument is this The Spirit heareth from another Ioh. 16. 13. Therefore it is not God Answ This Argument is the same for substance with the other and the same answer will suffice But B. soresaw what answer would stop his mouth and therefore he laies a strict charge upon us not to say this is spoken improperly Well but â— Shall we take it properly hath the Holy Ghost bodily ears to hear 2 Or was the Holy Ghost to learn was he to seek in Gospel-mysteries How can that be imagined of him that dictated the Scripture and fully understood all the meaning of it Heb. 9. 8. Besides a Text that B. himself cites will not permit this which is Isa 40. 13 14. compared with Ro. 11. 34. I confess I cannot but admire both the wisdome of God and the besortednesse of this man that should cite such a Text that is enough to overthrow all he saith I beseech you follow his directions compare those Texts together what in one place Rom. 11. 34. is said of the Lord Who hath known the minde of the Lord or who hath been his Counsellor that in Isai 40. 13. is spoken of the Spirit of God Who hath directed the Spirit of the Lord or being his Counsellour hath taught him The same independency and self-sufficiency is attributed to them both Again that Spirit of the Lord Isai 40. 13. is there called the Lord God vers 10. is said to be infinite ver 12 15. is said to be he to whom sacrifices belong ver 16. which is Gods prerogative is called God ver 18. All which if I listed to prosecute them would make so many unanswerable Demonstrations It is a signe of a desperate cause that B. is forced to this refuge that by the Spirit of God here is not meant the Holy Spirit but onely the
the Angels yea Christ himself as man is Mark 13. 32. 3 God doth venture all his Godhead upon a lesse matter Isa 41. 22 23. Let them shew things to come what shall happen that we may know ye are gods And yet some men have been so bold as to dispute whether Angels might know things to come but no man before B. durst say that they knew the hearts of men Nor will any man say so that understands any thing either in Philosophy or Divinity But to return B. objects None can intercede for himself For that I answer Intercession is taken sometimes more strictly when the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then indeed it is most commonly understood of one that inrercedes as a Mediator between two parties but sometimes it is taken more largely and so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft taken for interpellare or compellare to intreat whether for a mans self or for another In Thucydides Pars adversa adversae parti hostiluer dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that it notes onely compeltare whether supplicando or expostulandâ— So in the eighth Chapter of the wisdome of Solomon vers 21. Knowing saith he that I could never be wise and good except God gave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I interceded or made request to God for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A like place is wisdome 16. 28. where the word is so used And though these places be Apochryphall yet it matters not for it shewes how that Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for a simple praying though for a mans self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the thing to be shewn For the addition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may refer either to a person or a businesse Oro pro negotio aliquo as well as pro persona altera Nay not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but which is more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied to God himself in reference to man without any third party Heb. 6. 17. Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he established or confirmed with an oath but properly it signifies he mediated to himself or interceded to himself with an oath And therefore if the Spirit be said to intercede to God let not B. infer therefore it is not God for we see God intercedes to himself But he addes To intercede notes inferiority and though in Scripture some-things are spoken after the manner of men yet no where is any thing said that argues Gods inferiority to and dependance upon another I answer 1 This is very false God saith to Moses Let me alone Exod. 32. Doth not this expression argue inferiority and dependance too Yes surely B. cannot deny it but onely he must say it is improperly taken and must be so interpreted as may consist with Gods Majesty and Glory and so he will also enervate all his own Arguments 2 I observe hence that B. doth positively conclude that Christ because he intercedes is inferiour to God though he professed he would not meddle with that But alas we need not now run to consequences to prove that B. denies the Deity of Christ for that same wretched hand that lift up it self against the Holy Ghost hath in the same manner and with the same weaknesse too endeavoured to dethrone our Lord Iesus and written many leaves expresly against the divinity of our ever blessed Saviour who doubtlesse will plead his own cause and will one day shew how ill he takes it at the hands of those men that pretend to be bought by his blood and yet can quietly suffer every unworthy fellow to preach and write high treason against the King of heaven and earth and in the mean time prosecute even to the death those that do any way abet any treasonable designe against the State Object 10. His tenth Argument is this Some have been Disciples and Believers and yet have not so much as heard whether there be an Holy Ghost Act. 19. 2. and so they could not believe in him Answ 1. The meaning of the Text is quite mistaken for they did not doubt whether there was an Holy Ghost or no they could not be ignorant of this John doubtlesse having instructed them before â—â— did baptize them and there being so mâ—ny clear testimonies of the Spirits existence in the Old Testament But the meaning then is this We have not heard whether the Holy Ghost be come and manifested in so eminent a manner as is promised for you must consider that the Iewes after the Babylonish Captivity had lost those glorious discoveries and the gracious presence of the Holy Ghost which once they had this being one of those five things wherein they used to complain the second Temple came short of the first And further they knew that God had promised the manifestation of the Spirit in an extraordinary manner Joel 2. Now that this is the reall meaning not a fancy I will prove 1 By a parallel place you have the very same phrase Jo. 7. 39. The Spirit was not yet given is not in the Original onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why the Spirit was and had descended upon Christ long before but this is the meaning the gifts of the Spirit were not so plentifully shed abroad as afterwards they were upon the Apostles and others 2 It appears from the Context that he speaks of the gifts of the Holy Ghost see vers 6. The Holy Ghost came on them and they spake with congues and prophesied So thâ—â— I cannot chuse but laugh at and pity the â—old and conceited ignorance of B. who saith It is without example to take the holy Spirit â—â— the gifts of the Spirit whereas you seâ— must needs be so taken in the places now mentioned and in many other places see Act. 2. 17. So Joh. 20. 22. He breathed on them and said Receive ye the Holy Ghost The person of the Holy Ghost they had received before They were the Temples of the Holy Ghost before Nay B. himself that you may see errour doth not onely oppose the truth but it self also doth elswhere contradict this very assertion and tells us That when the Spirit is said to dwell in us the meaning is not that his person or essence dwell in us but that he dwelleth in us by his gifts or effects Well but what if B's interpretation were true nothing of moment followes What an Argument is this Some were ignorant of the Deity of the Holy Ghost therefore it is not God As if a man should argue B. is a Disciple and a Believer and he believes not that the Holy Ghost is God therefore it is not God But saith he Many now tell us that without the knowledge of this point of which they were ignoraat we cannot be saved Answ 1. They were not ignorant of it as hath been proved 2 But the times or states of the Churches wherein men live do much vary the case according as the means of knowledge are more or lesse an errour may be damnable or not To instance in the first infancy of the Church Circumcision was an errour winked at Act. 15. and 16. 3. but afterwards it proved no lesse then damnable Gal. 5. 2. If you be circumcised Christ shall profit you nothing So the Apostles word once ignorant of and did not believe the Death and Resurrection of Christ but if any man now doubt of them we may upon much better grounds doubt of his salvation So though God might wink at this errour in former times let not B. now think that God will hold him guiltlesse in times of so much light and meanes let him look to it God is very jealous of his honour and particularly of the honour of the Holy Ghost Matth. 12. 32. Object 11. Arg. 11. The Spirit of God hath an understanding distinct from the understanding of God for he heareth from God Ioh 16. 13 14 15. Answ This is the self-same Argument with the third and fourth as you see and therefore I pray you go back for an answer Onely one thing he addes That the Spirit is said to search the things of God 1 Cor. 2. 10. But to search the depths of one necessarily supposeth one understanding in him that searcheth and another in him whose depths are searched then which nothing is more false â—â—d foolish For 1 By searching there is meant nothing but knowing as appears from ver 11. where instead of searching is put knowing The things of God knoweth the Spirit of God and again God is said to search the heart Rom. 8. 29. that is to know it 2 Doth not God know himself nay cannot we search our selves cannot our understanding reflect upon it self and search its own nature are not we commanded to search try and examine our selves Object 12. His last Argument is this The Spirit of God willeth conformably to the will of God Rom. 8. 27. He maketh intercession for the Saints according to the will of God But this Argument is already answered under the ninth Objection the sum of what is there at large proved is this That the Spirit is said to pray intercede will becausâ— he maketh us so to do because he maketh us to pray according to the will of God And thus I have detected all the fallacies wherewith the Adversary laboured to oppose the Deity of the Holy Ghost and so notwithstanding all that he hath said iâ— remains a sure truth and will do so to eternity that the Holy Ghost is God And therefore Trinuni Deo Patri Filio Spirituâ— Sancto sit Laus Honor Gloria Amen FINIS
ΒΛΑΣΦΗΜΟΚΤΟÎΊΑ THE BLASPHEMER SLAINE With the SWORD of the SPIRIT Or a PLEA for the GODHEAD OF THE HOLY GHOST Wherein the Deity of the Spirit of God is proved in the demonstration of the Spirit and vindicated from the Cavils of John Bidle The second Edition with many Additions By Matthew Pool Master of Arts of Emmanuel Colledge in Cambridge and Pastor of the Church of God at Michaels Quern in London London Printed by R. W. I. for John Rothwell at the Fountain and Bear in Goldsmiths Row in Cheap-side 1654. To my dearly beloved friends the flock of God in Michaels Quern Parish in LONDON Dearly beloved in the Lord IT was my earnest desire when first I published this Treatise for many reasons as far as possibly I could to have the Author undiscovered and therefore I could not preface any Dedication to it But notwithstanding all my endevours for secrecy what I thought to conceal is commonly known and I am lookt upon as the Author of it As long as there was a possibility of privacy I laboured for it seriously and sincerly but since now is it become publick it would be both a vanity and folly to endeavour any longer to smother it I thank God I am not ashamed of that cause that I have undertaken onely herein I desire pardon of ingenuous Readers that being so young and raw and confessedly unfurnished with those treasures of knowledge that are necessary for one that appears in Print I should ingage my self in so weighty a cause in so publick a manner And now having adventured thus farre to whom should I dedicate these first-fruits but to you to whom I am obliged both by the providence of God that hath fixed me among you and set me over you and by those many favours by which I stand ingaged to some of you It hath been my desire since I have been among you to approve my self to God and to your consciences in that work that the Lord hath intrusted me with and I can say in sincerity I have endeavoured that you as well as I might be able to give up your accounts with joy in that great Day And as I have often considered and sometimes told you that the work of a Minister doth consist in two things in building up his people 1 In Knowledge 2 In Grace and that these two are like Hippocrates his Twins that laugh and weep live and die together so have I really and sincerely though in much weakness endeavoured both that your hearts might be cleansed from hypocrisie and your heads from heresie that you might neither make shipwrack of faith nor of a good conscience that you might be antidoted both against the gangrene of erroneous doctrine and the leprosie of a vain and sinfull conversation God hath made us that are Ministers Shepherds we are therefore to preserve you as far as we can from those grievous Wolves that come in and devoure the flock Watchmen we are therefore to give you timely notice of approching enemies Salt we are therefore to season you against corrupt principles and practices Light we are to acquaint you with the ways and works of darkness that you may avoid them Husbandmen we must pluck up the weeds that hinder your growth Leaders and Commanders we must go in and out before you and fight your battels Witnesses of Christ we must continually bear witness to the cause and truth of Christ however despised and reproached Accordingly I have employed part of that time which I have spent among you in endeavouring to establish you in some of those truths that are most opposed in our dayes Here is another truth that I have not yet had occasion to speak of in the course of my Mininistery which in this Treatise is briefly defended A Truth not concerning some circumstantials in Religion not a matter of indifferencie that may with safety be either maintained or opposed but a Truth that concerns the very heart and soul of Religion a truth that relates to the vitals of Christianity a Truth that concerns the Holy Ghost and that in no less a matter then his Deity Which however some bold and insolent persons may contemptuoufly and as they think without danger speak lightly of yet our blessed Saviour doth so highly value it that he tells us in express terms though a blasphemy against himself shall be forgiven yet blasphemy against the H. Ghost shall not be forgiven to men Matth. 12. 31 32. A Truth which whosoever opposeth opposeth also the deity of Christ therefore he that is wel grounded in the former will never question the latter This is the truth that is here asserted which I present to your solemne and serious consideration It is not sufficient that you heare truths in a Pulpit mens unfaithful memories will soon deceive them it is very expedient that you also be frequent and diligent in reading those that have most briefly plainly and solidly writ about them You have one great priviledge ô happy you if you aid well understand and seriously consider your happiness there is scarce any errour but it hath been substantially encountered and fully refuted in the English tongue It would be your wisdome to get one or two of every sort and to take some time to peruse them that so you might the better be enabled to give a reason of that hope that is in you to any one that asketh it It may please God to suffer wicked and unreasonable men so far to prevail as you may be deprived of the Ministery and be left as sheep having no Shâ—pheâ—d which if once Satan and his instruments can effect you may expect 〈…〉 the deluge of Errours shâ—â—â—â— break in upon you with greater violence when there is no Standard to be lifted up against it that those grievous wolves will teare the poore flock more fiercely when there is none to deliver them Ministers are living Books and Books are dead Ministers and yet though dead they speak When you cannot heare the one you may read the other Do not say You have no time Either you must finde a time to minde the saving of your souls or else God will finde a time to afflict your souls I may say of these heretical opinions what he said of Ministers though in a far different sense they watch for your souls Certainly it deserves a little time to look to a matter of that concernment And how can you watch against your enemies if you are not furnished with defensive weapons This therefore I do earnestly desire and as an Ambassadour of Christ and your Pastour require at your hands that you would make conscience of increasing your know ledge according to your opportunities That you would every day labour to be deeplier rooted in the faith and abundant in the work of the Lord. And that you may so be is the daily prayer of The unworthiest of all that call Christ Master and your Servant for Jesus sake M.P. Christian READER ALL
Heresies come from Hell the Apostle calls them the Doctrines of Devils 1 Tim. 4. 1 2. and the ancient Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inventions of Ad Tralenses the Devil All Heresies lead to hell S. Peter stiles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 1. Damnable Heresies Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gates of Hell Haeres 74 they involve though some men think otherwise both the Seducers and the Seduced in everlasting Ad Ephes vengeance in the judgement of Ignatius Amongst all Heresies none are more dangerous nor infectious then such as assail the Sacred Trinity God blessed for ever These are most dangerous because they rase the whole foundation of Christian Religion and by reason of the blindness curiosity wantonness pride c. of mans wit the most infectious In all Ages of the Church Satan hath bestirred himself to sowe and disperse these Heresies I intend not a catalogue of all see this in Danaeus but in stead of all the Story of this one denying the Deity of the Holy Ghost in this short Treatise confuted It was at first taught by Arrius implicitely after him publikely maintained by Macedonius Epiphan Haeres 74. Nâ—ceph Hist lib. 9. cap. 42 47. the furious Bishop of Constantinople After him propagated far and neer by Marathonius Eleusius and their Associates It was censured and condemned in the second Council at Constantinople by 180 Bishops upon this occasion Haeres 74. met together and confuted largely by Epiphanius yet it lived obscurely in after-times as Haeres 42. is observed by Danaeus and Prateolus and in the last Century began again to flie abroad broached by Servetus and dispersed by Sâ—cinusand his followers What endevours have been used to infect and prevent the Infection of the Belgick Churches with this Heresie is discovered by the Learned Cloppenburgh in his Compendiolum Socinianismi Cloppenburgh ann 51. Hoornbec prâ—sat ad Socin confutat par 1. Mares Hydra Socinianism Dr. Cheynel Rise Growth of Socin Confutati in the Preface What stickling amongst us in these times of distraction is most lamentable to rehearse the whole body of Socinianism that Hydra of Blasphemies that Racovian Catechism which walked onely in the dark and in the Latine tongue in the Bishops times is now translated into English for the more speedy corruption of the people many bold Factors for these Blasphemies which in those times durst not appear do now both publickly and from house to house disseminate their Heresies without fear amongst these is Mr. John Bidle who both in print and private doth deny the God head of the Holy Ghost and dispute against it David thought it time Psal 119. for God to work when men made void his law thou Reader canst not but think it seasonable for his servants to watch and for thy self to stand upon thy guard when the enemy is sowing tares Bless God for those Watchmen who stand upon the Towers to give warning of thy approaching danger and take warning at the sound of the Trumpet that thou Ezek. 3. Heb. 13. mayest deliver thy soul and thy bloud may not be upon thine own head this will be grievous to us and unprofitable to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fly from Athâ—isticall Heresies Tpist ad Trallen was the last counsel of dying Ignatius to the Trallenses agreeable to the grave advice of Solomon Proverbs 19. Cease my son to hear the instruction that counsels to erre from the words of knowledge O that this counsel might take with thee But we have a further request to thee Reader Labour that thou mayest stand fast rooted and grounded and established in the faith In Infectious times it is usual to take Antidotes and wear Amulets in these times of seduction it is no less necessary to arm our selves against prevailing Errours This Book of Mr. Bidle's is not now at first confuted the Reverend and Learned Mr. Estwick hath some yeers since answered it in a Just Treatise and since him Dr. John Cloppenburgh hath in Answer to it put forth a Plea for the Deity of the Holy Ghost in the Latine Tongue in the yeer 1652. This short and full Manual written by a Workman that needs not be ashamed is added for thy advantage In it thou shalt finde the Arguments proving the Deity of the Holy Ghost fully asserted against Mr. Bidle's Caviss the Sophisms which Mr. Bidle makes use of to darken truth and pervert thy faith clearly refuted as Epiphanius hath it Haeres 74. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the stopping of the mouthes of gainsayers and the satisfaction of the Docible That the Spirit of Wisdom may be given thee to try all things discern the things that differ and hold fast that is good is the Prayer Reader Of thy Servants for Christs sake James Cranford Arthur Jackson Thomas Manton Imprimatur Ed. Calamy To the READER THere is scarce any Truth contained in the Scriptures that hath not been opposed by Hereticks in some ages of the Church and amongst the rest this Doctrine of the Blessed Trinity hath not been without exception nay indeed it hath found as much resistance as any other partly from the ignorance of men that could not apprehend it partly from the pride of men that will believe no truth but what doth fully suit and comply with their though corrupted reason It is very observable how the Antitrinitarian Devil hath transformed himself into severall shapes sometimes telling us that there was but one Person onely it was called by three several names and so they made a Trinity of words but not of persons thus he spake in the mouths of the Simonians Montanists Noëtians c. Sometimes telling us that thâ— three Persons are three Gods and so they give us a Trinity of Divine Essences not of Persons onely so he spake in the Trithâ—itae Sometimes telling us that the three Persons are onely three qualities so he spake in the Aëtiani These Hâ—â—â—ticks like Samsons Foxes though their heads looked diverse wayes yet their tails were tied together and firebrands in them to set the standing Corn of the Church on fire Particularly the Deity of the Holy Ghost hath been opposed at sundry times and in divers manners Some Hereticks saying It was onely a name some saying it was a man many saying That it was not God but a Creature as the Arrians Origenists and especially Danaeus de Haeresibus the Macedonians which last pestilent Errour hath been of late reviv'd and particularly defended by Iohn Bidle in a Pamphlet entirâ—â—â—ed Twelve Arguments c. whereby the Deity of the Holy Ghost as he pretends is clearly refuted wherein although I professe as in the presence of God I finde nothing but common trivial absurd and foolish Arguments yet I observe the spirit of the man to be extraordinarily lifted up as if he had said that which would puzzle all the universities in Europe to answer He tells you in his
in the Apostles judgement these are equivalent terms to lie to the Holy Ghost and to lie to God For the confirmation of this Argument though it is in it self so clear that he that uns may read it yet I shall add four considerations 1 They are said to lie to the Holy Ghost because only the Holy Ghost knew their sin he only searched their hearts and knew their hypocrisie and therefore Verse 9. they are said to tempt the Spirit of the Lord that is to try whether he could discover their sin and would pâ—nish it They lied to him whom they tempted for in lying to him it was that they tempted him 2 Peters intent was to aggravate their sin by this expression of lying to the Holy Ghost that it was committed in a more special and immediate manner against God Now if the Holy Ghost were only an Angel as our Adversary asserts it had been as great a sin to lie to Peter Gods extraordinary Messenger as to lie to the Holy Ghost because as B. himself saith What is done to any Messenger redounds to him that sends him whether the Messenger were Angel or Apostle that varies not the case For though Ambassadors may differ in their private conditions yet all of them do equally represent their Lord and Master 3 Peter doth make a Dichoâ—omy here acknowledging only two sortâ— of lies a lying to men and to God But according to our Adversaries opinion here should have been a Trichotomy Peter should have said Thou hast not lied to men nor to the Holy Ghost only but to God But now seeing the Apostle hath made only two members of the Division Thou hast not lâ—ed only to men but to God also Chuse which you will for one of the two you must acknowledge either that the Holy Ghost is man or God 4 Consider that Petâ—r in the fourth verse doth explain what he meant by that phrase in the third verse Thou hast lied to the Holy Ghost this he explains thus Thou hast not lied to men to a creature but to God to the Holy Ghost which is God By what hath been said B's first Exception falls to the ground which is this That a man may lie to God and yet lie only to his messenger because what is done to Gods messenger is done to God Answ It is true that a sin committed against Gods messenger is committed against God but withall Peter doth here intimate that this was not only committed against God in that common and general respect in which indeed all sins and all lies are committed against God but that it was in a special immediate and extraordinary manner committed against God that is against the H. Ghost as he before expressed it But this Exception he himself distrusts and therefore he flies to another and that is he findes fault with the Translation and tels us that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyned with an Accusative Case doth signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to belie and counterfeit and so the words must be rendred Why didst thou belie or counterfeit the Holy Ghost But neither will this relieve him for although it might be instanced that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative Case signifies to lie and though the fourth Verse doth interpret the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being there but with a Dative and so necessarily signifying to lie yet if his Exposition were true the force of the Argument is not at all abated still it holds though in other terms Thou hast in counterfeiting the Holy Ghost not counterfeited men but God Or in counterfeiting the Holy Ghost thou hast not lied to men but to God I might add that it may be rendred thus as B. confesseth and Streso with others render it Why hath Satan filled thine heart to deceive the Holy Ghost Why hast thou been perswaded by him that the Holy Ghost might be deceived as if he did not understand thy thoughts and secret practices as if thou couldst put a cheat upon the Holy Ghost and make him believe thou art as good a Christian as the best However to endeavour to deceive the the Holy Ghost and to lie to the Holy Ghost are phrases of the same signification But there is yet another Objection that some of our weak Brethren make which I suppose is a part of B's Cabal for he is the great Homer whose vomit the inferiour Poets his Proselytes do lick up It is this Exod. 16. v. 7. Moses and Aaron said What are we that ye murmur against us And Verse 8. it is said Your murmurings are not against us but against the Lord. Hence say our Adversaries it will follow according to your reasoning that Moses was God I confess it is beyond my Logick to frame an Argument out of it And it is observable B. their Schoolmaster was ashamed to mention it yet because I see they pride themselves much in it lest they should be wise in their own conceit I shall answer it That text proves the quite contrary that Moses is not God because he so fully separates distinguisheth himself from God even as it follows out of Act. 5. that Peter was not God because he saith Thou hast not lied to us but to God And observe it Peter and Moses are Parallels not Moses and the Holy Ghost as they absurdly fancy for them it should have been said Thou hast not liest to the Holy Ghost but to God If you would make that place parallel with this you must first suppose Moses to speak thus Why murmur you against the Holy Ghost or holy Spirit and then to add your murmurings are not against us but against the Lord. And if so not onely the seeming fallacy vanisheth but it will be a strong argument to confirm this instance in Acts 5. Take another instance Suppose Davids Ambassadours had said to Hanun when he was abusing them 2 Sam. 10. 4. Why do you abuse our Lord and Master And presently after This injury is not done to us but to the King of Israel Every vulgar eye would see two things 1 That those Ambassadours were not the King of Israel 2 That the King of Israel was their Lord and Master So it is in this case as any one may easily apply it Another place to the same purpose we have 1 Cor. 6. 19 20. What know you not that your body is the Temple of the Holy Ghost Therefore glorifie God in your body The Apostles Argument is this He whose temple you are ought to be glorified served c. But you are the temples of the Holy Ghost Therefore he is to be glorified or in the Apostles words Therefore glorifie God What a miserable Argument were this If the Holy Ghost were not God It were in plain English to argue thus You are the temples of you are consecrated to an Angel therefore glorifie God For the illustration of this Argument compare it with a parallel place 2 Cor.
Church that they are Ministring spirits to wait upon the heirs of salvation for so all the Angels are Heb. 1. 14. And observe it is one argument Paul there brings to prove Christ to be higher then all the Angels because he is the head and governour of the Church Verse 8. where as the Angels are but his Ministers Verse 7. and 14. strongly implying that the same person cannot be both a ministring Spirit and head of the Church Again It is wholly against the analogy of faith and indeed that common sense and reason that B. so much cries up that one of Gods servants should be joint commissioner with him in the appointment or honour of his ordinances that was the very reason why Paul would not endure the thoughts of it as we saw even now But indeed the very naming of this far fetcht fancy is enough to confute it Arg. 4. He to whom the Properties of God are communicated must needs be God But the Properties of God are communicated to the Holy Ghost Therefore the Holy Ghost is God For the Major it is unquestionable The Minor I prove by particulars I shall instance only two 1 The Holy Ghost is Omniscient 2 He is Omnipresent 1 He is Omniscient 1 Cor. 2. 10. The Spirit searcheth all things yea even the deep things of God The very wayes of God are said to be unsearchable Rom. 11. 33. and his judgements past finding out that is by any creature and yet the Spirit searcheth even the deep secret things of God It is ridiculoâ—s that B. replies that this Omniscience will not prove the Holy Ghost to be God because if he have it he hath it not originally and from himself but communicated from God For it is impossible as all that understand any thing in Philosophy know that God should make a creature Omniscient or a creature that could search his deep things No finite being can possibly search or know the depths of an infinite being And the Argument is confirmed by the reason added Even as the spirit of man So that as the spirit of man is in man so the Spirit of God is in God and so is God for whatsoever is in God is God It matters not that that is not expressed in the text that the Spirit of God is in God for it is necessarily implied otherwise the Apostles reason were invalid and it might be replied Paul your instance is not to purpose for the spirit of a man is in him and so may know his depths but the Spirit of God is not in him and therefore may very well be ignorant of it The Son of man himself as he was man and every other creature was ignorant of the day of judgement but the Spirit of God knew it for that searcheth even the deep things of God it knew far greater mysteries then that much more did it know that If it be said It searches them that intimates that it was ignorant of them as in a search we look for something we want I answer even God himself is said to search I search the heart Jer. 17. 10. God and so the Spirit are said to search not in regard of thein former ignorance but because their knowledge is an intimate and piercing knowledge 2 The Spirit of God is Omnipresent Psal 139. 7. whither shall I go from thy Spirit c. The place is clear and full and will admit of no answer The Spirit is extended as far as the presence of God and therefore the Spirit is every where And it is worthy our observation how the Propher instances to prove the Omnipresence of Gods Spirit Verse 8. If I ascend into Heaven thou art there whereby it is fully implied that God and the Spirit have but one essence otherwise he could not argue from the presence of the one to the presence of the other But further to confirm it I lay down two Conclusions 1 There is one Spirit that dwels in all the people of God wheresoever they live Ephes 2. 18. Through Christ both they that are afar off and they that are near have access by one Spirit unto the Lord Ephes 4. 4. One body one Spirit 2 The Spirit dwels in all the Saints Their very bodies are the temples of the Holy Ghost as is expresly asserted 1 Cor. 6. 19. And whereas B. is forced to thâ—â— shift that when the Spirit is said to be or dwell in us it is to be understood of the gifts of the Spirit there in forsaking his great Master Crellius meerly to avoid the dint of this argument This is false for the Spirit that is said to dwell in Believers is contradistinguished from his gifts John 14. 5 16. He will give you another Comforter that he may abide with you for ever Hâ— dwelleth with you and shall be in you Then go to Verse 26. He shall teach you c. Here are the effects of the Spirit dwelling in them which you see are cleerly distinguished from his essence Rom. â— â— The love of God is shâ—d abroad c. thâ—re is the effâ—ct of the Spirit by the Holy Ghost which is given to us there is the Spirit it self So Rom. 8. 15. If it be said The in-dwelling of the Spirit is the priviledge of Saints but by its essence it is in all men Answ Therefore that is not all though it be one thing that is required to make up this in-dwelling for so he is present not onely in all men but in all beasts all stones all things in whom yet no sober man will say he dwels But it is further required that he be there not onely by natural necessity but voluntary consent not onely by an essential presence but also by his gracious presence by his gracious communications And thus he is onely in his people Well what answers B. to this That if the Holy Ghost be Omnipresent then Satan is Omnipresent because he is where-ever the Word is preachâ—d Mark 4. And this answer he delivers with as muchconfidence as if he had made a knot that no man nor Angel could untie which makes me adore the wisdome of God that hath so far besotted him as that he plâ—câ—th so much confidence in that which any man that hath but a dram of sound reason in him will acknowledge to be the very weakest passage in all his Book though it is all weak enough I confess I fear sometimes in this especially he went against the light of his own conscience The answer in a word is this There is but one Holy Ghost which is Omnipresent but there are abundance of evil spirits Mark 5. 2 8. a legion was in one man observe it is called in the singular number an unclean spirit and yet there was a legion a legion among the Romanes ordinarily conteined above six thousand Arg. 5. He that dictated or was the Authour of the Scripture is God But the Holy Ghost was Author of the Scripture Ergo The Holy Ghost is God For the
Major I prove it 1 Because the Scripture attributes that word that was spoken and written by Prophets or Apostles unto God Heb. 1. 1. God spake in times past by the Prophets Here is the principal cause God the instrumental cause the Prophets To one of these the Holy Ghost must be referred Luke 1. 7â— And so 1 Thâ—ss 2. 13. Paul commends the Thâ—ssalonians for receiving his word not as the word of man but as it is indeed the Word of God Hence all the Scripture is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine inspiration 2 Tim. â— 16. or inspired by God But so it could not be if it were inspired by any creature whether Angel or man and indeed it cannot be otherwise but that God should be the inspirer of it because the Scripture cannot be founded upon the authority of a meer creature for then it would not be infallible nor would our faith be a divine faith Let us suppose that the Holy Ghost were an Angel as B. affirmes I say we could not believe him with a divine faith nor look upon his Word as absolutely infallible which if I mistake not is fully proved from Gal. 1. 8. Though we or an Angel from Heaven should preach any other Gospel unto you then that which we have preached let him be accursed Where evident it is the Apostle puts himself and Angels both into the same rank in that respect and supposeth that neither of then were simply in fallible and that we could not safely rely upon either of them with a divine faith But now we may safely rely upon the Word and authority of the Holy Ghost for that is called a fure Word yea more sure then a voice from Heaven as you may see 2 Pet. 1. 19. and therefore so sure because it was spoken by the H. Ghost V 2â— For the Minor it is proved 1 By that place fore-mentioned Acts 28. 25. The Hâ— Ghost spake by I saiâ—h 2 By 2 Peâ— 1. 21. Holy men of God spake as they were moved by the Holy Ghost Where the Deity of the Holy Ghost is not obscurely proved for he tels us Verse 20. Scripture is not of private interpretation that is it is not to be interpreted according to mens private pre-conceived opinions but according to the minde of the Holy Ghost who was the Arthour of it A parallel place you have Hâ—b 9. 8. The Holy Ghost this signifying c. where the minde of the Holy Ghost is made the genuine sense of the Scripture now Scripture is to be interpreted according to the minde of none but the Authour of it Many other places might be added but I do not desire to multiply places Whereas B. saith the H. Ghost is an Angel that cannot be for the Holy Ghostâ— you 〈◊〉 iâ— the Authour of the Scripture and doth fully understand all Scripture-mysteries but now the Angels are ignorant of them they knew not the day of judgement they are ignorant in great pair of Gospel-mysteries 1 Pet. 1. 12. The Apostles preached the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or by the Holy Ghost which things the Angels desire to look 〈◊〉 Observe 1 The Angels are â—â—â—aly â—â—stinguished from the Holy Ghost 2 The Holy Ghost is the Dictator of Gospel-mystâ—ries the Angels are Students learners in them Arg. 6. He who is â—â—â— in natuâ—â— and essence with the Father is God But the Holy Ghost is one with the Father Therefore the Holy Ghost is God The Major will not be denied The Minor is proved from 1 John 5. 7. There are three that bear record in Heaven the Father the word and the Spirit and these are one Consider 1 If the Spirit were an Angel there were three thousand witnesses in Heaven 2 Again there is a clear variation of the phrase in the next Verse there it is they agree in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here it is not they agree in one but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are one it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the personal number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Neutral to note that though there is in the Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a person and a person yet there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing and a thing though there are three Persons yet there is but one nature but one Essence Had the H. G. bin an Angel John had committed a wilful and gross offence in varying the phrase whereby just cause of suspition was given to think that he was one with God not only by consent for so the Water Spirit and Bloud are one they consent in their testimony but also in Essence 3 â—ook to Verse 9. If we receive the witness of men the witness of God is greater He takes notice only of two Witnesses the witness of God and the witness of men The witness of the Holy Ghost is not the witness of men nay the contrary is most clearly implied that it is the witness of God But this place is no better then its companions and therefore B. offers violence to it 1 He saith This phrase is never taken to signifie one in â—â—ssâ—ndâ— but always one in consent I answer This is false the contrary is evident from John 10. 29 I and my Father are one Had Christ meant only one in consent the Jews would never have been ready to stone him Again he gives this as a reason why none could pluck hiâ— sheep out of his hand because he had one and the same power and so the same Essence with God For if he had only been one in consent with the Father one might assoon have pluckt his sheep out of his hand as out of the hand of any of his Disciples for they also were one in consent with God But here lies the sorce of the argument My Father is greater then all and therefore none can pluck them out of his hand And I am as great as the Father for I and he are one and therefore it will be as hard a work to pluck them out of mine hand And it is observable when the Jâ—ws charge him with making himself God he doth not flie to B's refuge to say he meant onely one in consent which if true had been the fairest and best way but he argues from their own principles that they allow Magistrates to be gods and therefore he may be call'd God because lie hath aâ—tority from God as Magistrates have was in a more â—miâ—â—â—nt way sanctified by God and sent into the World by the way holding forth that he had another nature and being and was a person before he was sont into the World how could nothing be sanctified sent into the World and therefore had not onely the humane nâ—â—â— which he received from the Virgin after he was sent into the world but also a divine nature by which he was God But B. faith That it
is contrary to common sense that three should be 〈◊〉 Thus it fares with men when they will make sense and reason the Judge of Scripture controversies Hath B. never read that the naturalman receiveth not the things of God 1 Coâ— 2. â—4 that when Peâ—â—â—r said Christ was the Son of the living God Christ told him Flâ—sh and bloud hath not revealed this to thee Matth. 16. that The carnal minde is enmity against God Rom. 8. 7. The truth is not only common sense cannot reach these mysteries But a man must have more then common faith to subject his reason to them not that reason may not clearly discern this mystery in the Scripture but that it cannot invent oâ— fathom it not but that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is clear from the Scripture that there is a Trinity but that reason cannot finde out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how can these things be All men are Socinians by nature they will believe God and the Word of God no farther then they can see reason But B. adds the Câ—mâ—lut Bible hath this place otherwise I answer What then It must be here as it is in many other casâ—s of the some nature that must be over-ruled by the consent of other Copies But B. goes on tells uâ— that this place is not to be found in many Copies I answer It is certain that ancient Hereticks have offered violence to many Scriptures that did most cleerly confute them as might be instanced in many other places and yet the providence of God hath always countermined their designes by keeping some Copies pure when others were corrupted by Hereticks and some perfect when others were defective and for this particular it is certain it was extant in the Greek Copy before ever your fore-father Macedonius broached that Heresie that now you have revived And if in some Copies it be wanting we may thank those ancient Hereticks in whose steps you tread for taking it away Certtain it is that Cyprian cited this place who flourished about 250 years after Christ his words as I finde them cited by Vedelius are these Dicit Dominus Ego Pater unum sumus Et iterum de Patre Filio Spiritu Sancto scriptum est Et tres unum sunt c. Saint Hierome also cites it as our adversaries acknowledge and divers others And if it be wanting in some other Copies let it be considered that it was the complaint of divers Ancients that the old Hereticks did corrupt and deprave the Scriptures in several places that were most pregnant against them And the Aâ—titriâ—itarians were as guilty in this as any Socrates complained that those that were against the Deity of Christ blotted out those places that proved his Godhead and in particular some places out of this first Epistle of John lib. 7. c. 32. An other names two old Hereticks that made this their business to alter and corrupt the Scriptures The truth is it is rather a wonder that any Scripture is preserved from infection then that any place is corrupted Indeed the fraud of Hereticks about this place is very discernable they fumbled so unhandsomely about it that some of them left out one word of this Verse and some another and some all as any one that would further be satisfied may sufficiently inform himself out of Vedelius in a discourse upon this place But that it was there Originally and that it ought to be there will evidently appear if you consider 1 The end of the sixth Verse which doth necessarily require that that should follow for it is given as a reason why the Spirit is truth because there are three c. that is it is all one with the God of Truth and with the Son who is called Truth and so this place is parallel to John 16. 13. He will guide you into all truth for he shall not speak of himself but from the Father that is he shall speak nothing but that wherein the Father and he agrees 2 From the ninth Verse If we believe the witness of men the witness of God is greater for this is the witness of God which he hath testified of his Son Now I beseech you where is this witness of God here hinted and pointed at if not in the seventh Verse Howsoever if there were not such a place as this in the Scripture there have been several other places alledged beyond all exception Arg. 7. He to whom those actions are ascribed that are proper to God is God But those actions which are proper to God are aâ—cribed to the H. Ghost Ergo the H. Ghost is God For the Major it will readily be acknowledged The Minor is proved in particulars 1 In Creation The H. Ghost creates Job 33. 4. The Spirit of God made me Nor can it be said God made him by the Spirit as an instrument for instrumental causes in creation are ridiculous and rejected by all men that understand any thing in Philosophy And therefore B. betrays his ignorance in saying that the Spirit was Gods instrument in creating things For 1 It implies a contradiction for every instrument must work in some subject and therefore presupposeth a subject but Creation doth not presuppose a subject but make it 2 Every instrument requires some time for its work But Creation was done in an instant and that by God himself as Genes 1. doth expresly inform us He said Let there be light c. B. speaks as if he had never read Genesis And therefore it is a most illiterate exposition that B. gives of that place Job 35. 10. where is God my Maker Heb. Makers which he is forced to confess argues that Creation was the work of several persons but the one forsooth most learnedly and profoundly he makes the instrumental cause of that Creation which I dare say all the Universities in Europe would hisse at Luke 1. 31 the Holy Ghost created the body of Christ which was neither convenient nor possible for a creature to do He that spake by the mouth of David made both heaven and earth Acts 4. 24. and who that we read Acts 1. 16. The Holy Ghost spake by the mouth of David To passe by that known and clear place Genes 1. 2. The Spirit moved upon the face of the waters and many others 2 The Spirit works Miracles Miracles are actions above nature and none can do acts above nature but he that is above nature Christ proved himself to be God by working miracles Matth. 9. 5. That you may know the Son of man hath power upon earth to forgive sins he saith to the sick of the Palsie Arisâ— None but God can forgive sins now miracles are ascribed to the Holy Ghost Matth. 12. 28. Christ cast out Devils by the Spirit of God and that which adds weight to it is that parallel place Luke 11. 20. I by the finger of God cost out Devils What Matthew calls the Spirit Luke calls the finger of God or the
Omnipotency of God which is the same with God Exod. 8. 19. The Spirit of God was greater and stronger then Christ as man Again Rom. 15. 19. Mighty signes and wonders were wrought by the power of the Spirit Those Miracles which the Apostles wrought they professed they did not work by their own power Acts 4. 12. but by the power and strength of Christ And doubtlesse it had been as sacrilegious to say they wrought them by the power of an Angel or any other creature And therefore whereas sometimes they ascribe them to Christ Acts 4. 16. sometimes to the Holy Ghost as in the place now mentioned sometimes to God the Father Acts 5. 30. it hence cleerly follows that every one of these is God and because the Scripture tels us there is but one God Deut. 6. 4. therefore we conclude there are three persons and these three are one Again Rom. 8. 11. The Spirit of God raised up Christ from the dead and yet he raised himself I will raise up this temple John 2. 19. Hence also it follows that Christ and the Holy Ghost are God and are one God 3 It is proper to God to govern the Church I mean to govern it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to send Ministers and yet this is attributed to the Holy Ghost Acts 13. 2. The Holy Ghost said Separate unto me Barnabas and Saul for the work whereunto I have called them Was this a comely dialect for a creature to use far different I am sure it is from the language of created Angels see Revel 22. 9. So Acts 20. 28. Take heed to the flock of God over which the Holy Ghost hath made you Over-seers and compare this with 1 Cor. 12. 28. and you shall finde that it was God that sets Officers in the Church Jesus Christ himself was sent by the Spirit Luke 4. 18. Again Acts 1â— â—8 It seemed good to the Holy Ghost and to us that is to the Holy Ghost in us to decree You see the Holy Ghost is the Law-giver of the Church and yet God is the only Law givet Jam. 4. 12. 4 The Holy Ghost acteth according to his good pleasure according to the counsel of his own will which is the property of God Ephes 1. 11. 1 Cor. 12. 11. All these things worketh the Spirit dividing severally as he will All creatures must say Not my will but thy will Lord be done Jesus Christ himself who is far higher then all the Angels said it and the Angels in particular are said not to do their own will but to do Gods Commandements hearkening to the voice of his word Psal 103. 20. And again Paul would have gone and preached in Bithynia but the Spirit suffered him not Acts 16. 7. Who is this that undertakes whom he will to save and whom he will to destroy Non vox hominem sonat It is not the language of a Creature but of the great God Jesus Christ himself whom yet the Authour to the Hebrews proves at large to be better then all the Angels Chap. 1. and so according to B's supposition better then the Holy Ghost yet he did not dispense the Word according to his own pleasure as man but according to the pleasure of his Father Matth. 15. 24. I am not sent but unto the lost sheep of the house of Israel I might add that the Holy Ghost sanctifies us and it would easily amount to a Demonstration But I have said enough for the proof of a point so clearly expressed in the Scripture I have done with the Cataskeuastical part I now come to the An askeâ—astical I mean to detect the fallacies and cavils wherewith the enemy of the Holy Ghost endeavours to dispute him out of his Throne and Deity And truly one may rationally expect that he that comes to dispute a truth out of the Church that hath had so long possession to throw down a doctrine that hath so firm a foundation in the Scripture should write like Tertullian and have as many sentences as words as many argnments as senteÌ„ces But contrariwise I finde in this Pneumatomachist nothing but a heap of words a Jury of arguments that are neither good nor true bold dictates imperiously obtruded upon the World without any proof ancient Land-marks removed quia ipse dixit because the Schoolmaster would have it so and such things which Non sani esse hominis non sanus juret Orestes You will say Why then do you answer him Because of that of Solomon Answer a fool according to his folly lest he be wise in his own conceit Prov. 26. 5. Besides God hath in just judgement sent abroad a spirit of delusion and there are multitudes that will sooner comply with a new and erroneous opinion upon the appearance of one argument then embrace a truth though confirmed by several solid demonstrations and evident Scriptures even as one stroke will carry a man further with the tide then five against it And therefore that I may cut off an occasion from theÌ„ that seek an occasion to fall from the truth that I may leave those inexcusable that are resolved they wil not be convinced that I may lay up an evidence to justifie God and to be a witness against them who I perceive will not see against that dreadful day of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I come to answer his arguments This only in the general There is one consideration that will utterly enervate all his Arguments It must needs be acknowledged and B. himself confesseth it That there are many things that are spoken of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men and must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as it do not reflect dishonour upon God And therefore when he tels you The Spirit speaketh from God heareth from God receiveth from God is sent of God is the gift of God changeth place maketh intercession for us c. The answer in a word is this and it would suffice to stop the mouth of any sober-minded man that all these things are spoken of the Holy Ghost improperly and must be so expounded as may consist with the divine Majesty of the Holy Ghost which is so clearly asserted in other Scriptures as you have heard But I shall add one thing more in the general That we all confess there is an order though not an in equality among the divine Persons and so all that B. objects may be answered if one do apply it to his several Arguments But I come to particulars Object 1. His first Argument is this He that is distinguished from God is not God But the Holy Ghost is distinguished from God Ergo the Holy Ghost is not God Answ To the Major I answer He that is distinguished from God really and substantially is not God so your Major is true otherwise not for there is a modal distinction among the persons and then in your sense the Minor is false for the Holy Ghost is not substantially distinguished
minde of God which indeed deserves not a refutation for that phrase is never so taken in all Scripture or any other Authour Nor doth B. cite any place wherein it is so taken the more his boldnesse to foist in such a novell interpretation without any example Wherreas he parallels it with 1 Cor. 2. 16. Who hath known the minde of the Lord that is nothing to the purpose For 1 By the minde of the Lord may very well be meant the minde of the Spirit or the minde of Christ rather as appears by the Antithesiâ— in this place but we have the minde of Christ 2 If it were the minde of the Father it would give him no help for the Father Son and Spirit have all one minde and so that is all that would follow not that the Spirit of the Lord and the minde of the Lord are the same as B. groundlesly fancies but that the minde of the Father and the minde of the Spirit is one and the same Object 5. His fifth Argument is this He that receiveth of another is not God But the Holy Ghost receiveth of another Ioh. 16. 14. He shall receive of mine aâ—â— shew it to you Therefore the Holy Ghost iâ— not God Answ This also is but the same Argument over again repeated only I suppose to make up the dozen The answer to the third Argument will suffice for this yet something may be added For suppose the Holy Ghost did properly receive any thing from the Father yet could he not properly be said to receive any thing of Christ according to â—'s supposition that looks upon Christ but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer man for contrariwise Christ as man received all his fulnesse from the Spirit Joh. 3. 34. He received the Spirit without measure Isai â—1 1. Again it is not said he shall receive of me but of mine that is he shall take my wisdome righteousnesse holiness my death resurrection c. and shall shew them to you shall make a full discovery of those mysteries to you he shall take my blood and sprinkle it upon your consciences my death and thereby destroy the body of death in you my resurrection and by shewing that to you and working a serious consideration of it in you shall quicken you to newnesse of life The meaning is not as B. ignorantly supposeth that the Holy Ghost receives any knowledge of Christ for his own perfection seeing he did so perfectly understand all Scripture-mysteries before as we have proved but onely that he shall receive or take these things to shew them to you Object 6 Arg. 6. He that is sent of God is not God But the Holy Ghost is sent of God Therefore he is not God Answ Still the same mistake the same answer will suffice again for indeed for substance this is still but the same Argument The Holy Ghost is not properly sent nor can be that is from one place to another for he fills all places as I have proved already and therefore this must not be so brutishly understood as if the Spirit were sent a long journey from heaven to earth but onely this I will undertake saith God that my Spirit shall be a Comforter to you and this God might will without any disparagement to the Holy Ghost because the Father and the Spirit have both one nature one will and so what the one wils the other wils also and so the Holy Ghost did actually consent to this promise of the Father now by consent one equall may send another Thus Christ who thought it no robbery to be equall with God Phil. â— 6. yet was sent of God Nay even in civill States one may be sent as an Ambassadour by his equalls Suppose a State governed Aristocratically by eight men four of these may send the other four with their consent upon an Ambassage and yet all of them are equall in power and dignity Object â— Arg. â— He that is the gift of God is not God But the Spirit of God is the gift of God Ergo he is not God Answ I confesse here are new words animus â—amen idem but the same sense In a word the Major is false God gives himself in Covenant to his people I will be their God Jer. 32. 3â— Let us see whether his Argument will not as well disprove the Godhead of the Father as of the Spirit He that is the gift of God is not God But God the Father is the gift of God for he given himself as Christ also is said to give himself Gal. 2. 20. The conclusion then is according to B's principles God the Father is not God a conclusion indeed suitable to the premisses but both to be abominated by every pious soul But B. addes A gift is in the power and at the disposal of another I answer 1 That is false I may give my daughter to a man to wife and yet she is not in my power for this I cannot do without her consent So neither can God give the Spirit without its consent 2 What if I should grant the Holy Ghost were at the disposal of Gods will remember that the Father and the Spirit have but one will and so that is no more then to be at its own disposal 3 This Argument may be strongly retorted therefore the Holy Ghost is not a created gift because he is at his own disposall as we have proved in the seventh Argument Object â— His eighth Argument is this He that changeth place is not God But the Holy Ghost changeth place Luke 3. â—â— 22. Therefore he is not God Answ 1 Certain it is that God is often said in Scripture to change place Psal 18. 9. God bowed the Heavens and came down Hos 5. â—5 I will go and return to my place Gen. 1â— 21. The Lord came down to set the City though elswhere he is said to be Omnipresent 2 Chron. 6. 18. Psal â—â—9 Jer. 23. 24. But he saw the weaknesse of this Argument and therefore he adds this Nor let any man alledge that thus much is said of God Exod. 3. For it is not God that came down but an Angel as you may see Acts â— 30 35 3â— Which by the way is a transition to another Argument Yet I shall follow him even in his extravagancies I answer therefore 1 This doth not at all weaken our answer for what though Angels came down at some time and not God yet it remains a truth that the great God is said to change his place though not properly as hath been proved 2 Nor doth it follow because sometime an Angel came down and spake therefore God never came down nor spake 3 God himself is called an Angel Mal. â— 1. Christ is called the Angel of the Covenant The Angel that wrestled with Jacob Gen. 32 was the Lord for Jacob made supplication to him Hos 12. 4. Gen. 32. 26. Now worship is peculiar to God 4 Evident it is that this Angel Exod. 3.