the Ancients they shall surely finde that as the Gentiles did understand many things concerning God and Jesus Christ his only son so some of them have delivered some things although but darkly concerning this holy spirit For Hermes Trismegistus hath these words All kind of things in this world saith he are quickned by a spirit one spirit filleth all things the world nourisheth the bodies and the spirit the soules and this spirit as an instrument Mercuâ—ie in his Esculapius c. 3. 7. is subject to the will of God And further he saith That all things have need of this spirit it beareth them up it nourisheth them it quickneth them according to every of their capacities it proceedeth from a holy Fountaine and is the maintainer of all living things and of all spirits Here wee see the reason why we call him the holy Ghost namely because he proceedeth from the fountain which is the very holinesse it selfe And least we should think him to be a creature Mercurie in his Sermon in his Poemander c 3 there was saith hee an infinite shadow in the deep whereon was the water and a fine understanding spirit was in that confused mass through the power of God From thence there flourished a certain holy brightnesse which out of the sand and the moyst nature brought forth the Elements and all things else Also the Gods themselves which dwell among the stars tooke their place by the direction and appointment of this spirit of God In the writings of Plotinus Plotin Enn. 5. lib. 2. lib. 3. cap. 35. there be found very significant speeches of the holy Ghost whom hee calleth Vniversi animam Plotin Ennead 3. lib. 9. cap. ult Eâ—n 6. lib. 8 cap. 13. 15. 27. Enn. 3. lib 8. c. 10. lib 9. cap. 1. the soule or life of this whole universe This soule saith hee hath breathed life into all living things in the Air in the Sea and on the land it ruleth the Sun the stars and the Heaven it hath quickned the matter which once was nothing and utterly full of darkness and all this hath it done by the only will of it selfe It is all throughout all like to the father as well in that it is but one as in that it extendeth it self into all places All which doth most apparently prove that the Gentiles themselves were not ignorant of this holy spirit whom they clearly shew to be the true and eternall God And therefore how may this serve to shame the wretched Atheists of this world which notwithstanding such a cloud of witnesses will still continue ignorant and hardned in unbeleife Why the holy Ghost is called a spirit Moreover This third person of the true and only God-head is called a spirit not only because hee is a spirituall that is an immateriall and pure essence for so likewise is the Father a spirit and the son as well as he but first in regard of his person because he is spired and as it were breathed both from the Father and the son Secondly In regard of the creatures Psal 33.6 Joâ—h 20 22. because the Father and the son do work by the spirit who is as it were the breath of Grace which the Father and the son breatheth out upon the saints blowing freely where it listeth Joh 3.8 1 Cor. 2.12.13 Act. 2. â— 3.4 and working spiritually for manneâ—â— meanes and matter where it pleaseth Thirdly In regard of his Property because the property of him is to move to set forward to perswade to comfort to enlighten the spirits hearts of men and at length to worke in them such things as pertain to our sanctification And indeed the saints have such tryall of the marvellous effects thereof as neither reason nor mans wisdome is able to comprehend those things neither can they be discerned by the eyes of men So that as Peter Martyr saith wee beleive in the holy Ghost as in a thing that far exceedeth the capacity of our nature and yet is distinctly set forth unto us in the holy scripture Job 14 26. 1.33 Joh. 16.13.14.15 Mat. 28.19 That the holy Ghost is distinct from the Father and the son for the Apostles are commanded in the Gospell that they should baptize in the name of the Father of the son and of the holy Ghost Which place doth most plainly expresse the distinction of the three persons and do signifie nothing else but that we be delivered from our sins by the name authority and power of the Father of the Sonne and of the Holy Ghost And in the baptisme of Christ Luke 3 21 22 Mat. 3 16 17 as Luke rehearseth the Voice of the Father was heard and the holy Ghost appeared under the forme of a Dove whereby is signified that the holy Ghost doth so differ from the Father and the son as he is derived from them both In John it is sayd I will pray the Father Joh. 14 16 and hee shall give you another Comforter Here the son prayeth the Father heareth and the Comforter is sent Now if the Father shall give such a Comforter then the Father himselfe cannot be that Comforter neither can Christ that prayeth be the same So that very significantly the three persons herein are plainly set forth unto us For even as the Father and the sonne are two distinct and severall though not sundred persons even so the holy Ghost is another distinct person from the Father and the Son Joh. 15 26 Luke 1 35 That the holy Ghost is a person proved Luke 3 22 And further that the holy Ghost is a person is proved 1. By his apparitions because he hath appeared visibly for seeing he descended in bodily shape upon Christ and sate upon the Apostles Acts 2 3 it followeth that hee is subsisting 2 Hee is proved to be a person 1 Cor. 3 16 Acts 5 3 4 Isa 40 7 30 Ephes 4.4.30 Acts 28.25 1 Cor. 12 11 Luke 12 12 Joh. 16.13 Luke 2 26 Mat. 10 20 because he is called God 3 Because the properties of a person are attributed unto him as that hee distributeth gifts even as he will that hee teacheth comforteth confirmeth ruleth raigneth Likewise that hee sendeth Apostles and speaketh in them So also hee declareth the things to come Acts 16 10 39 20 24 1 Tim. 4 1 He giveth prophesies of Simeons death of Judas the Traitor of Peters journy to Cornelius of Pauls bands and afflictions which should betide himselfe at Jerusalem of a falling away and of the deceiver in the last times Heb 9 8 10 15 of the meaning of the high preists entrance into the holiest of all of the first Tabernacle of the new Covenant 1 Pet. 1 11 of Christs sufferings and his glory which should follow after them and such like He maketh request for us with sighes which cannot be uttered Rom. 8.29 he cryeth in our hearts Abba Father he is
51 12 A Good spirit Nehem. 9 20 And he is called The finger Of God Luke 11 20 Mat 12 28 The pledge Of God 2 Cor 5 5 Joh 14 16 17 18 26 The witness Of God Rom 8 16 The seal Of God Eph 4 30 2 Cor 1 22 The kisse Of God Cant 1 2 Seed of God 1 Joh 3 9 The Intercessor c. Rom 8 29 1 Joh 2.27 Act 2.2 Mat. 3 16. Act. 2.3 He is compared unto Oyntment a mighty wind a Dove and unto cloven tongues like fire Hee is also compared unto a Cloud to seed to water fire and winde To what the holy Ghost is compared and why 1 To a cloud Exod. 13.21 1 King 18.45 First unto a cloud Because that as the cloud betokneth a shadowing from heat and a sending downe of Rain as both Philosophy and experience sheweth so the spirit of God doth overshadow us from the heate of the wrath of God it cooleth and refresheth our scorched soules and as the Raine maketh the barren earth fertile and fruitfull so doth the graces of Gods spirit make our barren hearts plentifull in all goods works Secondly to seed Because that 2. To seed as in our naturall birth we are begotten by the seed of our Parents so in our new birth wee are begotten by those Graces that are sown in our hearts by the holy Ghost Thirdly to water Because that 3 To water The properties of water as water mollifieth the hard earth fructifieth the barren ground quencheth the greatest heat and cleanseth the foulest things so doth the spirit of God soften our hard hearts fructifie our barren soules quench the heat of lust and cleanse us from all our sins And so make us to become fit Temples for himself to dwell in or like the trees that are planted by the water side Psal 1.3 which bring forth their fruit in due season Fourthly to Fire 4. To fire 1 Cor. 3.13 Because he doth consume away the drosse of sin and illuminate our understanding with the light of truth and inslame our hearts with the zeale of Gods glory and with unfained love The properties of fire both towards God and man yea as the fire hath in it saith Oecumenius these three speciall things That is 1. Calorem 3. Splendorem 3. Motionem 1. Heat to warme mollifie and purifie 2. Splendor to give light and to illuminate 3. Motion to be alwayes working Even so the spirit of God first warmeth and heateth the hearts of the Godly with a fervent and a fiery zeal of all godlinesse hee mollifieth their hard and stony hearts and purifieth their souls from all kind of filthiness whatsoever Secondly he illuminateth their hearts with the knowledge of God and heavenly things Thirdly he maketh them allwayes to be in action and never idle Finally he is compared to wind and that for these five reasons 5. To wind Joh. 9.8 Exod. 33.19 Reason 1 First as the wind bloweth where it listeth so the gifts and graces of Gods spirit are given to whom soever it pleaseth him Reason 2 Secondly as the winde scattereth the dust and driveth the chaffe away from the Corne so the graces of Gods spirit doth winnow the consciences of the saints and drive away all wicked thoughts and cogitations from their hearts Reason 3 Thirdly As the wind cooleth comforteth and refresheth all those that are scorched with the heat of the sun so doth the grace of Gods holy spirit recreate all those distressed people that are scorched with the heate of troubles and afflictions or burned with the concupiscence of their sins Reason 4 Fourthly As the winde carrieth away the ship against the maine and mighty stream so will the grace of Gods holy spirit carry a man against the current of his naturall inclination Reason 5 Fifthly As the winde will passe unresistably so will the grace of Gods blessed spirit work its own effect and all the power of darknesse is not able to resist it and therefore he is compared unto a mighty winde because that as the mighty winde we read of in the sacred scripture did rend the Mountaines and break the rocks before the Lord Why the holy Ghost is compared to a mighty wind 1 King 19.11 so the grace of Gods holy spirit and the word of the great Jehovah is mighty in operation able to shake the stoutest the proudest man and to break in peeces the stoniest heart The gifts of the holy Ghost 1 Cor. 12.6 7 8 9 10 11. All these severall operations which this holy spirit worketh in the hearts of the elect and all those foregoing Titles and Appellations which the sacred scriptures do give unto the holy Ghost do certainly prove him to be the true and everlasting God Besides if wee further search the holy scriptures we shall finde that by the holy Ghost First The word of wisdome the word of Knowledge Faith Gifts of healing working of miracles Prophesie discerning of spirits diverse kindes of Tongues and the interpretation of Tongues c. is given Heb. 6.4 5. Secondly By him the godly are sanctified and the very Reprobates have a taste of heavenly gifts and of the good word of God and of the promises of the world to come Exod. 13.3 4 0. 1 Sam. 11.6 c. Thirdly By him all excellency in common gifts of Nature reason as strength courage arts and sciences Policy and government is given unto man yea unto many that never heard of our Lord and Saviour Jesus Christ Joh. 6.63 Joh. 14.17 Fourthly Influence perpetuall effectuall and vitall of saving grace from Christ is the head of every true member is given to beleevers 1 Pet 1.2 in which sence the world cannot receive or know the same Fifthly By the holy Ghost vertues charity constancy benignity faith goodness joy longanimity mildness modesty love patience Gal. 5.22.23 and peace of conscience are gotten with seven other principall vertues to wit wisdome understanding counsell fortitude knowledge godliness Isa 11.2 and the fear of God All these gifts being given by the holy Ghost do likewise prove him to be a God Many of the gifts and graces of Gods holy spirit are excellently well deciphered and set down unto us under the properties and conditions of those formes and figures wherein the holy Ghost did appear As First he appeared like a dove when he descended upon our Saviour Christ because his dove-like properties were to be shewed that hee was innocent meek and lowly in heart for as of all the beasts of the feild the little silly lamb is in most respects best qualified therefore is Christ call'd the lamb of God which taketh away the sins of the world So of all the fowls of Heaven the Dove in most respects is most excellent In what respects the holy Ghost is like a Dove For shee is annunciator pacis the messenger and proclaimer of peace she brought the Olive Branch unto Noah
found in all humane Ethiques and there are more heroick vertues and martiall prowesse in Joshuah Judges and the Câ—â—â—nicles then can be fetcht out of all the Greeke and Romane stories and you shall finde more patheticall expressions of sorrow and greife in a little more then one leafe of Jeremiahs Lamentation then you can finde in the mournfull Elegies of the Poets you shall read such ravishing Encomium's of true love in eight little Chapters of the Song of Songs as the like are not to be found in all the Epithalamium's of the world and you shall see more elegancy of expressions more excellency of demonstrations and more admirable allusions in our Saviours Doctrine then can be collected out of all the millions of volumes that are extant And therefore by Gods word Hushai was made a wise Counsellour Solomon a wise King Joshuah a wise Captaine and Timothy a wise divine Gideon overcame the Midianites David the Philistines Jehoshaphat the Amonites the Isralites the Canaanites and all godly men the Flesh the Devill and the worlds vanities By it Kings raigne Princes decree Justice all things are governed the Foundations of the Earth were layd the Heavens established Treasures and substances are inherited Also by it Man is blessed his Faith is encreased his soule is converted his Vnderderstanding enlightned his heart cheered and changed his corruptions mortified his thoughts purged his affections sanctified his memory with good lessons stored his will to Gods will conformed his speech with grace is seasoned his dayes are prolonged his yeares augmented his sleepe is secured his walkings guided and all his actions to Gods glory wholy directed Yea further By Gods word The ignorant men are instructed disordered men reformed the afflicted in heavinsse comforted the dull in memory quickned the cold in zeal inflamed and the distressed in want releived by it the Righteousnesse of God is revealed the Church is sanctified truth is preached errour convinced vice corrected good life directed death avoided and life eternall through Christ obtained In keeping then of Gods word there is great reward therefore it will be worth our paines to sequester our spare time from the nâ—cessary duties of our calling to the reading hearing and meditating upon the word which through the spirit of grace and devout prayers will enlighten our understanding with the knowledge of God enflame our affections with the love of God and establish our hearts with the promises of God yea it will moderate our joyes with the fear of God mitigate our afflictions with the comforts of God and regulate all our thoughts words and deeds with the precepts of God Theodosius the Emperour and Alfred King of England are renowned in hystory for their assiduity in reading of the scriptures and concerning Alphonsus King Arragon it is recorded that he did fourteen times read over the Old and New Testament with Commentaries upon the same It is an excercise well beseeming the highest as well as the lowest to be wel versed in the book of the high God which alone is able to make a man wise unto salvation Let us not therefore dive continually in humane arts and secular sciences full of dregs and drosse but let us rather digg into the mines of gold of Ophyr where every line is a veine of precius truth and every page a leafe of Gold Indeed in other books some truth is taught some good commended and some kind or part of happiness promised but in the inspired Oracles of God all truth is taught all goodnesse commanded and all happiness promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur est veritas quicquid precipitur bonitas quicquid promittitur faelicitas All that is there taught is truth all that is there commanded is goodnesse and all that is there promised is happinesse Amongst the Ancients Chrysostome likens the holy scripture to a Treasury to a Fountain to an Apothecaries shop Jerom to a Table richly furnished with variety of delicates Ephrem to an armory Basil to a looking-glass Chrysost to a pleasant garden and Cassian to a fruitfull feild But to what purpose serveth a Treasury if wee make no use of it or a Fountaine if we draw no water thence or an Apothecaries shop if we fetch no Medicine thence or a Table furnished with varieties if wee tast not of them or an Armory if we take no weapons thence or a looking-glasse if wee behold not our faces therein or a pleasant Garden if we gather no flowers or herbs thenein or a fruitfull feild if we reap no fruit therein Surely to no purpose at all That wee may then make use of this Treasury draw water from this living fountaine take medicinall confections from this Apothecaries shop tast and eat of this well furnished Table weapon our selves from this armory behold our faces in this glasse gather fragrant flowers in this Garden and fruit from this fertile feild Let us be diligent in perusing the sacred writings of the Prophets and Apostles let us write them in the table of our hearts yea let us teach them diligently unto our children talk of them when we sit in our house Deut. 6.6.7 and when we walke by the way when we lye down and when wee rise up so shall we shine every day more and more gloriously in all sanctity and at last be able to look death in the face without dread the Grave without fear the Lord Jesus with comfort and Jehovah blessed for ever with everlasting Joy Thus Gentle Reader I thought good to tennder thee a preparatory Advertisment of some things whose precognition is necessary before thou entrest this Bulwark of truth which I know wil pass under the censure judgment of divers sorts of men some are ignorant cannot judge Et ideo grave judicium est ignorantis and the ignoranter man the severer Judge others are too rash and are ready to censure it before they read it others are malicious maligning and depraving other mens labours and I know there be many Momus like Aug. contra Faust l. 22. c. 43. Qui vel non intelligendo reprehendunt vel reprehendendo non intelligunt that do shew their folly in reproving others when out of envy or ignorance they blame that good of others which they have not or know not themselves and for these there is none other helpe but to be carelesse of their censures and to pray against their wickednesse Yea Let them go on say what they will Ego sic vivam ut illis fides non habeatur I hope God will give him grace to fear him and not them And I hope the Godly Reader of this little Tract of mine will finde some profit by it for the most necessary sublimest points of divinity are here breifly and yet fully handled and I rejoyce in this that I deliver what I learned and not what I invented as Lyrinensis speaketh Let no man how challenge me for
reduced concerning its heate to the heat of the Fire as to its Originall Now then saith the Philosopher in his Metaphisicks we see by experience that all the creatures and Parts of this World are things by Participation only and therefore they must of necessity be referred to some higher cause that is infinite in perfection and consisteth of it selfe alone without participation from others And this is God who being Absolute Endlesse and without all limitation of perfection in himselfe deriveth from his own incomprehensible infinitenesse certaine limited Natures and perfections to every creature which perfections in creatures are nothing else but little Particles and Participations of the Bottomlesse Sea of Perfections in the Creatour whereunto they are to be referred and reduced as the Beame to the Sun and the Brooke to the Fountain I might here accumulate many arguments more which prove to every man that there is a God but I do not this to satisfie the doubting minds of wicked Atheists that beleeve there is no God because I think such deserve rather to be Executed by the Tormentor then instructed by any Philosopher but wee bring these things to shew how far they are beyond excuse that having so many arguments before their eyes to prove that there is a God will notwithstanding not glorifie him as God Rom 1.21 and therefore as by the operation of our Soules we do know that we have Soules though we see them not so by the workes of God in our selves and in all things else we do assuredly beleive and most certainly know there is a God though our blind eyes cannot see this great light and though the negligence of the Heathens and their wickedness that blinded all their light which Nature had ingrafted in their Soules made them multitudes of Gods that in Hesiods time they amounted to the number of thirty thousands yet to us that are guided by the light of Gods Word and are inspired with the Graces of Gods Spirit to beleeve that word it is most apparent that there is but One God and this Deut. 6.4.32.39 Isa 44.6 1 Cor. 8.4 not only the Scriptures but also Reason it self can make it plain For If there should be many Gods it must needs then ensue as an especiall Maxime that they must needs be all alike or different in their powers If they be all alike or equall why then they can be but all as One For Dissimilitude maketh the diversity of things only But if there were many Gods differing in their equality it is apparent that they could not justly be called Gods if there be any imperfection in one more then is in the other A note worthy observation For hee that is Absolute and most perfect must needs be God in regard there is no imperfection found in him and then the other being impotent or imperfect cannot be termed Gods but must needs submit their utmost power to the others perfect priviledge It is necessary therefore that there should be but One God only as in very truth there is no more then one who is the sole Beginning of all things and yet notwithstanding hath no beggining or ending Anselm in lib. De Memb. Dei If any man saith Anselme do beleive that God hath Humane members and Motions or Perturbation of Soule as we have assuredly hee doth but forge meer Idollâ— in his Heart And therefore we are to know that such phrase and manner of Language in the sacred Scriptures is properly used to make our rude and dull understanding the more apprehensive of the unspeakeable Majesty of God For he being invisible and yet willing to manifest himselfe unto his People doth accommodate his presence to men by an Analogie of such things as are most frequent and familiar to them For Example God is sayd to have A Soule By which is meant His life together with his Essence Isa 1.14 A head The Essence of his Deity God-head Dan. 7.9 Eye-lids The incomprehensible judgment of God Psal 11.4 Eyes His providence knowledge and favour 2 Chron. 16.9 Apple of the eye That which is dearest unto him Deut. 32 10. Eares His willingnesse in hearing our prayers Psal 31.2 A face His presence and favourable kindness Psal 31.16 A nose His very anger against sinners Jer. 25.32 Nostrills His favourable acceptance of Sacrifices Gen. 8.21 A mouth His Commandements given unto men Jer. 91 12. An arme His power strength and fortitude Gen. 49.24 A hand His might protection and justice Job 19.21 A right hand His authority and his fortitude Psa 110 1. A finger His spirit vertue and efficacy Exod. 31 18. Feet His strength and presence to governe Psa 110 1. God is fayd to have A footstoole By which is meant His authority over the ungodly Isa 66.1 Back-parts An imperfect representation of him Exod. 33.23 Senses His Providence over the Creatures Psal 14 2. Oblivion That he imputeth not our sins unto us Psal 32.2 His face hid That declareth his severity Psal 30 7. A heart His lively Essence and his Decree Gen. 6.6 Memory That hee remembreth mercies Psal 25 6. A Shade His Protection over all his creatures Psal 121.5 A Throne His Princely Power and Majesty Isa 66.1 A Way The course of all his Actions Psal 103.7 Wings His defence in preserving the Godly Psal 17.8 And he is sayd to God is said to Sorrow By which is meant The dislike of the things which causeth it Gen. 6.6 Smell His acceptation of mans doings Gen. 8.21 Repent A change of the thing purposed on mans repentance Jon. 3.10 Rest That he ceaseth from creating Gen. 2.2 Sleep That hee is slow in succouring Psal 44 23. Sit That he playeth the part of a Judge Psal 2.4 See That he knoweth all things that are done Psal 11 4. Breathe That he doth infuse the soule into the body Gen. 2.7 Hear That he accomplisheth mans request Psal 5.2 Descend That he is not ignorant of the things on eâ—â—th Gen. 11.7 Come unto us That he causeth us to feel his grace Psal 6.4 Dwell in us That he confirms us in the trust of his grace Joh. 14.23 God is sayd to be Angry By which is meant His threatning of punishment Hos 11.9 Patient His willing forbearance to punish till sins be ripened 2 Pet. 3.9 Exalted That his Majesty is exalted Psal 57.11 Zealous The love that he hath to his Church Isa 9.9 Jealous His great indignation against Idolatry Num. 25 11. Weary That he cannot abide something Isa 1.14 Justified That he is justified being just and good Luke 7.29 Silent That he heareth not our prayers Psal 28.1 Full That he is not delighted in a thing Isa 1.11 So that whatsoever is attributed to God must evermore be interpreted spiritually Damas in 1. 2. cap. de fide Orthodox as Damascene very well declareth in these words Multa igitur quae ad Deum spectant tenui quadam obscura cognitione percipiuntur commode proprie nequeunt efferri
touching the Ephesians Acts. 19. Act. 19.8 c. Moreover Plutarch doth report that in the later years of the Raigne of the Emperour Tyberius a strange voice and exceeding horrible clamor Plut. de defectu Oracu Pan. some Master Devill that lost his Dominion with hidious cryes and howlings were heard by many in the Grecian sea lamenting and complaining that the great God Pan was now departed In so much that all the sea resounded their dreadfull Ecchoes Of this you may see more at large in Eusebius to Theodorus Euseb in Hist Eccle. ad Theodo And in his sixth book De preparatione Evangelica you shall find that Apollo oftentimes exclaimed Hei mihi congemiscite Hei mihi Hei mihi Oraculorum defecit me claritas Woe unto me lament ye with me woe unto me woe unto me for that the honour of Oracles hath now forsaken me Suidas in Thulis Porphyr Plut. de Ora. And being demanded by a Priest of his own concerning God and true Religion he gave this answer O thou unhappy Priest why dost thou aske me of God that is the Father of all things and of this most renowned Kings dear and onely sonne and of the spirit that containeth all c. Alas that spirit will enforce mee shortly to leave this habitation and place of Oraces The Devills complained our Saviours Nativity Whereby it is plain and manifest that even in all parts the Devils complained on the Nativity of our Lord and Saviour Jesus Christ because it was their utter destruction Joseph in Antiquit Jud. l. 4. And at or a little before his passion as Josephus writeth a voice was heard in the Temple of Jerusalem albeit there was then no living creature in it Let us speedily be gone and leave this Country Beside it is marvelous to consider how this puissant Authority of Christ was imparted to Christians in so much that it extended it selfe so far forth that not only their words and commandements but even their very presence did shut the mouthes and drive into fear the miserable and damned spirits So Lactantius sheweth that in his dayes Lact. lib. 2. de Inst cap. 16. a Serving-man that was a Christian following his Master into a certain Temple of Idolls the Gods or Devills rather cryed out that nothing could be well done as long as that Christian was in presence The like recordeth Eusebius of Dioclesian the Emperour who going to Apollo for an Oracle Euseb lib. 5. de prep Evan. received answer That the just men were the cause that hee could say nothing Which just men Apollo's Priests interpreted to be meant of Christians and thereupon Dioclesian began his most feirce and cruell persecution Lastly The Pagan Porphyrie Porph. lib. 5. eont Christ apud Euseb l. 5. ca. 1. de praep Evangel that of all other most earnestly endeavoured to impugne and disgrace us Christians and to hold up the honour of his enfeebled feebled Idols yet discoursing of the great plague that raigned most furiously in the City of Messina in Cicilie where he dwelt yeelded this reason why Aesculapius the God of Physick much adored in that place was not able to helpe them It is no marvaile saith he if this City so many years be vexed with the Plague seeing that both Aesculapius and all other Gods be now departed from it A marvailous confession of Porphyrie by the coming of Christians For since that men have begun to worship this Jesus we could never obtaine any profit by our Gods Thus hath the Deity of Christ been declared and approved by his omnipotent power in subduing infernall Enemies It remaineth now that according to my promise I endeavour to manifest the same by other Testimonies and Authorities Justin l. 1. First that famous Zoroastres King of the Bactrians a man excellent in all learning Sybil. Samia apud Betul as Justin saith left this as a Tradition among the Gentiles and afterwards it was more plainely published by the Sybils that a day Star should appeare before the arising of the Son of Righteousnesse Chalcid apud Marsil Ficin tract de stella Magi. and Chalcidius a Platonick doth say that the Chaldaean Astronomers did gather by contemplation of this starre that some God descended from Heaven to the benefit of Mankind And Fulgentius saith Fulgent fol. 657. in Octavo Ser. de Epiphan That Puer natus novam stellam frabricavit Christ being horne did of nothing frame this new starr which did bear such evident witnesse of him for the wise men being upon the mountaine Victorialis worshipping their God Chrysost hom 2. op imperf in Mattheum 2. as Saint Chrysostome saith a star did appeare unto them in the likenesse of a little child Now though Ammonius Alexandrinus and Nicephorus thinke Ammon Alex. in harm Niceph. l. 1. c. 13 that this starre appeared two yeares before the Nativity of Jesus Christ that so they might make preparation for so long a journey because these Magi were Kings themselves as Saint Cyprian delivereth it from the tradition of the Church Cyprian ser de Baptist Chrys hom 6. in 2 Matth. and Saint Chrysostome seemeth to consent and Bosquierus laboureth to confirm it Yet I thinke rather with S. August that these three wise men Iter unius anni in tredecim diebus peregerunt Did perform that journey which was enough for a whole year in thirteen dayes because as Remegius saith Puer ad quem properaverunt potuit eos in tam brevi temporis spacio ad se adducere That Child unto whom they hastened might help and further them forward to come unto himselfe in so short a space And therefore this their diligence and speedy haste to come to Christ doth sufficiently shew that they beleived this new born Babe to be the true and eternall God so that these wise men were wise indeed not because they had all the wisdome of the Gentiles but because they did both seek and find him In whom are hid all the Treasures of Wisdome and Knowledge Also their behaviour being come doth plainely shew Chrysost quo supra that puerum quem viderunt hominem agnoverunt Redemptorem the child which they saw to be a man they did acknowledge to be their God for though they saw him dandled in the lap of his poore Mother wrapped about with meane clouts and having not the least signe of any humane Kingly dignity yet they did homage unto him as unto the King of Kings For they fell downe to shew their humility they worshipped him to shew their faith they offered their gifts to shew their charity Quid In gremio pauperis matris positum pannis vilibus involutum nullum regiae dignitatis humanae signum habentem adorant regem nuper natum c. And what is this that they adore this Childe newly borne and sucking on his Mothers Breasts and would not adore that King which had been long
the time of his Resurrection He alledgeth also the appearing of two Angells among all the people for testimony whereof Likelyhoods of truth Hee nameth the day and place when and where it happened He recounteth the very words that Jesus spake at his Ascention He telleth the manner how hee ascended and how a Cloud came down and received him out of their sight He declareth what the Multitude did whither they went and in what place they remained after their departure thence And finally hee setteth downe so many particulars as if it had beene the easiest matter in the world for his enemies to have refuted his narration if all had not been true Wherefore to conclude this Discourse of the Birth Life Death Resurrection and Ascention of Jesus seeing nothing hath happened in the same which was not foretold both to Jew Gentile nor any thing fore-shewed concerning the Messias which was not fulfilled most exactly in the person of Christ as have been proved by the foregoing testimonies we may most certainly assure our selves and confidently affirm against all the unbeleiving Jewes and wretched Atheists of the world that Jesus is the son of God the true and promised Messiah Moreover Touching the excellency of this Person I shall yet further prove first That for time he is God co-eternall with his Father and this both apparent scriptures That Christ is a true God is proved and unanswerable reasons drawne from thence do make plain For First First from the Scriptures The scriptures call him the true Jehovah as wee may see by the collation and comparing of these places viz. Exodus 3.2.13.4.14.24 20.2 And Acts 7.30.32 1 Cor. 10.4.9 c. And so the scriptures call him God as Gen. 32.28 Psal 45.7 Isa 7.14 Matth. 3.3 Heb. 1.8 1 Tim. 3.16 Joh. 1.1 Acts 20.78 And therefore saint John saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word was God Also Thomas saith unto Christ My Lord and my God 1 Joh. 3.16 1 Joh. 5.20 And so we finde the same truth expressed in many other places of the Scripture Secondly by unanswerable reasons drawn from scripture Secondly Wee may shew the same by infallible and unanswerable reasons drawn from scripture As First From those incommunicable properties of the Deity which are properly ascribed unto him as 1. To be omnipotent Joh. 3.31 Heb. 1.3 Phil. 3.21 Apo. 1.18 Mat. 16.11 Mat. 28.20 Joh. 16.15 2. To remit sins Matth 9.6 Mar. 2.5.7.9 Luke 5.20 Joh. 20.23 3. To be in many places at the same instant Matth. 18.20 4. To have the same equall power with the Father Joh. 5.17 5. To raise himself from the grave Rom. 1.4 Joh. 10.18 6. To send forth and to give the Holy Ghost Zach. 12.10 Joh. 16.7 2. From those Epithites which are ascribed unto him and are only agreeable to the divine nature as Joh. 13.18 Joh. 1.9 Mat 9 4.5 Joh. 14 14. To be the Author of our Election To illuminate us To know the secrets of our hearts To hear the prayers of them that call upon him To judge the quick and the dead To give unto his servants everlasting life To be truly rich and so able to do Joh 5.22.24 2 Cor 8.9 Psal 50.12 and to bestow these great rewards upon his servants Joh. 16.15 Thirdly From those relations that he hath with God as to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 J h. 1.18 Heb. 1.3 the only begotten son of God the brightness of his glory and as the Poet saith If God had once no son then once must he Without the brightness of his glory be Also to be the arme of God Isa 53 1. Joh. 14.7.8 9. Phil. 2.6 which the Fathers do expound of Christ to be the Image of the Father 2 Cor. 4.4 Col. 1.5 and to be the very form of God which is most simple and essentiall not compounded or accidentall for that in God there is no composition no accidents Et nihil est in Deo quod non sit ipse Deus nor any other thing which is not God because the Divine Essence Identificat sibi omnia que sunt in Divinis doth identifie Gabriel â—iel super 1. sentent dist 1. q. 5. or deifie all things that are in the Deity 4. From the universall effects Gen. 1.1 Pal 45.6 Psal 102.25 Joh. 1 2.3 Col 16 17. Heb. 1 2 3. Joh. 5.17 and proper works of God for he that created preserveth and governeth all the things that are created is the true and everlasting God but Christ created all things doth still sustaine and govern all things and therefore hee must needs be the true and eternall God To be breif He is the Son of the Father the Wisdome and the Power of God A Proof of the co-eternity of the Son with his father and therefore either the Father was without a Son and then he could be no Father and God was without his Wisdome and without his strength or else hee was never without his Son but to say that God was without his wisdome or without his strength is most absurd Ergo non ex tempore genitus est qui cuncta tempora condidit therefore hee was not begotten in time which created all times Aug. Ep. 6.6 saith Saint Augustine That Christ is co-essential with God is proved Secondly it followeth that I should prove and shew how for Nature he is co-essentiall with his Father touching which point Athanasius saith Non res quaepiam extrinsecus ad inventa est filij substantia neque ex nihilo inducta est sed ex Patris essentia nata est The substance of the son is no outward thing either found or created but begotten of the very Essence of his Eather even as you see the brightness springing from the Light or the Vapour from the Water Neque enim splendor neque vapor est ipsa aqua aut ipse sol neque res aliena For neither the light is the Sun it self nor the vapour the water it selfe and yet they are none other things of another kind then be the Substances from whence they spring even so the Son issueth from the substance of his Father Et tamen Patris substantia non perpessa est partitionem And yet the substance of the Father admits no partion for as the Son remaineth still the same and is no way lessened or diminished Athanas in Ep. Cont Eusebium in respect of those beams that flow from him so the Father suffereth no mutation by having and begetting Suam ipsius imaginem filium this his Son and eternall image but remaining still the same he begetteth his Son of the same Essence and wee find not only all the Orthodox Fathers but also the scriptures are plain enough to confirm the same truth for our saviour saith Joh. 10.30 I and my Father are one and so saint John having spoken of the Father the Word and the spirit saith That these three are one 1
is no more able to expresse all the Mysteries and most excellent points that we might collect and learne from the Incarnation of Christ then one poor fisher man is able to catch all the fishes in the ocean sea And therefore thus much shall suffice concerning this discourse of the Incarnation Birth Life Death Resurrection and Ascension of our Lord and Saviour Jesus Christ who is as hath been proved the true and promised Messiah the only son of God the brightnesse of his glory the expresse image of his Person heire of all things Heb. 1.2.3.4 c. more excellent then the Angels having honour glory Power strength Praise 2 Pet. 1.17 Rev. 5.12 Colos 2.3.1.18 Psal 2.8 Eph. 1.20.21.22 Psal 72.8.17 Phil. 2 9. Dignity Riches and Wisdome yea all treasures of knowledge and wisdome the heathen for his inheritance the Earth for his possessions and the Heavenly places for his seate far above all Power Might Dominion and Principalities with a Name given him above all Names at which every knee should bow c. Being the second Person in Trinity begotten of his Father from Eternity Gal. 4.4 in one Person the Son of God and very man Man Non exeundo quod habuit sed induendo quod non habuit not by loosing that he had but by accepting what hee had not our miserable nature conceived of a Virgin by the Holy Ghost called of his Father ever since the fall of Adam to be a Mediator between God and man desired of the Patriarchs prefigured in the Law foretold by the Prophets accomplished in the time of Grace manifested in the flesh justified in the spirit 1 Tim. 3.16 seen of Angells preached unto the Gentiles beleeved on in the world and received up into Glory For man hee became a King to rule a Prophet to teach and Priest to sacrifice CHAP. III. OF THE HOLY GHOST Wherein the greatnesse of Gods goodness doth appeare WHEN we think upon the infinite goodnesse of the great Jehovah how gracious he is in all respects amiable in himselfe placable unto men liberall unto all his creatures none is so stupid and dull as not to admire it in him such is the never-dying streams of the goodness of God it is like a boundlesse Ocean there is no end of his Goodnesse and therefore Saint Bernard in admiration thereof breaketh forth into these heavenly acclamations saying Quam dives es in misericordia magnificus in Justitia munificus in gratia Domine Deus noster O how rich art thou in mercy how magnificent in Justice and how bountifull in Grace O Lord our God! For thou art a most liberall bestower of heavenly gifts Nam tu munerator copiosissimus remunerator aequissimus liberator piissimus Bernard a most righteous Rewarder of humane workes and a most gracious Deliverer of all that trust in thee yea so great is the goodnesse of God it is beyond expression beyond our imagination our words are beneath our thoughts and our thoughts far lower then the truth thereof Deut. 32.49 52. Yet as Moses from the top of Mount Nebo beheld the borders of the land of Canaan so if you please to ascend with me to the Mount of Contemplation I will shew you some glimpses of Gods goodnesses Certaine glimpses or shadowes of Gods goodness for he elected us before we were he created us of nothing hee redeemed us when we were lost hee preserveth us being found and that hee might bring us to eternall life hee hath given us the Author and Fountain of all temporall and spirituall gifts even the holy Ghost What the holy Ghost is 1 Joh. 5.7 Joh 15.26 Gal. 4.6 Psal 139.7 who is the third Person of the true and only God-head proceeding from the Father and the Son and co-eternall coquall and consubstantiall with them both Mat. 28.19 Isa 6.8.9 Act 28.25.26 He is call'd by the name of spirit proceeding from the Father and the son to shew the Essence and Nature that he is of for as the spirit of man must needs be truly of mans nature and is the most formall and Essentiall part of man 1 Cor. 2.11.12 So and much more it must be thought of the Spirit of God upon whom no Composition falleth And yet some have been so bold as most impiously to affirme that the holy Ghost was but a created quality or a godly motion in the hearts and minds of Righteous man Isa 6.8.9 Acts 28.25.26 But if wee do compare the words of Isaias with the words of Saint Paul they will sufficiently confute this damnabe â—rrour and most manifestly shew unto us this holy spirit to be the true and eternall God Besides the scripture saith That the spirit of the Lord filleth heaven and earth Sap. 1.7 whereupon Saint Basil Ambrose de S. S. l. 1. c. 7. Saint Augustine Saint Ambrose and others have most plainly proved against all hereticks whatsoever that the holy Ghost is a true God by Nature That the Holy Ghost is a true God by nature because that to be every where cannot by Grace belong to any but only to him that is by Nature God which reserveth this unto himselfe to be every where and therefore Saint Augustine writing against Maximinus an Arrian Bishop saith Aug. cont Maxim l. 3. c. 21. Epist 66. I cannot express how much I marvell what a heart you have so to extoll the holy Ghost as to make him every where present to sanctifie the faithfull and yet that thou dare deny him to be a God for is not he a God which filleth heaven and earth Also Dydimus in his booke Basil de spiritu sancto c. 22. and Saint Basil in his treatise De spiritu sancto declare that to be God Didym lib. 1. de spiritu sancto which can be in diverse places at one time Which thing is not agreeable to any creature But that the holy Ghost was present with the Apostles and Prophets in sundry parts of the world at one time no man professing the faith of Christ doth in the least doubt the truth thereof Wherefore it followeth that he is a God Job 33. Mat. 28.19 1 Joh. 5.7 Joh 14.1.16 1 Cor 3.16 2 Cor. 13.14 Psal 33.6.104 30 The Symbolum of Nice out of the holy scripture teacheth That the holy Ghost is hee that maketh alive and hee that together with the Father and the sonne is worshiped and with them is honoured therefore the holy Ghost of necessity must be true and everlasting God with the Father and the son in one only essence touching which point the holy Fathers powerfully did set themselves against the Hereticks and out of holy scripture stoutly maintained the same Plato Aristotle Proclus Suidas Orpheus Pherecydes Parmenides Porphyrius Numenius Amelius Chalcidius Avicen As for Atheists which deny the scriptures and are altogether ignorant of this blessed spirit if they will but look into the writings of
Felle caret Rostro non laedit Optimum granum elegit Gemicum pro cantu habet Juxta flumiâ—a aquarum sedet Innocentia valet Volatu praestat Thom. Aquin. de proprietat columbae she wanteth Gall shee hath no bitternesse in her shee never hurts with her bill nor clawes she is full of Love and yet shee never sings any wanton tune but woo woo is her matutinus vespertinus cantus her mournfull morning and evening song and therefore the holy Ghost descended on Jesus Christ like a Dove to shew these dove-like qualities of this Lambe of God and to teach that we must be thus qualified like Doves if we should have and enjoy the sweet and comfortable presence of this Heavenly Dove this holy spirit of God Joh. 14.16.17.18.26 Rom. 8.15.16 Joh. 16.13 Eph 1.13 4 30. Rom. 8.23 who is in the hearts of the elect as the pledge of Christs presence the witnesse of their adoption the guide of their life the comforter of their soule the seale of their redemption and the first fruits of their salvation Secondly like cloven tongues of fire Secondly He appeared like cloven tongues of fire First Like tongues because as a Father saith Symbolum est lingua spiritus sancti a Patris verbo procedentis The tongue is a symbole of the holy Ghost proceeding from the word of the Father for as the tongue hath the greatest cognation 1. Why the holy Ghost appeared like tongues and the neerest affinity with the word and is moved by the word of the heart to expresse the same by the sound of the voice saith Saint Gregory so the holy Ghost hath the neerest affinity that may be with the word of God and is the expressor of his voice and the speaker of his will Joh. 16.14 that receiveth of him and revealeth all unto us Secondly Like cloven tongues 2. Why he appeared like cloven tongues because all tongues and all languages are alike knowne and understood of God and because this holy spirit can teach all men all Languages and the gift of tongues is a gift of God Thirdly 3. Why he appeared like cloven tongues of fire He appeared like cloven tongues of fire because the spirit of God delighteth rather in the zealous and the fervent tongues of saint Paul and Apollo's that warme the heart then in those eloquent tongues of Cicero and Demosthenes that delight the eares for this is the desire of Gods spirit to kindle the hearts of men and to set them on fire with the love of God and to make them zealous in all good things Indeed zeal derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word that 's framed from the very sound and hissing noise that hot burning coales do make when they meet their contraries in any moystned substance and so zeal expresseth heat and zealous men are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as burn or such as waxe fervent in spirit Acts 18.25 Psa 39.3 so as the Prophet saith The fire kindled and at the last I spake with my tongue zeal is the highest degree of affection good or bad therefore he that doth any thing moderately though hee may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of that thing yet he cannot be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because a Zelot is so intensive Vt quicquid vult valde vult as that to all the objects of his affections he is excessively disposed Omnis animi impetus a ratione vel recta vel perversa proveniens ad destruendum vel ad sâ—uendum aliquid sub hoc verbo zelus significatur and most earnestly stretching himself to the very height of his abilities his love is fervent his desire eager his delights ravishing his hopes longing his hatred deadly his anger fierce his greif deep his feare terrible and so of all the rest of his passions he hath them all in the highest pitch so that such a man all the men in the world had most need to have his biasse right and to be furnished with that most necessary paire of spirituall endowments namâ—â— Wisdome and understanding Of wisdome understanding by way of digression first what they are two excellent graces and gifts to be desired above all the wealth of this world if wee would but consider the difference betwixt a Wise man and a foole that is void of understanding Now there are two sacred scriptures which do tell us what is Wisdome and Understanding for in the Book of Job it is sayd Job 28.28 Behold the feare of the Lord that is Wisdome and to depart from evill is understanding Deut. 4.4 5 6. And Moses sheweth the same also saying Behold I have taught you statutes and judgements c. Keepe therefore and do them for this is your Wisdome and your Vnderstanding in the sight of the Nations which shall hear all these statutes and say surely this great Nation is a wise and understanding people Moreover Sap 7.22 concerning wisdome the wise man sayth that in her is an understanding spirit 2 Of the sundry properties in wisdome holy one only manifold subtill lively clear undefiled not subject to hurt plain loving the thing that is good quick which cannot be letted ready to do good Kinde to man Sap. 7.23 stedfast sure free from care having all power overseeing all things and going through all understanding pure and most subtill spirits For wisdome is more moving then any motion Sap. 7.24 shee passeth and goeth through all things by reason of her pureness 25. For she is the breath of the power of God and a pure influence flowing from the glory of the Almighty Therefore can no defiled thing fall into her 26. For shee is the brightnesse of the everlasting light the unspotted mirrour of the power of God and the image of his goodnesse 27. And being but one she can do all things and remaining in her lelf she maketh all things new and in all ages entring into holy soules shee maketh them freinds of God and Prophets 28. For God loveth none but him that dwelleth with wisdome 29. For shee is more beautifull then the Sun and above all the order of the stars being compared with the light shee is found before it so that as Menander saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdome is a more precious possession then all riches and therefore Nihil sapientiâ ardentius diligitur nihil dulcius possidetur nothing is loved nothing is desired more than Wisdome and though one man affecteth honour another desireth wealth and a third loveth his pleasure Aristot Meâ—a l 1. yet all men affect wisdom which as Aristotle saith is Cognitio primarum altissimarum causarum Cicero Tusc l 4. or as Cicero defines it Sapientiae est divinarum humanarum rerum scientia and it is the greatest glory and eminency of any man because a wise man in raggs is more to
be respected then the greatest Peer that is arrayed in gold and pearles if he be destitute of understanding Saint Basil saith Ille intelligens est Basil sup prov 1 qui secundum mentem rationem vivit he is an understanding man not which knowes things but which liveth according to the dictate of his reason and understanding which is an habit Per quem animus ea perspicet quae sunt by which the mind of man doth perceive and see those things which are principia intelligibilia Cicero in Rhetor l. 2. Aristot Aethic in l. 5. intilligible principles as Aristotle saith and Plato hath one excellent observation of the understanding Quód infinitam virtutem in se habet cum nec humana nec divina respiciens satiatur nisi infinitum Deum capiat qui capacitatem ejus ab eo manantem Mag. Mor. c. 34. Intellectus est habitus principiorum impleat infinitam that it hath a most large extent and is never satisfied with the knowledge of any hamane or divine things untill it layeth hold upon the most infinite God which hath enlarged that capacity unto our soules and is only able to replenish the same himselfe and therefore the more that any man understandeth the more he coveteth to understand untill he understandeth God The understanding how insatiable without which we understand nothing but are most truly compared unto the beasts that perish the whole world being no more able to satisfie our understanding then a peck of corn is sufficient to fill up all the Vast Regions that are under the circumference of the highest heaven For the understanding of naturall things indeed this eye of the soule is very peircing sharpe it s like the Eagles eye that can behold sub frutice leporem How sharp our understanding is in naturall things sub fluctibus piscem a hare lurking under the shrub and a fish playing under the wave we will presume to understand the times and seasons Intellectus est vis animi quae invisibilia perspicit Aug. de spiritu anima and the secrets of all Natures works heaven it selfe and all the host thereof is within the reach of our understanding it tells you how far it is to every sphere and it setteth forth the dimensions of every star even to an inch And yet blind man I dare be bold to say it that Aristotle himselfe that great Philosopher knew not all the knowable things in a straw Joh. 3.12 The least entity or invisible being not wholy known by any man and therefore if our understanding be so dimmed and so dulled that we can but scarcely perceive naturall things how shall we be able to understand spirituall which are supra intellectum humanum above all humane understanding because Reason cannot peirce into spirituall things yea all our understanding though it be the eye of our soule yet it is full of darkenesse How dull our understanding is in sprituall things and would soon bring us into the pit of ruin and destruction if the same were not Dei verbo directus spiritu divino illuminatus directed by Gods word and illuminated by this spirit of God which is the spirit of understanding so that indeed it is most truly said of Caelius Rhodiginus Ludovicus Caelius Rhodig leg antiq l. 3. c. 1. de intellectu agente passibili That although the soul of man needeth no other extrinsecall light but only that which is innate if negligence or vice did not corrupt the same to understand those things which are within it as is the soul it self powers habits faculties and all the vertue thereof yet Ad ea percipienda quae sunt supra ipsum to understand those things which are above it and do exceed all humane understanding indiget omnino anima irradiatione ab ipsâ luce veritatis primae The soule doth altogether require to be enlightned with the bright beames of of the first truth Our soules must be enlightned to understand God which is God himselfe or else man shall never be able to attain unto the least measure of the understanding thereof and this irradiation of light from God upon our soules to the inlightning of our understanding is called infusio gratiae ad divina contemplanda the infusion of Gods Grace to inable us to contemplate and to understand spirituall and divine things for we finde the very Apostles themselves could not understand the scriptures untill the spirit of God had opened their understandings Luke 24. 1 Cor. 2.14 because the carnall or naturall man cannot perceive the things of the spirit of God and therefore Saint Paul saith No man can say that Jesus is the Lord but by the holy Ghost no man can beleeve the incarnation passion resurrection and assension of our Saviour Christ and the rest of the mysteries of true Religion but by the speciall helpe and illumination of the spirit of God nay more Psal 119.18.34 verse 73 125.14â— Rom 7.14 the Prophet David sheweth that we cannot understand the Law of God which seems to be plain enough without any secret meaning or hidden mysteries unlesse wee be guided enlightned by this holy blessed spirit who is the Instructer which teacheth us Joh. 14.26 16.13 Rom. 8.2 Joh. 6.63 Ezeck 47.1 Joh. 3.5 1 Cor. 3.13 Rom. 8.26 Joh. 15.26 the spirit of life which quickneth us the water which reneweth us the fire which inflames us the comforter which helpes us the Advocate which speaks for us and the everlasting fountain and spirit of Truth from whom all truth and celestial riches do flow unto us and by whom our infidelity is turned into faith our thraldome into freedome our poverty into plentie our barrennesse into fruitfullnesse our sorrow into solace our darknesse into light our misery into mercy our wearinesse into strength our mourning into mirth our death into life our affliction into glorification and our Hell into heaven yea finally by him the Angells are replenished Prophets inspired Scribes are instructed the word is quickned the Church sanctified the hardnesse of heart suppled the weaknesse of faith cherished the darknesse of the soule enlightned and the mist of discomfort dispersed so that by his presence darknesse is expelled and by his favour soules from death and hell are delivered CHAP. IV. OF THE TRINITY IN VNITY GOD is so wonderful saith Saint Gregory Vt semper debet confiderari per studium How comprehensible is our God Greg. in quadam homiâ—a Esa 6. Ambrose de spirit sanct l. 3 c 22. sed nunquam discuti per intellectum that hee ought alwaies to be considered and admired in our thoughts but never pried into by our understandings for as Saint Ambrose speaking of the Seraphims which Esayas saw both standing and flying saith Si volabant seraphim quomodo stabant si stabant quomodo volabant If they did flye how could they stand and if they stood how did they flye surely
naribus ejus rest not in man whose spirit is in his nostrills and therefore least the like might be thought to be in these divine persons we find Power ascribed to the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justia Martyr in expos fideâ— Cy il l. 8 cont Jul. Wisdome unto the Son and Goodness unto the Holy Ghost wheras indeed each one of them is of the same power wisdome and goodness as the others be so we say with Justin Martyr according as God hath revealed himselfe unto us both in his word his works that the unity is understood in the trinity the Trinity is acknowledged in the unity Moreover S. Cyril saith that the Philosophers have affirmed the Essence of God to be distinguished into three subsistences and sometimes to have delivered the very name of Trinity and the Jewish Rabbins Galaâ—in de ar can fide l. v. 2. c. 11. 12 as Galatinus saith have observed this mystery out of the Hebrew names of God that there are three in one but one in three Vide. N. N n celium iâ— pâ—â—â—mio p 20. and so Hermes Trismegistus affirmed that there was one divinity or deity in the Trinity in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was an intellectuall light before the intellectuall light A mind full of light and there was alwaies an enlightned mind of the mind and this was nothing else then the unity of these and the spirit which containeth all things besides this there is no God nor Angell nor any other substance because he is the Lord and Father and God of all things and all things are under him and in him Verbum ejus â—â—â—sectam â—â—sum insâ—◠〈◊〉 natura aqua secunda prolificam fecit aquam Quae verba quia sunt in eis quaedam carminum vestigia deinde restituta qui dam Orpheo vindicarunt for his perfect word existing and being fruitfull and a worker or maker of all things fallen in a fruitfull nature hath plentifully produced all things And then having sayd these things he prayeth unto this God saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Heaven the most excellent worke of the great God I do adjure thee and I do adjure thee the voice and speech of the Father which hee first uttered and spake when hee established all the world and I beseech thee by thine only begotten word and the Father which containeth or upholdeth all things be thou favourable and mercifull unto me There is no man but he would wonder to see in this Author the very words of Saint John and yet notwithstanding his bookes were translated by the Platonists a long time before the coming of our Lord Jesus Christ And it is no marvell though we find sayings of his in diverse places which are not written in his Poemander considering that hee wrote six and thirty thousand five hundred and five and twenty Volumes that is to say Rolls of Paper Jambilicus in his 39. chap. of mysteries as Jambilicus reporteth This Hermes or Mercurius sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the greatest Philosopher the cheifest Preist and most prudent Prince of Aegypt he flourished before Pharaoh in the time of Moses and was called Ter Maximus thrice great because hee writ of the Trinity yea Saint Augustine affirmeth Aug. l. 5. c. 3. de haeresibus that hee did compose a booke whose Title was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect word and that therein hee left written Monas genuit monada in se suum reflexit ardorem which is as much as if hee had said the Father begat the Sonne or the minde begate the word and from both proceeded the Holy spirit Also Theodorus the Platonist as it is in Proclus affirmeth that there are three cheife workers whereof hee calleth the one a substantiall minde the other a mentall substance and the third the Fountain of all life and Theodoret doth affirme That Plotinus and Numenius have collected out of Plato That there are three eternities Bonum mentem universi animam Goodnesse which answereth the Father that is the Fountaine of the Deity the minde which signifieth the Son and the soule or life of this whole Universe which is the holy spirit that as in the beginning of the Creation Gen. 1.2 hee presently moved upon the Waters to sustain the same so ever since hee spireth and preserveth every living thing and so Amelius and many others are as full and as plaine in this point as may be as any man may see that will looke into Nancelius his Proem Nancel in Proem Chalcidius Avicen which hee confesseth to have taken out of Eugubinus Thus we see how the Ancient Philosophers were all of one Opinion and judgement in the Doctrine of the Trinity The Gentiles did conceive a certaine kinde of knowledge and understanding though undigested and imperfect overshadowed as it were with humane reasonings concerning this mystery wherein they had so much knowledge as not only was able I say not with Clemens Alexandrinus to bring them to salvation but to make them without excuse in the day of Tribulation because that they knowing God glorified him not as God but also as doth exceede the knowledge of many which make profession of Christianity and will no doubt rise in judgement to condemn them in the later day Yet further God â—oe and indivisible as the Philosopers have affirmed the essence of God to be distinguished into three subsistences so likewise they have acknowledged the divine Essence to be only one impartible and indivisible For First Hermes Trismegistus teacheth Although many of the Ancient Philosophers through custome did celebrate the plurality of Gods yet notwithstanding they did acknowledge buâ—â—ne only true God by nature Du. Plessis That there is but one only God That One is the roote of all things and that without that One nothing hath been of all things that are That the same One is called the only good and the goodness it selfe which hath universall power of creating all things That it is impossible that there should be many makers That in Heaven he hath planted immortality in earth interchange and universally life and moving That unto him alone belongeth the name of Father and of God and that without blasphemy those titles cannot be attributed either to Angells Fiends or to men or to any of all those whom men do call Gods as in respect of honour and not of nature He calleth him the Father of the world the Creator the Beginning the Glory the Nature the End the Necessity the Renewer of all things the worker of all powers and the power of all works the only Holy the only unbegotten the only everlasting the Lord of everlastingnesse and the everlastingnesse it selfe Vnto him alone will hee have us to offer up our prayers our praises and our sacrifices and never to call upon any other Secondly Pythagoras teacheth Alledged by Cicero Plutark Clemens