The Sacred Philosophy of the Holy Scripture, Article 8

The Sacred Philosophy of the Holy Scripture · Article 8

p. 113ARTICLE VIII. ❧ I beleeve in the Holy-Ghoſt.

CHAP. XXXIII.

§. 1. THe word Ghost in Engliſh, our true ſpeech; is as much as athem, or breath; in our new Latine language, a Spirit. The metaphoricall uſe of it, as it ſignifies a qualitie, as wee ſay, the Spirit of meekneſſe, of jealouſie, of pride, or that ſpirit of 7. devills, which troubles and overturnes the ſtate of the world, which God doth hate above all other, Pſal. 10.3. I meane the ſpirit of covetouſneſſe hath no place here: nor yet the word, ſpirit, as it may meane any being elementall, as we ſpeake of the winde, or any ſubtile ſteame raiſed from a moiſt body: nor yet as it ſignifies thoſe created ethereall ſpirits, which wee call Angels: but onelyonly as our Lord ſpeakes, Iohn 4.24. God is a Spirit, which as it is ſpoken of the God-head eſſentially: ſo heere wee confeſſe that wee beleeve in the Holy-Ghoſt, or Spirit, that third Perſon in the glorious Trinity, our God, our Sanctifier, our Comforter, eternally one with the Father, and the Sonne, unto whoſe faith and ſervice onelyonly wee are baptized, as our Saviour commanded, Matth. 28.19. Goe teach all nations, baptizing them in the name of the Father, the Sonne, and of the Holy-Ghoſt. p. 114As faſt as our heavy-footed reaſon can follow our faith, I have in the 10, 11, and 12. Chapter, and Notes thereon, already ſhewed the diſtinct ſubſtances of the three Perſon in the unity of their eſſence, ſo that it ſeemes there is nothing in this place needfull to that point, but onelyonly to bring thoſe Scriptures which doe directly prove the God-head of the Holy-Ghoſt, and that Hee doth proceede from the Father and the Sonne. For the firſt, you may take theſe Texts, 1. Iohn 5.7. There are three that beare witneſſe in heaven, the Father, the Word, and the Holy Spirit; and theſe three are one. Actes 5.3.4. Why hath Satan fill'd thy heart, that thou ſhouldeſt lie unto the Holy-Ghost? Thou haſt not lyed unto men, but unto God. Mark 3.29. He that ſhall blaſpheme againſt the Holy-Ghoſt, hath never forgiveneſſe, but is in danger of eternall damnation. Therefore the Holy-Ghost is God. Take hereto texts brought, Chap. 11. §. 3. num. 9. By all which Scriptures it is manifeſt, that the Holy-Ghoſt is God coeſſentiall with the Father, and the Sonne, and therefore to be worſhipped and glorified with the ſame glory with them. And that He doth proceed from the Father and the Sonne, theſe texts doe make it plaine, Iohn 15.26. When the Comforter is come whom I will ſend unto you from the Father, even the Spirit of trueth which proceedeth from the Father, Hee will teſtifie of mee. And Iohn 16.7. If I depart, I will ſend the Comforter unto you. Rom. 8.9. He is called the Spirit of God, and the Spirit of Christ. Gal. 4.6. Becauſe yee are ſonnes; God hath ſent the Spirit of His Sonne into your hearts, crying Abba Father. See Rev. 5.6. and Iohn 20.22. Hee breathed on them and ſaid, Receive ye the Holy-Ghoſt. By which it is manifeſt, that the Holy-Ghost proceedeth from Him. And this is that Holy Spirit that dwelleth in us, and that not onelyonly by His graces, and gifts in us; nor onelyonly as God every where preſent, that worketh all in all; but alſo as in thoſe Temples which He hath ſanctified for His perpetuall dwelling, as it is ſaid, 1. Cor. 6.19. Know yee not that your bodie is the temple of the Holy-Ghoſt, which is in you? Neither doth the Holy-Ghoſt onelyonly dwell with them whom He hath ſanctified unto Himſelfe, but together with Him, both the Father and the Son, as it is ſaid, Iohn 14.16. I will pray the Father, and Hee ſhall give you another comforter, even the Spirit of trueth, that Hee may abide with you for ever; And againe, verſe 23. If a man love mee, hee will keepe my wordes: and my Father will love him, and wee will come unto him, and make our abode with him. And thus is the Tabernacle of God with men, and thus doth He dwell among them. Therefore let us remember that precept. Eph. 4.30. Not to grieve that Holy Spirit (by our willfull ſinnes) whereby wee are ſealed to the day of redemption: For if any man defile the Temple of God, him will God deſtroy, 1. Cor. 3.17. This is the ſeale and pledge of our eternall hope: For if the ſpirit of Him that raiſed up Ieſus from the dead doth dwell in us, He ſhall alſo quicken our mortall bodies by His Spirit that dwelleth in us, as I ſhewed more fully, Chap. 17. §. 4. num. 2. Neither indeed p. 115were it any aſſurance of hope or comfort to know and beleeve that God the Father created all things by Ieſus Chriſt, and that Christ the Sonne of God died for the ſinnes of men, (for ſo much the devills acknowledge) except wee did alſo know and beleeve that the fruite and effect of that redemption did belong to every beleever in particular, and that in the eternall purpoſe of God, wee were created unto this hope. And this faith and knowledge is wrought in us only by the Holy-Ghost, as you may read, Iohn 16.13.14. and Eph. 1. from verſe 17. to the end. Neither yet could wee have ſure conſolation in this witneſſe of the Holy-Ghoſt unto our hearts, except wee did certainely know that this Holy-Ghoſt which witneſſeth theſe things unto us, were God, who cannot lie. Whereof wee have full proofe by thoſe graces which Hee worketh in us; as firſt the knowledge of the trueth; then faith to beleeve it; then as living water, doth he waſh our conſciences from ſinne; then (as another Evangeliſt ſpeaketh) doth Hee as fire, inflame our hearts with the love of God, a hatred of ſinne, and a deſire to walke in newneſſe of life: and although wee be daily aſſaulted by the world, and the devill, to whom wee are often betrayed by our owne wicked imagination; ye doth He not forſake us for ever; but when wee ſee our ſelves to have no ſtrength of our ſelues, to ſtand in the leaſt temptation, and ſo have learned not to truſt in our ſelves, but in the living God, and to deſire His helpe; then doth He returne and comfort us in all the troubles of our mind, and even in death it ſelfe, makes us more than conquerors. Oh what is man, that thou ſhouldeſt take ſuch tender care of Him, or the ſonne of ſinfull fleſh! that thou ſhouldeſt ſo viſit him? Now it is impoſſible that any created Spirit, at one time, in all places of the world; and that ever ſince God created man upon the earth, even unto the laſt man that ſhall be borne, ſhould worke theſe different effects in the hearts of all Gods children: And therefore the Holy-Ghost is God. And His witneſſe in our hearts that wee are the ſonnes of God, is an eternall trueth, and ſuch as hath neither falſhood nor doubt, nor double meaning.

Sect. 2 §. 2. 1. But you will ſay, if the word Spirit belong eſſentially to all the Perſons of the God-head, and that they bee all holineſſe it ſelfe, as it is ſaid, Eſ. 6.3. Holy, Holy, Holy is the Lord of Hostes, how is it here appropriated to the third Perſon? Is not the difference of Perſons taken away hereby, ſeeing every one is a Holy Spirit? I anſwere. That in this place, as in many other texts of Holy Scripture, the words, Holy Spirit, are taken relatively or Perſonally, as they meane that third Perſon of the Holy Trinity, with that relation of proceſſion which He hath from the Father and the Son, as it was ſhewed Chap. 11. Re. 8.

2. But it is ſaid, Iohn 7.39. That the Holy-Ghost was not yet; which takes away His eternity, and ſo His God-head.

Anſwere. Tropes and figures are uſuall in every language, p. 118though not minded by the vulgar ſort. So here is a Metonymia, or taking of the author for the gifts of divers tongues, miracles, prophecie, and ſuch like, and theſe gifts were not yet given, as it followes in the text, becauſe that Ieſus was not yet glorified: that it might appeare to all, that theſe were His gifts, who was before crucified. Compare herewith, Iohn 16.7. Ephe. 4.8. and 11. 1. Cor. 12.8, &c.

3. (a) If the proceſſion of the Holy-Ghoſt bee perfect from the Father, then doth Hee not proceed from the Sonne; or if it be neceſſary that He proceede from the Sonne alſo, then muſt there bee in Him ſomething of compoſition, of ſuperaddition, or the like, whereby His being ſhould not be moſt ſimple, which were to denie Him to be God. So alſo the proceſſion from the firſt principle not being perfect, would argue a defect therein.

Anſwere. This is as if you ſhould reaſon thus. If the way betweene Thebes and Athens, be the ready way from Thebes to Athens, then can it not be the way from Athens to Thebes. But I ſay that the proceſſion, emanation, or out-flowing of the Holy-Ghost from the Father, is moſt perfect, infinite, and eternall, as from that being from which the proceſſion is actively, as the action of underſtanding is in, and yet from the mind which doth underſtand, as from the active principle. But the proceſſion, or emanation of the Holy-Ghoſt from the Sonne, is likewiſe infinite, and eternall, as from the paſſive principle, as the underſtanding is from that object which is underſtood. And ſo the proceſſion of the Holy-Ghoſt is perfect, infinite and eternall, both from the Father and the Sonne. And becauſe all this is in the God-head onelyonly (for I ſpeake not now of thoſe graces and mercies which are from God upon the creature) therefore it is neceſſary that the Holy-Ghoſt be God bleſſed above all, infinitely and eternally, one being with the Father and the Sonne.

You will heere aske me what the difference is betweene generation, whereby the Sonne is from the Father, and proceſſion, whereby the Holy-Ghost is from the Father and the Son? If I confeſſe that I can neither ſpeake nor conceive it, you muſt hold me excuſed: For in thoſe things that are not lawfull, nor poſſible for the creature to know, it is not fit to enquire. But you may remember that heretofore, although we concluded according to the rule of trueth, the Holy Scripture, that all the Perſons in the Holy Trinitie, were in their abſolute being one; yet by the ſame rule, and the enforcement of reaſon we were compelled to yeeld unto the Father, as concerning His Perſonal being, the precedence of originall, as being that fountaine of life and glory, from which the other Perſons doe proceede. And becauſe our Lord Ieſus is the expreſſe Image of the Father, Heb. 1.3. whoſe proceſſion or going forth is from eternity, Mich. 5.2. and He by the ſtile of the Holy Scripture, called the Sonne of God, Pſal. 2.7. therefore doe wee attribute p. 119unto Him, as concerning His Perſonall being, the word of generation, or being begotten; yet in reſpect of His abſolute eſſence, wherein He is one with the Father, He is alſo called the everlaſting Father, Eſay 9.6. But becauſe all things in the Godhead are in the infinitie of perfection, and that the being of the Holy-Ghoſt is alike both from the Father and the Son; and that no perfect being hath two Fathers, therefore is His perſonall being ſaid to be rather by proceſsion then by generation.

Sect. 3 § 3. And becauſe this Article is the laſt in our Creed, whereby we confeſſe our faith in the holy Trinity, it will not be unfit to take up in briefe, that which we have ſpoken hereunto at large.

It is manifeſt unto all reaſon, that nothing can be a cauſe, and yet not be; for that would bring a contradiction, which the underſtanding of the foole of fooles, I meane the Atheiſt, could not endure, that a thing that hath no manner of being, ſhould bee of ſuch powerfull being, as that it ſhould cauſe, either it ſelfe, or another thing, to be. And becauſe we ſee that divers things are, which could not cauſe themſelues to be, when they were not; it followes neceſſarily, that there were cauſes of their being, and that all their cauſes did worke as they were ordered and mooved by their firſt cauſe: which (ſeeing it is the cauſe of all beings) muſt of it ſelfe not onelyonly be; but alſo have power both to be of it ſelfe, and alſo to moove all other cauſes to worke to their determinate ends. And this moſt excellent and firſt being, the cauſe of all other, is that which we call God, in whom (you ſee) the firſt thing which we can underſtand, is, to be: but that eternally, becauſe there is nothing before Him which might give Him His being; and infinitely, becauſe there was nothing which could put any bounds to His being. The next thing that we can underſtand of God, is, that He hath power both to be and to worke; but no worke or action can be, but in that which hath both actuall being, and alſo power to worke. And if from hence I ſhould conclude a Trinity of Perſons, in the unity of that one powerfull and active being; the whole creature would ſay, Amen. For as every effect is anſwerable to the cauſe, and by that voyce which it hath, ſhewes what the cauſe was; ſo you ſhall finde that every created being hath in it matier, or that which is proportionable thereto, which is as the ſimple being thereof; then forme whereby it hath power to worke, and laſtly working according to that property which ariſeth from the matier and the forme. For as Saint Paul ſaith of mankind, ſo is it true in every thing, That, in Him, or By Him, we moove, that is, our action, and Live, that is the power from whence our action ariſeth, and Are, that is the foundation of both the other. But becauſe this argument would be but inductive, therefore I referre you to the 11. Chapter before, for further proofe of the Trinity of Perſons in unity of the Godhead. Returne then to where you left. GOD is the firſt of beings, and therefore eternall à parte antè, for p. 118otherwiſe ſomething ſhould have beene before Him, which ſhould have cauſed Him to be: but we conſented to the contrary before. And if He be the firſt of beings, then nothing made by Him, can be greater then He, by whoſe power He might be brought to nothing; And therefore He is eternall à parte poſt, to endure for ever eternally. And if God be the firſt of all beings; then it is neceſſary that His being be moſt ſimple and pure, as having nothing therein of any dependance of another, unto whom either matier, forme, compoſition, accident, or any poſſibility to be either more, leſſer, greater, or other then He is, can any way belong. And if God be eternall, it followes neceſſarily, that He have infinite power to continue eternally. But an infinite power cannot be but in an infinite being, therefore His being is infinite. And becauſe nothing can be in His moſt ſimple being, but that which is eſſentially Himſelfe; therefore infinitie muſt be His being, and His being, infinitie. And if God be infinite in His being, then it is impoſſible that any perfection of being ſhould be wanting to His being, for ſo His being could not be infinite. And therefore, Wiſedome, Goodneſſe, Trueth, Glory, and all other excellencies of being, are in Him infinitely, perfectly, and eternally. And becauſe no abatement, want, or littleneſſe can be in infinitie, therefore is it neceſſary that all thoſe perfections which are in God, be alſo active or working in Him, for otherwiſe they could cauſe no joy or happines unto Him, ſo ſhould they be unto Him in want and defect, and not in infinity. Therefore it is neceſſary that all thoſe perfections that are in God, be not onelyonly active in Him, but alſo as infinite in their action, as they are in their being, leſt a twofold being, one in the greatneſſe of being, and another in leſſeneſſe of action ſhould be in God, which is utterly impoſſible. But becauſe no action can be where there is no object to worke upon, nor no infinite action where there is not an infinite object; therefore it is neceſſary that there be an infinite object of all that glorious action which is in God, wherby He works infinitely and eternally. And this infinite object, is that glorious Sonne of His love, the image of Himſelfe, wherein all His perfection is actuated and expreſſed: and that infinite action whereby the Sonne is Characterized, Hebr. 1.3. Formed, See Eſay 43.10. or brought foorth eternally, is the Holy-Ghoſt. And becauſe there can be no action, where either the agent or object is wanting, therefore is the Holy-Ghost moſt truely ſaid to proceed from the Father and the Sonne. And becauſe I ſpeake onelyonly of that incommunicable action which is in God Himſelfe, from whence the difference of the three Perſons doth ariſe; therefore you muſt underſtand, that as the action, ſo the Perſons alſo are in the Godhead eſſentially: and that not onelyonly becauſe the action is according to the purity and perfection of the Divine being; but alſo becauſe all the termes thereof, that is, the Agent, the object, and the Action it ſelfe are infinite and eternall; which cannot poſſibly be found, out of the Godhead.

p. 119And thus in briefe you ſee it manifeſt, not onelyonly that God is; but alſo that His being is infinite and eternall, with all the perfections both of being and working, and how from the infinitie of His glorious and eternall working, the Trinity of Perſons in the unity of the Godhead is concluded, and conſequently that the Holy-Ghoſt is God, eternally proceeding from the Father and the Sonne. For further underſtanding and proofe of all which things, you may, if you will, as cauſe is, reade any of the 12. firſt Chapters at the beginning.

Notes.

(a) IF the proceſſion of the Holy-Ghoſt.] The hereſies which have been about this Article of our Creed, have beene many and great. For the more neceſſary any trueth is to be knowne and beleeved, the more damnable hereſies hath the devill raiſed thereabout. But as the hereſies that were about our Lord Chriſt; ſo theſe here may be brought to three heads. The firſt concerne the perſon of the Holy-Ghoſt, § 1. The ſecond His being. § 2. The third His properties. § 3.

§ 1. Concerning the perſon of the Holy-Ghoſt, Simon that eldeſt ſonne of Satan, would be all in all. For he ſaid, that he gave the Law to Moſes, in mount Sina, in the perſon of the Father: that in the dayes of Tiberius he ſuffered in ſhew, under the Perſon of the Sonne: and that after he was that Holy-Ghoſt that came upon the Apoſtles in the ſhew of cloven tongues. Thus ſaith Auguſtine Haer: 1. But Epiphanius Haer: 21. ſaith, that he called his Punke Helena, the Holy-Ghoſt; for whoſe deare ſake he transformed himſelfe, that he might come to her thorow all the heavens, unknowne of his angels. But this fellow preſuming too much on the power of his devills, while he tooke upon him to aſcend into heaven againe, he died of the fall, and ſo the necke of his hereſie was broken.

Manes, a Perſian, the father of the Manichees, erred the ſame hereſie with Simon the Witch, and gave out himſelfe for the holy Spirit: but being ſlayed alive by the King of Perſia, he found himſelfe to be a body, and not a ſpirit. Hierax an Egyptian Monke, affirmed that Melchizedek, of whom you reade, Gen. 14. was the Holy-Ghoſt. Some there be that write concerning Montanus the Phrygian, that he tooke upon him to be the Holy-Ghoſt. But Euſebius lib. 5. cap. 14. and Auguſtine Haer: 86. affirme that this hereſie was onelyonly thus much, that he had received that Comforter which was promiſed Iohn 15.26. in greater meaſure then the Apoſtles; and in this his followers, the Cataphryges, and with them Tertullian himſelfe, as it appeares by ſome of his writings, did conſent to him. But Epiphanius, in that 48. hereſie, cites the words of Montanus thus; I came, neither Angel nor Ambaſſador, but I am the Lord God, even the Father. Neither have theſe hereticks of old time, onelyonly ſo madded themſelves; but with us of late, Wrightman gave out himſelfe for the Holy-Ghoſt, as Hacket before him would needes bee Chriſt. But the diſcipline of Bedlem, or Bridewell, is fitteſt to teach ſuch ſenceleſſe people, not to ſet their mouthes againſt Heaven.

1. But that which all theſe hereticks affirme, concerning the Holy-Ghoſt, is utterly beyond all faith and poſsibility of being. Of faith, I ſay, becauſe neither Iewes, nor Turkes, which cannot beleeve a Trinity of Perſons in unity of the p. 120Deitie, can never be brought to thinke that two of theſe Perſons ſhould bee incarnate, when they will not receive Him that was approved of God by ſo many miracles, to bee God with us. Neither can the Chriſtians bee brought to beleeve that the Holy-Ghoſt ſhould bee incarnate, when there is not one word in the Holy Scripture whereupon they may ground any ſuch Article of their faith.

2. Beſide this, that which they affirme is utterly impoſsible. For nothing is poſsible to be in the Trinitie, which brings in any confuſion or diſorder. But if the Holy-Ghoſt ſhould be incarnate, then ſhould there not be one Sonne of God incarnate, but two ſonnes: but that were confuſion, and no way neceſſary, and therefore not poſsible. Compare herewith, Chap. 12. Reaſon 1. and the Reaſons of the Chap. 23.

3. Moreover, the workes of the Holy-Ghoſt are the workes of a moſt pure Spirit, whereto a humane body can no way give any furtherance, as to renew the mind by Repentance; to give faith; to teach and comfort the ſoule; to make it love that which is good, to hate that which is ill, and the like; All which, and whatſoever elſe the Holy Spirit doth worke, it worketh onelyonly ſpiritually. Therefore it is neceſſary, or meet that the Holy-Ghoſt ſhould take on Him the body of man.

4. That argument which Epiphanius, Haer. 66. uſed againſt Manes in particular, may ſerve in generall againſt all the reſt. If Manes, ſaith he, were that Holy-Ghoſt whom the Lord promiſed to His diſciples, then that promiſe had beene in vaine, ſeeing that this hereſie of Manes was not heard of till 247. after the ſuffering of Chriſt: who alſo performed that gift of the Holy-Ghoſt, within tenne dayes after His aſcenſion. Neither was that hereſie of Montanus heard of, till about 140. yeeres after Chriſts aſcenſion. And whereas the diſciples were commanded not to depart from Ieruſalem, but to waite there for the promiſe that was to be fulfilled not many dayes after: This hereſie of Simon was not broached till after the diſciples were ſcattered from Ieruſalem, by reaſon of the perſecution that aroſe about Stephen, as ſome write in the ſixt yeere after the ſuffering of Chriſt. Concerning Melchizedek, it is manifeſt that he was a Prieſt of the moſt high God; ſo was not the Holy-Ghoſt: For He onelyonly beares witneſſe unto the faithfull ſoule, of Chriſts eternall Prieſt-hood. The madneſſe of Mahumed, you ſhall finde, Chap. 34. § 5. N. 8.

Sect. 2 § 2. Thus the doubt concerning thoſe perſons, who were pretended to be the Holy-Ghoſt, being anſwered, it followes next to examine thoſe errours that have been about His being. Among theſe, the chiefe was that of Arius, who taught that the Son was the firſt and chiefe creature made by the Father, of that which was not. And that the Holy-Ghoſt was a creature of this creature. But becauſe the great queſtion with Arius was about the Sonne, this hereſie is imputed to Macedonius, a light fellow, fit for his trade, which they call the Feathermakers. From that he became a Prieſt, and after, the Biſhop of Conſtantinople. Of him ſome write, that he held the hereſie of Arius whole: otherſome, that he held the true faith, concerning the Father and the Sonne; but erred concerning the Holy-Ghoſt. For ſome write that he held that the Holy-Ghoſt was not a Perſon ſubſiſting in Himſelfe; but that the Deity of the Father and the Sonne, was that which we call the Holy-Ghoſt. Other write, that his hereſie was this; That the Holy-Ghoſt was the miniſter of God in the creature, or a certaine power created of God in every creature; becauſe it is ſaid in Amos 4.13. That God createth the Spirit. where, although it be manifeſt by that which goeth before, Hee hath formed the mountaines, that it is ſpoken of the mind; Yet that adulterate Synod at Lampſacus, from thence juſtified that errour of Macedonius, that the Holy-Ghoſt was a creature. For this hereſie, his followers were called foreign, or fighters againſt the Holy Spirit. And although others were before him in this hereſie, as the Originiſts, the Arians, and Semiarians; yet becauſe he was a ſavage p. 121and a fierce man to them that thought not with him; therefore this opinion became as it were his peculiar. His arguments were onelyonly ſuch as Arius uſed, and therefore anſwered as they that were brought by him againſt the Deity of the Sonne, as 1. from that in Iohn 17.3. The Father is acknowledged the onelyonly true God.

Anſwere 1. I have heretofore ſaid, that by the name of Father all the Perſons of the Trinitie are underſtood: and to this Father, that onelyonly Mediator betweene God and man, the Man Ieſus Chriſt, confeſſeth in this place of Saint Iohn, See 1. Tim. 2, 3, 4, 5. and Eph. 4.6.

Anſwere 2. Moreover, Saint Paul ſaith, Ephe. 3.14, 15. That of the Father of our Lord Ieſus Chriſt, the whole familie in heaven and earth is named. So our Saviour heere to take away the opinion of moe gods than one, acknowledgeth that God His Father is that eternall Fountaine, from which both the Sonne and the Holy-Ghoſt doth proceede, as I have ſaid before: but yet ſeeing the being of the Father is moſt ſimple, and one; that which doth proceede eſſentially from that ſimple and pure being of His, muſt neceſſarily be all one and the ſame with Him. And therefore both the Sonne and the Holy-Ghoſt muſt needes bee God.

2. Objection. All things were made by Him, Iohn 1.3. Therefore the Holy-Ghoſt alſo was made by Chriſt, and ſo as the Arians ſpeake, Hee is a creature of a creature.

Anſwere. Thoſe words, All things, are interpreted by that which followes, without Him was not anything made which was made. For if thoſe words, All things, ſhould be taken in that ſence as the Hereticks urge them, it ſhould follow, that both the Father alſo, and the Sonne Himſelfe were made by Himſelfe, which are things impoſsible.

3. Objection. He that receives of another, is inferior to Him of whom he doth receive. But the Holy-Ghoſt doth receive of Chriſt, to ſhew unto His Church. Therefore He is inferiour unto Chriſt, and conſequently a creature.

Anſwere. The propoſition is falſe: For great Princes receive Preſents of their ſubjects, Lords of their Tenants, Maſters of their Scholars, who account it a favour, and an honour done unto them, that their offers are accepted. Moreover, that taking of the Holy-Ghoſt from the Father and the Sonne, ſpoken of in that text of Iohn, 16.14. is not of grace, but by nature: neither is it any other thing than this. That as the Father from all eternity had decreed to reconcile the world unto Himſelfe, by the death of His Sonne, and that the Sonne accordingly performed this in due time, by His death upon the Croſſe: So the Father and the Sonne, by that Holy Spirit which proceedeth from them both, doth ſanctifie the hearts of the elect, and aſſure them that this reconciliation, with all the fruits and effects thereof, was for their eternall comfort and ſalvation. For that peculiar manner of ſubſiſtence in the Divine nature, which He taketh from the Father and the Sonne, whereby it is moſt neceſſarily concluded that He is God, is not heere ſpoken of.

4. Objection. The Holy-Ghoſt is no where called God in the Scripture. Therefore He is a creature.

Anſwere 1. He is no where in the Scripture called a creature, or mentioned among the creatures in Pſal. 148. or elſe-where. Therefore He is God.

Anſwer 2. The propoſition is falſe, as it appeared by the texts cited out of Actes 5.3, 4. and Matth. 28.19. where He is equalled with the Father and the Sonne, and 2. Cor. 13.14. And Iohn 5.7. Moreover, no ſinne doth make a man lyable to an infinite puniſhment, but that which is againſt an infinite being. But the ſinne againſt the Holy-Ghoſt ſhall not bee pardoned, neither in this world, nor yet in that which is to come, Matth. 12.32. Therefore the Holy-Ghoſt is God. Take hereto, Actes 28. verſe 25. and 27. with Rom. 11.8. and 1. Cor. 3.16. And as theſe texts of Scripture are ſufficient, to ſhew the falſhood of p. 122this laſt objection: So doe they manifeſt the vanitie of all the reſt, and confirme abundantly the trueth of this Article, that the Holy-Ghoſt is God.

To bring the conſent of Fathers, and Councells to theſe Scriptures, were as to encreaſe the light of the Sun by a burning candle: yet becauſe it was ſo plainely declared in the firſt generall Councell held at Nice, by 318. Fathers, in the yeere of Chriſt, 325. you may remember it, if you will. In that Councell, this Article was thus declared in that forme of confeſsion, which was framed by Hoſius Biſhop of Corduba. As the Father and the Sonne, ſo alſo the Holy-Ghoſt, ſubſiſteth with them, of the ſame being, of the ſame power of which they are. And a little after. Wee ought to confeſſe one God-head, one being of the Father, of the Sonne, and of the Holy-Ghoſt; not teaching any confuſion or diviſion of the Perſons of the unſpeakeable and bleſſed Trinitie. But according to the integritie of that faith and doctrine which was heretofore delivered by the Lord Himſelfe to His Apoſtles, and hath beene ſincerely taught to us by our holy Fathers, who kept it pure and intire, as they received it from the Apoſtles: wee beleeve and confeſſe the undivideable Trinitie, which cannot ſufficiently either be conceived in the underſtanding, or expreſſed in wordes; that is, the Father eternally and truely ſubſiſting, a true Father of a true Sonne; and the Sonne eternally and truely ſubſiſting, a true Sonne of a true Father, and the Holy-Ghoſt verily and eternally ſubſiſting with them. And wee are ever ready by the power of the Holy-Ghoſt, to proove that this is the trueth, by the manifold teſtimony of the holy Scripture, Hiſtor. Gelasij Cyzic. Act. Conc. Nic. lib. 2. cap. 12. This faith was approved of all; but becauſe the preſent buſineſſe with Arius was eſpecially about the Sonne: For he held that the Son was not of the ſubſiſtence of the Father; nor yet very God. That they might meet fully with that errour, they agreed to that forme wherein it is confeſſed, that the Sonne is light of light, very God of very God, begotten, not made, being of one ſubſtance with the Father, &c. Thus having ended the controverſie about the God-head of the Sonne, they come to the queſtion of the Holy-Ghoſt: againſt whom Phaedon a Philoſopher, and patron of Arius his cauſe, objected thus. It is no where written in the Scripture, that the Holy-Ghoſt is a Creator, and therefore Hee is not God. To which, the Councell oppoſed that which is in Iob 33.4. The Spirit of God hath made mee, and the breath of the Almighty hath given me life. And that in Pſal. 33.6. By the word of the Lord were the heavens made, and all the hoſts of them, by the Spirit of His mouth. To which they added that of Saint Paul, 1. Cor. 12. verſe 4, 5, 6. where the Holy-Ghoſt is called both Lord, and God; And ſo concluded that all the three Perſons, that is, the Father, the Sonne, and the Holy-Ghoſt, were foreign conſubſtantiall, or of the ſame ſubſtance, Lib. Cit. Cap. 25. Likewiſe, when this hereſie of Arius concerning the Holy-Ghoſt, was againe revived by Macedonius: the ſecond generall Councell held at Conſtantinople, in the yeere 381. condemned the hereſies of all Arians, Apollinariſts, and Macedonians, confirmed the faith profeſſed in the Nicene Creed, and for further explanation of the trueth in this point to that clauſe, Wee believe in the Holy-Ghoſt, they added, the Lord and giver of life, who proceedeth from the Father— who with the Father and the Sonne, together is worſhipped and glorified, &c. And this is ſufficient for the declaration of the trueth in this point, by the authority of generall Councells. All the orthodox Fathers conſent hereunto. Among whom, if you deſire to bee further acquainted with the arguments and objections on both ſides, you may reade the writings of that moſt noble Champion of the trueth of the holy Trinitie, Athanaſius, and in ſpeciall, that ſermon of the humane nature, taken by the Word, the oration againſt the ging of Sabellius, and the firſt and ſecond Epiſtle to Serapion, and his firſt dialogue againſt Macedonius, with him Macedonianus. See alſo Greg. Nyſſ. vol. 2. pag. 439. edit. Pariſ. 1615. you may alſo (if you will) take theſe objections, and their anſweres, brought by Epiphanius, to this queſtion, Haer. 74. and with them, thoſe p. 123in Thomas Aquinas, Contra gentes Liber 4. Cap. 16. and their anſweres, Cap. 23.

Another errour againſt the being of the Holy-Ghoſt, is that which they call of the later Greekes: and yet is not onelyonly of the Grecians themſelves, but of all thoſe Nations and Peoples, that are of the juriſdiction of the Patriarch of Conſtantinople, which if you leave out the Countreys of the poore Painims in the Eaſt, and Weſt Indies, is far greater than the pretended univerſality of the Biſhop of Rome, both in Europe, and in Aſia, See Brerew. Enq. Chap. 15. and beſides them, the Melchites, or Chriſtians of Syria, the Armenians, and Maronites hold the ſame hereſie. All theſe, though they confeſſe that the Holy-Ghoſt is God, the third Perſon in the Trinitie; yet they ſay, that He proceedeth onelyonly from the Father, not from the Sonne. But although they account this but a later errour among the Greekes, perhaps becauſe the ſtirres thereabout after the Councell of Florence, in the yeere, 1439. grew more hot than they had beene before, and that becauſe the Greekes then preſent in that Councell, in hope to draw them of the Weſt into their helpe againſt the Turks, did ſeemingly yeeld to that trueth which theſe Churches in the Weſt, doe holde in that point: yet it appeares, that in the time of Damaſcen, about the yeere, 750. it was their received opinion: For thus he writes, Orthod. fidei. lib. 1. Cap. 13. He is the Spirit of the Sonne, not proceeding from Him, but from the Father by Him. For the Father onelyonly is the cauſe. Nay, if you looke yet higher, in that explanation which the Councell of Conſtantinople, ſpoken of even now, made of that Article of the Holy-Ghoſt in the Nicene Creed, that clauſe, and from the Sonne, is left out; ſo that this errour ſeemes not new, but falſhood is as ancient as the devills apoſtacie, and no antiquitie can make it trueth. And if you looke to the authorities of Scripture, brought before to this point, in the Chap. §. 1. and conſider well the reaſons in Chapter 11. you ſhall ſee how rotten this opinion is, and how juſtly the clauſe, And from the Sonne, was added by the Latine Churches, as they declare it in that Councell of Florence, ſpoken of before.

So that falſhood which ſome write to Paulus of Samoſata, that the Holy-Ghoſt is not any divine ſubſiſtence, but onelyonly the working and grace of God in the hearts of men: and that which they write of Servetus, that it is onelyonly a certaine vigor or ſtrength whereby every thing created is mooved naturally; at the ſight of the ſame authorities and reaſons, will vaniſh as miſt before the wind. Thoſe childiſh fantaſies of the Elleaſites, or Sampſeans of which you read in Epiphanius, Haer. 30. and Haer. 53. would trouble your hearing.

Sect. 3 § 3. So the onelyonly hereſie which is yet remaining, is that which concernes the propriety or working of the Holy-Ghoſt. Concerning whom, ſome affirmed, that He was not given ſufficiently to the Apoſtles, and that therefore, further revelations were neceſſary to be made by them that had greater meaſure of that gift. The Cataphryges or diſciples of Montanus, and the Manichees muſt needs be chiefe herein: For if they had held that the gifts of the Holy-Ghoſt had beene given to the Apoſtles ſufficiently, their fancies of their new Comforters, to teach them more then was needfull, had never beene hatcht. And among theſe, Tertullian was moſt too blame, who having once deteſted the Montaniſts, did afterward both follow their errour and defend it. But if that Holy Spirit ſhould leade the Apoſtles into all trueth, yea, and ſhew them the things to come, as the promiſe was, Iohn 16.13. What further ſufficiencie would theſe Hereticks require? They might ſay, the Diſciples were ignorant of many things after the Holy-Ghoſt was come upon them: for Peter accounted the Gentiles uncleane, Act. 10.

Anſwere. But they were not ignorant of any thing that was needfull for the Church to know, as S. Paul ſaith, Actes 20.27. That he had declared unto them all the Counſell of God: ſo according to the diſpenſation of the times which God had appointed, the Gentiles were taken into the fellowſhip of the Faith. For though they p. 124were commanded to preach repentance and forgiveneſſe of ſinnes to all Nations, yet the preaching muſt begin at Ieruſalem, Luk. 24.47. from Eſa. 2.3. Therefore they preached not to the Gentiles, till the time was come, and then Philip was ſent to preach to the Eunuch, Actes 8.26. and 29. and Peter to Cornelius, Actes 10. and Barnabas and Paul, eueryevery where, but with this condition, firſt to offer the word of reconciliation to the Iewes, and after to the Gentiles, becauſe the Children muſt firſt be fed. See Marke 7.27. and Actes 13.46. So concerning the declaration of things to come, Agabus foretold the famine, Actes 11.28. that the Church in time might provide for due reliefe: So the prophecyes of Saint Paul, 2. Theſ. 2. and 1. Tim. Chap. 4. of Peter. 2. Epiſtle Chap. 2. and 3. and Iohn: Rev. all, are no leſſe lights for the knowledge of the true Doctrine, and Church of Chriſt in theſe dayes, than the prophecyes of old were for the knowledge of Chriſt, when He ſhould come, and the benefits which the faithfull ſhould receive by Him, unto the Church which was before His manifeſtation in the fleſh. And if the Providence of God bee upon all His creatures, His ſpeciall mercy and compaſsion upon His choſen; ſo that Hee never leaues them deſtitute of that which He knowes to be fit for them: can any but Pepuzians, and ſuch franticks thinke, that God will bee careleſſe of His Church, for whoſe ſake He gave His onelyonly Sonne to die? Or can any man be ſuch an Infidell, as to thinke that the inſtruction of the Holy-Ghoſt, who is God bleſſed above all, is not ſufficient to guide the Church according to the rule of trueth, the Holy Scripture, in the right way to everlaſting life? Therefore follow that rule, and pray for that guide, and let the follies of theſe Enthouſiaſts for ever vaniſh.