Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 3 · 4 (cont.) · Sermon 8

Fifty Sermons Containing the Chief Points of the Christian Religion · Sermons 3 · 4 (cont.) · Sermon 8

p. 714¶ Of the holie Ghoſt, the third perſon in Trinitie to be worſhipped, and of his diuine power.

¶ The eighth Sermon.

IT remaineth that after wee hauehave expounded y^e myſteries of the ſonne of God our Lord Ieſus Chriſt, we conſequētly ſpeake of the holy Ghoſt, and of his diuine power, and operation. For vnleſſe he inſpire our minds, and rule our tongue, wee ſhall neuer bee able worthily or profitably either to ſpeake or heare any thing concerning him. For as no man knoweth thoſe things which are of God, but the ſpirite of God: ſo men fetche the vnderſtanding of heauenly thinges, and the knowledge of the holy ghoſt from no where elſe, than from the ſame ſpirite of God. Let vsus therefore pray and beſéech God the father, that by his ſonne Ieſus Chriſte hee would vouchſafe to inlightē our darke and myſtie mindes, by ſending this his holy ſpirite into our hearts, and to direct vsus in the ſincere waye of trueth according to the holy Scriptures.

And firſt of all it ſéemeth not vnprofitable to expound the woord, ſpirite, becauſe in the ſcripture it is diuerſlie taken, and very often vſed, ſo that not ſéeldome times hee ſhall greatly erre, which is ignoraunt of the force of that word. Spirite properly is the ſignification The word Spirit is …pounded.of an element ſignifying aire, winde, breath. In that ſignification we read this ſpoken of our Sauiour. The winde bloweth where it luſteth, Spirit is …ayer or … Iohn. 3.John 3and thou heareſt the ſounde thereof, but canſt not tel whence it commeth, & whither it goeth: And Paule ſaith: If I pray with an vnknowen tongue, 1. Cor. 14.1 Cor 14my ſpirit prayeth, but my vnderſtanding is made vnfruitefull. Loe the Apoſtle vſeth ſpirite, for the breath or voice. For he ioyneth it to the tongue, and ſetteth it againſt the minde. By a Metaphore it is tranſlated to eueryevery bodileſſe ſubſtance, and is ſet againſt the body. Spirite therefore ſignifieth an Angel either good or badd. For the Spirit ſignifieth an Angel.Prophete, (whoſe wordes Paul hath alſo rehearſed) ſayth: Which maketh his Angels ſpirits, and his miniſters a Pſal. 104.Ps 104flaming fire. And againe, Are they not all miniſtring ſpirits? Theſe teſtimonies Hebr. 1.Heb 1are vnderſtoode of good Angels: when the ſcripture ſpeaketh of euil Angels commonly it addeth ſomewhat, as an euill ſpirite, or an vncleane ſpirite.

Wée call alſo ſpirites or ghoſtes, whiche hauehave taken ſome ſhape that cannot well be diſcerned, ſpirits. So the Apoſtles not beléeuing that the Lord was riſen againe with his true bodie, when they ſawe him, they thought they had ſéene a ſpirite. To whom ſhewing his féete and his handes, hee ſayeth, A ſpirite hath not fleſhe and bones as ye ſee mee hauehave.

Againe, ſpirite is taken for the breath of life, as with the Latines to Spirit ſignifieth lifebreath is to liue, to leaue breathing is to die. Dauid ſayeth: When thou Pſal. 145. 104.Ps 145:104giueſt it them, they gather it, when thou openeſt thy hand they are filled with good. When thou hydeſt thy face they are troubled, when thou takeſt p. 715away their breath, they die, and are turned againe to their duſt.

And the Lord in Moſes ſayeth, I will deſtroy all fleſh, wherein there is Gene. 6.Gen 6breath of life. The reaſonable ſoule alſo of man is peculiarly called ſpirit, Spirit ſignifieth the ſoule of man.in ſo much that ſpirite is verye often taken in the holy ſcripture for the reſonable ſoule of man. For in the Goſpell thou doeſt read, Ieſus when hee Luke. 23.Luke 23had bowed downe his head, gaue vp the ghoſt, (or the ſpirite.) And thou Iohn. 19.John 19doeſt read of the holy martyre Stephan, They ſtoned Stephan calling on and ſaying, Lord Ieſu receiue my Actes. 7.Acts 7ſpirite. For Solomon ſaid before, The duſt ſhalbe turned againe vntounto earth from whence it came, & the ſpirite Eccle. 12.Eccl 12ſhall returne vntounto GOD who gaue it.

And ſometimes ſpirite ſignifyeth Spirit ſignifieth affection of mindethe affection and motion, readineſſe and prouocation of the minde. For Solomon ſayeth, A man that refraineth not his appetite (or ſpirite) is like a cittie whiche is broken downe. Thou mayeſt oftentimes finde in the Scriptures, the ſpirite of pride, anger, luſte or enuie, taken for a proud, angrie, luſtfull, or enuious affection. Alſo in Luke the 13. the verie ſore diſeaſe, or force of ſickeneſſe, is called the ſpirite of infirmitie. The ſpirite alſo ſignifieth thoſe ſpirituall motions, Spirit ſignifieth ſpiritual motions.which the holie Ghoſt ſtirreth vp in the heartes of the Saincts, yea and the verie gifts powred into the hearts of men by the ſpirite. Whiche in eueryevery place in Paule is to be ſéene.

Elſe-where ſpirite is oppoſed againſt the letter, the bodie, the figure, the type or ſhadowe, and is vſed for a more highe or myſticall meaning, and for the very pithe of the thing: as when Paule ſayeth, The circumciſion Rom. 2.Rom 2of the heart, is the circumciſion which conſiſteth in the ſpirite, not in the letter. And againe, The lord hath made vsus able miniſters of the new teſtament, 2. Cor. 3.2 Cor 3not of the letter, but of the ſpirite. For the letter killeth, but the ſpirite giueth life.

Therefore thou mayſt finde ſpirite to be taken for inſpiration, reuelation Spirit …ignifieth reuelation. 1. Iohn. 4.1 John 4and doctrine. For Iohn ſayeth, Beleeue not euerie ſpirite, but proue the ſpirites whether they bee of God or not. And againe, Quench not the ſpirite, deſpiſe not prophecies. Laſt of Iohn. 4.John 4all, God is called that vnmeaſurable and vnſpeakeable power of the ſpirite. God, ſayeth our Lord, is a ſpirite, & they that worſhip him muſt worſhip him in ſpirite and in trueth. By this meanes the word ſpirite is common to al the perſons of the reuerend Trinitie: howbeit it is peculiarlie applied to the third perſon in Trinitie, of whom we make this ſermon.

And albeit the holie Ghoſte, forſomuch as hee is God, can be compaſſed What the holy ghoſ… is.w^tin no limits: for by his owne nature he is vnſpeakeable, vnmeaſurable, incomprehenſible, euerlaſting: yet notwithſtāding that I may ſay ſomewhat in a certeine order concerning him, if it will be no otherwiſe, I will at the laſt ſhadowe out that which the ſcripture, the inſpiration of the holie Ghoſte himſelfe, verie largelie declareth of him. The holie Ghoſt is the third perſon in Trinitie to bee worſhipped, very God, procéeding from the father and the ſonne, which inlighteneth, regenerateth, ſanctifieth, and fulfilleth the faithful with all good graces. But that the holie Ghoſt is the third perſon in the holie Trinitie, I thincke it is ſufficiently at large declared in the third Sermon of this Decade.

Surely this onelyonly ſentence of our p. 716Sauiour, Baptize them in the name of the father, and of the ſonne, and of the holie Ghoſt, doeth aboundantly confirme to godly mindes, that the holy Ghoſt is the third perſon in Trinitie. Moreouer that he is verie God, That the …olyghoſt … verie God.of the ſame power, glorie, maieſtie, and Beeing with the father and the ſonne, that eſpeciallie proueth, beecauſe hee is the third perſon in the holie Trinitie. Neither muſt we thinke that he is leſſer than they, becauſe hee is reckoned in the third place. For though y^e bleſſed Trinitie be remembred of vsus in order, yet notwithſtanding there is no degrée, no time, no place or number in the bleſſed Trinitie. For bleſſed Athanaſius made his confeſſion according to the Scripture and ſaid, The catholique faith is this, that wee worſhipp one God in Trinitie, and Trinitie in Vnitie, neither confounding the perſons, nor diuiding the ſubſtance. For there is one perſon of the father, another of the ſonne, & another of the holie ghoſt. But the Godhead of the father, of the ſonne, and of the holie Ghoſte is one: the glorie equall the maieſtie coeternall. Such as the father is, ſuch is the ſonne, and ſuch is the holie Ghoſt. The father vncreate, the ſonne vncreate, & the holie Ghoſt vncreate. The father incōprehenſible, the ſonne incomprehenſible, and the holie Ghoſt incomprehēſible. That father eternall, the ſonne eternal, and the holy Ghoſt eternal: and yet are they not three eternalls, but one eternall, &c.

And Auguſtine alſo in his 15. booke De Trinitate, cap. 26. ſayth: In that high Trinitie which is God, there are no diſtances of times, whereby it may bee ſhewed or at leaſt demaunded, whether the ſonne were firſt borne of the father, and afterward the holie Ghoſte to proceede from them both, &c.

Truly we confeſſe that the father, y^e ſonne, and the holy Ghoſt is one God, and that the ſame is eternall. Therefore let it trouble no man, that the ſpirit is put in y^e laſt place. For when the Apoſtle in his epiſtle to the Corinth. framed his bleſſing he ſaid, The grace 1. Cor. 13.1 Cor 13of our Lord Ieſus Chriſt, and the louelove of God, and the fellowſhip of the holie Ghoſt be with you all, he maketh mention of the holie Ghoſt in the laſt place: but the ſame Paule ſayeth, There are diuerſities of gifts, but it is the ſelfe ſame ſpirite. And there are 1. Cor. 12.1 Cor 12differences of adminiſtrations, but it is the ſelfe ſame Lord: and there are diuerſe maners of operations, but it is the ſelfe ſame God, which woorketh all in all: ſetting the ſpirite in the firſt place, teaching that y^e order of names doth not make difference of dignities. After this manner alſo in the former teſtimonie, he placed the ſonne before the father, not ouerthrowing the order which the Lord hath ſet downe in Matth. but ſhewing y^e equalitie of the Trinitie in honour. For what canſt Matth. 28.Matt 28thou more plainly ſaye, thā that which the ſcripture ſaith, that the holie ghoſt doth ſanctifie, renue, regenerate, giuegive life, and ſaue? and theſe are operations agréeable to God onelyonly. By operations therfore we manifeſtly acknowledge, that the holie Ghoſte is God, of the ſame Eſſence and power with the father and the ſonne. For the holie Ghoſt from the beginning beefore all creatures viſible and inuiſible, is a creatour, not a creature, as Iob witneſſeth, His ſpirite hath garniſhed the heauens. Againe, The ſpirite ob. 25.of GOD hath made mee, and the breath of the Almightie hath giuen mee life.

p. 717Zacharias the prieſt and father of S. Iohn Baptiſt ſayeth, Bleſſed bee the Luke. 1.Luke 1Lord God of Iſrael for he hath redeemed his people: as hee ſpake by the mouth of his holy Prophets whiche hauehave beene ſince the world began. And S. Peter ſayeth, For the Prophecie, 2. Pet. 1.2 Pet 1came not in old time by the will of man, but holy men of GOD ſpake as they were moued by the holy Ghoſt. By this, I pray you, who cannot gather, that the holy Ghoſte is God? For God ſpake by the mouth of the Prophets: and the holy Ghoſte ſpake by the mouth of the Prophets. Therefore the holy Ghoſt is God.

The ſame Peter alſo in expreſſe words hath called the holy Ghoſt God, Actes. 5.Acts 5when he accuſed Ananias of theft, yea and alſo of ſacrilege: for when he had ſaid, Howe is it that Sathan hath filled thy heart to lie vntounto the holy Ghoſt? by and by he addeth, Thou haſt not lied vntounto mē but vntounto God. To the doctrine of Saint Peter agrée thoſe thinges in all poinctes, whiche S. Paule the doctour of the Gentiles hath taught. For hee called the beléeuers the temples of God: Knowe ye not (ſayeth he) that ye are the temple of God, and that the ſpirite of GOD 1. Cor. 3.1 Cor 3dwelleth in you. And againe, Knowe ye not that your bodies are the temple 1. Cor. 61 Cor 6of the holy ghoſt which is in you, whom ye hauehave of God, and yeare not your owne? To be y^e temple of God, and to be the temple of y^e holy Ghoſt, Paule taketh to bee one and the ſelfe ſame thing: it followeth therfore that the holy Ghoſt is God. For in his Epiſtle to the Corinthians, hee expreſly nameth the holy Ghoſt God. For after he had ſaid, There are diuerſities of giftes, but it is the ſelfe ſame ſpirite, and had reckoned vpp the kindes of giftes, by and by hee addeth: And all theſe things woorketh euen one and the ſelfe ſame ſpirite, diſtributing to 1. Cor. 12.1 Cor 12euerie man ſeuerally euen as hee will. And he himſelfe had ſaid a litle afore, There are diuerſe manners of operations, but it is the ſelfe ſame GOD, which worketh all in all. But Didymus Alexandrinus, a man of excellent learning, doeth knit vp a moſt euident argument of the Godhead of the holy Ghoſt, declaring alſo that his nature doeth altogether differ from the nature of Angels. For in his 1. lib. de Spiritu Sancto, hée hath left this written, S. Hierome ſo interpreting it: If the holy Ghoſt were a creature, he ſhould hauehave at the leaſt a limitable ſubſtance, as hauehave all thinges whiche are made. For althoughe inuiſible creatures are not limitted within place and boundes: yet in propertie of ſubſtaunce, they are limitted: but the holy Ghoſt, ſince hee is in many places, hath not a limitable ſubſtāce. For Ieſus ſending forth y^e preachers of his Goſpel, he filled them with y^e holy Ghoſt. But neither did all y^e Apoſtles goe to all nations together, but ſome into Aſia, ſome into Scythia, & other diſperſed into other natiōs, according to the diſpenſation of the holye Ghoſt, whiche they had with them, euen as they alſo heard the Lord ſaying: I am with you alwayes euen vntounto the ende of the world. Herevnto doeth that alſo agrée, Ye ſhalbe wittneſſes vntounto mee euen vntounto the vttermoſt partes of the world. If therefore they being ſent into the furtheſt parts of the earth to beare wittneſſe of the Lord, were ſeuered one from another with a very great diſtaunce of place, and yet had preſent with them the holy Ghoſt dwelling within them, whoſe ſubſtance is not limitable, it is manifeſt y^t the power of Angels doeth p. 718farre differ from this power of the ſpirite. For, to vſe an example, the angel whiche was preſent with the Apoſtle when he prayed in Aſia, could not together at the ſelfe ſame time bee preſent with other, whiche were abiding in other partes of the world. But the holy Ghoſt is not onelyonly preſent with men being ſeuered one from another, but is alſo a continuall dweller in euerie Angel, principalitie, throne and dominion, &c.

Now, who cannot hereby gather, that the holy Ghoſte is true and very God? The ſelfe ſame authour hath gathered very many argumentes of the true godhead of the holy ghoſt, and next him the holy father Cyrill, and holy Athanaſius hath abſolutely diſcourſed vponupon that matter, Lib. de Trinitate. 11. to Theophilus. Theſe fewe teſtimonies thus farre rehearſed, wée thinke ſhal ſuffice thoſe that obey and louelove the trueth.

They that ſtedfaſtly beléeue theſe things are not moued w^t any ſtraung The holy ghoſt is neither miniſter …or inſtrument.opinions, and queſtions, curiouſlye, yea wickedly brought in about this matter by ill occupied perſons. For ſome are reported to hauehave denied the holy Ghoſt to be Lord. For they hauehave taught that he is a miniſter, and as it were a certeine inſtrument of the father and the ſonne. But Chriſt oure Lord ioyned the holy ghoſt to himſelfe and to the father, when hee deliuered the fourme of baptiſme. For he ſayth, Baptiſing them in the name of the father, and of the ſonne, & of the holy Ghoſt. And yet it is manifeſt that a creature is not ioyned to the creatour in baptiſme, neither that there is any ſeruile condition in the Godhead. Therefore the counſell of Conſtantinople in their créede giuegive to the holy Ghoſt certaine termes, whereby they might deſtroye certaine errours, calling him lord, & giuer of life: for when he calleth him Lord, he maketh him equall to the ſonne, and excludeth the condition of a ſeruaunt or miniſter: beſide that, he denieth that he is their inſtrument. For there is one Lord: there are not many Lords. And the ſonne is not Lord of the holy Ghoſte: but the Lordſhipp is common to the thrée perſonnes, whiche are onelyonly one Lord. And ſéeing the holy Ghoſt is the Lord, ſurely he is not appointed to a ſeruile miniſterie, but indued with Lordly authoritie, nether is he an vnderſeruaunt to doe the worke, but is a ioynt worker with the father and the ſonne, yea and he himſelfe doth worke as Lord.

Againe certaine other are reported to hauehave taught that the holy ghoſt The holie ghoſt is a ſubſtance not an accident.is not a ſubſtance or a perſon, but as it were an accident, that is to ſaye, a ſtirring vp, a prouocation, or a motion of a Godly and renued minde. And in very déed our minde being illuminated with the holy Ghoſte is oftentimes called ſpirite, but we muſt wiſely diſtinguiſhe the creature from the creator, and the accident from the ſubſtance. The bleſſed Apoſtle diſtinguiſhed our ſpirite from the holy ſpirite of God, when he ſaid, As many as are ledd by the ſpirit of God, they are the Rom. 8.Rom 8ſonnes of god. The ſpirite it ſelfe beareth wittneſſe to our ſpirite, that wee are the ſonnes of God. And the ſame Apoſtle ſaith, The fleſh luſteth cōtrary to the ſpirite & the ſpirite cōtrarie Gal. 5.Gal 5to the fleſh. And who vnderſtandeth not that y^e mind of man inſtructed of y^e holy Ghoſt, is héere called the ſpirite, not the third perſon himſelfe in the reuerend Trinitie? And that minde, as touching illumination, is not of it ſelfe, but procéedeth from the holy p. 719Ghoſte illuminating it, neither commeth it from any other, thā from him which is the third perſon in Trinitie, but that minde is not the very perſon of the holy Ghoſte: as imagination procéedeth from the ſoule, and yet it is not the ſoule it ſelfe. That ſtirring of the ſpirite in vsus is an accident, but GOD is not an accident, neither is mingled with the accident.

We muſt therefore confeſſe according to the Scriptures, that the holy Ghoſt is a perſon ſubſiſting, coequall in nature or eſſence with the father and the ſonne, and therfore to be worſhipped and glorified of vsus, as very God and creatour: againe that a godly and holy motion ſtirred vpp in the mindes of holy men by the ſpirite, is the effecte and woorking of this holy ſpirite, and is called a holy ſpirite, but after a certeine manner proper to it. Otherwiſe we denie not that the holy Ghoſte him ſelfe beeing promiſed, is communicated vntounto vsus, but after our capacitie, and as he will. For what is hée amongeſt men that is able to comprehende the fullneſſe of the eeuerlaſtinge and incomprehenſible GOD?

Furthermore touching the procéeding Of the proceeding of the holie ghoſte.of the holy Ghoſt from the father and the ſonne, y^e Diuines hauehave curiouſly, ſubtily, and buſily diſputed. For the queſtion is aſked whether he procéed from the father alone, or from the ſonne alſo? In which queſtion the Latiniſtes ſéeme to diſagrée verye much from the Grecians. The queſtion is alſo aſked what maner of procéeding this is? Wée, omitting many curious queſtions, wil briefly declare thoſe thinges vntounto you, whiche are wholſome and agréeable with the holy Scriptures. For who ſhalbe able to canuaſſe out al the queſtions of curious men, and all the bould and vncleane thoughtes of idle heads, without offence to good men, and eſpecially of the ſimple hearers? That the The holie ghoſt procedeth frō the father and the ſonne.holy Ghoſt procéedeth from the father and the ſonne, the ſcripture manifeſtly teacheth, which moſt plainly ſheweth that hee is the ſpirite of either, or both of them. For hée it is of whome the Apoſtle ſayeth, Beecauſe ye are Gal. 4.Gal 4ſonnes, God hath ſent the ſpirite of his ſonne into your heartes. And the Matth. 10.Matt 10ſonne ſpeaking of the ſame ſpirit ſayeth, For it is not you that ſpeake, but the ſpirite of your father, hee it is which ſpeaketh in you. Againe the ſame ſonne ſayeth of the holy Ghoſt, Whome I will ſende vntounto you from Iohn. 15.John 15the father. And againe he ſayeth elſe where, Whome the father will ſende Iohn. 14.John 14in my name. Therefore hée procéedeth from both, as well from the father as from the ſonne. For although this bee read elſe-where to bee ſpoken of the holy Ghoſte, Whiche proceeded Iohn. 15.John 15from the father, yet it is not denyed that he procéedeth from the ſubſtance of the ſonne alſo.

But that more is, Cyrill a Gréeke writer, expounding the Goſpell of S. Iohn, and interpreting this ſelfe ſame place, Lib. 10. Cap. 33. ſayeth: When he had called the comforter the ſpirite of trueth, that is to ſay, his ſpirite (for he is the trueth) he addeth that he procéedeth from the father. For as hee is the ſpirite of the ſonne naturally in his abiding, and through him procéeding, ſo alſo ſurely is hée the ſpirite of the father. But vntounto whome the ſpirite is common, ſurely they cannot by any meanes bee diſſeuered in ſubſtance. Againe S. Auguſtine in his fiftéenth booke De Trinitate, Cap. 26. ſayeth: Who may vnderſtand by this that the ſonne ſayeth (as the father p. 720Iohn. 5.John 5hathe life in himſelfe) that he gaue life vntounto y^e ſonne as béeing then without life, but that hee ſo begatt him without time, that the life whiche the father gaue to the ſonne in begetting him, is coeternall with the life of the father, which gaue it him. Let him vnderſtand as the father hath power in himſelfe, that the holy Ghoſte mighte procéede from him, ſo hath he giuen to the ſonne that the ſame holy Ghoſte maye procéede from him, and both without beginning, and ſo it is ſaid that the holie Ghoſte procéedeth from the father, that that which procéedeth from the ſonne, might be vnderſtoode to be of the father and the ſonne. For if the ſonne hauehave ought, he hath it of y^e father: ſurely hee hath it of the father that the holy Ghoſte procéedeth from him. Thus farre hée. By all this wée gather that the holy Ghoſt procéedeth, as well from the father, as from the ſonne.

Nowe as concerning the manner The proceeding of the holie ghoſt is two-fouldor of twoe ſortes.of procéeding, wée ſaye that the procéeding of the holie Ghoſte is two-fouldor of two ſortes, temporall, and eternall. Temporall procéeding is that, whereby the holie Ghoſte procéedeth to ſanctifie men. The eternall procéeding is that, whereby from euerlaſting he procéedeth from God. The ſpirite procéedeth from both partes, from both of them, as well from the father as the ſonne. Neither doeth hée procéede from the father into the ſonne ſeuerally, and from the ſonne into creatures. For I ſay the nature and ſubſtaunce of the father, and the ſonne, is one and the ſelf ſame, inſeparable, and coeuerlaſting too.

Temporall procéeding commonly is called a ſending and gifte. For Temporal proceding.the holie Ghoſte is ſent two manner of wayes vntounto men, viſiblie, that is to ſay, vnderunder ſome viſible fourme, as of a Doue, & of fierie tongues: as hée is read in the Goſpell, and in the Acts of the Apoſtles to hauehave béene giuen to Chriſte, and the Apoſtles: inuiſibly, hée is daily and as it were euerie moment giuen to the faithfull, the ſpirite of Chriſte wateringe vsus with his grace, and giuing faith, hope, and charitie vntounto vsus.

Moreouer, the eternall procéeding Eternall proceding.of the holie Ghoſte, whereby hée procéedeth out of the ſubſtaunce of the father and the ſonne, is vnſpeakeable, as the begetting of the ſonne by the father. Wherevppon it is not ſaid in the Goſpel, hath procéeded, or, ſhall procéede, but, Proceedeth: for ſo the Lord declareth his eternitie of procéeding, and that the ſubſtaunce of the father, and of the ſonne, and of the holie Ghoſte is coeternall, and vnſeparable, and nothinge at all differing.

Sainct Auguſtine in his fiftéenthe booke De Trinitate, and 26. Chapiter ſayeth, Hee that is able to vnderſtand the beegetting of the ſonne by the father without time, let him alſo vnderſtand the proceeding of the holie Ghoſt from them both without time. And if anye aſke this queſtion, Since the holie Ghoſte proceedeth from the ſubſtance of the father and the ſonne, howe commeth it to paſſe that hee is not called the ſonne?

I aunſweare, that the Scripture calleth the ſecond perſon the ſonne, and teſtifyeth that hée is the onelyonly begotten of the father: and that the ſame no where maketh any mention that the holie Ghoſte is begotten, or that hée is called the ſonne. Neither hauehave the auncient fathers made any other aunſwere to this queſtion. And I like the ſimilitude whiche wh…ere p. 721expreſſed. If one ſtreame ſhould flowe from two ſprings, it might wel bee ſaide to flowe from them both, yet it could be ſaid to be the ſonne of neither of them. Herevnto I ſhall not ſéeme vnfruitfully nor beſide the purpoſe, to add the diſputations of Didymus concerning ſending, leaſt any ſhould vnderſtand that peruerſly, and according to the fleſh, whiche is ſpiritually to be interpreted by faith. The holy Ghoſt the comforter, is ſent of the ſonne (ſayeth he) not according to the miniſterie of Angels, or Prophets, or Apoſtles, but as it becommeth the ſpirite of God to bee ſent of the wiſedome and trueth of God, hauing an vnſeparable nature, with the ſelfe ſame wiſedome and trueth. For the ſonn being ſent of the father, abiding in the father, and hauing the father in himſelfe, is not ſeparated nor ſundered from the father. And the ſpirite of trueth alſo being ſent of the ſonne after the manner aforeſaid, procéedeth from the father, not from elſewhere remouing vntounto other thinges. For Looke in the. 3. Sermon of this decade about the beginningthis is impoſſible and blaſphemous likewiſe. For if this ſpirite of trueth, bee limitted within a certaine ſpace according to the natures of bodies, leauing one place he goeth to another: but euen as the father not conſiſting in place, is farre aboue and beyond y^e nature of all bodies: ſo alſo the ſpirite of trueth is not limitted within ſpace of place, ſéeing he is bodileſſe, and as I may more truly ſay, excelling all and euerie reaſonable creature. Béecauſe therefore it is impoſſible and wicked, to beléeue theſe thinges which I hauehave ſaid, in bodily creatures, we muſt vnderſtand that ſo the holy: Ghoſt went out and came from the father, as oure Sauiour doeth beare witneſſe that he himſelfe went out and came from the father, ſaying: I went out and came from God. And as we ſeparate places and chaunginges of places from bodileſſe things, ſo alſo we do ſeparate theſe ſpeaches, inwardly (I meane) & outwardly from the nature of things intellectuall. For theſe two woordes perteine to bodies that may bee touched & hauehave biganes. Therefore wee muſt beléeue the vnſpeakeable woord whiche faith onelyonly and alone maketh knowen vntounto vsus, that our Sauiour is ſaid to come out from GOD, and the ſpirite of trueth to procéede from the father, &c.

Other queſtions both ſcrupulous and very many, I paſſe ouer vntouched: in theſe things I require a mind religious, and not a curious, a faithfull minde and not a ſubtile.

Now there is but one holy Ghoſt, béecauſe hee is alwayes one and the ſelfe ſame God. It is the ſame ſpirite therefore, whiche ſpake vntounto the Patriarches, prophets and Apoſtles, and whiche at this day ſpeaketh to vsus in y^e Church. For therefore the counſel of Conſtantinople, is thus read to hauehave confeſſed their faith: I beleeue in the holy Ghoſt, the Lord. And anon after, Who ſpake by the prophets. And I beleeue one Catholique and Apoſtolique Church. Theſe ſayings are taken out of the holy Scripture. For S. Peter teſtifieth in expreſſe words, 1 Pet. 1.1 Pet 1that the ſpirite of Chriſte was in the Prophetes, and there was none other ſpirite in the Apoſtles than the ſpirite of Chriſte. And Paule the Apoſtle ſayeth, Seeing then wee hauehave the 2. Cor. 4.2 Cor 4ſame ſpirite, as it is written (I beleeued and therefore hauehave I ſpoken) wee alſo beleeue and therefore ſpeake.

Vppon which teſtimonie Tertullian inferreth, and (no doubt) ſoundlie: It is one and the ſelfe ſame ſpiſpirite p. 722therefore whiche was in the Prophetes and the Apoſtles. He promiſeth that the ſelfe ſame ſpirite ſhal be alwayes in the Church. They erred therefore, yea foulye they erred, who ſo euer among them of old, feigned one God and ſpirite of the olde Teſtament, and an other of the newe Teſtament. Didymus Alexandrinus the bright light in his age of all the Grecian Churches, in his firſt booke intituled, De Spiritu ſancto, ſaith, Neyther ought we to thinke that the holy Ghoſt is diuided according to ſubſtaunces, bicauſe he is called the multitude of good graces. For he can not ſuffer, he can not be diuided, neyther yet be chaunged, but according to his diuers maners of workings & vnderſtādings, he is called by mny names of good graces, bycauſe he doth not indue his partakers with his cō munion, after one and the ſelfe ſame power, &c. Furthermore, y^e holy ghoſt hath increaſing, or fulneſſe, and diminiſhing …ncreaſinges of the ſpirite.and want in man: not that in God (who, as it is commonly and truely ſayde, neyther receiueth more or leſſe) there is any chaunge to be founde: but bycauſe man, according to his capacitie, receiueth the ſpirite plentifully and liberally, or meaſurably & ſparingly, euen as it pleaſeth the holy ghoſte. The portion of the ſpirite of Helias was giuen double 4. Reg. 2.from heauen to Heliſeus. And it is ſayde of our Sauiour, that the father Iohn. ….gaue him the ſpirite, not by meaſure. For the Lord himſelfe elſwhere ſaith, Whoſoeuer hath, to him ſhall be giuen, Matth. 13.Matt 13and hee ſhall hauehave more aboundance: but whoſoeuer hath not, from him ſhall bee taken away, euen that he hath. Saule had receiued excellent graces, but bicauſe he did not vſe & exerciſe 1. Sam. 16.1 Sam 16them, the good ſpirite of God departed from him, and the euill ſpirite ſuccéeded and tormented him. And the ſpirite of God departeth, euen as it commeth alſo, at one inſtant. For when we are forſaken of the Lorde, the ſpirite of God departeth from vsus. Wherevppon we reade that Dauid prayed, Caſt me not away from thy Pſal. 51.Ps 51preſence, and take not thy holy ſpirite from me. And againe, Stabliſhe me with thy principall ſpirite.

Next after theſe things, it ſéemeth y^• we muſt diligently ſearch out what Of the effect and power of the holie ghoſt.y^e effect & what the power of the holy Ghoſt is. The power of the Almightie and euerlaſting God is vnſpeakable, therefore no man can fully declare, what the power of the holie ghoſt is. Yet ſomewhat I will ſay, making thoſe things manifeſt, which he worketh chiefly in men. For otherwiſe the father by the ſpirit worketh all things, by him he createth, ſuſteyneth, moueth, giueth life, ſtrengtheneth and preſcrueth al things: by the ſelfe ſame he regenerateth his faythfull people, ſanctifieth and indueth them with diuers kyndes of graces. Whervpon in the deſcription aboue mentioned of him, cōpriſing in foure members his principall powers and effectes, which ſhewe them ſelues by their working in men, I ſayde that he doth illuminate, regenerate, ſanctifie, and fulfill the faithfull with all good graces. Which things that they may the better be vnderſtoode, it ſhal be good firſt of all to declare (as well as we can) the appellatiōs or names of the holy ghoſt, which the holy ſcripture giueth him: and then to recite one or two places of the old and new Teſtament, to ſet foorth & declare the power of the holy Ghoſt. Firſt he is called the holy ſpirite of God, bicauſe The holie ghoſt.all creatures as many as are ſanctified, p. 723are ſanctified by him.

The heauenly father ſanctifieth with his grace, but throughe the bloud of his beloued ſonne, and ſanctification is deriued into vsus and ſealed by the ſpirite. Therefore the holie trinitie being one God doth ſanctiūe vsus. It is a wicked thing therefore to attribute ſanctification to ſtraunge and forreine things. It is a wicked thing to tranſlate purification and iuſtification, from the Creator, vntounto the Creature. Moreouer, he is called holy, to make a difference of him from other ſpirites. For we reade in the Scriptures, that there was and is a ſpirite of the worlde, a ſpirite of infirmitie, a ſpirite of fornication and vncleanneſſe, and a ſpirit of pride. From all theſe the holy ghoſt is ſeparated, which inſpireth into vsus the contempt of this worlde, whiche openeth vntounto vsus the Scriptures, and confirmeth vsus in trueth: whiche purifieth our heartes, and maketh oure mynds chaſt, and ſo preſerueth them: finally, whiche maketh vsus lowly and gentle, and driueth away from vsus all maliciouſneſſe.

The ſame holy Ghoſt is called the The holie ghoſt is the Spirite of God a…d of the ſonne.ſpirite of God, and of the ſonne. Of God, to make a difference betwéene it, and the ſpirite of ſathan. And it is called the ſpirite of the ſonne, bicauſe it is the proper and naturall ſpirite of the ſonne, which he alſo communicateth vntounto vsus, that we alſo might be the ſonnes of GOD. For Paule ſayth, Ye are the temple of God, and 1. Cor. 3.1 Cor 3the ſpirite of God dwelleth in you.

Againe, If any man hauehave not the ſpirite of Chriſte, the ſame is none of his. And againe, Bicauſe ye are ſonns, Rom. 8.Rom 8God hath ſent the ſpirit of his ſonne into your harts, crying, Abba father. Moreouer, our Lorde him ſelfe in the The hol…e ghoſt is the comforter. Iohn. 14.John 14hiſtorie of the Goſpell calleth the holy Ghoſt a comforter, ſaying, I will pray the father, and he ſhal giuegive you an other cōforter, that he may abide with you for euer, euen the ſpirit of truth, whom the world cannot receiue, bycauſe the worlde ſeeth him not, neyther knoweth him, but ye know him for he dwelleth with you, and ſhalbe in you. For foreign, ſignifieth a comforter, a ſtirrer vp or a prouoker, an exhorter, an aduocate, or patrone, which pleadeth the cauſe of his client. For the holy Ghoſte is the mouth, the eye, the heart, the counſel, the hande, and the foote of all the faythfull. Didymus in his worke intituled De ſpiritu The holi… ghoſte is a comforter & giueth ioye and gladneſſe.ſancto, ſayth, (Chriſte) Giuing the holy ghoſt a name anſwerable to his working, calleth him the comforter. Bycauſe he doth not onelyonly comforte thoſe whō he findeth worthy of him, and ſetteth them frée from all heauineſſe and trouble of mynde, but giueth vntounto them a certeine incredible ioy and gladneſſe, in ſo muche that a man giuing God thankes, bycauſe he is counted worthy of ſuche a gueſt, may ſay, Thou haſt giuen me gladneſſe in my heart. For euerlaſting ioy and gladneſſe is in the hearte of them in whome the holy Ghoſt dwelleth. The holy ghoſt verily alone maketh the conſciences of men voyde of care, quiet, and at peace before God in the matter of iuſtification and in all temptations of the worlde. Paule ſayth, This only I deſire to learne of you, whether ye hauehave receiued the ſpirite, by the workes of the lawe, or by the preaching of faith. The Apoſtles being beaten with roddes, when they were indued with y^e holy Ghoſt, & had y^• comforter preſent in their mindes, went reioycing from the preſence of y^e counſel, bicauſe they were counted p. 724worthy to ſuffer reproch for the name of Chriſte. So we read in the Eccleſiaſticall hiſtorie, that the martyrs of Chriſt being full of the holy Ghoſt, euen in extreme torments, and moſte bitter deaths, were moſt patient, and ſange prayſes, and gaue thanks vntounto GOD.

Furthermore, we hauehave heard that the holy Ghoſte is called of the Lorde The holie ghoſt is the Spirite of trueth.the ſpirite of trueth. For in an other place alſo hee beautifieth him with that name, for he ſaith, When the cō forter ſhall come, whome I will ſend Iohn. 16.John 16vntounto you from the father, euen the ſpirite of trueth, which proceedeth from the father, hee ſhall beare witneſſe of me. And he is called the ſpirite of trueth, bycauſe there is an other hypocriticall ſpirite, an erronious and lying ſpirite in the mouth of all falſe Prophetes. This our ſpirite worketh in his worſhippers, ſinceritie, gentleneſſe of mynde, and integritie. Thoſe he teacheth all trueth. For our Lorde elſewhere in the goſpel, ſayth, That comforter, whiche is Iohn. 14.John 14the holy Ghoſte, whome the father will ſend in my name, he ſhall teache you all things, and bring all thinges to your remembraunce, what ſo euer I hauehave ſayde vntounto you. Therefore the ſpirite of trueth hath taught the Apoſtles all trueth that is to be beléeued, and all godlineſſe: and they hauehave deliuered the ſame fully to the Church. For the holie Ghoſt driueth away all errours, deſtroyeth all hereſies, confoundeth all Idolatrie and vngodlineſſe, and poureth true faith into our heartes, and eſtabliſheth true religiō in the Church.

The Actes of the Apoſtles affoorde vsus verie many of examples. By this ſpirite of God the Apoſtles foretolde things to come, ſhadowing out amōg other things Antichriſt, and the corruption of this oure laſt age, and admoniſhing the Church, leaſt the elect ſhoulde be intangled in errours, and blaſphemous wickedneſſes.

Now, he is called the ſpirit of promiſe, The Spirit of promiſefor y^t he was promiſed of god by the Prophetes through Chriſt to the Fathers, to the apoſtles, and to al that beleue the apoſtles doctrine, and was at length alſo through y^e ſame Chriſte fully giuen and perfourmed. This worde putteth the godly in mynde, that they ſhoulde not aſcribe the hauing of this ſo great and healthfull a gift to their merites, but to the méere grace of God. And the holie Ghoſte is graunted, yea giuen vntounto vsus by Gal. 3.Gal 3the promiſe of God. Wherevpon it followeth, that all the giftes of God are fréely giuen, which thing the Apoſtle Paule principally proueth, and earneſtly beateth into our heades in his epiſtles, ſpecially to the Romanes and the Galathians.

In Luke the Lord ſayth, If I with the finger of God caſt out diuels, no The holie ghoſt the ſinger of God. Luke. 11.Luke 11doubt the kingdome of God is come vponupon you. Saint Matthewe rehearſing the ſame wordes, ſayth: If I by the ſpirite of God caſt out diuels, thē is the kingdome of God come vponupon you. Therefore the holie Ghoſt is called the finger of god, to wit, the might and power of God. Men of occupations worke with their fingers: God worketh his workes by his diuine power, I meane by his ſpirite: whoſe power is ſo greate, that euen his little finger (giuegive me leaue ſo to ſpeake) ſurpaſſeth all the power and ſtrength in the worlde. That appeared in thoſe Sorcerers of Egypt. Didymus Exod. 8.Exod 8rehearſeth a parable touching the vnitie of the diuine ſubſtaunce, and admoniſheth diligently and conueniently p. 725that we ſhould not for corporall things forge and feigne vntounto our ſelues Looke in the. 3. Sermon of this decad what things are ſpoken againſt the heretiques called the Anthropomorphitesa corporall meaning of ſpirituall things. For he ſayth: But beware, leſt thou being caſt downe vntounto baſe things, doeſt imagine in thy mynd diuerſities of corporall actions, and begin to forge to thy ſelfe magnitudes, and inequalities, and other members of the body greater and leſſer, ſaying, that the finger from the hand, and the hand from him whoſe hand it is, doth differ by many inequalities, bycauſe the ſcripture doth now ſpeak of bodyleſſe thinges, purpoſing to ſhewe the vnitie onelyonly, and not the meaſure of ſubſtance alſo. For as the hand is not diuided from the body, by the whiche it worketh and bringeth all things to an end, and is in him whoſe hand it is: ſo alſo the finger is not ſeparated frō the hand, whoſe finger it is. Therefore away with inequalities and meſurings, when thou thinkeſt of God, and vnderſtande the vnitie of the finger, of the hande, and of the whole ſubſtaunce, by which finger the lawe was written in tables of ſtone. Thus farre he. Now the holie Ghoſt is read as wel in the writings of y^e Prophets The ſpirit is called water and a liuely founteine.as alſo of the apoſtles to be ſhadowed out by water, and a liuely or continuall running founteine. I will poure out (ſayth the Lord by Eſaie) waters vppon the thirſtie, and riuers vponupon the dry ground. And anon by interpretation he addeth, I will Eſai. 44.Isa 44poure my ſpirite vponupon thy ſeede, and my bleſsing vponupon thy ſtocke. And in the Goſpell the Lord ſayth: If any mā Iohn. 7.John 7thirſt, let him come vntounto mee and drinke. Hee that beleeueth in me, as ſayth the ſcripture, out of his bellye ſhall flowe riuers of water of life. To which in way of expoſition the holie Euangeliſte addeth: But this he ſpake of the ſpirite, whiche they that beleeue in him ſhould receiue. Surely water maketh barren groundes fruitfull, cleanſeth things defiled, giueth drinke to them that be thirſtie, and cooleth them that are in a heate: ſo the grace of the holy ſpirit maketh barren myndes fruitfull, to bring foorth fruite to the liuing God. By the ſelfe ſame grace our harts are cleanſed from all vncleanneſſe, the ſame quencheth the thirſt of the ſoule, and comforteth it when it is afflicted, and fulfilleth all the deſires thereof.

Fire is ſimple and pure, and ſome The holie ghoſt is fire.bodies it conſumeth, and otherſome it purgeth, making them more fine and cleane: It warmeth alſo, and hath many profitable and neceſſarie operations in man. Therefore the holy Ghoſte is rightly ſhadowed out vntounto vsus by fire. For he is pure and ſimple, he conſumeth the vngodly, cleanſeth the faythfull from the filthineſſe of ſinnes, and maketh them to burne with the louelove of God and their neighbour, ſetting them on fire doubt leſſe with the fire of his louelove. When he was giuen to the Apoſtles in the day of Pentecoſte, there was heard a ſound as it had bene with the force of The holie ghoſt a mightie winde.a mightie winde comming: by which thing was ſignified, y^t the doctrine of godlineſſe ſhoulde be ſpread throughout the whole worlde, by the power of GOD and wonderfull ſucceſſe, maugre the might of the whole world ſetting ſhoulder againſt the ſame all in vaine. For the wind (no man ſtaying it) bloweth through the whole world, pearceth all places, and no mā can keepe it out, it hath alſo wonderfull effectes in bodies to chaunge thē. And the holie Ghoſt pearceth al thinges, ſoftneth mens hearts, and of froward, ſtubborne, and rebellious, he p. 726maketh moſt lowly, modeſt, and obedient men. Fierie toungs appeare vponupon the heades of the Apoſtles and diſciples indued with the holy ghoſt, The holie ghoſt a fi…ie tongueſignifying doubtleſſe the operation, or working of y^e holy ghoſt, of whiche they were ſignes and aſſuraunces. For he inſtructeth, exhorteth, and cō forteth the faithfull: neither doeth he arme his faithful Apoſtles with colde tongues, but fierie tongues. The Apoſtles, when they preached the goſpel, ſéemed not to ſpeake, but to lighten and to thunder, wherevpon alſo certeine of them were called of our Sauiour, the ſonnes of thunder.

Furthermore, the holy ghoſte appeareth in the likeneſſe of a Doue vponupon the ſonne of God, euen then whē he was baptiſed of Iohn Baptiſte. For a Doue is milde & gentle, without malice or harme. Wherof ſprong the prouerbe, Manners like a Doue, The holie ghoſt a louelove.Doue-like ſimplicitie. And, More gentle than a Doue. For a Doue is among birdes, as a ſhéepe among foure footed beaſtes, which thinketh no hurt to any liuing creature: Wherevpon Chriſte is alſo called a Shéepe or a Matth. 3. …ſai. 53. …ohn. …. Actes. 8. …api. 7.Matt 3Acts 8Lambe. Of the ſpirite of God therefore the wiſe man ſaieth verie well. The ſpirite of wiſedome is holie, one onelyonly, manifolde, ſubtile, quicke, mouing, cleare, vndefiled, plaine, ſweete, louing the thing that is good, ſharp, which cannot be letted, doing good, kinde to man, ſtedfaſt, ſure, free from care, hauing all power, circumſpecte in all things, and paſsing through al vnderſtanding and cleane, yea moſt ſubtile ſpirites.

Againe, they that are indued with the holy ghoſt, are called the annoynted The holie ghoſt oyle and ānoyning.of the Lorde. For the holy Ghoſte is called both oyle and annoynting: for vnleſſe we be watered of the holie Ghoſt, we waxe barren and waſte away. For we are voyde of liuely and heauenly moyſture, and of our owne nature alwayes wyther and waxe drie. And of this annoynting there went a notable figure before, in the ceremoniall annoynting of Kinges and prieſtes. S. Iohn ſayth, And the annoynting whiche ye hauehave receiued 1. Iohn. 2.1 John 2of him, dwelleth in you, & ye neede not that any mā teach you, but as the ſame annoynting teacheth you of all thinges, and it is true, and not lying: and as it taught you, abide in it. For the Lord alſo ſayth in Ieremie, This Iere. 31.Jer 31ſhalbe the couenant that I will make with the houſe of Iſrael after thoſe Hebr. 8.Heb 8dayes, I will plant my lawe in the inwarde partes of them, and write it in their heartes, and will be their God, and they ſhall bee my people. And from henceforth ſhall no man teach his neighbour or his brother, ſaying: Knowe the Lorde, for they ſhall all knowe me, from the loweſt vntounto the higheſt, ſaith the Lord. For I wil forgiue their miſdeedes, and will neuer remember their ſinnes any more. But we ſhewed a little before, that the holy Ghoſte is the vniuerſall teacher of all trueth. Hitherto that ſéemeth to belong which S. Paule ſaith, It is God which hath annoynted vsus, 2. Cor. 1.2 Cor 1whiche hath alſo ſealed vsus, and hath giuen the earneſt of the ſpirit in our heartes. For nowe the holy Ghoſt is not onelyonly called annoynting, but alſo the ſealing vp or earneſt of our ſaluation. For foreign, or, foreign, is a part The holy ghoſt is the earneſt of our inheritance.of payment, which maketh aſſurance of the whole ſumme to be payde, to wit, a pledge. And ſurely, the holie Ghoſt doth nowe teſtifie, yea, it dothe ſeale and aſſure vsus, that we are the ſonnes of god, and that when time is we ſhall be receiued into the euerlaſting p. 727inheritaunce. Paule againe ſayth, Ye are ſealed with the holy ſpirit Ephe. 1.Eph 1of promiſe, which is the earneſt of our inheritaunce, vntounto the redemption of the purchaſed poſſeſsion, vntounto the prayſe of his glory. Epheſ. 1. That aſſuraunce doth maruellouſly confirme and comforte the mindes of the faythfull in temptations, encourageth them beſides that to patience in aduerſitie, and to holineſſe of life. For herevpon ſayde S. Iohn, Little 1. Iohn. 4.1 John 4children ye are of God, and hauehave ouercome them: for greater is he that is in you, than he that is in the world. And againe, Nowe are we the ſonnes of God, and yet it doth not appeare 1. Iohn. 3.1 John 3what he ſhall be: but we know, that when wee ſhall appeare, we ſhall bee like vntounto him, for we ſhall ſee him, as he is. And eueryevery man that hath this hope in him, purgeth him ſelfe, euen as he alſo is pure. And as y^e holy ghoſt is an vnſpeakable knitting together, The holie ghoſt, louelove or charity.wherby the three perſons are inſeparably coupled one with an other in euerlaſting louelove & concord: euen ſo the ſame coupleth the ſpouſe of Chriſt w^t his ſpouſe, w^t a knot y^• can not be looſed, and ioyneth together betwéene them ſelues all the members of his myſtical body in an euerlaſting couenaunt. For as the members of oure body are ioyned together whole and ſound by the benefite and enioying of life: ſo the myſticall body of Chriſte is vnited together by the holy Ghoſte. Therefore it is no maruell, that he is called or noted with the name of louelove Rom. 5.Rom 5which poureth louelove into our heartes.

And albeit by theſe names of the holie Ghoſt, his operation may be vnderſtoode, The operations of the holie ghoſt.yet will I adde certeine teſtimonies of Scripture, out of whiche his power or effect, eſpecially in vsus, maye be more fully vnderſtoode. Eſaie almoſt in the beginning of his prophecie, deſcribing the perſon of Iſai. 1….Isa 1the King our Meſſias, among other things ſayth: The ſpirite of the Lord ſhal reſt vponupon him, the ſpirite of wiſdome and vnderſtanding, the ſpirite of counſel and ſtrength, the ſpirite of knowledge, and of the feare of the Lorde, and ſhall make him of deepe iudgement in the feare of GOD. Though he declared manye, yet hath he not reckoned vp all the powers of the ſpirite. Therefore it is not for vsus to bring into a ſtreight, and with the common ſorte to compriſe in a narrowe number of ſeuen, the powers of the ſpirite. For we hauehave heard hetherto, that there is the ſpirite of promiſe, of doctrine, of humilitie, and gentleneſſe, &c. To whiche beſide theſe, there are reckoned vp very many together. For he is the ſpirite of wiſedome. But howe great this is, and howe farre it reacheth, it is manifeſt euen in the words of Solomon. To wiſedome is ioyned vnderſtanding, which is ſayde to be the action Wiſdome Vnderſtā ding.and applying of wiſedome ordered or framed to things, places, times, and perſons. Counſel is required and giuen in doutfull matters, and ſheweth Counſell.what we may moſt conueniently doe. Strength miniſtreth ſufficient Strength.force and conſtancie to execute and perfourme, yea and patiently to beare, what ſo euer by counſel we hauehave learned eyther to be done or to be ſuffered. And nowe knowledge Knowledgis an experience obteined and gotten by long time and vſe. VntoUnto theſe is feare added, that is to ſay, godlineſſe Feare.and true religion, wherevnto vnleſſe we referre all oure ſayings and doings, wiſedome, vnderſtanding, coū ſel, ſtrength and knowledge ſhal nothing profite vsus.

p. 728To be ſhort, who ſo euer is indued with the ſpirit of God, whatſoeuer he ſhal either do or ſay, wil ſauour of the feare of god, finally, he ſhal ſay & do al things vntounto the glory of god, & al theſe things truly are fréely & fully drawne out of the onelyonly founteine of the holy ghoſt. Paule y^e apoſtle in his epiſtle to the Romans deſcribing the wonderfull force of the holie Ghoſt working in vsus being new borne, ſayth: They that are in the fleſhe can not pleaſe God. But ye are not in the fleſh, but Rom. 8. The ſpirit doth mor…fie and quicken.Rom 8in the ſpirite, if ſo bee the ſpirite of God dwell in you. If any man hauehave not the ſpirite of Chriſte, the ſame is none of his. And if Chriſte bee in you, the body is deade bycauſe of ſinne, but the ſpirite is life for righteouſneſſe ſake. But if the ſpirite of him that rayſed vp Ieſus from the deade dwell in you, euen hee that rayſed vp Chriſte from the deade, ſhall alſo quicken your mortall bodyes, bycauſe that his ſpirit dwelleth in you.

The ſame Apoſtle in his Epiſtle to the Corinthians teacheth, that by The ſpirit …r holie ghoſt reuealeth …he myſteries of the …ingdome of God. 1. Cor. 2.1 Cor 2the reuelation of the holie Ghoſte, the myſterie of the kingdome of God is verie manifeſtly opened vntounto vsus. God, ſayth he, hath reuealed them vntounto vsus by his ſpirite. For the ſpirite ſearcheth all thinges, yea the deepe things of God. For what man knoweth the things of man, ſaue the ſpirite of man which is in him? Euen ſo the things of God knoweth no man but the ſpirit of God. And we hauehave not receiued the ſpirite of the world, but the ſpirite which is of God, that we might knowe the thinges which are giuen to vsus of Chriſte. Hetherto perteyne theſe woordes of oure Iohn. 16.John 16Lorde and Sauiour, out of the holie Goſpell, I tell you the trueth, it is expedient for you that I go away. For if I go not away, that comforter will not come vntounto you, but if I depart, I will ſende him vntounto you. And when he is come, he will rebuke the world of ſinne, and of righteouſneſſe, and of iudgement. Of ſinne, bicauſe they beleeue not on him. Of righteouſneſſe, bicauſe I goe to the Father, and ye ſee me no more. Of iudgement, bycauſe the prince of this world is iudged already. And it is euident y^t in all theſe clauſes the whole ſumme of religion is conteyned, whiche the holy Ghoſte moſt plentifully hath deliuered vntounto the Churche. Which we alſo touched in the expoſition of the names of the holy Ghoſt. It followeth in the Goſpell, I hauehave yet many thinges to ſay vntounto you, but ye can not beare them away now. Howbeit whē he is come, which is the ſpirite of trueth, he will leade you into all truth. He ſhal not ſpeake of him ſelfe: but whatſoeuer he ſhall heare, that ſhall he ſpeake, & hee will ſhewe you thinges to come. The ſpirite foreſheweth thinges to come.And ſince it is certeine that the holie Ghoſte is come, it is euident, that he led the Apoſtles into all trueth: in ſo muche that what ſo euer agréeth not with their writings, is worthily ſuſpected of a lye. Otherwiſe I doubt not but he at this day ſpeaketh in the Church by thoſe which are his: but it is without controuerſie, that the holy Ghoſte doth not gaineſay him ſelfe. And that things to come were reuealed to the Apoſtles by the ſpirite, we hauehave touched in the expoſition of the names of the holy ghoſt. Neither is it doubtful, but at this day he reuealeth many thinges to the Saintes in the Church, euen thoſe things which perteine Actes. 11.Acts 11to the preſeruation of the Goſpell of Chriſt and the Saintes.

Againe we reade in the Epiſtle of Paul to the Corinthians, The manifeſtation, p. 729ſayth he, of the ſpirite is giuen to eueryevery man to profite withall: The diuers giftes of the holy ghoſt.for to one is giuen by the ſpirite, the woorde of wiſedome, to an other the woorde of knowledge by the ſame ſpirite: to an other is giuen faith by the ſame ſpirite, to an other the giftes of healing by the ſame ſpirite, to an other power to do miracles, to an other prophecie, to an other diſcerning of ſpirites, to an other diuers kindes of toungs, to an other the interpretation of toungs. But all theſe worketh that one and the ſelfe ſame ſpirite, diuiding to eueryevery man ſeuerally, euen as he will. All theſe things are manifeſt, neyther néede they any further expoſition. Theſe are greate and euident giftes of the holie ſpirite, vntounto which alſo if we add thoſe words which the ſame Apoſtle hath ſet down concerning the ſame ſpirite of God, we will make an end. The fruite of the ſpirite, ſayth he, is louelove, ioy, peace, Gal. 5.Gal 5long ſuffering, gentleneſſe, goodnes, faith, meekneſſe, temperaunce. Theſe I ſay, and all other vertues, the holie Ghoſt, which worketh all good things in all men, graffeth, planteth, preſerueth, defendeth, and bringeth vntounto ful ripeneſſe in the minds of the faithfull. To all theſe we wil nowe adde in ſteade of a concluſion, the moſt notable Tertullians notatable treatiſe of the holy ghoſttreatiſe of Tertullian, touching the holie Ghoſte. The ſame is this: Bycauſe y^e Lord was departing into heauen, he did neceſſarily giuegive to his diſciples a comforter, leaſt he ſhoulde leaue them in a manner orphanes, which was not conuenient, and forſake them without a certeine aduocate and tutour. For it is he that ſtrengthened their myndes and vnderſtādings, which diſtinguiſhed the ſacraments of the goſpel, which was in them the giuer of light in heauenly things, by whom doing ſt…e…gthe…ed and eſtabliſhed, th…y neyth… …ear…d impriſonments nor chaines, for the name of the Lorde: but …ath…r ſet at nought the very powers and tormēts of this world, being nowe armed and emboldened through him, hauing in them the giftes, which this ſelfe ſame ſpirite doth diſtribute and direct, as it were certeine ornamentes to the Church, which is the ſpouſe of Chriſt. For it is he that appointeth prophets in the church, inſtructeth the teachers guideth toungs, worketh myracles, and giueth health, bringeth to paſſe wonderfull workes, ſheweth the diſcerning of ſpirites, eſtabliſheth gouernements, indueth with counſell, miniſtreth and ordereth and diſpoſeth all other ſpirituall giftes: and therefore maketh the Church of God on all ſides, and in all things perfect, and abſolute. It is he whiche in the likeneſſe of a Doue, after the Lorde was baptiſed, deſcended and remayued vpō him, dwelling only in Chriſt fully and wholy, not maymed or miniſhed in any meaſure or portion, but plentifully receiued into him with his whole aboundance, that others might obteine from him a certeine diſtribution of giftes, the founteine of the fulneſſe of the holie Ghoſt wholy remayning in Chriſte, that from him might be deriued veynes of gifts and myracles, the holy Ghoſte moſte aboundantly dwelling in Chriſt. For Iſaie prophecying the ſame, ſayde: And the ſpirite of wiſedome and vnderſtanding, Iſai. 11.Isa 11the ſpirite of counſel & ſtrength, the ſpirite of knowledge and godlineſſe reſteth vppon him. And the ſpirite of the feare of the Lord filled him. The like and ſelfeſame Iſai. 6….Isa 6ſaying he hath alſo in an other place in the perſon of the Lorde him p. 730ſelf…. …: to …re…che th… Goſpell to the poore hath he ſent me. Likewiſe Dauid, Wherfore thy God hath annoynted thee with the oyle of gladneſſe aboue Pſal. 54.Ps 54thy fellowes. Of this ſpirite the Apoſtle Paule ſpeaketh, For he that hath Rom. 8.Rom 8not the ſpirite of Chriſte, the ſame is none of his. And where the ſpirite of the Lord is, there is libertie. This is …. Cor. 3.he which by water woorketh the ſecond byrth or regeneration, being a certeine ſeede of heauenly generation, and he that conſecrateth the heauenly natiuitie, being a pledge of the promiſed inheritance, and as it were a certein hand writing of euerlaſting ſaluation, who maketh vsus the temple of God, and bringeth to paſſe that wee be his dwelling houſe, who perfourmeth the office of an Aduocate, maketh interceſsiō for vsus in the hearing of God with ſighes that can not be vttered. And pouring foorth his gifts of defence, is giuen to be a dweller in our hearts, and a worker of holineſſe, who exerciſing that in vsus, bringeth oure bodies vntounto euerlaſtingneſſe, and vntounto the reſurrection of immortalitie, while hee accuſtometh them to bee partakers in him of his heauenly power, and to bee coupled with the heauenly eternitie of the holy Ghoſt. For our bodies are trayned vp in him & by him, to proceede to immortalitie, whileſt they learne to behaue them ſelues moderately according to his ordinaunces. For it is he that luſteth contrarie to the fleſh, bycauſe the fleſhe fighteth againſt him. It is he which bridleth inſatiable luſtes, which tameth immoderate cōcupiſcences, which quencheth vnlawful deſires, which vāquiſheth flaming affections, whiche abhorreth dr…nkenneſſe, whiche baniſheth …, which abandoneth … b…nkettings, which knitteth the knot of louelove and charitie, which ſubdueth the affections, driueth awaye ſectes, ſheweth the rule of truth, conuinceth heretiques, caſteth out the wicked & is a d…fence to the goſpell. Of him the apoſtle alſo ſaith, For we hauehave not receiued the ſpirite of the Rom. 8.Rom 8world, but the ſpirit which is of god. Of this ſpirit he triumpheth & ſaith, And I thinke verily that I hauehave the 1. Cor. 7.1 Cor 7ſpirite of God. Of him he ſaith, And the ſpirite of the prophets is ſubiect 1. Cor. 14.1 Cor 14to the prophetes. Of him he ſaith againe, Nowe the ſpirit ſpeaketh euidently, 1. Tim. 4.1 Tim 4that in the latter times ſome ſhal depart frō the faith, giuing hede vntounto ſpirits of error, and doctrines of diuels, which ſpeake falſe in hypocriſie, hauing their conſcience ſcared with an hote yron. No man beeing guided by this ſpirit, calleth Ieſus execrable, 1. Cor. 12.1 Cor 12no man denyeth that Chriſte is the ſonne of God, or forſaketh god the Creator, no man vttereth any of his own words againſt the ſcriptures, neither doth any mā eſtabliſh other wicked decrees, no man cōmandeth contrarie lawes. Whoſoeuer blaſphemeth Mark. 3.Mark 3againſt this ſpirite, ſhall neuer hauehave forgiunes, neither in this world nor in the world to come. It is he that in the Apoſtles beareth witneſſe to Chriſt, that ſheweth conſtant faith of religiō in martirs, that planteth maruelous continencie of aſſured louelove in virgines, that kepeth the lawes of the Lords doctrine vncorrupted and vndefiled in others, that confoundeth heretikes, reformeth the froward, reproueth the vnfaithful, reuealeth diſſemblers, and puniſheth the wicked, and preſerueth the church chaſte and vnſtained in pureneſſe of perpetuall p. 731virginitie, and holineſſe of trueth. Thus farre Tertul. Thus farre, not A ſumme of the vnitie and Trinitie of God.w^tout trembling we hauehave intreted of the moſte holie myſterie of the reuerend Trinitie, the father, the ſonne, and the holie ghoſte, which we hauehave learned out of the ſcriptures: and here nowe we will ſtay, humbly worſhipping this vnitie in trinitie, and trinitie in vnitie. And let vsus kéepe in mind and acknowledge this diſtinction or diuiſion moſt manifeſtly declared in the ſcriptures, and the vnitie alſo cō mended vntounto vsus with excéeding great diligence. For in the ſcripture, the beginning of doing, and the flowing founteine and welſpring of al things is attributed to the father: wiſedome, counſel, & the verie diſpenſatiō in doing things is aſcribed to the ſonne: & y^• force & effectual power of working is aſſigned to the holy ghoſt. Howbeit let vsus take heede, leaſt through the diſtinction we ſeparate the vnitie of the ſubſtaunce of God. For there is but one God in whome thoſe properties are. It is but one fire, thoughe there be thrée things ſéene in it, light, brightneſſe, and heate, For theſe riſe together, and ceaſe all at once. The light goeth not before the brightnes, … that the … before the heate. And though on… thing …e … buted to …he light, an other thing to the brightneſſe, and a third thing to the heate: yet they worke vnſeparably. Therefore when we reade that God created the worlde, we vnderſtande, that the father from whome are all things, by the ſonne by whom are all thinges, in the holy ghoſte in whome are all thinges, created the worlds. And when we read that the ſonne became fleſh, ſuffered, died, and roſe againe for our ſaluation, we beleue that the father and the holy ghoſt (though they were not partakers of his incarnation and paſſion) yet notwithſtanding that they wrought that our ſaluation by the ſonne whom we beléeue neuer to hauehave bene ſeparated from them. And when ſinnes are ſaid to be forgiuen in the holy ghoſte, we beléeue that this benefite, and all other benefites of our bleſſedneſſe are vnſeparably giuen and beſtowed vponupon vsus, from one, onelyonly, true, liuing, and euerlaſting God, who is the father, the ſonne, and the holie ghoſte. To whome be peayſe and thankeſgiuing for euer and euer. Amen.