less And indeed the greatest part of Interpreters of Scripture seem to acknowledge this signification of that Lorship which is peculiarly attributed to Christ for as oft as they read that Christ is made Lord or Authority and a Kingdom given unto him or that he shall at length deliver the Kingdom to God the Father they usually say that it is there spoken of that Lordship or Kingdom over the Church which is peculiarly granted unto him as mediator by the Father Since therefore such a Lordship agreeth to Christ only why may he not in regard thereof be called that One Lord especially in this place where as we have seen that one Lord is openly distinguished from that one God and without making mention of any other is said to be Jesus Christ and Christ himself is looked upon as he by whom are all things and by whom God is to be worshipped of us which is proper to a Mediator as they commonly take the word where finally there is a plain relation to us Christians and the Church Wherefore it is evident enough that the Father is not that one Lord which is here spoken of nor doth the same Lordship which is attributed to Christ agree to him Which being so what they say concerning that one Lord is so far from overthrowing our opinion which we hold is contained in the former words speaking of that one God that it much confirms it for if when Paul saith that there is one Lord Jesus Christ his purpose was to signifie that that Lord is no other but Jesus Christ in like manner also when he saith That we have one God even the Father his purpose was to signifie that that God was no other but the Father for there is the same force and reason of the words neither hath the one less force to exclude others than the other Before we go hence we must briefly explain how that one Lord is distinguished from that one God when notwithstanding the name of Lord altogether seemeth here to be taken by way of excellency for otherwise there would be many Lords as Paul himself in the precedent words ver 5. did declare But the name of Lord taken by way of excellency seemeth to signifie no other than the most high God and that independent Monarch We answer that the name of Lord when it is put as proper to Christ is taken by way of excellency but only in respect of other Lords who are so far forth of the same kind with him as they have received their Lordship from the most high God and consequently depend on him For that Christ is of the same rank the Scriptures most manifestly testifie and we hereafter producing most clear * Sect. 2. Chap. 10. testimonies thereof will demonstrate Wherefore whatsoever that Excellency be which is contained in the word Lord when it is put for Christ or attributed to him only yet is it not of so large extent nor so sublime as to comprehend an absolute supream and independent Lordship such as is proper to the most high God and consequently neither doth the name of Lord in that sence agree to the most high God but is distinguished from him Thus namely Is it come to pass that since the name of God doth in its own nature signifie something more excellent and noble than the bare name of Lord that the name God taken by way of excellency should denote him who hath an Empire altogether independent and is the prime efficient of all things But the name of Lord distinguished from him who is called God by way of excellency should by a certain preheminency design him who amongst the Lords dependent on God holdeth the first rank and is far sublimer than all the rest Concerning which thing we could say more but that we must hasten to somewhat else The Refutation of the second Answer For now we must examine the other Answer to our Argument drawn from this place of Paul which is that Father in this place is not taken for the Father of Jesus Christ but comprizeth the whole Trinity Which answer that it should come into any ones head is a wonder certainly it is altogether inexcusable unto them who boast that they teach nothing but the meer word of God and are wont to object to us that following reason We depart from the Word of God and wrest the Scripture for what is it to speak besides the Scripture and to depart from the plain and obvious meaning thereof if this be not for by what instance will they ever prove that the word Father spoken of God doth signifie three Persons of Divinity The places are obvious to any one wherein the word Father either absolutely taken or manifestly related to us which they hold is here tacitly done denoteth the Father of our Lord Jesus Christ And indeed the same is the Father both of Christ and us as Christ himself teacheth in * Chap. 20. ver 17. John and many other things demonstrate Since therefore this signification of the word Father is notorious to all and most usual in the Scripture but that other can by no sufficient instance be demonstrated what came into their heads that leaving that they should imbrace this or rather devise it and that in such a place where Paul intended clearly to explain who that One God is and consequently to use the known signification of the word indeed they alledge places where they think God is for the Creation called Father but here they say respect is had to Creation since all things are said to be of him But this latter is taken without proof for the word All is wont to be referred to the subject matter and to be restrained thereunto But here it is spoken of us that is Christians and consequently of things peculiarly belonging unto Christians Again They do not prove that the Father who is so called for Creation is any other than the Father of our Lord Jesus Christ Certainly we see how in that which is called The Apostles Creed the same is called the Father Almighty and the Creator of Heaven and Earth and Jesus Christ said to be his Son yea they themselves though they make creation and the other actions which are performed out of God common to the whole Trinity do yet affirm that creation is peculiarly attributed to the Father redemption to the Son sanctification to the holy Spirit Wherefore although God should in this place be called Father for Creation yet would there be no cause why we should imagine any other besides the Father of our Lord Jesus Christ to be understood but there would rather be great caus why we should think that he is peculiarly to be meant Though furthermore there is either no place at all or scarce any in the whole Scripture wherein for the first Creation only concerning what they speak God is called either simply Father or our Father but for other fatherly benefits of his toward men who call him
and Saviour to give repentance to Israel and remission of sins And chap. 10.42 And he Christ commanded us to preach to the People and testifie that it is he who is appointed of God Judge of quiâ—k and dead Which Paul afterward doth repeat in part chap. 17.31 Out of whose Epistles that we may not be too tedious we will produce certain places 1 Cor. 15.27 He saith out of the 8th Psalm He God the Father hath put all things in subjection under his feet namely Christ But when he saith that all things are in subjection to him it is manifest that he is excepted who put all things in subjection to him Which he also clearly explaineth Ephes 1.20 c. where he saith that the God of our Lord Jesus Christ * ver 17. the Father of Glory did set Christ at his right hand in heavenly places far above all principality and power and might and authority and every name that is named nâ—â— only in this world but also in that which is to come and hath put all things in subjection under his feet and hath given him head over all things to the Church which is his Body And Phil. 2.9 Wherefore namely because Christ humbled himself becoming obedient to the very death of the Cross God also hath highly exalted him and given him a name which is above every name that in the name of Jesus every knee should how of things in heaven and on the earth and under the earth and every tongue might confess that Jesus is Lord to the glory of God the Father And who is able to reckon up all the places of the Scripture See among others Heb. 1.2 and so forth to the end of the chapter and chap. 2.7 8 9. and chap 3.2 c. chap. 5.5 6 7 8 9. and 1 Pet. 1.21 Now in the Old Testament besides the places which are contained in the Testimonies of the Writers of the New Covenant cited by us namely out of Psal 8. and 110. that passage of the second Psalm ver 6 7 8. is very notable I God the Father have set my King upon my holy Mountain Sion I will declare the Decree namely whereby I have been constituted a King for they are the words of Christ the Antitype of David The Lord said unto me Thou art my Son I this day begot thee Ask of me and I will give unto thee the Nations for thine inheritance and the ends of the Earth for thy possession thou shalt rule them with a rod of Iron c. To which is to be joyned that famous Vision in Daniel chap. 7.13 where he saith I saw in the night Vision and behold in the Clouds of Heaven there came one like the Son of Man and he came to the antient of dayes that is the eternal God before cited ver 9.10 and they offered him in his sight and he the Antient of dayes gave unto him Power and Honour and a Kingdom and all people tribes and tongues shall serve him his power is an everlasting Power which shall not be taken away and his Kingdom that which shall not be destroyed We wittingly and willingly omit more places Now from these passages it is evinced that Christ is not the most high God for none can bestow any thing on him much less all things since he bestoweth all things upon all But we see that the Father hath bestowed on Christ so many and so great things yea all things Wherefore Christ is not the most high God You might also frame more Arguments especially out of those places wherein the word give or bestow is not met withal but there is the same force of Argument as if you should say He that is exalted by God or glorified by him or made Lord and Christ is not the most high God The Defence of the Argument TO this Argument and the places of Scripture whereon it is built neither do all nor the same persons every where make the same answer For some directly seem to deny the Major as they call it of our Argument others seek refuge in distinctions For as to the former some say that even the * The first answer and its refutation Apostle doth affirm that Christ shall deliver the Kingdom to God even the Father 1 Cor. 15.24 In which place there is the same word that Christ useth Mat. 11.27 when he saith All things are delivered unto me by my Father Wherefore they say that something miâ—ht be delivered or given even to the most high God Again as Christ John 17.2 5. desireth of his Father to be glorified and so that Glory should be given to him so also doth he there affirm that he had glorified the Father and hereafter would glorifie him But first we will speak of such a Giving as proceedeth from the grace and bounty of the Giver for which cause we did in our Argument make use of this word bestow For such is that Giving whereby all things have been given to Christ by the Father For Christ openly ascribeth it to the love of the Father towards him in the 3d and the 5th chapters of John and chap. 17. he doth intreat for the Glory designed unto him And God in the second Psalm saith to the Son Ask of me and I will give unto thee the Nations for thine inheritance c. And Paul Phil. 2. saith there was bestowed on Christ or given out of grace for so the Greek word signifieth a Name that is above every name And the reason for which the power of quickning and exercising Judgment was given unto Christ namely because he is the Son of Man doth sufficiently argue that it was such a Giving as we have spoken of which very thing is evident from that place of Daniel chap. 7. and others like thereunto But that the giving whereby Christ shall deliver the Kingdom to God the Father is not such an one all men do of themselves easily perceive For neither can it be imputed to the grace or bounty of Christ towards the Father who needeth the bounty of none For that is such a delivery of the Kingdom as for example sake when a General appointed by his King to manage a certain War doth when it is ended lay down the Power that was given unto him and restore it unto his King who had hitherto exercised it by him that if he be so pleased he may hereafter exercise it by himself And all this is no other than what Right it self doth require in as much as the Power was given unto him by the King for the management of that War only In like manner Christ who hath received Royal Power from the Father to subdue his and our enemies and hitherto exerciseth the same in the Fathers name when all the enemies are subdued shall yield it up to his Father that is so lay it down that the Father may afterwards exercise it by himself and as Paul speaketh God may be all in all From whence also ariseth
in a like place vers 4. of Jude * Sect. 1. chap. 7. where he saith of certain wicked men that they deny the only Master God and our Lord Jesus Christâ— Where there is one article prefixt both to that Master God and to the Lord Jesus Christ and yet diverse persons namely God the Father and Christ are joyned together Now that diverse persons are understood by the name of God and Christ in the quoted place is thence apparent because Paul as also other writers perpetually distinguish God put subjectively as it is done in both place from Christ Jesus Moreover if the Apostle in that place Eph. 5. would have designed the same person he would have set first the name of God as being more general and less distinctly signifying that person which he intended and would have subjoyned the name of Christ as being more distinct and fitter to explain the same whereas now â—e doth the contrary For neither may any one conceive that the â—postle did it for amplification sake intending to ascend from a lower title to an higher For that would then have had some place if the word God had bin spoken of some subject â—y way of Epithite or Predicate and not made use of to design the very subject it self which if it be one such a gradation is not wont to be observed but rather the most speciall names thereof are wont to be subjoyned to the geâ—eâ—al the more distinct to the confused ones Deservedly therefore both those places as also that of Jude a leadged â—y us on this occasion ought to be added to the other examples whereby we have shewn that God and Christ are wont to be mentioned without the holy Spirit who nevertheless should be a like mentioned if he were a divine person distinct from both yet equal to both Such places as these are also exâ—ant in Peter who in the begining of the latter epistle twice doth the same thing which we before shewed Iohn and Paul were wont to do For thus he saith vers 1. Simon Peter 〈◊〉 the Apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ And again ver 2. Grace and peace be multiplyed unto you through the knowledge of God and of Jesus Christ our Lord. Those places wherein it is either spoken of them who have divine empire over us or of our duty towards them do not much differ from the passages hitherto alledged but have the same force as to our purpose as making mention only of God and Christ although in a manner somewhat different Of which we will alleage some that the reader being admonished by us may also observe others that are like unto them Hereunto belongeth that famous place 1 Cor. 8.6 Where it is spoken of them who have divine empire over us and are by us to be worshipt with divine worship But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him For why is it not added and one holy Spirit as some men indulging their error durst to add contrary to the credit of all antient books indeed he is added yea set before that one Lord and that one God in the same epistle chap. 12 4. Because there it was chiefly spoken concerning the holy Spirit aâ—â— his effects in Christians But here he ought not to be omitted if he hath divine empire over us as well as the Father and Christ and so deserveth divine worship I say a just cause may be alleaged why he was mentioned although he be not a person distinct from God and Christ for as much as things are often times in the Scâ—ipture joyned with persons and those divine ones as hath been elsewhere by our men and we our selves by and by intend by certain examples also to shew But no just cause can be alleadged why in such places the holy spirit was omitted if he be a divine person every way equal to the Father and the Son Hither to belong those words of the same Apostle which are extant in the Acts. chap. 20.21 Where he explaineth the summ both of his preaching and our duty saying that he testified both to Jews Gentiles Arg. 2 The holy Spirit iâ— often not joyned with God Christ repentance towards God and faith in our Lord Jesus Christ and those of the same author 1 Thess 1.9 10. How ye turned from Idols to God to serve the living and true God and to wait for his son from heaven whom he raised from the dead even Jesus which delivered us from the wrath to come And 2 Thess 3.5 The Lord direct your heart into the love of God and the patient waiting for Christ And that we may also mingle other passages although written of another subject thus saith Jude vers 1. To them who are beloved in God the Father and kept by Jesus Christ And John in the Revelation bringeth in these men that fear the punishment to be inflicted on them speaking thus Fall upon us O ye Mountaines and hide us from the face of him that sitteth upon the Throne and from the wrath of the Lamb. Chap. 6. ult and Chap. 12.17 Who keep the commandments of God and have the testimony of Jesus Christ Chap. 14.12 Here is the patience of the Saints who keep the Commandments of God and the faith of Jesus And Chap. 20.4 The souls of them that were beheaded for the testimony of Jesus and for the word of God You may also every where observe other passages which do more largely or in another form of speech make mention of God and Christ only when they speak of divine things Now that we may pass to the second rank of Places which we before appointed there is mention made of Angels the holy Spirit being omitted First in those words of Christ which are extant in Luke Chap. 9.26 For whosoever shall be ashamed of me and of my words of him shall the Son of man be ashamed when he shall come in his own glory and in his Fathers and of the holy â—ngels Like unâ—o which though in a contrary matter are those words of the same Châ—ist which are read Rev. 3 5â— He that overcometh c. I will confess his name before my Father and before his Angels And those of Paul 1 Tim. 5.21 I charge thee before God and the Lord Jesus Christ and the elect Angels c. Who would believe tâ—at the holy spirit could be omitted and Angels ratâ—er mentioned in his stead were he a divine person distinct from the Father and the Son and equal to both Was a greater weight added to his words if omitting the most high God his servants were mentioned If omitting the Creator his creature weâ—e mentioned You will say that what we would have cannoâ— be concluded from that omission because otherwise the same â—â—s to
2 Sam. 23.3 Isa 63.10 Likewise of many passages that are here and there extant in the scripture add these few Isa 11.2 and 42.1 59.21 and 61.1 Joel 1.28 Matth. 3.16 and 12.28 Rom. 15.19 1 Cor. 2.11 12.14 and 3.16 and 6.11 We have above likewise seen other places out of the same Epistle where the holy spirit is in another manner distinguished from God chap. 6.19 and chap. 12.4 5 6. and 2 Cor. 13. last which places are wont to be alledged by the Adversaries to shew that the holy spirit is a divine person But in a manifest thing no more proofs are needfull Now we have reckoned up those places of the scripture cheifly wherein the adversaries do either confess that it is spoken concerning the very person of the holy spirit or also urge it least any one should contend that it is spoken only concerning the gift proceeding from the same person and that it only but not the holy spirit properly so called is termed the spirit of God concerning which distinction we will treat in the following Argument The Defence of the Argument BUt they say that when the holy spirit it is distinguished from God or the Lord that by the name God or the Lord the Father is understood or also the son who likewise is the Lord. For therefore he is called the spirit of both because he proceedeth from both A like exception we have seen conceâ—ning Christ who is also most frequently distinguished from God Now the same things that we have there spoken to that exception Sect. 2. Chap. 1. or like unto them may here likewise be alleaged Wherefore since they may thence be fetcht there is no need to repeat them here CHAP. VI. Arg. 6 The holy Spirit is the Power of God The sixth Argument The holy Spirit is the Power of God THe second Argument of this rank but the sixth of this Section shall be this that the holy Spirit is the power or efficacy of God namely that we may explain it by tâ—e by which proceedeth from God and issuing unto men doth sanctifie and consecrate them and produce various and admirable effects in them which power they are wont to call divine inspiration but the power and efficacy of God can at no rate be the most high God or a person of supream Deity as shall better be understood in the Defence of this Argument But even our Adversaries who are a little more versed in the holy Scripture are aware that the holy Spirit is the power or efficacy of God For among others that place is very plain Luke 24.49 where Christ saith And I send the promise of my Father upon you but abide ye in the City of Jerusalem until ye be endued with power from on high Where by all Interpreters that I know it is observed that under the name of that power with which the Apostles were to be endued the holy Spirit is understood and this was that Promise of the Father from Christ to be sent upon them See among other places Acts 1.4 5 8. and 2.4 33. Therefore this place also was brought to illustrate those other places in which the holy Spirit is signifyed by the appellation of the divine Power It likes me to set down here the words of two most learned Interpreters of the holy Scripture one a Papist the other a Protestant in their Annotations on Luke 1.35 where the Angel saith to the Virgin Mary The holy Spirit shall come upon thee and the Power of the most high shall overshadow thee For the former * John Maldonat Interpreter after he had said that Gregory Chrysostome Victor Damascen Beda Theophilact interpret the Power of the Most high to be Christ or the Son of God adds Others think that he whom before he called the holy Spirit now is called the Power of the most high God as Euthymius whom I rather follow though of less account and the only Author yet saying things more like truth than many and those of greater esteem For it is a repeating of the same sentence such as the Hebrews chiefly in songs do frequently use one sentence concluding one verse which in the fore part of the verse is expressed in some words in the latter is repeated in other words as Psal 2.4 He that dwelleth in the heavens shall deride them and the Lord shall mock them For in the same manner we see the Angel a little before to have said Hail thou that art full of favour the Lord is with thee varying the words the sence being the same And the holy Spirit is wont to be termed as the Finger so also the Power of God by the same similitude as beneath chap. 24.49 But stay ye in the City until ye be endued with Power from on high Therefore Power and Spirit are wont most often to be coupled in the holy Scriptures as below chap. 4.14 and in Acts 10.38 Rom. 1.4 and 15.13 1 Cor. 2.4 Ephes 3.16 1 Thes 1.5 But the * John Piscator latter so writes And the Power of the most high that is the same holy Spirit who is the Power proceeding from the Most High that is God the Father A description For the same sentence is repeated in other words by way of explication So below ver 24.49 the holy Spirit is named the Power from on high To them also other most learned †See John Calvin men assent For that many of the Antients have understood the Son of God by the Power of the most high that I repeat not the reason brought by a most learned Interpreter of the Papists it is also refuted by other Arguments First because Mat. 1.20 where the Angel expresseth the same thing to Joseph he mentions only the holy Spirit nor would he have left out the Son of God if Gabriel had by name conjoyned him with the holy spirit in this place and had made him Author of his own conception seeing there was no greater cause of mentioning him here than there Moreover because by this means Christ should be made the son of himself seeing in the former * Chap. 31 Section we have shewed that Christ was called the son of God by reason of so wonderful a conception and generation Perhaps some other will say that the Power of the Most High in this place signifies neither the son nor the holy spirit but the efficacy flowing from the holy spirit For here two efficient Causes of the conception of Christ are mentioned one the Person of the holy Spirit the other his Power But first that reason which we now brought concerning the son is against it because by this reason the holy spirit should be made the Father of Christ of which by it self we shall afterward in the following chapter treat Furthermore if any person here had been to be named besides the Fatâ—er of Christ such especially who being to come upon the Viâ—gin was to cause the conception of Christ the son had
middle Person between us and God I forbear to mention at this time that they with whom we have to do hold that Christ was in the same sort even from the beginning of the world a Mediator of God and Men. Whence it would follow that his divine Person existing without the humane Nature was already less than the Father before that descent which they understand neither do I here urge that if Christ because he descended to us that is as they imagine assumed a humane Nature became a middle Person between us and God and consequently less than the Father it is necessary that both the Father and the holy Spirit became middle persons between us and God and less than themselves For neither could the Son or his divine Nature assume the humane but that the Nature of the Father and of the holy Spirit and consequently the very Father and holy Spirit would together assume the same humane Nature if that be true which the Adversaries say that those three have one and the same numerical divine Nature Concerning which * Sect. 2. Chap. 5. we will treat in the second Book CHAP. XV. Arg. 15 That the Son was sent by the Father Argument the fifteenth drawn from thence That the Son was sent into the world by the Father IN the second place that may be alleaged which is so often read in John namely that Christ * See Joh. 3.17 4.33 5.23 24. and 30.37 38 and many other places was sent by God or the Father which is also found in other Writers and amongst others in Paul when he saith God sent his Son in the likeness of sinful flesh Rom. 8.3 and Gal. 4.4 When the fulness of time came God sent his Son made of a Woman made under the Law For it followeth from hence that Christ is not the most high God since it is not for him to be sent but to send because it is not for him to receive any command from another but to give commands unto all But every Embassadour as such receiveth command from another and of necessity composeth his words or actions which he undertaketh as an Embassadour unto the will and beck of another otherwise he will not discharge the Office of an Embassadour Whence also Christ as we saw before John 12.49 saith The Father that sent me he gave me a Commandment what I should say and what I should speak And in the following verse What things therefore I speak as the Father hath said unto me so I speak The Defence of the Argument HEre the Adversaries are not easily wont to fly to a distinction of Natures partly because they hold that Christ before he was born of the Virgin was sent by the Father out of Heaven yea sent to this very end to be born of the Virgin and assume a humane Nature partly because they see that to be sent and so to sustain the Office of an Embassadour agreeth to none but a person as such That I may not say if Christ had been sent only according to the humane Nature it will follow that he was also sent by himself or by his own divine Nature when notwithstanding he every where maketh another person namely the Father to be the Author of his mission but never maketh himself yea as we formerly * John 7.28 saw he expresly denyeth that he came of himself Wherefore the Adversaries are wont to betake themselves to another refuge and to deny that Christ being sent by the Father argueth him to be less than the Father indeed the greatest part of them affirm that he saving his equality with the Father even then when he had not yet assumed a humane Nature was both before the Law and under the Law sent by God and was then oftentimes stiled an Angel or Messenger and Embassadour which we in our Book concerning God when we treated of the name Jehovah have as I suppose sufficiently refuted Now they say that it is no unusual thing that a Senator for example sake should be sent by his Collegues to whom he is otherwise equal in Authority and Power and in their name discharge an Embassage Yea that a greater Person may be sent by a less either because he doth of his own accord take upon him that Office or because it is obtained at his hands by prayers or other perswasions But first they do not refute the reason of the consequence of our Argument which being safe the Argument it self is safe Again if the thing be so in divine matters as they hold it is inhumane namely that an equal may be sent by an equal yea a greater by a less nothing will hinder but that also the Father may be sent by the Son or holy Spirit which thwarteth the Opinion of the very Adversaries who deny that the Father may be sent by the Son or holy Spirit either apart or joyntly though it is a wonder that they deny it since they hold that those three Persons are equal to one another in all things so that there is no repugnancy if one of them may be sent that the rest also may be sent But why do I say that there is no repugnancy since it cannot be that one should be sent but that the other must also be sent if so be they are of one Essence and a Person cannot be sent without the Essence For if the Essence of the Father were sent when Christ or the holy Spirit that we may now together speak of him 〈◊〉 was sent certainly it is necessary that the Father himself was sent For he is sent whose Essence is sent since every one is really the same with his Essence Besides from this answer of theirs it will follow that nothing hinders but that God or Christ may be sent by Angels and finally by Men namely being drawn by prayers or other perswasions But if all understand this to be most absurd let them also acknowledge it to be most impossible that Christ should be equal to the Father in all things if he be sent by him for neither was there any cause why all should judge either this or that which in the first place was spoke of to be absâ—rd than because reason it self hath taught all men that the Sender in respect of that thing for which he decreeth the message is as I may speak with the Vulgar the principal but the Messenger is his Minister in the same thing And withal this hath also been understood that the Father can by no means be inferiour to the Son or holy Spirit who proceeds from him have their Essence from him or be Minister much less the Minister of Men or Angels As for the Instances therefore or Examples alleaged to the contrary here they ought to remember that which they themselves are often wont to inculcate when there is no place for it namely that in this matter an Argument is ill drawn from humane things to divine Now the reason of the
so perfect a signification as Christ is asserted to be a God is likewise a Lord and if he be a God of himself he is also of himself a Lord and therefore cannot any further be made a Lord by another The same may also be confirmed by this Reason The Lordship of Christ is either the same with his Godhead or different from it If the same certainly when he was made a Lord he was also made a God If different it is either equal to his Godhead or less For Christ hath nothing greater than his Godhead If equal though they cannot speak thus who attribute to him the supream and independent Godhead there is the same reason thereof with his Godhead and there is no cause why if he was made Lord he was not also made a God If less it will in like manner follow that he hath not of himself this priviledge of being a God For if he have not of himself that which is less much less that which is greater In which place it is not to be omitted that Ambrose in those very words of Peter instead of the word Lord doth read the name of God as if Peter had said And God hath made him God and Christ this Jesus c. The second Argument is this He to whom that is given or granted for which he ought to be worshipped with divine Worship hath also Godhead given and granted to him For neither is there any thing besides Godhead for which we ought to worship any one with divine Worship or causeth that any one is worthy of that worship But we read how that was given and granted unto Christ for which he ought to be worshipped with divine Worship namely all Judgment and a Name above every name for so as we have seen Christ himself speaketh John 5.22 23. For neither doth the Father judge any one but hath given all judgment to the Son that all might honour the Son at they honour the Father he that honoureth not the Son honoureth not the Father that sent him And Paul Phil. 2.9 c. saith Wherefore also God hath exceedingly exalted him and given him a Name which is above every name that in the name of Jesus every knee should bow of things in heaven and in the earth and under the earth and that every tongue might confess that Jesus Christ is Lord to the Glory of God the Father Now that in both places it is spoken of the divine Honour Adoration which is due to Christ from all both the thing it self sheweth and all confess But that this worship is to be exhibited unto him for all Judgment given him by the Father for a Name given him above every name the same Testimonies do clearly shew The same may easily be proved likewise out of that place in Daniel chap. 7.13 Where Christ is said to have received from the Antient of dayes that is his Father Power and Honour and a Kingdom and it is added that all Peoples Tribes and Tongues should serve him namely for so great Power and the Kingdom given to him For who would not serve his King Now this Service is not meant a civil one as being to be given to one that was not an earthly King but a religious and divine one as to be exhibited to a divine and heavenly King Why then do the greater part of the Adversaries deny that Godhead was given or granted unto Christ And indeed not a few both of the antient modern Interpreters of the Scripture * See among others Corn. a Lapide in this place Joh. 1.1 affirm that when Paul saith there was given unto Christ a Name above every name that the name of a God is there understood because there is no other name extant besides that which is above every name Though therein many are mistaken who conceive that by Name is meant the very Appellation or Title of a God For how was this Appellation given him at length after his death when John saith that the Word or Speech was a God in the beginning namely of that thing whereof he speaketh which is the Gospel Add hereunto that Paul speaketh of the reward which God gave to Christ for so great debasement and obedience to the very death of the Cross But what manner of reward is this to give to any one a Title if you give him not the thing designed by that Title Doth the most bountiful and rich God in this manner render rewards for so great Piety such a reward would be unbeseeming even a Prince or other Potentate Besides when any one hath the thing it self and that most rightfully there is no need to give or grant to him the name whereby that thing is designed especially when that thing hath a name already set and appointed as here it cometh to pass If any one be indeed a King and that very rightfully there is no need to confer upon him the title of a King since none can deny the same unto him but wrongfully But that is said to be conferred which might of right be denyed Wherefore we must understand by that Name not a Title but Dignity or Power as you have it in a like place Ephes 1.21 So that a Name above every name is Dignity and Power higher than all other For this is the proper cause of so great Worship and Honour For as civil Worship is due to earthly and civil Power and divine Worship is due to heavenly and divine as also that place John 5.22 doth shew where it is taught that divine Honour is to be exhibited by all unto Christ for the Power of judging which is the greatest part of his Power yea contained in a manner all Now if the thing be thus why do the Adversaries so insult over us for saying that Christ is a God by the Grace of God the Father that Godhead was given to Christ by the Father and he made and constituted a God by him Why do they upbraid us saying that we have two Gods the one as some are not afraid to jest in so serious a matter an old God the other a young God As if we had either two supream Gods or to have one supream God and another dependent on him and subordinate to him is contrary to the Scripture which expresly affirmeth that there are many Gods and affirmeth in down-right terms that we have one God the Father of whom are all things and one Lord Jesus Christ by whom are all things or as if the Father because he was God from all eternity may therefore be deservedly called an old God or Christ a young God because he is after him in time as a Son is after his Father since old age and youth have place in none but corruptible things but ceaseth in such as are incorruptible and immortal Now if they would have God so to be old as Daniel calleth him the Antient of Dayes to whom he that was like unto the Son of Man was brought and
designation or preparation to that Office Chap. 15 For if the Office it self be not incident to the most high God neither can the designation or preparation to that Office be incident unto him although the same may also be shewn from those things which we have said concerning the places wherein it is affirmed that sometâ—ing was given of God to Christ For he that is sanctified of God hath thereby something conferred upon him by God But none conferreth any thing on the most high God who giveth all things to all Besides if Christ had been the most high God if he had been begotten out of the Essence of the Father from eternity and for that cause the Son of God how could it be he should here conceale it For if there were any place where this were to be expressed certainly this were the place Christ had affirmed that he was one with the Father which the Adversaries will have to be spoken in respect of a divine Nature for they say that it was therefore affirmed of him that God was his Father because he was begotten out of his Essence that he was therefore one with him because he had the same Essence in number with him Moreover the Jews did upon that account charge him with Blasphemy because that being a man he made himself God Where they take the name of God in such a manner as is not incident to a man and our Adversaries contend that they mean it of the most high God namely because they observed that Christ did not obscurely affirm himself to be God in such a manner But if it be thus it would have been altogether necessary that Christ should bring such a Reason wherefore he is the Son of God as might shew him to be begotten out of the Essence of the Father to have the same Essence with him for otherwise how had he defended that saying of his which the Jews charged with Blasphemy How had he shewn that he of right called himself the Son of God in such a manner as the Adversaries would have it The Jews according to the Opinion of our Adversaries object to Christ Thou art a Blasphemer because thou affirmest thy self to be the Son of God begotten out of his Essence because thou makest thy self the most high God Christ answereth I rightly affirm this of my self nor am I therein a Blasphemer because the Father hath sanctified me and sent me into the world What is this to a generation out of the Essence of God What is this to the Supream and Independent Godhead which Christ is believed to have challenged to himself You will say that Christ sufficiently intimated that he was begotten out of the Essence of the Father and consequently the most high God because he said that he was sent of the Father into the world For that this sheweth that he before he was born of the Virgin had been perpetually with God in Heaven and afterwards descended thence into the Virgins Womb and became Man which is incident to none but the most high God But how frivolous these thing be men would easily observe if they would a little set aside a predudicate Opinion For first he might both be sent and come into the World who never was in Heaven The words of Christ himself concerning the Apostles are in the same John very evident where he also compareth them with himself in this behalf chap. 17.18 As thou Father hast sent me into the world have I also sent them into the world And John saith of false Prophets Ephes 4.1 that many false Prophets are gone out into the world But neither had these nor those been either in Heaven or in any other place out of this World whence they might afterwards enter into this World But they were appointed the Embassadours of Christ unto men and designed to preach the Gospel unto them and these came of their own accord unto men and as if they had been sent of God unto them presuming to promulgate a new Doctrine amongst them Wherefore to be sent into the World by God or Christ is to be constituted his Embassadour unto men but he may be the Embassadour of God unto men who never was in Heaven Again though it were altogether necessary that he whom God sent into the world should first have been in Heaven and have descended thence to the Earth which thing we otherwise willingly confess concerning Christ yet what hinders that he who is in his Nature nothing but a man should be assumed of God into Heaven and being there furnished with instructions be afterwards sent down unto the Earth to men and indeed it is altogether necessary to hold it so if you think that Christ could not be sent into the World or at least was not otherwise sent then that he properly descended from Heaven to the Earth For it is sufficiently apparent from our words that this sending did agree to Christ only according to the humane Nature which certainly was not generated in Heaven but on the Earth and consequently if it was in Heaven as we also acknowledge it must needs have ascended thither And indeed Christ himself doth intimate as much whilst he saith in this Writer chap. 3.13 None hath ascended into Heaven but he that descended from Heaven the Son of Man which is or rather was in Heaven Whence afterwards chap. 6.63 he saith If therefore ye shall see the Son of Man ascend where he was hefore In both places he spaketh of the Son of Man and here he doth not say that he was at that very time in the Heaven but had been formerly and should afterwards ascend thither From whence it manifestly appears that he speaks not of the divine Nature which is neither the Son of Man nor could ever leave Heaven nor ever ascend thither But furthermore cannot an Angel whiâ—h hath continually been in Heaven be sent thence to the Earth and so to men themselves Wherefore what Christ here affirmeth of himself containeth no intimation of supream Divinity To omit that although it contained yet would it not presently follow that he was the Son of God and not the holy Spirit if the holy Spirit likewise be as they hold the most high God For he also is sent out of Heaven and nothing hinders if the Son of God would assume a humane Nature that he likewise should assume it yea it was necessary that it should be so if he assumed who is of the same Essence with him Concerning which thing elsewheâ—e We must now pâ—oceed to the other Causes for which Christ is called the Son of God but with the omission of them which are also common to Believers if you except the high perfection of them although they yet lead a mortal life namely that he was most like unto God in Holiness and most intimate to him See Soc in against Wevick chap. 5. for the more than fatheâ—ly love towards him of which things enough elsewhere hath been spoken
unto him to have been bestowed on us if in the mean while the only begotten Son of God who was from eternity had apparently remained safe and entiâ—e nor had he felt any the least pain thereby Wherefore then is this so vehemently urged that God deliveâ—ed up his Son for us even his proper and only begotten Son or that he should dy for us that from thence the greatness of the divine love might â—e understood But if thou beleevest that even he the man Christ Jesus that was begotten of the Virgin Mary by a divine power that was sanctified and sent by God into the world tâ— at was appointed Ruler and Governour of all things even before the foundations of the world were laid who was most like God in holiness wisdome and power and as Paul * speaketh Phil. 2 6. was in the form of God and equall to God and whom God as it appeares so entirely loved if I say thou beleevest that he was the only begotten and proper Son of God then thou mayst at length understand that the only begotten Son of God and not any thing that was added to him died for us and from thence mayst learn to judge both of the love of God and of his only begotten Son who gave himself up to a death so cruel for our sakes Thus much for the first argument of this order CHAP. XXXII The two and thirtieth Argument That there is no mention made in holy Scripture of the Incarnation of the most high God VVE are able to frame a second Argument that if Christ were the most high God who as that opinion requires came down from heaven into the womb of a Virgin and was there incarnated it were altogether necessary that this incarnation ought to have been most plainly expressed not in one but many places by the Writers of the Gospel and other divine men and the Apostles For to repeat some of those things that have in this place by our men bin very fully explaind elsewhere we see that those things are most clearly and frequently declared in the Scriptures which are somewhat hard to be believed yet most necessary to be believed as the creation of Heaven and earth Gods providence over humane affairs the knowledge of our thoughts the resurrection of the dead and eternal life to be bestowed on men Nor do we see only those things which are aâ—together necessary to be believed most elegantly expressed in Scripture But also other things besides which we said were in themselves of lesser moment as that Christ came of the seed of David But now the incarnation of the most high God would be altogether necessary to be believed if it had really been although most haâ—d to be believed of which that is urged by the adversaries who therefore accuse us of most grievous heresie and highest impiety that we deny it but this they freely confess Arg. 32 The Scripture speaks nothing of the incarnation of God and are forced to confess For who seeth not that this thing is exceedingly contrary to the judgement of reason and such at least as meer reason will judge impossible Wherefore it were necessary that that incarnation should both have been most plainly described in the Scriptures and also most frequently repeated and inculcated by Godly men that were very carefull of our salvation so that indeed no one might doubt that it was asserted and urged by them But that that is not done is manifest partly from thence that what places soever the adversaries produce to prove that opinion are such that there is need of consequences to the end they may deduce this opinion that the most high God was incarnated or made man partly because that incarnation is not expressed in those places in which if it had been true it must needs have been expressed For when Matthew * Mat. 118 chap 2 and Luke describe the †Luke 1.26 c. Chap. 2.7 c. history of Christs nativity and rehearse some things that are of a much lesser moment than that incarnation of the most high God as that he was born of that Virgin that was espoused to an Husband that he was conceived by the holy Spirit that he was born in Bethlehem that I may not repeat other things which Luke very diligently declares and Matthew omitts how can it be that they should have omitted what had been the principal thing of all in the whole mattter and most necessary to be known and believed to wit that the most high God came downe into the womb of a Virgin and there assumed flesh and afterwards was born Luke speaks of the manger wherein Christ was laid so soon as he was born and would he have been silent of the incarnation of the most high God the hypostatical union of the divine and humane nature whereas our adversaries cannot now speak touching Christs nativity without mentioning that thing yea how could it come to pass that Mark should leave out all the history of Christs nativity wherein the incarnation should have been contained and John whom they judge to have written of the incarnation should so briefly so obscurely touch and handle the same How can it be that the Apostles when they would bring men to Christ and exhorted them to beleeve on him and to that end declareed his majesty should make no mention of a thing so necessary Peter preacheth the * Acts 2.14 c. first Sermon after he had received the holy spirit whereupon three thousand men beleeved in Christ and were baptized in his name and also a †Chap 3 13 c. second to the same people but there was no mention made of the incarnation Nor also in the speeches that the same Apostle made either to the * Acts. 4.8 c. Chap. 5.30 c. Rulers and Elders of the people or to †Chap. 10.36 c Cornelius and others concerning Jesus Christ There was no mention made of it in Pauls oration ‖ Ch. 13.17 c. which he made in the synagogue at Antioch none in that at * Chap. 17 22. c. Athens on Mars-hil none in †26.2 c. that at ‖ See amongst others Rom. 5.5 c. 8.31 c. 2 Cor. 5.14 c. Eph. 13 c. 2. throughout Col. 1.12 c. 1 Tim. 2.3 c. 2 Tim. 1.9 c. Tit. 2.11 c. 3.4 c. 1 Pet. 1.3 c. 2 Pet. 1.3 c. 1. John 3.1 c. 4.8 c. Cesarea before King Agrippa the Festus President and many others And indeed Athens he had a fair occasion to declare that thing when he spake of the unknown God But in all those speeches of the Apostles you can read nothing of Christ more sublime than that he had â—een raised by God from the dead was received into Heaven was made Lord and Christ was exalted by the right hand of God to be a Prince and Saviour to give repentance and
be concluded concerning the Father For that he in a place like to these two which we have cited out of Luke 9. and Rev. 3. is omitted and the Angels only mentioned namely Luke Chap. 12.8 where Christ saith Also I say unto you whosoever shall confess me before men him shall the Son of man also confess before the Angels of God c. I answer that mention is here made of the Angels only because they alone among the heavenly persons shall be really present in judgment when Christ shall either confess or deny their names that are here spoken of But in the places before alleaged by us because menâ—ion is made of the Father likewise it appeaâ—eth that Christ and Paul intended to mention all the heavenly persons whose sight we ought to reverence and before whom it is most honourable to be praised most dishonourable to be reproved and rejected Arg. 3 the holy Spirit is often not joyned with God Christ and so not to pass by them who either are or shall hereafter be present by their power only Whence it followeth that the holy spirit could not have been omitted in such places if he had been a divine person but should have been named in stead of the Angels or if it had pleased the Scripture to name them also he should have been set before them Now let us shew that other things are wont to be joyned with God and Christ whilst the name of the holy spirit is omitted For this we have a notable place in the Revelation out of which we have before alleaged many testimonies namely Chap. 3.12 where Christ promiseth a reward to him that overcometh in these words I will write upon him the name of my God and the name of the City of my God new Jerusalem which cometh down out of Heaven from my God and my new name Where you see that between God and Christ or rather the name of both the New Jerusalem and the name of it is interposed Why did he not likewise say that he would write upon him the name of the holy spirit Why the name of the New Jerusalem rather than of the holy spirit if he be the most high God We will shut up all our proofes with that famous place Heb. 12.22 23 24. where not only Angels are joyned with God and Christ but also pious men partly alive partly dead or their spirits and certain other sacred things to which Christ hath given an access unto Christians but the mention of the holy Spirit is altogether omitted For thus there speaketh that divine Writer But ye are come unto Mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of Angels to the general assembly and Church of the first-born which are written in Heaven and to God the judge of all and to the spirits of just men made perfect and to Jesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things than that of Abel Who would believe that in so large a catalogue of persons who for their soveâ—aign excellency may be called divine the holy Spiâ—it could have been omitted if he were such a divine person as the Father or Christ Neither may any one say that under the name of God the Judge of all the holy Spirit is comprehended For this would â—e some way tollerable could but one plain place of the Scripture be alleaged wherein the holy Spirit is called God Again who perceiveth not from the places which were both above and also a little before in great number alleaged that the name of God put subjectively doth denote the Father and that he is in that manner distinguished both from all other persons also from Christ himself Neither can it seem likely unto any one that the Father was heâ—e omitted whom we never find in like places to be passed by But he was no where mentioned unless there where mention is made of God the Judge of all Neither may any one say that the Father indeed is understood yet not he alone but also the holy Spirit For if more persons were understood the person of Christ no less than that of the holy Spirit ought to be included in that name according to the opinion of the Adversaries touching the persons of the Deity But the person of Christ the Mediator is openly distinguished from that God as being afterwards mentioned apart Besides it is at no hand to be granted that there are many persons of God and not also many Gods and Judges But here mention is made of God the Judge of all and not of Gods the Judges of all But some one will perhaps object That if the reason drawn from this place were of force it would not only follow that the holy Spirit is no person but also no sacred or divine thing such as we see â—eâ—e to be recited or at least the things here mentioned are mroe divine than the holy Spirit which we our selves will not aâ—mit We answer That this Objection would have some strength if all things at least the most divine had been reckoned up as we see the most divine and holy persons are all reckoned up and also if here were the same reason of all divine things as is of persons But the thing is otherwise of the good things that are promised us of God by Jeâ—us Christ namely of immortality and remission of sins there is no express mention made but only the place thereof is figuratively mentioned namely Mount Sion and the heavenly Jerusalem and the middle efficient cause thereof namely Christ the Mediator of the new Covenant and the sprinkling of Blood which speaketh better things than that of Abel and the prime efficient cause of both even God In like manner neither was the holy Spirit mentioned which is contained among the good things which are promised to us Namely because he would reckon up all the persons with whom we have some conjunction communion by right of the Christian religion so that we may be rightly said to have access unto them but the divine author intended to mention only those sacred and divine things which are in some sort without us and elegantly answer and are in some sort opposed to those things to which the people of Israel had heretofore access when the Law was given them out of Mount Sinai by Moses the Mediator But in this number is not the divine efficacy or virtue which floweth from God to us and is sent into our hearts so neither the remission of sins and immortality But were the holy Spirit a person we had come to him no less than to the Father and should have intimate communion and society with him neither could he by any means be omitted in so large and accurate an enumeration of those persons with whom we have conjunction But it is no marvel that â—e is here omitted seeing John as we saw before describing our communion with
to know it could not rightly be affirmed that none besides him knoweth the things of God For besides him also the Father and Son should know and that primarily But if they say the particle none is here opposed onely to creatures or rather comprehends onely creatures and men as if it were said no man knowes those things ouâ— opinion indeed may admit that but not the adversaries For we acknowledge in those words Arg. 16 From 1 Cor. 2.11 but the Spirit of God a metonymy of the adjunct which also brings forth some Metalepsis as if the Apostle had said None of men knowes the mysteries and hidden counsells of God besides those who are endued with his Spirit by the power of whom alone those things may be found out by us But the adversaries who would have the knowledge in this place to be properly attributed to the holy Spirit himself cannot say that and are forced to confess that the holy Spirit is therefore expresly excepted because otherwise he should be altoâ—ether comprehended in that general word none How ridâ—culous I beseech you and unworthy of the Apostle had such a speech been None of men or creatures knoweth those things which are Gods â—ut God the Father or no Angel knoweth those things which are Gods but Christ or the holy Spirit For what Is the Father in the number of men or Creatures Is Christ or the holy Spirit in the number of Angels For nothing is wont to be excepted from out of a general speech but what otherwise is of the same kind of things of which it is spoken and which therefore unless it had been excepted had been altogether cemprehended in the general speech and the same thing either affirmed or denyed of it as of the rest Wherefore if the knowledge of divine things be here properly ascribed to the holy Spirit himself as the Adversaries would and that Metonymy which we have explained is not to be acknowledged in that word the word none cannot be restrained to men or creatuâ—es aloâ—e but will comprehend also the divine persons themselves of the number of which they would have the holy Spirit to be Whence it followes seeing the holy Spirit in their opinion is a person really distinct from the Father and Son that the Father and Son are excluded from the knowledge of vine things in these words of Paul of which absurdity there is no danger in our opinion In the same manner if the Spirit of a man were a certain person distinct from the man himself whose Spirit it is said to be when it is denyed that any of men knowes those things which are of a man besides his spirit the man himself whose Spirit it is had been excluded and besides that exception should have been rediculous What man knowes the things which are of a man unless the Spirit of man which is in him For is the Spirit of man which is in him man But if you take the words of the Apostle as if he had said No man knowes the hidden counsels and thoughts of a man besides himself who conceives and understands them by his Spirit and mind the absurdity will cease For it is to be observed what Philosophy teacheth namely that not the Spirit of a man which they call the soul doth properly understand but the man by it or by its vertue or power CHAP. XV. Arg. 17 from Mat 3.16 The seventeenth Argument That the holy Spirit sometime descended upon Christ IN the last place it likes me to alleage that to which many adversaries attribute much when they endeavour to shew that the holy Spirit is not a divine vertue but a person distinct from the Father and Son And that is as Luke writes Chap. 3.22 With whom also the other writers of the Gospel History agree Mat. 3.16 Mark 1.10 Joh. 1.32 33. That the holy Spirit descended on Christ baptized by John in a corporal shape as a dove It is an old saying and at this day commonly spoken among the adversaries Go Arian to Jordan and thou shalt see the Trinity Surely if the Trinity be Father Son and holy Spirit The Father indeed who inhabiting in Heaven as the most high God and removed from mens eyes commandeth them out of his supream Authority and on the Son bestows authourity from his Majesty but the Son a true man baptized in Jordan by John and after from heaven annoiâ—ted and replenished with the holy Spirit and lastly the holy Spirit a certain thing sent down from heaven upon Christ with which he was replenisht if I say that be the Trinity he is rightly commanded to go to Jordan who doth not acknowledge the Trinity We indeed who are sometimes commanded to go thither long ago by the grace of God have been there and seen that Trinty and with willing mind acknowledge and profess it But if the Trinity be to them the conjunction of three persons really distinct amongst themselves in one and individual Essence it is so far from being seen at Jordan that rather in some sort it may be seen by the very eyes it has no existency For what sâ—ew or shadow is there of one and the same Essence in number which may be common to the Father Son and holy Spirit Is it the same numerical subâ—â—ance of God who speakes from heaven not descending hence and of him a true man who is baptized in Jordan and lastly of that thing which descends from heaven upon him I omit other things which partly are said before partly shall be said a little after They therefore who have fained such a Trinity or defend it fained â—y otheâ—s are yet to be sent to Jordan that they may as from a near place behold the true Trinity and may more rightly learn to acknowledge it We may indeed rightly send thither the Arians who hold that the Son of God is a certain invisible Spirit produced by God before the creation of the world but our adversaries who maintain him to be consubstantial it is so far of their being able to do it that the Arians rather might send them thither For the tenet of the Arians is less against that History than that of the Consubstantialists But we will not in this place urge all things which might be said but that onely which is written of the holy Spirit that we may not only wrest out the weapon of the hands of the Adversaries with which they fâ—ght against us but also may retort it on them They urge that the holy Spirit hath both decended and appeared in bodily shape to wit of a dove For from thence it follows that the holy Spirit is some substance not a quality For it belongs to substances and those only that are Suppositums to descend and to assume and sustain formes and shapes and together they say it appeares that the holy Spirit is such a substance as is really distinct from the Father and Son For neither the Father or Son descended from heaven nor
shiniâ—g in Christ and that those who could not by reason of so great distance of nature elevate their minds to the most high God may be bold to lift them up to Christ conjoyned in the vicinity and similitude of nature with them Which that it may be the better understood we shall recite yet more discommodities of that opinion which makes Christ the most high God that it may be understood that we have not rashly but for most weighty causes departed from that opinion which hath been received in so many ages For that opinion in a great part takes away that end for which God would have the whole affair of our salvation to be mannaged by a man and further also it suffers us not to understand why God would so do For God looked on two things in that matter to wit the eternal glory of his Name for which he does all things and the incomparable fruit of mankind They take that away from God who make Christ such a one as that he could receive nothing from his Father and could do all things by his own strength without anothers aid which thing they do who make him the most high God For in that so great a glory of God which he looked after is chiefly placed that he hath performed so hard things by a man in whom otherwise there is not so great an abilâ—ty and being raised from the dead hath lifted him up to so sublime an height of empire in the heavens But the same men take away from us the fruit of so great a thing because they withdraw from us the props and helps of our hope and trust by which through so hard a journey we endeavour towards heaven For first they enervate the example both of so laborious piety and felicity propounded to us by him which we ought to take from Christ For God would that in Christ we should see not only what we ought either to perform or to attain to but also what we might God himself might be to us an example both of holiness and felicity to which we ought to aspire as indeed he is propounded to be looked on by us in both For we are commanded * 1 Pet. 1.15 16. to be holy as God is holy †1 John 1.7 To walk in the light as he is in the light That I may omit other things by which we are incited from the example of God to some ‖ See among other places Mat. 5. last Luke 6.35 36. Ephes 4. last chap. 5.1 certain and very excellent virtues And it is promised that we shall be at last * 1 John 3.2 like God and be partakers †2 Pet. 1.4 of the divine nature But men wanted a nearer example and more fitted to their weakness For by the example of God himself they might indeed learn what that is which they ought to do or hope for although neither that indeed exactly enough since on both sides much iâ— wanting to a fuller likeness but they could not know thence what they could do But that we learn abundantly from the example of Christ For thereby God hath taught us that we may perform and obtain those things by his power which we could not by our own For as concerâ—ing the former thing even Christ was encompassed with flesh like to our flesh that is as Paul speaks ‖ Rom. 8.3 Flesh of sin or sinful which also all the occasions which draw us to sin might of themselves invite and provoke It did no less abhor than ours from so bitter a death as was set before him But that which it could not do of it self God effected by his help in it For he brought Christ to the most exact holiness and free from all blemish that thence might flow to us an example by which we might be forbidden to doubt that we being supported by divine aid might perform that piety which God requires of us not indeed equal but like to the holiness of Christ And hither among other things doth Paul look when he writes to the Romans especially if you view his words in Greek What was impossible to the Law in as much as it was weakned by flesh God having sent his Son in the likeness of the flesh of sin and or and that for sin condemned sin in the flesh that the justification of the law might be fulfilled in us who walk not after the flesh but after the spirit It was impossible for the Mosaical Law to free us from the empire and power of sin and consequently also of the everlasting death It endeavoured indeed to perform it but our flesh so prone to sin withstood its endeavour and lessened its force so as it could not attain to that which it would What therefore the Law could not effect in us that God afterwards effected by his Son Jesus Christ For he sent him to us encompassed with flesh like to ours which is so prone to sin and obnoxious to the same evils with which sinners aâ—e wont to be pressed and that he might abolish sin in us first he took away and blotted out its force in the flesh of Christ that so the justification which the Law promised indeed but could not as was said perform by reason of our flesh might happen to us also living after the example of Christ not after the lusts of the flesh but after the guidance of the Spirit By which things it easily appears that God would propound to us in Christ such an example of piety as by which we might learn not only what we ought to do but also what we may do beiâ—g enabled by his aid As to the latter thing we are in like manner taught by the example of Christ not only what that is which we ought to obtain but also that we may obtain it although we can by no means by our own strength For even Christ also who was heretofore mortal wholly lâ—ke to us in natuâ—e became immortal and indeed in that way which exceeds all limits of nature that is by the resurrection Whence as we have demonstrated in the fiâ—st book * Sect. 2. chap. 29. Paul manifestly shews that we also may rise and so shall rise if Christ have risen fâ—om the dead But now they weaken the example of both that is piety and felicity and take away its greatest force whosoever makes Christ the most high God For as to the former what marvel is it that the most high God lived holily Can we learn from him what we are able to do Is there such a proportion of strength pertaining to the holiness between us and him as there ought to be between us and Christ in respect of his holiness But if you say that the humane nature of Christ nevertheless was like unto ours which was endued with such holiness by divine aid that from it we may take such an example you are much deceived For if the humane nature was not a Suppositum it also
assumed that corporeal form therefore the holy Spirit is a Suppositum and consequently because also he is intelligent For he is said to search all things even the depths of God and to know the things that are Gods and other like things proper to intelligent Substances are pronounced of it he is also a person for every intelligent Suppositum is a person Since that is the definition of a person There is need of so much furniture that the person of the holy Spirit may be framed hence which they promised we should see at Jordan together with two others For neither the Trinity of the adversaries can be seen unless three persons can be seen and so as that it may appear they are persons What is to be answered to this their Argumentation shall be a little after shewed Let us do now that which we propounded that assuming those things which partly are read in that sacred History partly are affimed by the adversaries we may demostrate the holy Spirit not to be the most high God They affirme if the holy Spirit be the most high God that he ought to be altogether of the same essence with the Father yea a so with the Son Otherwise there will be either two or more most high Gods or the Father or Son whom they take for the most high God will not be the most high God But from this apparition of the holy Spirit it is manifest that there is one Essence of the holy Spirit another of the Father and Son For the Essence of the Father and Son descended not then from heaven when Christ was baptized nor took that corporeal shape the Essence of the holy Spirit as is manifest by the adversaries opinion did both Therefore the Essence of the holy Spirit is not the Essence of the Father or Son but it is necessary this to be one that to be another Neither indeed may they say that not the Essence of the holy Spirit but the person did both For first every person is a substance and a substance is an Essence subsisting by it self Wherefore whose person descended and assumed some form his essence also doth it And besides do not they themselves as we have seen urge that that which descends and sustaines a form is necessarily a substance But the substance of the holy Spirit is no other thing than its Essence and with our Adversaries it is all one to say the same is the Essence and the same is the substance of the divine persons to wit because every substance is an essence therefore the Essence of the holy Spirit must have descended And although at last a person in the Deity should not be the substance or Essence it self but something in the Essence which yet is impossible For it is repugnant to the nature of a Suppositum and further also of a person to be in another yet might not that either descend or assume a form but that its substance in which lastly all the accidents are and rest together should do the same Besides also another shorter way from that that the holy Spirit descended from heaven upon Christ that in a bodily forme or shape we may shew that he is not the most high God For the most God is not moved from place to place and consequently descends not from heaven Also no accident befalls the most high God even by the adversaries opinion But that bodily shape in which the holy Spirit descended was an accident as also that descent it self The Defence of the Argument Some adversaries observing this so explain the thing that it may sufficiently appear that they neither attribute to the holy Spirits descent properly called nor grant that he Assumed that bodily shape on himself but either that a certain true body in a doves shape descended from heaven or the shape only of a dove descending was represented to the eyes of the beholders which might be a simbole or resemblance of the presence and operation of the holy Spirit filling Christ with gifts necessary for the discharge of his prophetical office But if this be so how will hence be shewed that the holy Spirit is a thing subsistent by it self and consequently a Suppositum and person really distinct from the Father and the Son seeing he neither properly descended on Christ nor sustained that forme but was only the shape of a body set before the eyes of the beholders when indeed there was no body or as the * See Maldonat and Augustine cited by him opinion is of some of the most learned adversaries a true body which descended and sustained that shape But even things which not onely are not persons but not so much as indeed sustbances may be said to descend improperly from heaven and among others James saith chap. 1.17 Every good and perfect gift is from above that is from heaven descending from the Father of lights But that the same may be shaddowed by a certain outward shape and set before the eyes of men as besides other things that teacheth which we read Act. 2.3 of the first effusion of the holy Spirit on Christs disciples For those cloven tongues did they not express the faculty of diverse languages to be given to the disciples of Christ by the holy Spirit But nothing prohibites that they might not seem to be moved How many such shapes of things do we see set before one while the outward another while the inward senses of the Prophets Therefore nothing if the thing be so explained may be hence gathered which belongs to prove the holy Spirit to be a Suppositum much less a person Besides although they would have all those things concerning the holy Spirit to be taken figuratively yet nevertheless they must hold that here some singular operation of the holy Spirit was shaddowed not of the Father or Son or at least not equally For otherwise why should not the Father and Son also be said to have descended in a bodily shape But if the Essence of the holy Spirit would be the same with that of the Father and Son the operation no less of these than of that had been expressed by that shape and descent and so the Father and Son should be no less said to have descended in a bodily shape than the holy Spirit For such an operation is of the singular substance it self having in it self all foâ—ce of opperating Therefore seeing this is supposed the same in those three persons the same opperation also is equally to be attributed to all those persons Seeing this is not come to pass it follows that there is one essence of the holy Spirit another of the Father and Son and consequently unless the adversaries would introduce more Gods or deny the Father to be the most high God they are forced to acknowledge the holy Spirit not to be the most high God But you will say How nevertheless do those things agree to the holy Spirit to descend from heaven in a bodily shape if
it be only a divine virtue and efficacy not a Suppositum or Person This although it properly pertain not to the matter in hand yet we will briefly explain that no scruple may remain First we have already seen that some of the adversaries by the force of their own opinion are forced to hold that those things are not properly said of the holy Spirit but that bodily shape and its descent from heaven was only an outward resemblance of the holy Spirit filling Christ with his gifts which same thing why it may not be said of divine efficacy there is no cause Besides If we would by all means have it so that those things are properly spoken of the holy Spirit it is to be understood as to that descent and motion that the qualities were moved together with their subjects and consequently in them Wherefore also the divine efficacy if it may exist in a man and in him or together with him be moved it may descend from heaven in another thing likewise which God will use in the carrying down of it Neither indeed is there wanting to God a convenient and beseâ—ming Vehicle that I may so speak for that efficacy But as to the shape it the subject of thar efficacy have a certain shape especially such as may shew and resemble the latent efficacy nothing at all hinders but that it may be said that that virtue descends in or with that shape But of these things if God will we shall say more else where This we would have here observed although it be written that the holy spirit did then descend on Christ in a bodily form and it may be easily understood that which all seem commonly to think that it appeared in some bodily form on the day of Pentecost yet neither here nor else where is it ever said to have appeared in the shape and form of any person as we read of the Father and Christ when they appeared in a certain form and also of the Angels But if the holy Spirit were a person Why had it not also appeared in the shape of a person For whether you hold it to have been the shape of a Dove in which it descended on Christ as commonly all contend or any other it is certain that was not the form of a person For neither is the Fire or Dove a Person seeing a person is nothing but a substance endued with understanding As for that whereby from the Apostles words in which it is said it searcheth or knows they endeavour to evince the holy Spirit to be endued with understanding it is refuted in the foregoing Chapter CHAP. XVI The Conclusion of the first Book in which it is shewed That the Adversaries opinion concerning the Trinity is refuted by the very silence of the holy Scriptures neither doth any thing hinder but that it may be oppugned by Arguments fetcht from Reason VVE have shewed enough out of holy writ that neither Christ nor the holy Spirit but only the Father is the most high God and that the most high God is one as in Essence so also in person not as it is commonly believed three in respect of persons Which opinion although there were not so many reasons as we have produced might be refelled by the bare silence of holy Scriptures For is it credible that Christ and the Apostles that I may omit now the Prophets would have concealed a thing as it is commonly believed and as the reason of the tenet holds forth so necessary to be known so hard to be believed and far exceeding all the capacity of humane wit Doth not the thing it self shew us by how much that tenet should be more necessary both to be known and more hard to be perceived by so much the clearer they would have propounded it and so the oftenner and more diligently have inculcated it Their diligence in other things much less and easier to be perceived compels us to believe as well as the earnest desire or rather endeavour of the same persons towards the Salvation of mankind and also that office which they undertook and sustained Shall we think Christ our Saviour the Apostles other divine men had less care of the Salvation of men than they who either heretofore have defended that tenet as the cheife concern of our Salvation or at this day maintain it Was there in them less intelligence of that mystery which they commonly adore or were words wanting by which they should describe it Could Athanasius in his Creed express it more clearly than Christ than the Apostles Whosoever saith he will be saved before all things it is necessary that he hold the Chatolick faith which unless a man keep whole and inviolate without doubt he shall perish for ever But the Catholick faith is this that we worship one God in Trinity and Trinity in Unity neither confounding the persons nor seperating the substance For there is one person of the Farher another of the Son another of the holy Spirit The Scripture doth not teach that God is trinune But there is one divinity of the Father Son and holy Spirit equal glory coeternal Majesty c. What I beseech you is there like these things in all the holy Scriptures We will not now refute the errors of them who beleeve not all things necessary to salvation to be contained in the holy Scriptures which is done by our men * See John Volkelius of the true Religion lib. 5. Chap. 7. elsewhere This onely we say that however some positions necessary to salvation should not be contained in the holy Scriptures yet this which is made the cheif and as it were the foundation of other things by them that it is not openly contained there is to be judged altogether incredible But letting these pass let us deal with them who acknowledge and urge that all things which are necessary to salvation are comprehended in the compass of the sacred Volumnes What reason will they aleage why that tenet is not plainly contained in holy Scripture Not few say that though it be not expresly comprehended in them yet it may be deduced from them by a good consequence But that I may now omit other things we have shewed a little before that in so hard a thing so remore from our capacity so necessary there should be fully shewn not onely consequences but clear and distinct explication and that repeated more than once especially because simple men to whom God would have the way of salvation to be manifest equally that I say not more to learned and ingenious men understand not those consequences and besides must take paines not onely in perceiving the reason of the consequence but also in the force of the opinion it self which is scarce perceived by the learned if yet that may be perceived which is repugnant to it self Moreover if they speak true who say that the Tenet of the Trinity pertains even chiefly to the Catholick Faith without which no man