The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery.

CHAP. XXXIV.

A Conclusion wherein the Spirit of spirits is described, by the illumination of which Spirit all spirits are to be tryed: with a Confutation of the Pneumatomachi flat∣ly denying the divinity of this Spirit.

TOuching the manifold signification of this word [Spirit] I have else∣where in this brief discourse told you my mind; which is a word no∣thing different in Heb. from breath or wind. For all these words follow∣ing; to wit, Spiritus, Ventus, Platus, Halitus, are indifferently use by the Holy Ghost, and called by this Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the sacred Scripture: For fur∣ther proof whereof I cite unto you the words of Isaiah; For his Spirit (or Breath) is as a River that overfloweth up to the neck, &c. in which place the Prophet describeth the coming of God in heat and indignation unto judgement, &c. I cite also unto you the words of Zacharie; These are the four Spirits of the Heaven, &c. Likewise in Genesis; And the Spirit of God moved upon the waters. Moreover, I cite unto you the words of Christ; The Spirit (or Wind) bloweth where it listeth. Unto which said places infinite more might be added out of holy Writ, tending all to this purpose; namely, to give us this for a note, that all the sayings above cited with many more that I could alledge, where mention is made of spirit, the Hebrew Text useth no word but one; to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signi∣fieth (as I said) Spiritum, ventum, flatum, halitum; which may be Englished, Spirit, wind, blast, breath.

But before I enter upon the very point of my purpose, it shall not be amiss, to make you acquainted with the collection of a certain School Divine; who di∣stinguisheth and divideth this word [Spirit] into six significations; saying, that it is sometimes taken for the air, sometimes for the bodies of the blessed, sometimes for the souls of the blessed, sometimes for the power imaginative or the mind of man; and sometimes for God. Again he saith, That of spirits there are two sorts, some created, and some uncreated.

A spirit uncreated (saith he) is God himself, and it is essentially taken, and a∣greeth unto the three Persons notionally, to the Father, the Son, and the Holy Ghost personally. A spirit created is a creature, and that is likewise of two sorts; to wit, bodily, and bodiless. A bodily spirit is also of two sorts: for some kind of spirit is so named of spiritualness, as it is distinguished from bodiliness: otherwise it is called Spiritus a spiriando, id est, a flando, of breathing or blowing, as the wind doth. A bodiless spirit is one way so named of spiritualness, and then it is taken for a spiritual substance; and is of two sorts; some make a full and compleat kind, and is called compleat or perfect, as a spirit angelical: some do not make a full and perfect kind, and is called incompleat or unperfect as the soul. There is also the spirit vital, which is a certain subtil or very fine substance necessarily disposing and tending unto life. There be moreover spirits natural, which are a kind of subtil and very fine substances, disposing and tending unto equal complexions of bodies. Again, there be spirits animal, which are certain subtil and very fine substances disposing and tempering the body, that it might be animated of the form, that is, that it might be perfected of the rea∣sonable soul. Thus far he, In whose division you see a Philosophical kind of proceeding, though not altogether to be condemned, yet in every point not to be approved.

Now to the Spirit of spirits, I mean the principal and holy Spirit of God, which one defineth, or rather describeth to be the third Person in the Trinity, issuing from the Father and the Son, no more the charity, dilection and love of the Father and the Son, than the Father is the charity, dilection and love of the Son and Holy Ghost. Another treating upon the same argument proceedeth in this re∣verent manner: The holy Spirit is the vertue or power of God, quickning, nourishing, fostering, and perfecting all things; by whose only breathing it cometh to pass that we both know and love God, and become at the length like unto him: which Spirit is the

pledge and earnest penny of grace, and beareth witness unto our heart, whiles we cry Ab∣ba Father. This Spirit is called the Spirit of God, the Spirit of Christ, and the Spirit of him which raised up Jesus from the dead.

Jesus Christ, for that he received not the Spirit by measure, but in fulness, doth call it his Spirit, saying; When the Comforter shall come, whom I will send, even the Holy Spirit, he shall testifie of me. This Spirit hath divers Metaphorical names attri∣buted thereunto in the Holy Scriptures. It is called by the name of water, because it washeth, comforteth, moistneth, softeneth and maketh fruitful with all godli∣ness and vertues the mindes of men, which otherwise would be unclean, com∣fortless, hard, dry, and barren of all goodness; whereupon the Prophet Isaiah saith; I will pour water upon the thirsty, and floods upon the dry ground, &c. Where∣withal the words of Christ do agree; He that believeth in me, as saith the Scripture, out of his belly shall flow rivers of waters of life. And elsewhere; Whosoever drinketh of the water that I shall give him, shall never be more athirst. Other places likewise there be, wherein the Holy Spirit is signified by the name of water and flood; as in the 13. of Isaiah, the 29. of Ezek. the 146. Psalm, &c. The same Spirit by reason of the force and vehemency thereof is termed fire. For it doth purifie and cleanse the wholeman from top to toe, it doth burn out the soil and dross of sins, and set∣teth him all in a flaming and hot burning zeal to prefer and further Gods glory. Which plainly appeared in the Apostles, who when they had received the Spirit, they spake fiery words, yea such words as were uncontrollable, in somuch as in none more than in them this saying of the Prophet Jeremy was verified, Nunquid non verba mea sunt quasi ignis? Are not my words even as it were fire? This was declared and shewed by those fiery tongues, which were seen upon the Apostles after they had received the Holy Spirit.

Moreover, this Spirit is called annointing, or ointment, because that as in old time Priests and Kings were by annointing deputed to their office and charge, and so were made fit and serviceable for the same; even so the elect are not so much declared as renewed and made apt by the training up of the Holy Spirit, both to live well and also to glorifie God. Whereupon dependeth the saying of John; And ye have no need that any should teach you, but as the same ointment doth teach you. It is also called in Scripture, The Oil of gladness and rejoycing; whereof it is said in the Book of Psalms; God even thy God hath annointed thee with the Oil of joy and glad∣ness, &c. And by this goodly and comfortable name of Oil in the Scriptures is the mercy of God oftentimes expressed, because the nature of that doth agree with the property and quality of this. For as Oil doth float and swim above all other liquors, so the mercy of God doth surpass and over-reach all his works, and the same doth most of all disclose it self to miserable man.

It is likewise called the Finger of God, that is, the might and power of God: by the vertue whereof the Apostles did cast out Devils; to wit, even by the finger of God. It is called the Spirit of Truth, because it maketh men true and faithful in their vocation; and for that it is the touch-stone to try all counterfeit devices of mans brain, and all vain Sciences, prophane Practices, deceitful Arts, and circum∣venting Inventions; such as be in general all sorts of Witchcrafts and Inchant∣ments, within whose number are comprehended all those wherewith I have had some dealing in my Discovery; to wit, Charms or Incantations, Divinations, Augury, Judicial Astrology, Nativity-casting, Alchymistry, Conjuration, Lot-share, Popery which is meer paltry, with divers other: not one whereof, no nor altogether are able to stand to the tryal and examination, which this Spirit of Truth shall and will take of those false and evil spirits. Nay, they shall be found, when they are laid into the balance, to be lighter than vanity: very dross, when they once come to be tryed by the fervent heat of this Spirit; and like chaffe, when this Spirit bloweth upon them, driven away with a violent whirlwind; such is the perfection, integrity, and effectual operation of this Spirit, whose working as it is manifold, so it is marvellous, and therefore may and is called the Spirit of spirits.

This Spirit withdrawing it self from the hearts of men, for that it will not inha∣bit and dwell where sin hath dominion, giveth place unto the spirit of errour and blindness, to the spirit of servitude and compunction, which biteth, gnaweth,

and whetteth their hearts with a deadly hate of the Gospel; in so much as it grieveth their minds and irketh their ears either to hear or understand the truth; of which disease properly the Pharisees of old were, and the Papists even now are sick. Yea, the want of this good Spirit is the cause that many fall into the spirit of perverseness and frowardness, into the spirit of giddiness, lying, drowsiness, and dulness; according as the Prophet Isaiah saith; For the Lord hath covered you with a spirit of slumber, and hath shut up your eyes; and again elsewhere, Dominus miscuit in medio, &c. The Lord hath mingled among them the spirit of giddiness, and hath made Egypt to err, as a drunken man erreth in his vomit: And as it is said by Paul; And their foolish heart was blinded, and God gave them over unto their own hearts lusts. Which punishment Moses threatneth unto the Jews; The Lord shall smite thee with madness, with blindness and amazedness of mind, and thou shalt grope at high noon as a blind man useth to grope, &c.

In some, this word [Spirit] doth signifie a secret force and power, wherewith our minds are moved and directed; if unto holy things, then it is the motion of the ho∣ly Spirit, of the Spirit of Christ and of God; if unto evil things, then is it the sug∣gestion of the wicked spirit, of the Devil, and of Satan. Whereupon I inferr, by the way of a question, with what spirit we are to suppose such to be moved, as ei∣ther practice any of the vanities treated upon in this Book, or through credulity addict themselves thereunto as unto divine oracles, or the voyce of Angels break∣ing through the clouds? We cannot impute this motion unto the good Spirit; for then they should be able to discern between the nature of spirits, and not swerve in judgment: it followeth therefore, that the spirit of blindness and error doth seduce them, so that it is no marvel if in the alienation of their minds they take falsehood for truth, shadows for substances, fancies for verities, &c, for it is likely that the good Spirit of God hath forsaken them, or at leastwise absented it self from them; else would they detest these devillish devices of men, which consist of nothing but delusions and vain practices, whereof (I suppose) this my Book to be a sufficient discovery.

It will be said, That I ought not to judge, for he that judgeth shall be judged. Whereto I answer, That judgment is not to be understood of three kind of actions in their proper nature; whereof the first are secret, and the judgment of them shall ap∣pertain to God, who in time will disclose whatsoever is done in covert, and that by his just judgment. The second are mixed actions, taking part of hidden, and part of open, so that by reason of their uncertainty and doubtfulness they are discussable and to be tryed; these after due examination are to have their competent judg∣ment, and are incident to the Magistrate. The third are manifest and evident, and such as do no less apparently shew themselves than an inflammation of blood in the body: and of these actions every private man giveth judgment, because they be of such certainty, as that of them a man may as well conclude, as to gather that because the Sun is risen in the East, Ergo it is morning: he is come about and is full South, Ergo it is high noon; he is declining and closing up in the West, Er∣go, it is evening. So that the objection is answered.

Howbeit, letting this pass, and spiritually to speak of this Spirit, which whiles many have wanted, it hath come to pass that they have proved altogether carnal; and not savouring heavenly divinity have tumbled into worse than Philosophical barbarism; and these be such as of Writers are called Pneumatomachi, a Sect so in∣jurious to the holy Spirit of God, that contemning the sentence of Christ, where∣in he foretelleth, That the sin against the Holy Spirit is never to be pardoned, neither in this world nor in the world to come; they do not only deny him to be God, but al∣so pull from him all being, and with the Sadduces maintain there is none such; but that under and by the name of holy Spirit is meant a certain divine force, wherewith our minds are moved, and the grace and favour of God whereby we are his beloved. Against these shameless Enemies of the Holy Spirit, I will not use material weapons, but syllogistical charms. And first, I will set down some of their paralogisms or false arguments; and upon the neck of them infer fit confutations grounded upon sound reason and certain truth.

Their first Argument is knit up in this manner. The Holy Spirit is nowhere ex∣presly

called God in the Scriptures; Ergo he is not God, or at leastwise he is not to be called God.

The Antecedent of this Argument is false; because the Holy Spirit hath the title or name of God in the fift of the Acts. Again, the consequent is false. For although he were not expresly called God, yet should it not thereupon be con∣cluded that he is not very God; because unto him are attributed all the proper∣ties of God, which unto this do equally belong. And as we deny not that the Fa∣ther is the true light, although it be not directly written of the Father, but of the Son; He was the true light giving light to every man that cometh into this world; so likewise it is not to be denyed, that the Spirit is God, although the Scripture doth not expresly and simply note it; sithence it ascribeth equal things thereunto; as the properties of God, the works of God, the service due to God, & that it doth inter∣changeably take the names of Spirit and of God oftentimes. They therefore that see these things attributed unto the Holy Spirit, and yet will not suffer him to be called by the name of God; do as it were refuse to grant unto Eve the name of Ho∣mo, whom notwithstanding they confess to be a creature reasonable and mortal.

The second reason is this. Hilarie in all his twelve Books of the Trinity doth nowhere write that the Holy Spirit is to be worshipped; he never giveth thereunto the name of God, neither dares he otherwise pronounce thereof, than that it is the Spirit of God. Besides this, There are usual Prayers of the Church commonly called the Collects, whereof some are made to the Father, some to the Son, but none to the Holy Spirit; and yet in them all mention is made of the three persons.

Hereunto, I answer, that although Hilarie doth not openly call the Holy Spirit, God: yet doth he constantly deny it to be a creature. Now if any ask me why Hi∣larie was so coy and nice to name the Holy Spirit, God, whom he denyeth to be a creature, when as notwithstanding between God and a creature there is no mean: I will in good sooth say what I think. I suppose that Hilarie, for himself thought well of the Godhead of the Holy Spirit: but this opnion was thrust and forced upon him by the Pneumatomachi, who at that time rightly deeming of the Son, did erewhiles join themselves to those that were sound of judgment. There is also in the Ecclesiastical History a little book which they gave Liberius a Bishop of Rome, whereinto they foisted the Nicene Creed. And that Hilarie was a friend of the Pneumatomachi, it is perceived in his Book De Synodis, where he writeth in this manner; Nihil autem mirum vobis videri debet, fratres charissimi, &c. It ought to seem no wonder unto you dear Brethren, &c. As for the objection of the Prayers of the Church called the Collects, that in them the Holy Spirit is not called upon by name: we oppose and set against them the Songs of the Church, wherein the said Spirit is called upon. But the Collects are more ancient than the Songs, Hymns, and Anthems. I will not now contend about ancientness, neither will I compare Songs and Collects together; but I say thus much only, to wit, that in the most ancient times of the Church the Holy Spirit hath been openly called upon in the Congregation. Now if I be charged to give an instance, let this serve. In the Collect upon Trinity Sunday it is thus said; Almighty and everlasting God, which hast given unto us thy servants grace by the confession of a truth to acknowledg the glory of the eternal Trinity, and in the power of the divine Majesty to worship the Unity; we beseech thee that through the stedfastness of this faith, we may evermore be defended from all adversity, which livest and reignest one God world without end. Now because that in this Collect, where the Trinity is expresly called upon, the names of per∣sons are not expressed; but Almighty and Everlasting God invocated, who abi∣deth in Trinity and Unity; it doth easily appear elsewhere also that the persons being not named under the Name of Almighty and Everlasting God, not only the Father is to be understood, but God which abideth in Trinity and Unity, that is, the Father, the Son, and the Holyghost.

A third objection of theirs is this. The Son of God oftentimes praying in the Go∣spels, speaking unto the Father, promiseth the Holy Spirit, and doth also admonish the Apostles to pray unto the heavenly Father, but yet in the Name of the Son. Besides that, he prescribeth them this form of Prayer: Our Father which art in Heaven. Ergo The Father only is to be called upon, and consequently the Father only is that one and

very true God, of whom it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

Whereto I answer, first by denying the consequent, The Son prayed to the Father only; Ergo, the Father only is of us also to be prayed unto. For the Son of God is distinguished of us both in Person and in Office; he as a Mediator maketh Intercession for us to the Father; and although the Son and the Holy Spirit do both together receive and take us into favour with God; yet is he said to intreat the Father for us; because the Father is the fountain of all counsels and divine works. Furthermore touching the form of Praying described by Christ, it is not necessary that the Fathers name should personally be there taken, sith there is no distinction of persons made; but by the Name of Father indefinitely we under∣stand God, or the Essence of God, the Father, the Son, and the Holy-Ghost. For this name hath not alwayes a respect unto the generation of the Son of God; but God is called, The Father of the faithful, because of his gracious and free adopting of them; the foundation whereof is the Son of God, in whom we be adopted: but yot so adopted, that not the Father only receiveth us into his favour, but with him also the Son and the Holy Spirit doth the same. Therefore when we in the begin∣ning of Prayer do advertise our selves of God's goodness towards us, we do not cast an eye to the Father alone, but also to the Son, who gave us the Spirit of Adoption; and to the Holy Spirit in whom we cry Abba, Father. And if so be that invocation and Prayer were restrained to the Father alone, then had the Saints done amiss, in calling upon, invocating, and praying to the Son of God, and with the Son the Holy Spirit in Baptism, according to the form by Christ himself assigned and delivered.

Another objection is out of the fourth of Amos, in this manner: For lo it is I that make the Thunder, and create the spirit, and shew unto men their Christ, making the light and the clouds, and mounting above the high places of the earth, the Lord God of Hosts is his Name. Now because it is read in that place, Shewing unto men their Christ; the Pneumatomachi contended that these words are to be understood of the Holy Spirit.

But Ambrose in his Book De Spiritu Sancto, lib. 2. cap. 7. doth rightly answer, That by Spirit in this place is meant the Wind: for if the Prophets purpose and will had been to speak of the Holy Spirit, he would not have begun with Thunder, nor have ended with light and clouds. Howbeit, the same father saith, If any suppose that these words are to be drawn unto the interpretation of the Holy Spirit, because the Prophet saith, Shew∣ing unto men their Christ; he ought also to draw these words unto the mystery of the Lords incarnation: and he expoundeth Thunder to be the words of the Lord, and Spirit to be the reasonable and perfect soul. But the former interpretation is certain and convenient with the words of the Prophet, by whom there is no mention made of Christ; but the power of God is set forth in his works. Behold (saith the Pro∣phet) he that formeth the Mountains, and createth the Wind, and declareth unto man what is his thought, which maketh the morning darkness, and walketh upon the high places of the earth, the Lord God of Hosts is his Name. In this sort Santes a right skil∣ful man in the Hebrew tongue translateth this place of the Prophet. But admit this place were written of the Holy Spirit, and were not appliable either to the Wind, or to the Lords Incarnation: yet doth it not follow that the Holy Spirit is a creature; because this word of Creating doth not alwayes signifie a making of something out of nothing; as Eusebius dxpounding these wrrds; [The Lord created me in the beginning of his wayes] writeth thus, The Prophet in the Person of God, say∣ing, Behold I am he that made the Thunder, and created the Spirit, and shewed unto men their Christ: this word created is not so to be taken, as that it is to be concluded thereby, that the same was not before. For God hath not so created the Spirit, fithence by the same he hath shewed and declared his Christ unto al men. Neither was it a thing of late beginning under the Son: but it was before all beginning, and was then sent, when the Apostles were gathered together, When a sound like Thunder came from Heaven, as it had been the coming of a mighty wind: this word created being used for sent down, for appointed, ordained, &c. and the word Thunder signifying in another kind of manner the Preaching of the Gospel. The like saying

is that of the Psalmist, A clean heart create in me O God: wherein he prayed not as one having no heart, but as one that had such a heart as needed purifying, as needed perfecting: and this phrase also of the scripture, that he might create two in one new man; that is, that he might joyn, couple, or gather together, &c.

Furthermore, the Pneumatomachi by these testimonies insuing endeavour to prove the Holy Spirit to be a creature. Out of John the 1. ch. By this word were all things made, and without it nothing was made. Out of 1 Cor. 8. We have one God the Fa∣ther, even he from whom are all things, and we in him, and one Lord Jesus Christ, through whom are all things, and we by him, Out of Col. 1 By him were all things made, things in heaven, and things in earth, visible and invisible, &c. Now if all things were made by the Son, it followeth that by him the Holy Spirit was also made.

Whereto I answer, that when all things are said to be made by the Son, that same universal proposition is restrained by John himself to a certain kind of things. Without him (saith the Evangelist) was nothing made that was made. Therefore it is first to be shewed that the Holy Spirit was made, and then will we conclude out of John, that if he were made, he was made of the Son. The Scripture doth no where say, that the Holy Spirit was made of the Father or of the Son, but to proceed, to come, and to be sent from them both. Now if these universal propositions are to suffer no restraint, it shall follow that the Father was made of the Son; than the which what is more absurd and wicked?

Again, they object out of Mat. 11. None knoweth the Son but the Father, and none the Father but the Son; to wit, of and by himself; for otherwise both the angels, and to whomsoever else it shall please the Son to reveal the Father, these do know both the Father and the Son. Now if so be the Spirit be not equal with the Father and the Son in know∣ledge, he is not only unequal and lesser than they, but also no God; for ignorance is not in∣cident unto God.

Whereto I answer, that where in holy Scripture we do meet with universal pro∣positions negative or exclusive, they are not to be expounded of one person, so as the rest are excluded; but creatures or false gods are to be excluded, and whatso∣ever else is without or beside the essence and being of God. Reasons to prove and confirme this interpretation, I could bring very many, whereof I will adde some for example. In the seventh of John it is said, When Christ shall come, none shall know from whence he is; notwithstanding which words the Jews thought that neither God nor his Angels should be ignorant from whence Christ should be. In the fourth to the Galatians; A mans Covenant or testament confirmed with authority no body doth abrogate, or adde any thing thereunto. No just man doth so; but tyrants and truce-breakers care not for covenants. In John eight, Jesus was left alone, and the woman standing in the midst. And yet it is not to be supposed that a multitude of people was not present, and the Disciples of Christ likewise; but the word Solus, alone, is referred to the womans accusers, who withdrew themselves away every one, and departed. In the sixt of Mark, When it was evening, the ship was in the midst of the sea, and he alone upon land: he was not alone upon land or shore, for the same was not utterly void of dwellers; but he had not any of his Disciples with him, nor any body to carry him a shipboard unto his Disciples. Many phrases or forms of speeches like unto these are to be found in the sacred scriptures, and in authors both Greek and Latin; whereby we understand, that neither universal negative nor exclusive particles are strictly to be urged, but to be explained in such sort as the matter in hand will bear. When as therefore the Son alone is said to know the Father, and it is demanded whether the holy Spirit is debarred from knowing the Father; out of other places of Scripture judgment is to be given in this case. In some places the Holy Spirit is counted and reckoned with the Father and the Son jointly; wherefore he is not to be separated. Elsewhere also it is attributed to the holy spirit that he alone doth know the things which be of God, and searcheth the deep secrets of God; wherfore from him the knowing of God is not to be excluded.

They do yet further object, that it is not convenient or fit for God after the manner of suters to humble and cast down himself; but the holy Spirit doth so, praying and in∣treating for us with unspeakable groans, Rom. 8. Ergo the holy Spirit is not God.

Whereunto I answer, that the Holy Spirit doth pray and intreat, insomuch as he provoketh us to pray, and maketh us to groan and sigh. Oftentimes also in the Scriptures is that action or deed attributed unto God, which we being stirred up and moved by him doe bring to passe. So it is said of God unto Abraham, Now I know that thou fearest God: and yet before he would have sacrificed Isaac, God knew the very heart of Abraham: and therefore this word Cognovi, I know, is as much as Cognoscere feci, I have made or caused to know. And that the Spirit to pray and intreat, is the same with that to make to pray and intreat; the apostle teacheth even there, writing, that we have received the spirit of adoption, in whom we cry Ab∣ba Father. Where it is manifest that it is we which cry, the Holy-ghost provoking and forcing us thereunto.

Howbeit they goe further, and frame this reason, Whosoever is sent, the same is inferior and lesser than he of whom he is sent; and furthermore he is of a comprehensible substance, because he passeth by local motion from place to place: but the Holy Spirit is sent of the Father and the Son, John 14, 15. & 16. It is poured forth and shed upon men. Acts 10. Ergo, the Holy Spirit is lesser than the Father and the Son, and of a compre∣hensible nature, and consequently not very God.

Whereto I answer, first, that he which is sent is not alwayes lesser than he that sendeth: to prove which position any mean wit may inferre many instances. Fur∣thermore, touching the sending of the Holy Spirit, we are here to imagine no changing or shifting of place. For if the Spirit when he goeth from the Father and is sent, changeth his place, then must the Father also be in a place, that he may leave it and goe to another. And as for the incomprehensible nature of the Spirit, he cannot leaving his place passe unto another. Therefore the sending of the Spirit is the eternal and unvariable will of God, to do something by the Holy Spirit; and the revealing and executing of this will by the operation and work∣ing of the Spirit. The Spirit was sent to the Apostles; which Spirit was present with them, sith it is present every where; but then according to the will of God the Father he shewed himself present and powerful.

Some man may say, If sending be a revealing and laying open of presence and power, then may the Father be said to be sent, because he himself is also revealed. I answer, that when the Spirit is said to be sent, not only the revealing, but the order also of his revealing is declared; because the will of the Father and of the Son, of whom he is sent, going before, not in time, but in order of persons, the Spirit doth reveal himself, the Father, and also the Son. The Father revealeth himself by others, the Son, and the Holy Spirit, so that his will goeth before. Therefore sending is the common work of all the three persons; howbeit, for order of doing, it is distin∣guished by divers names. The Father will reveal hims••lf unto men with the Son and the Spirit, and be powerful in them, and therefo•••• is said to send. The Son doth assent unto the will of the Father, and will that 〈◊〉〈◊〉 be done by themselves, which God will to be done by them; these are said to be sent. And because the will of the Son doth goe before the Spirit in order of persons, he is also said to send the Spirit.

Yet for all this they alledge, That if the Spirit had perfection, then would he speak of himself, and not stand in need alwayes of anothers admonishment: but he speaketh not of himself, but speaketh what he heareth, as Christ expresly testifieth, John 16. Ergo he is unperfect, and whatsoever he hath, it is by partaking, and consequently he is not God.

Whereto I answer, that this argument is stale: for it was objected by Here∣tiques long ago against them that held the true opinion, as Cyrill saith; who an∣swereth, that by the words of Christ is rather to be gathered, that the Son and the Spirit are of the same substance. For, the Spirit is named the minde of Christ, 1 Cor. 2. and therefore he speaketh not of his own proper will, or against his will in whom and from whom he is; but hath all his will and working naturally procee∣ding from the substance as it were of him.

Lastly they argue thus; Every thing is either unbegotten or unborn, or begotten and created; the Spirit is not unbegotten, for then he were the Father; and so there should be two without boginning; neither is he begotten, for then he is begotter of the Father, and so

there shall be two Sons, both Brothers; or he is begotten of the Son, and then shall he be Gods Nephew, than the which what can be imagined more absurd? Ergo, he is created.

Whereto I answer, that the division or distribution is unperfect; for that mem∣ber is omitted which is noted of the very best Divine that ever was, even Jesus Christ our Saviour; namely, to have proceeded, or proceeding: That same Holy Spirit (saith he) which proceedeth from the Father. Which place Nazianzen doth thus interpret. The Spirit, because he proceedeth from thence, is not a creature; and because he is not begotten, he is not the Son; but because he is the mean of begotten and unbegotten, he shall be God, &c.

And thus having avoided all these cavils of the Pneumatomachi, a Sect of He∣retiques too too injurious to the Holy Spirit, insomuch as they seek what they can, to rob and pull from him the right of his divinity; I will all Christians to take heed of their pestilent opinions, the poison whereof though to them that be re∣solved in the Truth it can do little hurt, yet to such as stand upon a wavering point it can do no great good. Having thus farr waded against, and overthrown their opinons; I must needs exhort all to whom the reading hereof shall come, that first they consider with themselves what a reverend mystery all that hitherto hath been said in this chapter concerneth; namely, The Spirit of Sanctification, and that they so ponder places to and fro, as that they reserve unto the holy Spirit the glo∣rious title of Divinity, which by nature is to him appropriate; esteeming of those Pneumatomachi or Theomachi, as of Swine, delighting more in the durty draffe of their devices than in the fair Fountain water of Golds Word; yea, condemning them of grosser ignorance than the old Philosophers, who though they favoured little of heavenly Theology, yet some illumination they had of the Holy and Di∣vine Spirit; marry it was somewhat misty, dark, lame, and limping; nevertheless, what it was, and how much or little soever it was, they gave thereunto a due reve∣rence, in that they acknowledged and intituled it Animam Mundi, The soul or life of the World, and (as Nazianzen witnesseth) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The mind of the uni∣versal, and the outward breath, or the breath that cometh from without. Porphyrie ex∣pounding the opinion of Plato, who was not utterly blind in this mystery, saith, That the divine substance doth proceed and extend to three subsistencies and beings; and that God is chiefly and principally good, next him the second Creator, and the third to be the soul of the world; for he holdeth, that the divinity doth exttend even to this foul. As for Hermes Trismegistus, he saith, That all things have need of this Spirit; for according to his worthiness he supporteth all, he quickneth and sustaineth all, and he is derived from the holy Fountain, giving breath and life unto all, and evermore remain∣eth continual, plentiful, and unemptyed.

And here by the way I give you a note worth reading and considering; name∣ly, how all Nations in a manner, by a kind of heavenly influence, agree in writing and speaking the Name of God with no more than four letters. As for example, the Egyptians do call him Theut, the Persians call him Syre, the Jews express his unspeakable name as well as they can by the word Adonai consisting of four vow∣els; the Arabians call him Alla, the Mahometists call him Abdi, the Greeks call him Theos, the Latines call him Deus, &c. This although it be not so proper to our present purpose, (yet because we are in hand with the Holy Spirits Deity) is not altogether impertinent. But why God would have his Name as it were universal∣ly bounded within the number of four letters, I can give sundry reasons, which requires too long a discourse of words by digression: and therefore I will con∣ceal them for this time. These opinions of Philosophers I have willingly remem∣bred, that it might appear, that the doctrine concerning the Holy Spirit is very ancient; which they have taken either out of Moses writings, or out of the works of the old Fathers, published in and set forth in Books, though not wholly, fully, and perfectly understood and known; and also that our Pneumatomachi may see themselves to be more doltish in divine matters than the Heathen, who will not acknowledg that essential and working power of the divinity whereby all things are quickened: which the Heathen did after a sort see; after a sort (I say) be∣cause they separated the soul of the world (which they also call the begotten

mind) from the most soveraign and unbegotten God, and imagined certain dif∣ferences of degrees, and (as Cyrill saith) did Arrianize in the Trinity.

So then I conclude against these Pneumatomachi, that in so much as they imitate the old Gyants, who piling up Pelion upon Ossa, and them both upon Olympus, attempted by scaling the Heavens to pull Jupiter out of his Throne of Estate, and to spoil him of his principality, and were notwithstanding their strength where∣by they were able to carry huge Hills on their shoulders, overwhelmed with those Mountains and squeized under the weight of them even to the death; so these Pneumatomachi, being Enemies both to the Holy Spirit, and no friends to the Holy Church (for then would they confess the Trinity in Unity, and the Unity in Trinity) and consequently also the Deity of the Holy Spirit) deserve to be consumed with the fire of his mouth, the heat whereof by no means can be slacked, quenched, or avoided. For there is nothing more unnatural, nothing more monstrous, then against the Person of the Deity (I mean the Spirit of Sancti∣fication) to oppose mans power, mans wit, mans policy, &c. which was well sig∣nified by that Poetical fiction of the Giants, who were termed Anguipedes, Snake-footed; which as Joachimus Camerarius expoundeth of wicked Counsellours, to whose filthy perswasions Tyrants do trust as unto their feet; and James Sadolet in∣terpreteth of Philosophers, who trusting over-much unto their own wits, be∣come so bold in challenging praise for their wisdom, that in fine all turneth to folly and confusion; so I expound of Hereticks and Schismaticks, who either by corrupt doctrine, or by maintaining precise opinions, or by open violence, &c. assay to overthrow the true Religion, to break the unity of the Church, to deny Caesar his homage, and God his duty, &c. and therefore let Jovis fulmem, wherewith they were slain, assure these that there is Divina ultio due to all such, as dare in the fickleness of their fancies arrear themselves against the Holy Spirit; of whom sith they are ashamed hereupon earth (otherwise they would confidently and boldly confess him both with mouth and pen) he will be ashamed of them in Heaven, where they are like to be so farre from having any society with the Saints, that their portion shall be even in full and shaken measure with miscre∣ants and Infidels. And therefore let us, if we will discern and try the Spirits whe∣ther they be of God or no, seek for illumination of this inlightning Spirit, which as it bringeth light with it to discover all Spirits, so it giveth such a fiery heat, as that no false spirit can abide by it for fear of burning. Howbeit the Holy Spirit must be in us, otherwise this prerogative of trying spirits will not fall to our lot.

But here some will peradventure move a demand, and do ask, How the Holy Spirit is in us, considering that Infiniti ad finitum nulla est proportio, neque loci angustia quod immensum est potest circumscribi: of that which is infinite, to that which is finite there is no proportion; neither can that which is unmeasurable be limited or bounded within any precinct of place, &c.

I answer, That the most excellent Father for Christs sake sendeth him unto us, according as Christ promised us in the person of his Apostles; The Comforter (saith he) which is the Holy Spirit, whom my Father will send in my Name. And as for proportion of that which is infinite to that which is finite, &c. I will in no case have it thought, that the Holy Spirit is in us, as a body placed in a place terminably; but to attribute thereunto, as duly belongeth to the Deity, an ubi∣quity, or universal presence; not coporally and palpably; but effectually, mightily, mystically, divinely, &c. Yea, and this I may bodldly add, that Christ Jesus sendeth him unto us from the Father: neither is he given us for any other end, but to enrich us abundantly with all good gifts and excellent graces; and (among the rest) with the discerning of Spirits aright, that we be not deceived. And here an end of the first Book.

Notes

• Isai. 30.28.
• Zach. 6.5. Gen. 1.2. John 3.8.
• Eras. Sntar. in dictio Scholast. doctr. lit. S.
• Erasm. Sar. in lib. loc. & lit. praedictis.
• Laurent. a Vil∣lavicentio in phrasib. script. lit. S. pag. 176.
• Rom. 8.15. 1 Cor. 15.15.
• John 15.26.
• Isai. 44.3. John 7.38. John 4.14.
• Jer. 23.29.
• 1 John 2.27.
• Psal. 45.7. Cyrill. in E∣vang. Joh. lib 3. cap. 14.
• Exod. 8.19.
• The holy Spirit can abide no∣thing that is carnal and un∣clean.
• Isai. 29.10. Isai. 19, 14.
• Rom. 1.21, 24. Deut. 28.28, 29.
• A question.
• An answer.
• A great likeli∣hood no doubt.
• Judgment di∣stinguished.
• Josias Simle∣rus lib. 4. cap. 5. adversus vete∣res & novos Antitrinitari∣os, &c.

  Mat. 12.31, 32.
• 1. Objection. The Scripture doth never call the Holy Spirit God.
• The 1. answer. A refutation of the antecedent•• &c.
• 2. Objection. Hilarie doth not call the Spirit God; neither is he so named in the common Col∣lects.
• The 2. answer. Hilarius lib. 12. de Triade.
• The place is long, and therefore I had rather refer the Reader un∣to the Book than to insert so many lines.
• Collecta in die domin. sanctae Trinit.
• 3. Objection. The Spirit is not be pray∣ed unto, but the Father only.
• 3. Answer. The conse∣quent is deni∣ed.
• 1 Joh. 3.1:
• 4. Objection. Amos saith, That the Spirit was created.
• 4. Answer. Spirit in this place signifieth Wind.
• Amos 4.13.
• To create is not him to be made that was not.
• Euseb. Casari∣ens. lib. 3. adver∣sus Marcemull.
• Act. ••.2.
• Psal. 51.10.
• 5. Objectiun. All things were made by the Son, Ergo the Spirit was also made by him.
• 5. Answer. Universal pro∣positions or speeches are to be restrained. Joh. 1.3.
• 6. Objection. The spirit knoweth not the Father and the Son.
• 6. Answer. How exclusive propositions, or speeches are to be interpreted.
• 7. Objection. The Spirit prayeth for us.
• 7. Answer. The spirit doth provoke us to pray.

  Gen. 22.12.
• Rom. 8.15.
• 8. Objection. The Spirit is sent from the Father and the Son.
• 8. Answer. How the Spirit is sent.
• 9. Objection. The Spirit speaketh not of himself.
• The 9. answer. Cyrill. lib. 13. the saur. cap. 3.
• 10. Objection.
• 10 Answer. The Spirit proceedeth.
• Joh. 15.26.
• Such were the Arrians, Tritheits, Sa∣mosatenians, &c.
• Sus magis in coelo gaudet quam fonte se∣reno.
• The Heathen∣ish Philoso∣phers acknow∣ledged the Ho∣ly Spirit.

  Cyril. lib. 1. con∣tra Julianum.
• Marfilius Fici∣nus in arg. in Cratyl. Plat.
• Ovid. lib. Meta∣morph. 1. fab. 5. de gigantib. tae∣lum obfident.
• Jacob. Sadol. in lib. de laud. phi∣losoph. inscrip. Phedrus.
• Peter Mart. in loc. com. part. 2. cap. 18. sect, 33. pag. 6.28.
• Joh. 14.26.
• Joh. 16.14. & 14.16.