To Be Worshipped, and of his Divine Power. The Eighth Sermon
IT remaineth that, after we have expounded the mysteries of the Son of God our Lord Jesus Christ, we consequently speak of the Holy Ghost and of his divine power and operation. For unless he inspire our minds and rule our tongue, we shall never be able worthily or profitably either to speak or hear anything concerning him. For as no man knoweth those things which are of God, but the Spirit of God; so men fetch the understanding of heavenly things and the knowledge of theHoly Ghost from nowhere else than from the same Spirit of God. Let us therefore pray and beseech God the Father, that by his Son Jesus Christ he would vouchsafe to enlighten our dark and misty
[2 Filius Dei, qui fecit nos, factus est inter nos, et rex noster regit]
[nos..et ideo Christiani (sumus) quia ille Christus. Christus a chris-]
[mate dictus est, id est, ab unctione. Reges autem ungebantur et sa-]
[cerdotes; ille vero unctus est et rex et sacerdos. Rex pugnavit pro]
[nobis; sacerdos obtulit se pro nobis. Quando pugnavit pro nobis,]
[quasi victus est, jure autem vere vicit. Crucifixus est enim, et de]
[cruce sua, in qua erat fixus, diabolum occidit, et deinde rex noster.]
[Unde autem sacerdos? Quia se pro nobis obtulit. Date sacerdoti quod]
[offerat. Quid inveniret homo quod daret? Mundam victimam? Quam]
[. victimam? Quid mundum potest offerre peccator? O inique, O im-]
[pie, quicquid attuleris immundum est. Queere apud te quid offeras,]
[non invenies: queere ex te quid offeras; non delectatur nec arietibus,]
[nec hircis, nec tauris: omnia ipsius sunt, etsi non offeras. Nihil]
[mundum invenit in hominibus quod offerret pro hominibus: seipsum]
[ergo obtulit mundam victimam, hostiam immaculatam.Non ergo]
[hoe obtulit quod nos illi dedimus; imo hoc obtulit quod a nobis ac-]
[cepit, et mundum obtulit. Carnem enim. de utero virginis (accepit),]
[i ut mundam offerret pro immundis. Ipse rex, ipse sacerdos: in eo le-]
[temur.—August. Enarrat. in Psal. 149. Opp. Tom. vir. fol. 361. col. 1.]
[Par. 1532.] [3 consequenter, Lat.; next.] [{ Dominum nostrum, Lat. omitted; our Lord.]]
minds, by sending this his holy Spirit into our hearts, and to direct us in the sincere way of truth according to the holy scriptures.
And first of all it seemeth not unprofitable to expound the word, spirit, because in the scripture it is diversly taken and very often used; so that not seldom times he shall greatly err, which is ignorant of the force of that word. Spirit properly is the signification! of an element, signifying air, wind, breath. In that signification we read this spoken of our Saviour: “The wind bloweth where it lusteth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth.” And Paul saith: “If I pray with an unknown tongue, my spirit prayeth, but my understanding is made unfruitful” Lo, the apostle useth spirit for the breath or voice; for he joineth it to the tongue, and setteth it against the mind. By a metaphor it is translated to every bodiless substance, and is set against the body. Spirit therefore signifieth an angel, either good or bad. For the prophet (whose words Paul hath also rehearsed) saith: “Which maketh his angels spirits, and his ministers a flaming fire” And again: “Are they not all ministering spirits Ὁ These testimonies are understood of good angels. When the scripture speaketh of evil angels, commonly it addeth somewhat, as an evil spirit, or an unclean spirit. We call also spirits or ghosts, which have taken some shape that cannot well be discerned, spirits. So the apostles not believing that the Lord was risen again with his true body, when they saw him they thought they had seen a spirit: to whom, Shewing his feet and his hands, he saith, A spirit hath not flesh and bones as ye see me have.” Again, spirit is taken [ῸΡ the breath of life; as with the Latins, to breathe? is to live, to leave breathing? is to die. David saith: “When thou givest it them, they gather it; when thou openest thy hand, they are filled with good. When thou hidest thy face, they are troubled; when thou takest away their breath, they die, and are turned again to their dust.” And the Lord in Moses saith: “I will destroy all flesh, wherein there is Preath of life” The reasonable soul also of man is peculiarly called spirit, insomuch that spirit is very often taken in the [1 nota, Lat.]
[2 spirare, Lat.] [3 expirare, Lat.]
holy scripture for the reasonable soul of man. For in the gospel thou dost read, “Jesus, when he had bowed down his head, gave up the ghost,” (or the spirit). And thou dost read of the holy martyr Stephen, “They stoned Stephen calling on and saying, Lord Jesu, receive my spirit.” For Solomon said before: The dust shall be turned again unto earth from whence it came?, and the spirit shall return unto God who gave it.” And sometimes spirit signifieth the affection and motion, readiness and provocation of the mind. For Solomon saith: “A man that refraineth not his appetite,” or spirit, “is like a city which is broken down.” Thou mayest oftentimes find in the scriptures the spirit of pride, anger, lust, or envy, taken for a proud, angry, lustful, or envious affection. Also in Luke xiii. the very sore disease, or source of sickness, is called the spirit of infirmity. The spirit also signifieth those spiritual motions which the Holy Ghost stirreth up in the hearts of the saints, yea, and the very gifts poured into the hearts of men by the Spirit; which in every place in Paul is to be seen. Elsewhere spirit is opposed against the letter, the body, the figure, the type or shadow; and is used for a more high or mystical meaning, and for the very pith of the thing; as when Paul saith: “The circumcision of the heart is the circumcision which consisteth in the spirit, not in the letter.” And again: “The Lord hath made us able ministers of the new Testament, not of the letter, but of the spirit. For the letter Kkilleth, but the spirit giveth life.” Therefore thou mayest find spirit to be taken for inspiration, revelation, and doctrine. Tor John saith: Believe not every spirit, but prove the spirits, whether they be of God or not.” And again: “Quench not the Spirit, despise not prophecies.” Last of all, God is called that unmeasurable and unspeakable power of the Spirit. “God,” saith our Lord, “is a Spirit, and they that worship him must worship him in spirit and in truth.” By this means the word spirit is common to all the persons of the reverend Trinity: howbeit it is peculiarly applied to the third person in Trinity, of whom we make this sermon.
And albeit the Holy Ghost, forsomuch as he is God, can be compassed within no limits, (for by his own nature he 15
4 sicut fuit, Lat.; as it was, Auth. ver.]
unspeakable, unmeasurable, incomprehensible, everlasting;) yet notwithstanding, that I may say somewhat in a certain order concerning him, if it will be no otherwise, I will at the least! shadow out that which the scripture, the inspiration of the Holy Ghost himself, very largely declareth of him. The Holy Ghost is the third person in Trinity to be worshipped, very God, proceeding from the Father and the Son, which enlighteneth, regenerateth, sanctifieth, and fulfilleth the faithful with all good graces. But that the Holy Ghost is the third person in the holy Trinity, I think it is sufficiently at large declared in the third sermon of this Decade. Surely this only sentence of our Saviour, “Baptize them in the name of the Father, and of the Son, and of the Holy Ghost,” doth abundantly confirm to godly minds that the Holy Ghost is the third person in Trinity.
Moreover that he is very God, of the same power, glory, majesty, and being with the Father and the Son, that especially proveth, because he is the third person in the holy Trinity Neither must we think that he is lesser than they, because he is reckoned in the third place. For though the blessed Trinity be remembered of us in order, yet notwithstanding there is no degree, no time, no place, or number in the blessed Trinity. For blessed Athanasius made his confession according to the scripture, and said: “The catholic faith 1s this, that we worship one God in Trinity, and Trinity in Unity; neither confounding the persons, nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost: but the Godhead of the Father, of the Son, and of the Holy Ghost is one; the glory equal, the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Ghost. The Father uncreate, the Son uncreate, and the Holy Ghost uncreate. The Father incomprehensible?, the Son incomprehensible, and the Holy Ghost incomprehensible. The Father eternal, the Son eternal, and the Holy Ghost eternal: and yet are they not three eternals, but one eternal,” &c. And Augustine also, in his fifteenth book de 7’rinitate, cap. 26, saith: “In that high Trinity, which is God, there are no distances of times, whereby it may be shewed or at least de-
[1 at the last, ed. 1577, 1587: saltem, Lat.) [2 immensus, Lat. ]]
manded, whether the Son were first born of the Father, and afterward the Holy Ghost to proceed from them hoth3,” &e. Truly, we confess that the Father, the Son, and the Holy Ghost is one God, and that the same is eternal. Therefore let it trouble no man, that the Spirit is put in the last place. For when the apostle in his epistle to the Corinthians framed his blessing, he said: “The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with you all.” He maketh mention of the Holy Ghost in the last place. But the same Paul saith, There are diversities of gifts, but it is the selfsame Spirit: and there are differences of administrations, but it is the selfsame Lord: and there are divers manners of operations, but it is the selfsame God, which worketh all in 811: setting the Spirit in the first place, teaching that the order of names doth not make difference of dignities. After this manner also in the former testimony, he placed the Son before the Father; not overthrowing the order which the Lord hath set down in Matthew, but shewing the equality of the Trinity in honour For what canst thou more plainly say than that which the scripture saith, that the Holy Ghost doth sanctify, renew, regenerate, give life, and save? and these are operations agreeable to God only. By operations therefore we manifestly acknowledge, that the Holy Ghost is God, of the same essence and power with the Father and the Son. For the Holy Ghost from the beginning before all creatures, visible and invisible, is a Creator, not a creature, as Job witnesseth: “His Spirit hath garnished the heavens.” Again: “The Spirit of God hath made me, and the breath of the Almighty hath given me life.” Zacharias the priest and father of St “John Baptist saith: “Blessed be the Lord God of Israel, for he hath redeemed his people: as he spake by the mouth of
[3 In illa summa Trinitate, que Deus est, intervalla tempornm]
[nulla sunt, per quae possit ostendi aut saltem requiri, utrum prius de]
[Patre natus sit Filius, et postea de ambobus processerit Spiritus Sane-]
[tus.—Augustin. de Trinitate. Opp. Tom. 111. fol. 101. col. 1. Par. 1531.] [4 Ἐν μὲν τῇ προτέρᾳ ἐπιστολῇ (1 Cor. xii. 4—6) πρῶτον ἔταξε (ὁ]
[ἀπόστολος) τὸ Πνεῦμα, ἐνθαῦτα δὲ (2 Cor. xiii. 14) τελευταῖον διδάσκων]
[ὡς οὐ ποιεῖ τῶν ὀνομάτων ἡ τάξις ἀξιωμάτων διαφοράν. Ταύτῃ τοι τὸν]
[Υἱὸν προέταξε τοῦ Πατρὸς, οὐ τὴν τάξιν ἀνατρέπων ἣν ὁ Κύριος τέθεικεν,]
[ἀλλὰ τὸ ὁμότιμον τῆς Τριάδος eémdewvis.—Theodoret. Heret. Fab, Lib. v.]
[cap. 3. p. 258. Tom. 1v. Lut. Par. 1642.]]
his holy prophets, which have been since the world began.” And! St Peter saith: “For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost.” By this, I pray you, who cannot gather that the Holy Ghost is God? For God spake by the mouth of the prophets; and the Holy Ghost spake by the mouth of the prophets: therefore the Holy Ghost is God. The same Peter also in express words hath called the Holy Ghost God, when he accused Ananias of theft, yea, and also of sacrilege: for when he had said, “How is it that Satan hath filled? thy heart to lie unto the Holy Ghost? by and by he addeth, “Thou hast not lied unto men, but unto God.” To the doctrine of St Peter agree those things in all points, which St Paul the doctor of the Gentiles hath taught. For he called the believers the temples of God. “Know ye not (saith he) that ye are the temple of God, and that the Spirit of God dwelleth in you?” And again: “Know ye not that your bodies are the temple of the Holy Ghost which is in you, whom ye have of God, and ye are not your own?” To be the temple of God, and to be the temple of the Holy Ghost, Paul taketh to be one and the selfsame thing: it followeth therefore that the Holy Ghost is God. For in his Epistle to the Corinthians he expressly nameth the Holy Ghost God: for after he had said, There are diversities of gifts, but it is the selfsame Spirit;” and had reckoned up the kinds of gifts; by and by he addeth, “And all these things worketh even one and the selfsame Spirit, distributing to every man severally even as he will.” And he himself had said a little afore, “There are divers manners of operations; but it is the selfsame God, which worketh all in all.”
But Didymus Alexandrinus, a man of excellent learning, doth knit up a most evident argument of the Godhead of the Holy Ghost, declaring also that his nature doth altogether differ from the nature of angels. For in his ZLib. τ. de Spiritu Sancto, he hath left this written, St Hierome so interpreting it: “If the Holy Ghost were a creature, he should have at the least a limitable substance, as have all things which are made. For although invisible creatures are not limited within place and bounds; yet in property of [1 At, Lat.; But.] [2 seduxit, Lat.]
substance they are limited: but the Holy Ghost, since he is in many places, hath not a limitable substance. For Jesus sending forth the preachers of his gospel, he filled them with the Holy Ghost. But neither did all the apostles go to all nations together, but some into Asia, some into Scythia, and other dispersed into other nations, according to the dispensation of the Holy Ghost which they had with them, even as they also heard the Lord saying, ‘I am with you always, even unto the end of the world.” Hereunto doth that also agree: Ye shall be witnesses unto me, even unto the uttermost parts of the world.” If therefore they, being sent into the furthest parts of the earth to bear witness of the Lord, were severed one from another with a very great distance of place, and yet had present with them the Holy Ghost dwelling within them, whose substance is not limitable; it is manifest that the power of angels doth far differ from this power of the Spirit. For, to use an example: the angel which was present with the apostle when he prayed in Asia could not together at the selfsame time be present with other, which were abiding in other parts of the world. But the Holy Ghost is not only present with men being severed one from another, but is also a continual dweller in every angel, principality, throne, and dominion3,” &e. Now who cannot here-
[3 Spiritus Sanctus, si unus de creaturis esset, saltem circumserip-]
[tam haberet substantiam, sicut universa que facta sunt. Nam etsi]
[non circumseribantur loco et finibus invisibiles creature, tamen pro-]
[prietate substantiee finiuntur: Spiritus autem Sanctus, cum in pluribus]
[sit, non habet substantiam circumseriptam. Mittens quippe Jesus]
[preedicatores doctrine sue replevit eos Spiritu.. Neque enim omnes]
[apostoli ad omnes gentes pariter sunt profecti; sed quidam in Asiam,]
[.quidam in Scythiam, et alii in alias dispersi nationes, secundum dis-]
[pensationem illius quem secum habebant Spiritus Sancti, quomodo et]
[Dominum dicentem: Vobiscum sum omnibus diebus usque ad consum-]
[mationem seculi. His et illud congruit.. Eritis testes mihi…usque]
[ad extremum terre. δ᾽ ΘΥΡῸ hiin extremis finibus terrse, ob testimo-]
[nium Domini constituti, distabant inter se longissimis spatiis, aderat]
[autem eis inhabitator Spiritus Sanctus, incircumscriptam habens sub-]
[stantiam, demonstratur angelica virtus ab hoc prorsus aliena. Angelus]
[quippe qui aderat, verbi gratia, apostolo in Asia oranti, non poterat]
[simul eodem tempore adesse aliis in ceteris partibus mundi constitutis.]
[Spiritus autem Sanctus non solum sejunctis a se hominibus przesto est,]
[sed et singulis quibusque angelis, principatibus, thronis, dominationibus]
[inhabitator adsistit, &c.—Didymi Alexandrini de Spiritu Sancto liber]
by gather, that the Holy Ghost is true and very God? The selfsame author hath gathered very many! arguments of the true Godhead of the Holy Ghost; and next him the holy father Cyril?; and holy Athanasius hath absolutely discoursed upon that matter, Lib. de Trinitate 11, to Theophilus3, These few testimonies, thus far rehearsed, we think shall suffice those that obey and love the truth.
They that stedfastly believe these things are not moved with any strange opinions and questions, curiously yea, wickedly brought in about this matter by ill-occupied persons. For some are reported to have denied the Holy Ghost to be ~~ Liord; for they have taught that he is a minister, and as it were a certain instrument of the Father and the Son. But Christ our Lord joined the Holy Ghost to himself and to the Father, when he delivered the form of baptism; for he saith, “Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” And yet it is manifest that a creature is not joined to the Creator in baptism, neither that there is any servile condition in the Godhead. Therefore the council of Constantinople in their creed? give to the Holy Ghost certain terms, whereby they might destroy certain errors, calling him Lord, and Giver of life:” for when he maketh him Lord he maketh him equal to the Son, and excludeth the condition of a servant or minister. Beside that, he denieth that he is their instrument; for there is one Lord: there are not many lords; and the Son is not lord of the Holy Ghost; but the lordship is common to the three persons, which are only one Lord. And seeing the Holy Ghost is the Lord, surely he is not appointed to a servile ministery, but endued with lordly authority; neither is he an under-servant to do the work, but is a joint worker with the
[unus, S. Hieronymo interprete. cap. 6. p. 265. Biblioth. Vet. Pat. Tom.]
[νι. Venet. 1770, or Hieron. Opp. Tom. 1v. Par. 1. col. 497. Par. 1706.]
[In the works of Jerome the treatise is divided into three books. ] [1 alia, Lat. omitted; other.] [2 Cyril. Dial. ad Hermiam presb. de Sancta Trin. cap. 7. De Sancto]
[Spiritu, quod Deus sit, et ex Deo secundum naturam. Opp. Tom. v.]
[Par. 1. pp. 631, &ec. Lut. 1638.] [3 Athanasii Opp. de Trin. et Spir. S. pp. 587, &e. Par. 1627.] [+ The Macedonians. ] [5 See Vol. 1. pp. 13, 16,17.] [6 So also ed. 1584: but ed. 1577, when he calleth him Lord: cum]
[Dominum vocat, Lat.]]
Father and the Son; yea, and he himself doth work as Lord.
Again, certain other are reported to have taught that the Holy Ghost is not a substance or a person, but as it were an accident, that is to say, a stirring up, a provocation, or a motion of a godly and renewed mind. And in very deed our mind being illuminated with the Holy Ghost is oftentimes called spirit; but we must wisely distinguish the creature from the Creator, and the accident from the substance. The blessed apostle distinguished our spirit from the holy Spirit of God, when he said; “As many as are led by the Spirit of God, they are the sons of God. The Spirit itself beareth witness to our spirit, that we are the sons of God.” And the same apostle saith: “The flesh lusteth contrary to the spirit, and the spirit contrary to the flesh.” And who understandeth not, that the mind of man instructed of the Holy Ghost is here called the spirit; not the third person himself in the reverend Trinity? And that mind, as touching illumination, is not of itself, but proceedeth from the Holy Ghost illuminating it; neither cometh it from any other than from him which is the third person in Trinity: but that mind is not the very person of the Holy Ghost: as imagination proceedeth from the soul, and yet it is not the soul itself. That stirring of the spirit in us is an accident; but God is not an accident, neither is mingled with the accident. We must therefore confess, according to the scriptures, that the Holy Ghost is a person subsisting, co-equal in nature or essence with the Father and the Son, and therefore to be worshipped and glorified of us, as very God and Creator: again, that a godly and holy motion stirred up in the minds of holy men by the Spirit is the effect and working? of this Holy Spirit, and is called a holy spirit, but after a certain manner proper to it. Otherwise we deny not that the Holy Ghost himself, being promised, is communicated unto us, but after our capacity and as he will. For what is he amongst men that is able to comprehend the fulness of the everlasting and incomprehensible God?
Furthermore, touching the proceeding of the Holy Ghost from the Father and the Son, the divines have curiously, subtilly, and busily disputed. For the question is asked, Whether he proceed from the Father alone, or from the Son
[7 creaturam, Lat
20
[Bullinger, IIL]
also? In which question the Latinists seem to disagree very much from the Grecians. The question is also asked, What manner of proceeding this is? We, omitting many curious questions, will briefly declare those things unto you which are wholesome and agreeable with the holy scriptures. For who shall be able to canvass out all the questions of curious men, and all the bold and unclean thoughts of idle heads, without offence to good men, and especially of the simple hearers?
That the Holy Ghost proceedeth from the Father and from the Son, the scripture manifestly teacheth, which most plainly Son. sheweth that he is the Spirit of either or both of them. For he it is of whom the apostle saith: “Because ye are sons, God hath sent the Spirit of his Son into your hearts.” And the Son speaking of the same Spirit saith: “For it is not you that speak, but the Spirit of your Father, he it is which speaketh in you.” Again, the same Son saith of the Holy Ghost, “Whom I will send unto you from the Father.” And again he saith elsewhere, “Whom the Father will send in my name.” Therefore he proceedeth from both, as well from the Father as from the Son. For although this be read elsewhere to be spoken of the Holy Ghost, Which proceeded from the Father;” yet it is not denied that he proceedeth from the substance of the Son also. But that more is, Cyril, a Greek writer, expounding the gospel of St John, and interpreting this selfsame place, lib. x. cap. 33, saith: “When he had called the Comforter the Spirit of truth, that is to say, his Spirit (for he is the truth), he addeth, that he proceedeth from the Father. For as he is the Spirit of the Son naturally in his abiding, and through him proceeding, so also surely is he the Spirit of the Father. But unto whom the Spirit is common, surely they cannot by any means be dissevered in substance.” Again, St Augustine in his fifteenth book De Trinitate, cap. 26, saith: “Who may understand by this that the Son saith, as the Father hath life in himself, that he gave life unto the Son as being then without life; but that he
[1 Ἰδοὺ γὰρ, ἰδοὺ πνεῦμα τῆς ἀληθείας, τοῦτ ἔστιν ἑαυτοῦ, τὸν παρά-]
[ιΚλητον εἰπὼν, παρὰ τοῦ πατρὸς αὐτὸν ἐκπορεύεσθαι φησίν. ὥσπερ γάρ]
[ἐστιν ἴδιον πνεῦμα τοῦ υἱοῦ φυσικῶς, ἐν αὐτῷ τε ὑπάρχον, καὶ δὲ αὐτοῦ]
[προϊὸν, οὕτω καὶ τοῦ πατρός. οἷς δὲ τὸ πνεῦμα κοινὸν, τούτοις εἴη δήπου]
[πάντως ἂν καὶ τὰ τῆς οὐσίας οὐ Owpiopéva—Cyril. in Joann. Lib. x.]
[Opp. Lutet. 1638. Tom. 1v. p. 910.]]
so begat him without time, that the life, which the Father gave to the Son in begetting him, is co-eternal with the life of the Father which gave it him: let him understand, as the Father hath power in himself that the Holy Ghost might proceed from him, so hath he given to the Son that the same Holy Ghost may proceed from him, and both without beginning; and so it is said that the Holy Ghost proceedeth from the Father, that that which proceedeth from the Son might be understood to be of the Father and the Son. For if the Son have ought, he hath it of the Father: surely he hath it of the Father, that the Holy Ghost proceedeth from him?” Thus far he. By all this we gather that the Holy Ghost proceedeth as well from the Father as from the Son.
Now as concerning the manner of proceeding we say 3, that the proceeding of the Holy Ghost is two-fold or of two sorts, temporal and eternal. Temporal proceeding is that whereby the Holy Ghost proceedeth to sanctify men; the eternal proceeding is that whereby from everlasting he proceedeth from God. The Spirit proceedeth from both parts from both of them, as well from the Father as the Son. Neither doth he proceed from the Father into the Son severally’, and from the Son into creatures: for I say the nature and substance of the Father and the Son is one and the selfsame, inseparable, and co-everlasting too.
Temporal proceeding commonly is called a sending and gift. For the Holy Ghost is sent two manner of ways unto men: visibly, that is to say, under some visible form, as of a dove, and of fiery tongues; as he is read in the gospel, and in the [2 Qui potest intelligere in eo quod ait Filius, Sicut habet Pater vitam in semetipso, sic dedit Filio vitam habere in semetipso, non sine vita existenti jam Filio vitam (Patrem) dedisse, sed ita eum sine tempore genuisse, ut vita, quam Pater Filio gignendo dedit, coterna sit vite Patris qui dedit; intelligat, sicut habet Pater in semetipso, ut de illo procedat Spiritus Sanctus, sic dedisse Filio, ut de illo procedat idem Spiritus Sanctus, et utrumque sine tempore; atque ita dictum Spiritum Sanctum de Patre procedere, ut intelligatur, quod etiam procedit de Filio, de Patre esse et Filio. Si enim quicquid habet, de Patre habet Filius; de Patre habet utique, ut de illo procedat Spiritus Sanctus. —August. de Trin. Lib. xv. cap. 26. Opp. Tom. 1m. fol. 101. col. 2. Par. ἐς videmus, Lat.; we see.] [4 utrobique, Lat.; both ways. ] 1532.
[5 divisim, Lat.] 20—=2]
Acts of the Apostles, to have been given to Christ and the apostles: invisibly, he is daily and as it were every moment given to the faithful, the Spirit of Christ watering us with his grace, and giving faith, hope, and charity unto us. τοῦ Moreover, the eternal proceeding of the Holy Ghost, whereby he proceedeth out of the substance of the Father and the Son, is unspeakable, as the begetting of the Son by - the Father. Whereupon it is not said in the gospel, hath proceeded, or, shall proceed, but, “proceedeth: for so the Lord declareth his eternity of proceeding, and that the substance of the Father and of the Son and of the Holy Ghost is co-eternal, and unseparable, and nothing at all differing. St Augustine in his fifteenth book De 7’rinitate and twentysixth chapter saith: “He that is able to understand the begetting of the Son by the Father without time, let him also understand the proceeding of the Holy Ghost from them both without time!” And if any ask this question, Since the Holy Ghost proceedeth from the substance of the Father and the Son, how cometh it to pass that he is not called the Son? I answer, that the scripture calleth the second person the Son, and testifieth that he is the only-begotten of the Father; and that the same nowhere maketh any mention that the Holy Ghost is begotten, or that he is called the Son. Neither have the ancient fathers made any other answer to this question. And I like the similitude which is here expressed: if one stream should flow from two springs, it might well be said to flow from them both, yet it could be said to be the son of neither of them. Hereunto I shall not seem unfruitfully nor beside the purpose to add the disputations of Didymus concerning sending; lest any should understand that perversely, and according to the flesh, which is spiritually to be interpreted by faith. The Holy Ghost the Comforter is sent of the Son (saith he), not according to the ministery of angels, or prophets, or apostles, but as it becometh the Spirit of God to be sent of the wisdom and truth of God, having an unseparable nature with the selfsame wisdom and truth. For the Son, being sent of the Father, abiding in the Father, and having the Father in himself, is not separated nor sundered [1 Qui potest intelligere sine tempore generationem Filii de Patre,
[intelligat sine tempore processionem Spiritus Sancti de utroque.—Au-]
[gust. Opp. Tom. 11. fol. 101. col. 2.]]
[2 See above, page 157.] [3 ista quee diximus in corporalibus credere, Lat. Bullinger’s read-]
[ing: but see the quotation in the next note. ] [ Spiritus Sanctus Consolator a Filio mittitur, non secundum an-]
[gelorum aut prophetarum aut apostolorum ministerium, sed ut mitti]
[decet a sapientia et veritate Spiritum Dei, indivisam habentem cum]
[eadem sapientia et veritate naturam. Etenim Filius missus a Patre]
[non separatur nec disjungitur ab eo, manens et habens illum in semet-]
[ipso. Quin Spiritus veritatis supradicto modo missus a Filio de Patre]
[egreditur, non aliunde ad alia transmigrans. Impossibile quippe hoc]
[pariter et blasphemum est. Si enim. Spiritus veritatis juxta natu-]
[ram corporum certo spatio circumseriptus, alium deserens locum ad]
[alium commigrabit: sed quomodo Pater non consistens in loco, ultra]
[omnem corporum est naturam; ita et Spiritus veritatis nequaquam]
[locorum fine clauditur, cum sit incorporalis, et, ut verius dicam, ex-]
[cellens universam rationalem creaturam. Quia ergo impossibile est]
[et impium ista que diximus de incorporalibus credere; exire de Patre]
[Spiritum Sanctum sic intelligendum, ut se Salvator de Deo exisse tes-]
[tatur, dicens, Ego ex Deo exivi et veni. Et sicut loca et commuta-]
and very many I pass over untouched: in these things I require a mind religious, and not a curious; a faithful mind, and not a subtil.
Now there is but one Holy Ghost, because he is always one and the selfsame God. It is the same Spirit therefore, which spake unto the patriarchs, prophets, and apostles, and which at this day speaketh to us in the church. For therefore the council of Constantinople is thus read to have confessed their faith: “I believe in the Holy Ghost, the Lord;” and anon after: “Who spake by the prophets. And I believe one catholic and apostolic church.” These sayings are taken out of the holy scripture. For St Peter testifieth in express words, that the Spirit of Christ was in the prophets, and there was none other spirit in the apostles than the Spirit of Christ. And Paul the apostle saith: Seeing then we have the same Spirit, as it is written, I believed, and therefore have I spoken, we also believe, and therefore speak.” Upon which testimony Tertullian inferreth, and (no doubt) soundly: “It is one and the selfsame Spirit therefore, which was in the prophets and the apostles 2” He promiseth that the selfsame Spirit shall be always in the church. They erred therefore, yea, foully they erred, whosoever among them of old feigned one God and Spirit of the old Testament, and another of the new Testament? Didymus Alexandrinus, the bright light in his age of all the Grecian churches, in his first book entitled De Spiritu Sancto, saith: “Neither ought we to think that the Holy Ghost is divided according to substances, because he is called the multitude
[tiones locorum ab incorporalibus separamus; sic et probationes, intus]
[dico et foris, ab intellectualium natura discernimus; quia iste cor-]
[porum sunt recipientium tactum et habentium vastitates. Ineffabili]
[itaque et sola fide noto sermone credendum est, Salvatorem dictum]
[esse exisse a Deo, et Spiritum veritatis a Patre egredi.—Didymi Alex.]
[de Spir. Sanct. capp. 25, 26, p. 273. Biblioth. Vet. Patr. Tom. vI.]
[Venet. 1770. or Hieron. Opp. Lib. 11. coll. 509, 510. Tom. 1v. Pars 1.]
[Paris. 1706.] [1 Qui loquutus est per prophetas in unam catholicam et aposto-]
[licam ecclesiam, Lat. See Vol. 1. p. 158, and Addenda, p. 436.] [2 Unus ergo et idem Spiritus, qui in prophetis et apostolis, nisi]
[quoniam ibi ad momentum, hic semper.—Novatian. de Trin. cap. 29.]
[Tertull. Opp. Col. Agrip. 1617. p. 741.] [3 So Manes and his followers. ]]
of good graces. For he cannot suffer, he cannot be divided, neither yet be changed; but, according to his divers manners of workings and understandings, he is called by many names of good graces, because he doth not endue his partakers with his communion after one and the selfsame power,” &e. Furthermore, the Holy Ghost hath increasing or fulness, and diminishing and want in man: not that in God (who, as it is commonly and truly said, neither receiveth more or less) there is any change to be found; but because man, according to his capacity, receiveth the Spirit plentifully and liberally, or measurably and sparingly, even as it pleaseth the Holy Ghost. The portion of the Spirit of Helias was given double from heaven to Heliseus. And it is said of our Saviour, that the Father gave him the Spirit not by measure.” For the Lord himself elsewhere saith: “Whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away even that he hath.” Saul had received excellent graces; but because he did not use and exercise them, the good Spirit of God departed from him, and the evil spirit succeeded and tormented him. And the Spirit of God departeth, even as it cometh also, at one instant: for when we are forsaken of the Lord, the Spirit of God departeth from us. Whereupon we read that David prayed: Cast me not away from thy presence, and take not thy holy Spirit from me.” And again: “Stablish me with thy principal Spirit5.”
Next after these things it seemeth that we must diligently search out, what the effect and what the power of the Holy Ghost is. The power of the almighty and everlasting God is unspeakable; therefore no man can fully declare what the power of the Holy Ghost is: yet somewhat I will say, making those things manifest which he worketh chiefly in men. For otherwise the Father by the Spirit
[[ Nec existimare debemus Spiritum Sanctum secundum substan-]
[tias esse divisum, quia multitudo bonorum dicatur. Impassibilis enim]
[et indivisibilis atque immutabilis est; sed juxta differentes et efficien-]
[tias et intellectus multis bonorum vocabulis nuncupatur: quia parti-]
[cipes suos non juxta unam eandemque virtutem communione sui donet]
[&c.—Didymi Alex. ibid. cap. 9. p. 266. Hieron. ibid. col. 499.] [5 See Vol. 11. p. 147, note 6.]]
worketh all things: by him he createth, sustaineth, moveth, giveth life, strengtheneth, and preserveth all things: by the selfsame he regenerateth his faithful people, sanctifieth, and endueth them with divers kinds of graces. Whereupon in the description above mentioned of him, comprising in four members his principal powers and effects which shew themselves by their working in men, I said, that he doth illuminate, regenerate, sanctify, and fulfil the faithful with all good graces: which things that they may the better be understood, it shall be good first of all to declare (as well as we can) the appellations or names of the Holy Ghost, which the holy scripture giveth him; and then to recite one or two places of the old and new Testament, to set forth and declare the power of the Holy Ghost.
First, he is called the Holy Spirit of God, because all creatures as many as are sanctified are sanctified by him. The heavenly Father sanctifieth with his grace, but through the blood of his beloved Son; and sanctification is derived unto us! and sealed by the Spirit. Therefore the holy Trinity, being one God, doth sanctify us. It is a wicked thing therefore to attribute sanctification to strange and foreign things: it is a wicked thing to translate purification and justification from the Creator unto the creature. Moreover he is called holy, to make a difference of him from other spirits. For we read in the scriptures, that there was and is a spirit of the world, a spirit of infirmity? a spirit of fornication and uncleanness, and a spirit of pride. From all these the Holy Ghost is separated, which inspireth into us the contempt of this world; which openeth unto us the scriptures, and confirmeth us in truth; which purifieth our hearts, and maketh our minds chaste, and so preserveth them: finally, which maketh us lowly and gentle, and driveth away from us all maliciousness.
The same Holy Ghost is called the Spirit of God and God of the Son: of God, to make a difference between it and the spirit of Satan; and it is called the Spirit of the Son, because it is the proper and natural Spirit of the Son, which he also communicateth unto us that we also might be the
[1 So also ed. 1584: but ed. 1577, into us.] [2 vertiginis, Lat. and Vulgate; of giddiness, Douay Bible, Isai.]
[xix. 14.]]
sons of God. For Paul saith: “Ye are the temple of Godand the Spirit of God dwelleth in you.” Again: “If any man have not the Spirit of Christ, the same is none of his.” And again: “Because ye are sons, God hath sent the Spirit of his Son into your hearts, crying, Abba, Father.”
Moreover our Lord himself, in the history of the gospel,
i
calleth the Holy Ghost a Comforter, saying: “I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth, whom the world cannot receive, because the world seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.” For παράκλητος signifieth a comforter, a stirrer up or a provoker, an exhorter, an advocate or patron which pleadeth the cause of his client. For the Holy Ghost is the mouth, the eye, the heart, the counsel, the hand, and the foot of all the faithful. Didymus, in his work entitled De Spiritu Sancto, saith: (Christ), “giving the Holy Ghost a name answerable to his working, calleth him the Comforter; because he doth not only comfort those whom he findeth worthy of him, and setteth them free from all heaviness and trouble of mind; but giveth unto them a certain incredible joy and gladness, insomuch that a man, giving God thanks because he is counted worthy of such a guest, may say, Thou hast given me gladness in my heart: for everlasting joy and gladness is in the heart of them in whom the Holy Ghost dwelleth” The Holy Ghost, verily, alone maketh the consciences of men void of care, quiet, and at peace before God in the matter of justification and in all temptations of the world. Paul saith: “This only I desire to learn of you, whether ye have received the Spirit by the works of the law, or by the preaching of faith.” The apostles being beaten with rods, when they were endued with the Holy Ghost and had that Comforter present in their
[3 Consolatorem autem venientem Spiritum Sanctum dicit (Sal-]
[vator), ab cperatione ei nomen imponens: quia non solum consolatur]
[eos quos se dignos repererit, et ab omni tristitia et perturbatione reddit]
[alienos; verum incredibile quoddam gaudium et hilaritatem eis tribuit,]
[in tantum ut possit quis Deo gratias referens, quod tali hospite dignus]
[habeatur, dicere, Dedisti leetitiam in corde meo. Sempiterna quippe]
[leetitia in eorum corde versatur, quorum Spiritus Sanctus habitator]
[est.—Didym. Alexandr. de Spir. Sanct. cap. xxv. Biblioth. Vet. Patr.]
[Tom. vi. fol. 272. col. 2. Hieron. Opp. Tom. 1v. Pars 1. col. 509.]]
v.41) minds, went rejoicing from the presence of the council, because they were counted worthy to suffer reproach for the name of Christ. So we read in the ecclesiastical history that the martyrs of Christ, being full of the Holy Ghost, even in extreme torments and most bitter deaths were most patient, and sang praises and gave thanks unto God.
Furthermore, we have heard that the Holy Ghost is called of the Lord the Spirit of truth. For in another place also he beautifieth him with that name; for he saith, When the Comforter shall come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me.” And he is called the Spirit of truth, because there is another hypocritical spirit!, an erroneous and lying spirit in the mouth of all false prophets. This our Spirit worketh in his worshippers sincerity, gentleness of mind? and integrity. Those he teacheth all truth. For our Lord elsewhere in the gospel saith: “That Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” Therefore the Spirit of truth hath taught the apostles all truth that is to be believed and all godliness; and they have delivered the same fully to the church. For the Holy Ghost driveth away all errors, destroyeth all heresies, confoundeth? all idolatry and ungodliness, and poureth true faith into our hearts, and establisheth true religion in the church. The Acts of the Apostles afford us very many of examples. By this Spirit of God the apostles foretold things to come, shadowing out among other things antichrist and the corruption of this our last age, and admonishing the church lest the elect should be entangled in errors and blasphemous wickedness.
Now he is called the Spirit of promise, for that he was promised of God by the prophets through Christ to the fathers, to the apostles, and to all that believe the apostles’ doctrine’, and was at length also through the same Christ fully given and performed. This word putteth the godly
[1 Spiritus impostor, Lat. omitted; a spirit which is a deceiver. ] [2 candorem, Lat. ] [3 profligat, Lat.] [2 Rather, Because he was promised from God to the fathers by]
in mind, that they should not ascribe the having of this so great and healthful a gift to their merits, but to the mere grace of God. And the Holy Ghost is granted, yea, given unto us, by the promise of God. Whereupon it followeth that all the gifts of God are freely given: which thing the apostle Paul principally proveth, and earnestly beateth into our heads, in his epistles, specially to the Romans and the Galatians.
In Luke the Lord saith: “If I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.” St Matthew, rehearsing the same words, saith: If I by the Spirit of God cast out devils, then is the kingdom of God come upon you.” Therefore the Holy Ghost is called the finger of God, to wit, the might and power of God. Men of occupations work with their fingers: God worketh his works by his divine power, I mean, by his Spirit; whose power is so great, that even his little finger (give me leave so to speak) surpasseth all the power and strength in the world. That appeared in those sorcerers of Egypt. Didymus rehearseth a parable touching the unity of the divine substance, and admonisheth diligently and conveniently, that we should not for corporal things forge and feign unto ourselves a corporal meaning of spiritual things. For he saith: But beware lest thou, being cast down unto base things, dost imagine in thy mind diversities of corporal actions, and begin to forge to thyself magnitudes, and inequalities, and other members of the body greater and lesser, saying, that the finger from the hand, and the hand from him whose hand it is, doth differ by many inequalities; because the scripture doth now speak of bodiless things, purposing to shew the unity only, and not the measure of substance also. For as the hand is not divided from the body by the which it worketh and bringeth all things to an end, and is in him whose hand it is; so also the finger is not separated from the hand whose finger it is. Therefore away with inequalities and measurings when thou thinkest of God; and understand the unity of the finger, of the hand, and of the
[the prophets, and to the apostles and all who believe the doctrine of]
[the apostles by Christ.] [5 opifices, Lat.] [6 See above, page 138.]]
316 THE FOURTH DECADE. [SERM. whole substance, by which finger the law was written in tables of stone!” Thus far he.
Now the Holy Ghost is read, as well in the writings of the prophets as also of the apostles, to be shadowed out by water, and a lively or continual running fountain. “I will pour out,” saith the Lord by Esay, waters upon the thirsty, and rivers upon the dry ground.” And anon by interpretation he addeth: “1 will pour my Spirit upon thy seed, and my blessing upon thy stock.” And in the gospel the Lord saith: “If any man thirst, let him come unto me and drink. He that believeth in me, as saith the scripture, out of his belly shall flow rivers of water of life.” To which in way of exposition the holy evangelist? addeth: “But this he spake of the Spirit, which they that believe in him should receive.” Surely water maketh barren grounds fruitful, cleanseth things defiled, giveth drink to them that be thirsty, and cooleth them that are in a heat: so the grace of the Holy Spirit maketh barren minds fruitful, to bring forth fruit to the living God; by the selfsame grace our hearts are cleansed from all uncleanness; the same quencheth the thirst of the soul, and comforteth it when it is afflicted, and fulfilleth all the desires thereof.
Fire is simple and pure; and some bodies it consumeth, and other some it purgeth, making them more fine and clean: it warmeth also, and hath many profitable and necessary operations in man. Therefore the Holy Ghost is rightly shadowed out unto us by fire. For he is pure and simple, he consumeth the ungodly, cleanseth the faithful from the
[[! Verum cave ne ad humilia dejectus.depingas in anime tuo]
[corporalium artuum (Bullinger read actuwn) diversitates, et incipias]
[tibi magnitudines et inequalitates et cetera corporum majora vel mi-]
[nora membra confingere; dicens digitum a manu, et manum ab eo cujus]
[est manus, multis insequalitatibus discrepare; quia de incorporalibus]
[nunc scriptura loquitur, unitatem tantum volens, non etiam mensuram]
[substantize demonstrare. Sicut enim manus non dividitur a corpore,]
[per quem cuncta perficit et operatur, et in eo est cujus est manus;]
[sic et digitus non separatur a manu cujus est digitus. Itaque rejice]
[incequalitates et mensuras cum de Deo cogitas, et intellige digiti et]
[manus et totius substantiee unitatem; quo digito lex in tabulis lapideis]
[scripta est.—Didym. Alex. de Spir. Sanct. capp. 20, 21. Biblioth. Vet.]
[Patr. Tom. v1. pp. 270, 271. Hieron. Opp. Tom. 1v. Par. 1. col. 506.] [2 historicus sacer, Lat.]]
filthiness of sins, and maketh them to burn with the love of God and their neighbour, setting them on fire doubtless with the fire of his love.
When he was given to the apostles in the day of Pentecost, there was heard a sound as it had been with the force of a mighty wind coming: by which thing was signified, that the doctrine of godliness should be spread throughout the whole world by the power of God and wonderful success, maugre the might of the whole world setting shoulder against the same all in vain. For the wind (no man staying it) bloweth through the whole world, pierceth all places, and no man can keep it out; it hath also wonderful effects in bodies to change them. And the Holy Ghost pierceth all things; softeneth men’s hearts; and of froward, stubborn, and rebellious, he maketh most lowly, modest, and obedient men.
Fiery tongues appear upon the heads of the apostles and disciples endued with the Holy Ghost; signifying doubtless the operation or working of the Holy Ghost, of which they were signs and assurances. For he instructeth, exhorteth, and comforteth the faithful: neither doth he arm his faithful apostles with cold tongues, but fiery tongues. The apostles, when they preached the gospel, seemed not to speak, but to lighten and to thunder: whereupon also certain of them were called of our Saviour The sons of thunder.”
Furthermore, the Holy Ghost appeareth in the likeness of a dove upon the Son of God, even then when he was baptized of John Baptist. For a dove is mild and gentle, without malice or harm?: whereof sprung the proverb, “manners like a dove, dove-like simplicity;” and, more
gentle than a dove.” For a dove is among birds as a sheep among four-footed beasts, which thinketh no hurt to any living creature: whereupon Christ is also called a sheep or a lamb. Of the Spirit of God therefore the wise man saith very well: “The spirit of wisdom is holy, one only, manifold, subtle, quick, moving4, clear, undefiled, plain, sweet, loving the thing that is good, sharp, which cannot be letted, doing good, kind to man, stedfast, sure, free from care, having all power, circumspect in all things, and passing through all understanding and clean, yea, most subtle spirits.”
[3 [6116 carens, Lat.] [4 disertus, Lat.; lively, A. V.]
[5 illustris, Lat.] [6 certus, Lat.]
Again, they that are endued with the Holy Ghost are called the anointed of the Lord. For the Holy Ghost is called both oil and anointing: for uniess we be watered of the Holy Ghost, we wax barren and waste away; for we are void of lively and heavenly moisture, and of our own nature always wither and wax dry. And of this anointing there went a notable figure before, in the ceremonial anointing of kings and priests. St John saith: “And the anointing which ye have received of him dwelleth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and it is true, and not lying, and as it taught you, abide in it.” For the Lord also saith in Jeremy: This shall be the covenant that I will make with the house of Israel after those days; I will plant my law in the inward parts? of them, and write it in their hearts; and will be their God, and they shall be my people. And from henceforth shall no man teach his neighbour or his brother, saying, Know the Lord; for they shall all know me, from the lowest unto the highest, saith the Lord. For I will forgive their misdeeds, and will never remember their sins any more.”
But we shewed a little before that the Holy Ghost is the universal teacher of all truth. Hitherto that seemeth to belong which St Paul saith: “It is God which hath anointed us, which hath also sealed us, and hath given the earnest of the Spirit in our hearts.” For now the Holy Ghost is not only called anointing, but also the sealing up or earnest of our salvation: OF appa, or ἀῤῥαβῶν, is a part of payment, which maketh assurance of the whole sum to be paid, to wit, a pledge. And surely the Holy Ghost doth now testify, yea, it doth seal and assure us, that we are the sons of God, and that, when time is, we shall be received into the everlasting inheritance. Paul again saith: “Ye are sealed with the holy Spirit of promise, which is the earnest of our inheritance, unto the redemption of the purchased possession, unto the praise of his glory.” Ephes.i. That assurance doth marvellously confirm and comfort the minds of the faithful in temptations; encourageth them besides that to patience in adversity, and to holiness of life. For hereupon said St John: Little children, ye are of God, and have overcome them; for greater is he that is in you, than he that [1 See above, p 286, and note 2.] [2 in mentem, Lat.]
is in the world.” And again: “Now are we the sons of Godand yet it doth not appear what we shall be: but we know that, when he shall appear, we shall be like unto him, for we shall see him as he is. And every man that hath this hope in him purgeth himself, even as he also is pure.”
And as the Holy Ghost is an unspeakable knitting together, whereby the three persons are inseparably coupled one with another in everlasting love and concord; even so the same coupleth the spouse of Christ with her spouse with a knot that cannot be loosed, and joineth together between themselves all the members of his mystical body in an everlasting covenant. For as the members of our body are joined together whole and sound by the benefit and enjoying of life, so the mystical body of Christ is united together by the Holy Ghost. Therefore it is no marvel that he is called or noted with the name of love, which poureth love into our hearts.
And albeit by these names of the Holy Ghost his opera~ tion may be understood, yet will I add certain testimonies of scripture, out of which his power or effect, especially in us, may be more fully understood. Esay almost in the beginning of his prophecy, describing the person of the King our Messias, among other things saith: “The Spirit of the Lord shall rest upon him; the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and of the fear of the Lord; and shall make him of deep judgment in the fear of God” Though he declared many, yet hath he not reckoned up all the powers of the Spirit. Therefore it is not for us to bring into a strait, and with the common sort to comprise in a narrow number of seven, the powers of the Spirit. For we have heard hitherto that there is the spirit of promise, of doctrine, of humility, and gentleness, &c. To which beside these there are reckoned up very many together; for he is the spirit of wisdom: but how great this is, and how far it reacheth, it is manifest even in the words? of Solomon. To wisdom is joined understanding, which is said to be the action and applying of wisdom ordered or framed to things, places, times, and persons. - Counsel is re-
[3 beneficio spiritus, Lat. ] [1 faciet eum spirare timorem Domini, Lat. ] [> in rebus, Lat.; in the affairs.)]
quired and given in doubtful matters, and sheweth what we may most conveniently do. Strength ministereth sufficient force and constancy to execute and perform, yea, and patiently bear, whatsoever by counsel we have learned either to be clone or to be suffered. And now knowledge is an experience obtained and gotten by long time and use. Unto these is fear added, that is to say, godliness and true religion; whereunto unless we refer all our sayings and doings, wisdom, understanding, counsel, strength and knowledge, shall nothing profit us. To be short, whosoever is endued with the Spirit of God, whatsoever he shall either do or say will savour of the fear! of God; finally, he shall say and do all things unto the glory of God: and all these things truly are freely and fully drawn out of the only fountain of the Holy Ghost.
Paul the apostle, in his epistle to the Romans, describing the wonderful force of the Holy Ghost working in us being new-born, saith: “They that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be the Spirit of God dwell in you. If any man have not the Spirit of Christ, the same is none of his. And if Christ be in you, the body is dead because of sin; but the spirit is life for righteousness’ sake. But if the Spirit of him that raised up Jesus from the dead dwell in you, even he that raised up Christ from the dead shall also quicken your mortal bodies, because that his Spirit dwelleth in you.”
The same apostle in his epistle to the Corinthians teacheth, that by the revelation of the Holy Ghost the mystery of the kingdom of God is very manifestly opened unto us. “God,” saith he, “hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. And we have not received the spirit of the world, but the Spirit which is of God, that we might know the things which are given to us of Christ.” Hitherto pertain these words of our Lord and Saviour out of the holy gospel: “1 tell you the truth, itis expedient for you that I go away; for if I go not away, that Comforter will not come unto you; but if I depart, I will send him unto you. And when
[1 gpirabit timorem, Lat.] [2 a Christo, Lat. So Erasmus and Calvin.]]
he is come, he will rebuke the world of sin, and of righteousness, and of judgment: of sin, because they believe not on him?: of righteousness, because I go to the Father, and ye see me no more: of judgment, because the prince of this world is judged already.” And it is evident, that in all these clauses the whole sum of religion is contained which the Holy Ghost most plentifully hath delivered unto the church: which we also touched in the exposition of the names of the Holy Ghost. It followeth in the gospel: “I have yet many things to say unto you, but ye cannot bear them away? now. Howbeit, when he is come, which is the Spirit of truth, he will lead you into all truth. He shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will shew you things to come” And since it is certain that the Holy Ghost is come, it is evident that he led the apostles into all truth: insomuch that whatsoever agreeth not with their writings is worthily suspected of a lie. Otherwise I doubt not but he at this day speaketh in the church by those which are his: but it is without controversy, that the Holy Ghost doth not gainsay himself. And that things to come were revealed to the apostles by the Spirit, we have touched in the exposition of the names of the Holy Ghost. Neither is it doubtful but at this day he revealeth many things to the saints in the church, even those things which pertain to the preservation of the gospel of Christ and the saints.
Again, we read in the epistle of Paul to the Corinthians: “The manifestation,” saith he, “οὗ the Spirit is given to every man to profit withal: for to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit; to another is given faith by the same Spirit; to another the gifts of healing by the same Spirit; to another power to do miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. But all these worketh that one and the selfsame Spirit, dividing to every man severally even as he will” All these things are manifest, neither need they any further exposition. These are great
[3 in me, Lat.) [6 So Tyndale and Cranmer; portare, Lat.] [5 Ilie me glorificabit: quia de meo accipiet, et annunciabit vobis,]
[Lat. omitted. ] [6 veritatis Christians, Lat. ] 21 [ BULLINGER, IIL]]
and evident gifts of the Holy Spirit. Unto which also if we add those words which the same apostle hath set down concerning the same Spirit of God, we will make an end!: The fruit of the Spirit,” saith he, “is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.” These I say and all other virtues the Holy Ghost, which worketh all good things in all men, graffeth, planteth, preserveth, defendeth, and bringeth unto full ripeness in the minds of the faithful.
To all these we will now add, instead of a conclusion, the most notable? treatise of Tertullian touching the Holy Ghost. Ghost. 5 Α.. The same is this: “Because the Lord was departing into heaven, he did necessarily give to his disciples a comforter, lest he should leave them in a manner orphans, which was not convenient, and forsake them without a certain advocate and tutor. For it is he that strengthened their minds and understandings, which distinguished the sacraments of the gospel, which was in them the giver of light in heavenly things, by whom being strengthened and established they neither feared imprisonments nor chains for the name of the Lord; but rather set at nought the very powers and torments of this world, being now armed and emboldened through him, having in them the gifts which this selfsame Spirit doth distribute and direct, as it were certain ornaments to the church, which is the spouse of Christ. For it is he that appointeth prophets in the church, instructeth the teachers, guideth tongues, worketh miracles, and giveth health, bringeth to pass wonderful works, sheweth the discerning of spirits, establisheth governments, endueth with counsel, ministereth and ordereth and disposeth all other spiritual gifts; and therefore maketh the church of God on all sides and in all things perfect and absolute. It is he which in the likeness of a dove, after the Lord was baptized, descended and remained upon him, dwelling only in Christ fully and wholly, not maimed or minished in any measure or portion, but plentifully received into him with his whole abundance, that others might obtain from him a certain distribution of gifts; the fountain of the fulness of the Holy Ghost wholly remaining in Christ, that from him might be derived veins of gifts and miracles, the Holy Ghost most abundantly dwelling in Christ. For Esay prophesying the same said: And the spirit of wisdom and understanding, the spirit [1 vela colligemus, Lat.] [2 elegantissimam, Lat. ]
of counsel and strength, the spirit of knowledge and godliness, resteth upon him. And the spirit of the fear of the Lord filled him.” The like and selfsame saying he hath also in another place in the person of the Lord himself: The Spirit of the Lord upon me, because he hath anointed me; to preach the gospel to the poor hath he sent me.” Likewise David: Wherefore thy God hath anointed thee with the oil of gladness above thy fellows.” Of this Spirit the apostle Paul speaketh: for he that hath not the Spirit of Christ, the same is none of his.” And where the Spirit of the Lord is, there is liberty.” This is he which by water worketh the second birth of regeneration, being a certain seed of heavenly generation; and he that consecrateth the heavenly nativity, being a pledge of the promised inheritance, and as it were a certain handwriting of everlasting salvation; who maketh us the temple of God, and bringeth to pass that we be his dwelling-house; who performeth the office of an advocate, maketh intercession for us in the hearing of God with sighs that cannot be uttered; and pouring forth his gifts of defence, is given to be a dweller in our hearts and a worker of holiness; who exercising that in us, bringeth our bodies into everlastingness and unto the resurrection of immortality, while he accustometh them to be partakers in him of his heavenly power, and to be coupled with the heavenly eternity of the Holy Ghost. For our bodies are trained up in him and by him to proceed to immortality, whilst they learned to behave themselves moderately according to his ordinances. For it is he that lusteth contrary to the flesh, because the flesh fighteth against him. It is he which bridleth insatiable lusts, which tameth immoderate concupiscences, which quencheth unlawful desires, which vanquisheth flaming affections, which abhorreth drunkenness, which banisheth covetousness, which abandoneth riotous banquetings, which knitteth the knot of love and charity, which subdueth the affections, driveth away sects, sheweth the rule of truth, convinceth heretics, casteth out the wicked, and is a defence to the gospel. Of him the apostle also saith: For we have not received the spirit of the world, but the Spirit which is of God.” Of this Spirit he triumpheth and saith: “And I think verily that I have the Spirit of God.” Of him he saith: And the Spirit of the prophets is subject to the
[3 So also 1584: but 1577, or regeneration
21-2
prophets.” Of him he saith again: Now the Spirit speaketh evidently, that in the latter times some shall depart from the faith, giving heed unto spirits of error and doctrines of devils, which speak false in hypocrisy, having their conscience Seared with an hot iron.” No man being guided by this Spirit calleth Jesus execrable;’ no man denieth that Christ is the Son of God, or forsaketh God the Creator; no man uttereth any of his own words against the seriptures, neither doth any man establish other wicked decrees; no man commandeth contrary laws. Whosoever blasphemeth against this Spirit shall never have forgiveness, neither in this world, nor in the world to come.” It is he that in the apostles beareth witness to Christ, that sheweth constant faith of religion in martyrs, that planteth marvellous continency of assured love in virgins, that keepeth the laws of the Lord’s doctrine uncorrupted and undefiled in others, that confoundeth heretics, reformeth the froward, reproveth the unfaithful, revealeth dissemblers, and punisheth the wicked, and preserveth the church chaste and unstained in pureness of perpetual virginity and holiness of truth!.” Thus far Tertullian,
[1 Quoniam Dominus in ccelos esset abiturus, paracletum discipulis]
[necessario dabat, ne illos quodammodo pupillos (quod minime decebat)]
[relinqueret, et sine advocato et quodam tutore desereret. Hic est]
[enim qui ipsorum animos mentesque firmavit, qui evangelica sacra-]
[menta distinxit, qui in ipsis illuminator rerum divinarum fuit, quo]
[confirmati pro nomine Domini nec carceres nec vincula timuerunt,]
[quinimo ipsas seculi potestates et tormenta calcaverunt, armati jam]
[scilicet per ipsum atque firmati, habentes in se dona quze hic idem]
[Spiritus ecclesiee Christi sponse quasi queedam ornamenta distribuit]
[et dirigit. Hic est enim qui prophetas in ecclesia constituit, magistros]
[erudit, linguas dirigit, virtutes et sanitates facit, opera mirabilia gerit,]
[discretiones spirituum porrigit, gubernationes contribuit, consilia sug-]
[gerit, quaeque alia sunt charismatum dona componit et dirigit; et ideo]
[ecclesiam Domini undique et in omnibus perfectam et consummatam]
[facit. Hic est qui in modum columbze, posteaquam Dominus bapti-]
[zatus est, super eum venit et mansit, habitans in solo Christo plenus]
[ct totus, nec in aliqua mensura aut portione mutilatus, sed cum tota]
[sua redundantia cumulate distributus et missus, ut ex illo delibati-]
[onem quandam gratiarum ceteri consequi possint, totius Sancti Spi-]
[ritus in Christo fonte remanente, ut ex illo donorum atque operum]
[venze ducerentur, Spiritu Sancto in Christo affluenter habitante. Hoe]
[etenim prophetans Esaias aiebat: Et requiescit, inquit, super eum]
[Spiritus sapientize et intellectus, Spiritus consilii et virtutis, Spiritus]
[scientice et pietatis, et implevit eum Spiritus timoris Dei. Hoc idem]
Thus far, not without trembling, we have entreated of sum the most holy mystery of the reverend Trinity, the Father, trinity the Son, and the Holy Ghost, which we have learned out of fp the scriptures: and here now we will stay, humbly worship-
[atque ipsum et alio in loco ex persona ipsius Domini: Spiritus Domini]
[super me, propter quod unxit me, evangelizare pauperibus misit me.]
[Similiter David: Propterea unxit te Deus, Deus tuus, oleo lwtitize a]
[consortibus tuis. De hoc Apostolus Paulus: Qui enim Spiritum Christi]
[non habet, hic non est ejus: Et, Ubi Spiritus Domini, ibi libertas.]
[Hic est qui operatur ex aquis secundam nativitatem, semen quoddam]
[divini generis, et consecrator ceelestis nativitatis, pignus promissse]
[heereditatis, et quasi chirographum quoddam seternze salutis; qui nos]
[Dei faciat templum, et nos ejus efficiat domum; qui interpellat divinas]
[aures pro nobis gemitibus ineloquacibus, advocationis implens officia]
[et defensionis exhibens munera, inhabitator corporibus nostris datus,]
[et sanctitatis effector; qui id agens in nobis, ut ad seternitatem et ad]
[resurrectionem immortalitatis corpora nostra perducat, dum illa in se]
[assuefacit cum ceelesti virtute misceri, et cum Spiritus Sancti divina]
[@xternitate sociari. Erudiuntur enim in illo et per ipsum corpora]
[nostra ad immortalitatem proficere, dum ad decreta ipsius discunt se]
[moderanter temperare. Hic est enim qui contra carnem desiderat,]
[quia caro contra ipsum repugnat. Hic est qui inexplebiles cupiditates]
[coercet, immoderatas libidines frangit, illicitos ardores extinguit, fla-]
[grantes impetus vincit, ebrietates rejicit, avaritias repellit, luxuriosas]
[comessationes fugit, caritates nectit, affectiones constringit, sectas]
[repellit, regulam veritatis expedit, heereticos revincit, improbos foras]
[exspuit, evangelia custodit. De hoc item Apostolus: Non enim spi-]
[ritum mundi accepimus, sed Spiritum qui ex Deo est. De hoc exultat]
[et dicit: Puto autem quia et ego Spiritum Dei habeo. De hoc dicit:]
[Et Spiritus prophetarum prophetis subjectus est. De hoc refert: Spi-]
[ritus autem manifeste dicit quia in novissimis temporibus recedent]
[quidam a fide, attendentes spiritibus seductoribus, doctrinis deemoni-]
[orum in hypocrisi mendacia loquentium, cauteriatam habentium con-]
[scientiam suam. In hoc Spiritu positus nemo unquam dicit anathema]
[Jesum, nemo negavit Christum Dei Filium, aut repudiavit creatorem]
[Deum; nemo contra scripturas ulla sua verba depromit, nemo alia et]
[sacrilega decreta constituit, nemo diversa jura consecribit. In hunc]
[quisquis blasphemayverit, remissionem non habet, non tantum in isto]
[seculo, verum etiam nec in futuro. Hic in apostolis Christo testimo-]
[nium reddit, in martyribus constantem fidem religionis ostendit, in]
[virginibus admirabilem continentiam signate caritatis includit, in]
[ceteris incorrupta et incontaminata doctrine dominicze jura custodit;]
[heereticos destruit, perversos corrigit, infideles arguit, simulatores os-]
[tendit, improbos quoque corrigit, ecclesiam incorruptam et inviolatam]
[perpetuse virginitatis et veritatis sanctitate custodit.—Novatian. de]
[Trin. cap. 29. Tertull. Opp. pp. 741, 742. Col. Agrip.]]
ping this Unity in trinity and Trinity in unity. And let us keep in mind and acknowledge this distinction or division most manifestly declared in the scriptures, and the unity also commended unto us with exceeding great diligence. For in the scripture the beginning of doing and the flowing fountain and well-spring of all things is attributed to the Father; wisdom, counsel, and the very dispensation in doing things is ascribed to the Son; and the force and effectual power of working is assigned to the Holy Ghost. Howbeit, let us take heed lest through the distinction we separate the unity of the substance of God; for there is but one God in whom those properties are. It is but one fire, though there be three things seen in it, light, brightness, and heat. For these rise together, and cease all at once. The light goeth not before the brightness, neither the brightness before the heat. And though one thing be attributed to the light, another thing to the brightness, and a third thing to the heat; yet they work unseparably. Therefore when we read that God created the world, we understand that the Father from whom are all things, by the Son by whom are all things, in the Holy Ghost in whom are all things, created the world. And when we read that the Son became flesh, suffered, died, and rose again for our salvation, we believe that the Father and the Holy Ghost, though they were not partakers of his incarnation and passion, yet notwithstanding that they wrought that our salvation by the Son, whom we believe never to have been separated from them. And when sins are said to be forgiven in the Holy Ghost, we believe tha this benefit and all other benefits of our blessedness are unseparably given and bestowed upon us from one, only, true, living, and everlasting God, who is the Father, the Son, and the Holy Ghost. To whom be praise and thanksgiving for ever and ever. Amen.
Of Good and Evil Spirits; That Is, of the Holy Angels of God, and of Devils or Evil
Spirits; and of Their Operations. The Ninth Sermon
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