The sum of sacred divinity briefly & methodically propoundedThe summe of sacred diuinitie briefly & methodically propounded
The sum of sacred divinity briefly & methodically propounded : more largely & clearly handled and explained / published by John Downame ...The summe of sacred diuinitie briefly & methodically propounded : more largly & cleerely handled and explaned / published by John Downame ...
John Downame d. 1652London: printed by Willi, 1625
[26], 551 [i.e. 563], [1] p. · 188k words · STC 7148.3 · ESTC S5154
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
In mZechariah, the Angel that spake to the Prophet, being the same nAngel that stood between the two Myrrh-trees, called also the man that stood between the Myrrh-trees, that it might be known to be meant of Christ, taketh of the other Angels, a reckoning and account of their doings. The same Angel in the onext Chapter biddeth another Angel, that came forth to meet him, as it were to know his pleasure what he would command him, to run and inform the Prophet, of those promises which there he maketh to his Church. So pDaniel having seen a great Vision which he understood not, heard the voice of a man, which was Christ▪ calling, and saying, GABRIEL, make this man understand the Vision. But in the times of the Gospel, when the Prophetical Visions were more clear, then under shadows of the Law: his also is more manifest: For in the very beginning of the Book of the qRevelation, the things which Christ received from his Father, he is said, to have sent and showed them by his Angel, to his Servant JOHN. And in the rconclusion of the Book. again. I JESUS have sent my Angel to testify these things unto you. The conference of which place▪ with sthat which went immediately before, The Lord God of the holy Prophets hath sent his Angel, to show his Servants the things which must come to pass shortly, noteth him out plainly to be that JEHOVAH. The true God, which spake by the holy Prophets, We are tbaptized into his Name. A form of speech▪ signifying that we dedicate and consecrate our selves to him, as to our GOD ⟨p. 51⟩
Revelation maketh the Lord God Almighty, and the Lamb▪ alike the Temple of that holy City, the heavenly Jerusalem: meaning, that he is equally to be worshipped, and with the same honour: Faith doth only rest upon God, but we are commanded to believe in Christ: Yea,
of GOD, that whosoever glorieth, should glory only in this, That he knoweth him to be JEHOVAH.
In mZachary, the Angell that spake to the Prophet, being the same nAngell that stood betweene the two Myrrh-trees, called also the man that stood betweene the Myrrh-trees, that it might bee knowne to be meant of Christ, taketh of the other Angels, a reckoning and account of their doings. The same Angell in the onext Chapter biddeth another Angell, that came forth to meete him, as it were to know his pleasure what he would command him, to runne and informe the Prophet, of those promises which there hee maketh to his Church. So pDaniel hauing seene a great Vision which he vnderstood not, heard the voyce of a man, which was Christ▪ calling, and saying, GABRIEL, make this man vnderstand the Vision. But in the times of the Gospell, when the Propheticall Visions were more cleere, then vnder shaddowes of the Law: his also is more manifest: For in the very beginning of the Booke of the qReuelation, the things which Christ receiued from his Father, he is said, to haue sent and shewed them by his Angel, to his Seruant IOHN. And in the rcōclusion of the Booke. againe. I IESVS haue sent my Angell to testifie these things vnto you. The conference of which place▪ with sthat which went immediately before, The Lord God of the holy Prophets hath sent his Angel, to shew his Seruants the things which must come to passe shortly, noteth him out plainly to bee that IEHOVAH. The true God, which spake by the holy Prophets, Wee are tbaptized into his Name. A forme of speech▪ signifying that we dedicate and consecrate our selues to him, as to our GOD ⟨p. 51⟩and Lord. Whereupon, uPaul worthily detesteth it to haue beene thought, as if hee baptized any into his owne Name. God xonely is to bee worshipped. But this honour Christ also hath: For both Stephen giueth it vnto him, when he saith, Lord yIesus, receiue my spirit. And it is the Epithete of all the Church, that they zcall vpon the Name of Christ. IOHN likewise, in the aReuelation maketh the Lord God Almighty, and the Lambe▪ alike the Temple of that holy City, the heauenly Ierusalem: meaning, that hee is equally to bee worshipped, and with the same honour: Faith doth onely rest vpon God, but wee are commanded to beleeue in Christ: Yea, bbeleeue in God, beleeue also in me. Further it is the pleasure cof GOD, that whosoeuer glorieth, should glory onely in this, That he knoweth him to be IEHOVAH.
But Paul doubteth not, to profess that he dgloried only in the Cross of Christ, and neither preached nor chose to know any other thing, save eonly him alone. Christ falso himself coupleth these two together: This is everlasting life, to know thee the only true God, and him whom thou hast sent, Jesus Christ. But what stay I hereupon, when testimonies are so clear? upon the mark and notes, when the things themselves are so evident and express: his God-head being everywhere to be found in most plain and manifest terms? Which, that it may the better appear, I will sort all the testimonies of this kind into three Orders or Ranks. The first is, of such as attribute the spirit unto him: Not as the spirit or soul of a man, but so as it appeareth plainly by the Epithets adjoined, to be the Divine Spirit, or GOD himself, 1. Cor. 15. 45. The first man ADAM was made a living Soul, the latter ADAM a quickening Spirit. As be noteth out in Adam, the whole man, by the more excellent part, the Soul; so doth he in Christ, the whole Person, by that most excellent Nature of the God head, bodily dwelling in him, calling him another Adam: for that as ⟨p. 52⟩Adam imparted fleshly life unto all that come from him: so doth Christ the Spiritual Life to all that are his. And that this may be the better conceived, to be meant of his Eternal Deity in the seven and fortieth Verse, he doth more clearly frame the comparison. The first man out of the earth, earthly; the second man, the Lord himself from Heaven. Therefore is his Spirit or Divine nature, sometime called The geverlasting Spirit, (a thing proper to the God-head:) sometime The hSpirit of Sanctification, whereby he sanctifieth all Gods Elect, and sanctified his humane Nature, otherwise infirm and weak, and not able to raise up it self. As in iJohn he saith, It is the Spirit that quickeneth, the flesh profiteth nothing. And kPeter, that he was put to death as touching the flesh, but quickened as touching the Spirit. Finally, the Apostle lPaul expounding as it were this place, For though (saith he) he were crucified of infirmity yet he liveth by the power of God. In the name of infirmity or weakness manifestly alluding to the Hebrew, En•ch which signifieth a frail, or weak, and mortal man, and in the name Power, unto Ell, the mighty God:
But Paul doubteth not, to professe that he dgloried onely in the Crosse of Christ, and neyther preached nor chose to know any other thing, saue eonely him alone. Christ falso himselfe coupleth these two together: This is euerlasting life, to know thee the onely true God, and him whom thou hast sent, Iesus Christ. But what stay I hereupon, when testimonies are so cleere? vpon the marke and notes, when the things themselues are so euident and expresse: his God-head being euerywhere to bee found in most plaine and manifest termes? Which, that it may the better appeare, I will sort all the testimonies of this kind into three Orders or Rankes. The first is, of such as attribute the spirit vnto him: Not as the spirit or soule of a man, but so as it appeareth plainly by the Epithetes adioyned, to be the Diuine Spirit, or GOD himselfe, 1. Cor. 15. 45. The first man ADAM was made a liuing Soule, the latter ADAM a quickering Spirit. As bee noteth out in Adam, the whole man, by the more excellent part, the Soule; so doth he in Christ, the whole Person, by that most excellent Nature of the God head, bodily dwelling in him, calling him another Adam: for that as ⟨p. 52⟩Adam imparted fleshly life vnto all that come from him: so doth Christ the Spirituall Life to all that are his. And that this may bee the better conceiued, to be meant of his Eternall Deity in the seuen and fortieth Verse, hee doth more cleerely frame the comparison. The first man out of the earth, earthly; the second man, the Lord himselfe from Heauen. Therefore is his Spirit or Diuine nature, sometime called The geuerlasting Spirit, (a thing proper to the God-head:) sometime The hSpirit of Sanctification, whereby hee sanctifieth all Gods Elect, and sanctified his humane Nature, otherwise infirme and weake, and not able to rayse vp it selfe. As in iIohn he saith, It is the Spirit that quickeneth, the flesh profiteth nothing. And kPeter, that he was put to death as touching the flesh, but quickened as touching the Spirit. Finally, the Apostle
of the second sort are those, where he is said, to have the mfullness of the God-head in him, to be nin the form of God, to be oequal with God. And to conclude, to be pMichael, of equal Power with the Almighty God. And this to be an honour belonging unto Christ alone, and not to any created Angel, the Apostle Jude qteacheth expressly, when he so termeth Jehovah himself, that in Zechariah strove with Satan about the Body of Moses, or the truth and perfection of the Law of Moses; namely, the whole Doctrine of the Gospel, Remission of sins, Imputation of Righteousness, Sanctification, and Redemption; as in that Chapter the Angel reasoneth of them all. But most manifestly this appeareth, Revelat. 12. 7. where MICHAEL ⟨p. 53⟩and his Angels fought with the Dragon and his angels. Against the Dragon, that is, the Devil, head of the malignant Church, opposing Michael; that is, Christ; Head of Saints and Angels: and therefore calling them his Angels, which agreeth to God alone. Finally, the holy Ghost so expoundeth it, Verse 10. Now is the Salvation, and Might, and Kingdom of our God, and the Power of his Christ. In the third and last rank come those, that call him expressly rGod, The strue God; The tgreat God; The mighty uGod; The only xGod; God yover all, blessed for ever, Amen.
of the second sort are those, where he is said, to haue the mfulnesse of the God-head in him, to bee nin the forme of God, to be oequall with God. And to conclude, to bee pMichael, of equall Power with the Almighty God. And this to be an honour belonging vnto Christ alone, and not to any created Angell, the Apostle Iude qteacheth expresly, when he so termeth Iehouah himselfe, that in Zachary stroue with Satan about the Body of Moses, or the truth and perfection of the Law of Moses; namely, the whole Doctrine of the Gospell, Remission of sinnes, Imputation of Righteousnesse, Sanctification, and Redemption; as in that Chapter the Angell reasoneth of them all. But most manifestly this appeareth, Reuelat. 12. 7. where MICHAEL ⟨p. 53⟩and his Angels fought with the Dragon and his angels. Against the Dragon, that is, the Deuill, head of the malignant Church, opposing Michael; that is, Christ; Head of Saints and Angels: and therefore calling them his Angels, which agreeth to God alone. Finally, the holy Ghost so expoundeth it, Ʋerse 10. Now is the Saluation, and Might, and Kingdome of our God, and the Power of his Christ. In the third and last ranke come those, that call him expresly rGod, The strue God; The tgreat God; The mighty uGod; The onely xGod; God youer all, blessed for euer, Amen.
mCol 29. For in him dwelleth all the fullness of the God-head bodily, that is, personally and substantially.Col 29. For in him dwelleth all the fulnes of the God-head bodily, that is, personally and substantially.
nPhil. 2. 6, 7. Who being in the form of God, emptied himself, taking the form of a Servant, becoming in the likeness of men, and in habit found a very man. Where, the form of a Servant, noting a very servant and abject person, indeed showeth that to be in the form of God, signifieth as much as to be really and essentially God himself.Phil. 2. 6, 7. Who being in the forme of God, emptied himself, taking the forme of a Seruant, becomming in the likenesse of men, and in habit found a very man. Where, the forme of a Seruant, noting a verie seruant and abiect person, indeed sheweth that to bee in the forme of God, signifieth as much as to be really and essentially God himselfe.
oJohn 8. 15. For this cause the Jews sought to kill him, because he called God his own Father, making himself equal with God. Phil. 2. 6. He thought it no robbery to be equal with God.Iohn 8. 15. For this cause the Iewes sought to kill him, because hee called God his owne Father, making himselfe equall with God. Phil. 2. 6. He thought it no robbery to be equall with God.
To prove the Holy Ghost to be God: First, he also is Jehovah, for he that led the people in the Wilderness, & whom they tempted so oft, was Jehovah, as we have observed. But Isaiah zsaith, this was the Spirit of God. As a beast that goeth down into a Valley, the Spirit of JEHOVAH quietly led them: and aa little before, They rebelled and grieved his holy Spirit. The bAuthor also to the Hebrews noteth it to be the speech of the Holy Ghost, Harden not your hearts, as in the provocation, as in the day of temptation in the Wilderness, where your fathers tempted me, proved me, and saw my works. Again, that which the same cProphet speaketh of JEHOVAH, that he had-him go and say unto this people▪ Hearing, ye shall hear, &c. PAUL dapplieth ⟨p. 54⟩to the Holy Ghost, Well said the Holy Ghost by ISAIAH the Prophet, to our fathers, saying, Go unto this people, and say, Hearing ye shall hear, &c.
To proue the Holy Ghost to be God: First, he also is Iehouah, for he that led the people in the Wildernes, & whom they tempted so oft, was Iehouah, as wee haue obserued. But Esay zsaith, this was the Spirit of God. As a beast that goeth downe into a Ʋalley, the Spirit of IEHOVAH quietly led them: and aa little before, They rebelled and grieued his holy Spirit. The bAuthor also to the Hebrewes noteth it to bee the speech of the Holy Ghost, Harden not your hearts, as in the prouocation, as in the day of temptation in the Wildernesse, where your fathers tempted me, prooued me, and saw my workes. Againe, that which the same cProphet speaketh of IEHOVAH, that he had-him goe and say vnto this people▪ Hearing, ye shall heare, &c. PAVL dapplyeth ⟨p. 54⟩to the Holy Ghost, Well said the Holy Ghost by ESAIAS the Prophet, to our fathers, saying, Goe vnto this people, and say, Hearing ye shall heare, &c.
Secondly, the essential properties of the God-head, are here likewise to be found. He is termed Truth it self, to note the singleness of his Nature. 1. John 5. 6. The Spirit is Truth, hath an Immensity and Infiniteness of place, dwelling at once in the heart of all the Elect. 1. Cor. 3. 16. Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? Rom. 8. 9, 11. The Spirit of Christ that dwelleth in you. He lay over that whole mass and lump, whereof the Heavens and Earth was afterwards made. Gen. 1. 2. The Spirit of God lay upon the Waters, over-spreading it as a Hen doth her Chicken. He filleth all things with his presence. Psal. 139. 7. Whither shall I go from thy Spirit? Hath a free and absolute power of working after his own pleasure. 1. Cor. 12. 11. He distributeth his gifts as he will: for he is the very power of God. So called Luke 1. 35. The Holy Ghost shall come upon thee, and the power of the most High shall over-shadow thee. And for that which eMatthew saith, I will cast out Devils by the Spirit of God, fLUKE hath it, If I cast out Devils by the finger of God. Yea, he is the giver of all Power and Virtue. Micah. 3. 8. But I am filled with Virtue from the Spirit of JEHOVAH, with Judgement, and with Power: Is of infinite Wisdom and Knowledge, even to fore-tell things to come. The gthings that are to come, shall he declare to you, saith Christ, yea, to sound the very bottom of the most secret things of God. 1. Cor. 2. 20. The Spirit searcheth the depths of God. And all this he hath from himself, and of himself, as most elegantly the hProphet teacheth, Who hath instructed the Spirit of JEHOVAH, as a man of his counsel taught him? with whom hath he communicated counsel, that he might instruct him, and teach him the way of Judgement, even teach him Knowledge, and the way of Wisdoms, (most absolute and perfect Wisdom) ⟨p. 55⟩make known unto him. For of Goodness, what shall I need to speak? whose Name it self proclaimeth his Holiness, and whose ifruits are Lenity, Kindness, Goodness, Faith, Meekness, Temperance, and whatsoever good is? Eternity is also his, in that, as shall be showed anon, he is the Creator of all things, and therefore must needs be, before any thing began.
Secondly, the essentiall properties of the God-head, are here likewise to be found. He is termed Truth it selfe, to note the singlenesse of his Nature. 1. Iohn 5. 6. The Spirit is Truth, hath an Immensity and Infinitenesse of place, dwelling at once in the heart of all the Elect. 1. Cor. 3. 16. Know yee not that yee are the Temple of God, and that the Spirit of God dwelleth in you? Rom. 8. 9, 11. The Spirit of Christ that dwelleth in you. Hee lay ouer that whole masse and lumpe, whereof the Heauens and Earth was afterwards made. Gen. 1. 2. The Spirit of God lay vpon the Waters, ouer-spreading it as a Hen doth her Chicken. Hee filleth all things with his presence. Psal. 139. 7. Whither shall I goe from thy Spirit? Hath a free and absolute power of working after his owne pleasure. 1. Cor. 12. 11. He distributeth his gifts as he will: for hee is the very power of God. So called Luke 1. 35. The Holy Ghost shall come vpon thee, and the power of the most High shall ouer-shaddow thee. And for that which eMatthew saith, I will cast out Deuils by the Spirit of God, fLVKE hath it, If I cast out Deuils by the finger of God. Yea, he is the giuer of all Power and Vertue. Micah. 3. 8. But I am filled with Vertue from the Spirit of IEHOVAH, with Iudgement, and with Power: Is of infinite Wisedome and Knowledge, euen to fore-tell things to come. The gthings that are to come, shall hee declare to you, saith Christ, yea, to sound the very bottome of the most secret things of God. 1. Cor. 2. 20. The Spirit searcheth the depths of God. And all this hee hath from himselfe, and of himselfe, as most elegantly the hProphet teacheth, Who hath instructed the Spirit of IEHOVAH, as a man of his counsell taught him? with whom hath hee communicated counsell, that he might instruct him, and teach him the way of Iudgement, euen teach him Knowledge, and the way of Wisedomes, (most absolute and perfect Wisedome)
Thirdly, not only his proceeding from God, but the very Name of Spirit showeth the Essence and Nature which he is of. For as the spirit of a man must needs be truly of mans nature, and is the most formal and essential part of man: so, and much more it must be thought of the Spirit of God; upon whom no composition falleth. This in effect is the Apostles own Argument, 1. Cor. 2. 11. For who of men knoweth the things of man, but the spirit of man that is in him? So also none knoweth the things of God, but the Spirit of God, who is in him, and of his own Essence, and Nature, as the opposition showeth plainly.
Thirdly, not onely his proceeding from God, but the very Name of Spirit sheweth the Essence and Nature which hee is of. For as the spirit of a man must needes be truely of mans nature, and is the most formall and essentiall part of man: so, and much more it must bee thought of the Spirit of God; vpon whom no composition falleth. This in effect is the Apostles owne Argument, 1. Cor. 2. 11. For who of men knoweth the things of man, but the spirit of man that is in him? So also none knoweth the things of God, but the Spirit of God, who is in him, and of his owne Essence, and Nature, as the opposition sheweth plainely.
Fourthly, touching the Works which only belong to God, of the eternal Decrees registered in the Book of JEHOVAH, the Prophet saith, His kmouth hath commanded, and his Spirit hath collected them. Secondly, In the Creation of all things, he wrought together with the Father and the Son, Gen. 1. 2. The Spirit of God lay upon the Waters, meaning, that as a Bird lying upon her Eggs, and covering them under her wings, doth by a natural warmth and heat, which cometh from her, hatch and bring forth her young ones: So did the Spirit of God by his lively power and working, frame and fashion the World out of that lump of Waters, Job 26. 13. By his Spirit he beautified (or beautifully framed) the Heavens. Isaiah 40. 1•. Who help the Spirit of JEHOVAH? meaning▪ in the Creation, which he spake of next before. Hence it is, that Elihu lin the Book of Job, professeth himself to be his Creature; and the workmanship of his hands. The Spirit of the Mighty God hath made me, and the breath of ⟨p. 56⟩the Almighty hath put life into me. Thirdly, he governeth and administereth the things created, Zach. 4. 10. The seven Eyes (or Spirits) of JEHOVAH roll up and down upon all the Earth. Fourthly, He hardeneth the wicked, and delivereth them into a reprobate mind. For so the Apostle mnoteth it to be the voice of the Holy Ghost, which is said in nISAIAH, Go, make fat the heart of this people, make their ears heavy, and close up their eyes. Fifthly, he is infinite in variety of gifts, 1. Cor. 12. 11. All these things worketh that one and the same Spirit▪ distributing them to every one a part as he will. John 16. 23. When the Spirit of Truth cometh, he shall lead you into all Truth. Hereupon, John in the oRevelation termeth him, The seven Spirits of God, in regard of the manifold graces which God by him giveth unto his Church, Grace be to you, and Peace from him, that is, and that was, and that is to come; and from the seven Spirits, which are before his Throne, and from Jesu• Christ: where, by the seven Spirits, I make no question, the Holy Ghost is meant, and not the holy Angels. First, because these seven Spirits stand before the Throne, are inserted mean between the Father and the Son, the Apostle wisheth Grace and Peace from them; they are the Horns and Eyes of the Lamb: yea, of his own very Nature, and being Consubstantial, and Coessential things;
Fourthly, touching the Workes which onely belong to God, of the eternall Decrees registred in the Booke of IEHOVAH, the Prophet saith, His kmouth hath commanded, and his Spirit hath collected them. Secondly, In the Creation of all things, he wrought together with the Father and the Sonne, Gen. 1. 2. The Spirit of God lay vpon the Waters, meaning, that as a Bird lying vpon her Egges, and couering them vnder her wings, doth by a naturall warmth and heate, which commeth from her, hatch and bring forth her young ones: So did the Spirit of God by his liuely power and working, frame and fashion the World out of that lumpe of Waters, Iob 26. 13. By his Spirit he beautified (or beautifully framed) the Heauens. Esay 40. 1•. Who helpe the Spirit of IEHOVAH? meaning▪ in the Creation, which he spake of next before. Hence it is, that Elihu lin the Booke of Iob, professeth himselfe to be his Creature; and the workmanship of his hands. The Spirit of the Mighty God hath made mee, and the breath of ⟨p. 56⟩the Almighty hath put life into mee. Thirdly, hee gouerneth and administreth the things created, Zach. 4. 10. The seuen Eyes (or Spirits) of IEHOVAH roule vp and downe vpon all the Earth. Fourthly, He hardeneth the wicked, and deliuereth them into a reprobate minde. For so the Apostle mnoteth it to be the voyce of the Holy Ghost, which is said in nESAY, Goe, make fat the heart of this people, make their eares heauy, and cloze vp their eyes. Fiftly, hee is infinite in variety of gifts, 1. Cor. 12. 11. All these things worketh that one and the same Spirit▪ distributing them to euery one a part as he will. Iohn 16. 23. When the Spirit of Truth commeth, he shall lead you into all Truth. Hereupon, Iohn in the
not in the least degree appertaining to the Angels. Further, let the Text be marked: It is papparent, that these seven Spirits, the Horns, and Eyes of the Lamb, are noted to be that strength, and most absolute and perfect Wisdom, whereby this Lyon of the Tribe of Judah overcame, to open the Book and the seven Seals thereof, which qnone in Heaven, or Earth, or under the Earth, that is, no Creature could do. And when all other rAngels and sElders are said to fall down and adore God only, these seven Spirits do it not. To this, I add Prophecy of ZECHARIAH, tThat God will put seven Eyes upon one Stone, upon CHRIST the Rock and Foundation of ⟨p. 57⟩his Church: Being (I doubt not) the self-same seven Eyes that John uspeaketh of, which neither the Phrase will suffer to be spoken of Angels, nor they can be said, The engravings of that Stone. It must needs be then, that the Prophet there meaneth nothing else, but that which xIsaiah saith, Upon him shall rest the Spirit of JEHOVAH, the Spirit of Wisdom, and Understanding, the Spirit of Counsel, and Power, the Spirit of Knowledge, and fear of JEHOVAH, that is, an infinite store of all gifts and ornaments of the Spirit. And that no man may doubt hereof, these Spirits that here are called seven Eyes, are before ycalled seven Lamps, whereby yet more manifestly it is proved, to be that one only Spirit; for so doth the Prophet zZechariah, from whom this place is fetched, or rather the Angel to the Prophet, precisely expound that Vision. After he had showed unto him a Candlestick, all of Gold, with a Bowl upon the top of it, and his seven Lamps therein, and seven Pipes to the seven Lamps, which were on the tops thereof, and two Olive Trees over it, one upon the right side of the Bowl, and the other upon the left side thereof: And being demanded of the Prophet, the interpretation of all this; First, he delivereth it in gross, This ais the word of JEHOVAH to ZERUBBABEL, not with Power, nor with Strength, but with my Spirit, saith JEHOVAH, of Hosts. Afterwards, bexpounding it piece by piece, he saith in the end, The two Olives, are those that continue with the Lord of all the Earth, that is, which are in Christ, and by Christ largely poured upon his Church: as here calso Christ is said to have them, nay, that they be as Horns and Eyes in his head.
not in the least degree appertayning to the Angels. Further, let the Text be marked: It is papparant, that these seuen Spirits, the Hornes, and Eyes of the Lambe, are noted to be that strength, and most absolute and perfect Wisedome, whereby this Lyon of the Tribe of Iudah ouercame, to open the Booke and the seuen Seales thereof, which qnone in Heauen, or Earth, or vnder the Earth, that is, no Creature could doe. And when all other rAngels and sElders are said to fall downe and adore God onely, these seuen Spirits doe it not. To this, I adde Prophecie of ZACHARY, tThat God will put seuen Eyes vpon one Stone, vpon CHRIST the Rocke and Foundation of ⟨p. 57⟩his Church: Being (I doubt not) the selfe-same seuen Eyes that Iohn uspeaketh of, which neyther the Phrase will suffer to be spoken of Angels, nor they can bee said, The ingrauings of that Stone. It must needes bee then, that the Prophet there meaneth nothing else, but that which xEsay saith, Vpon him shall rest the Spirit of IEHOVAH, the Spirit of Wisedome, and Vnderstanding, the Spirit of Counsell, and Power, the Spirit of Knowledge, and feare of IEHOVAH, that is, an infinite store of all gifts and ornaments of the Spirit. And that no man may doubt hereof, these Spirits that here are called seuen Eyes, are before ycalled seuen Lampes, whereby yet more manifestly it is prooued, to bee that one onely Spirit; for so doth the Prophet zZacharie, from whom this place is fetched, or rather the Angell to the Prophet, precisely expound that Vision. After he had shewed vnto him a Candlesticke, all of Gold, with a Bowle vpon the top of it, and his seuen Lampes therein, and seuen Pipes to the seuen Lampes, which were on the tops thereof, and two Oliue Trees ouer it, one vpon the right side of the Bowle, and the other vpon the left side thereof: And being demanded of the Prophet, the interpretation of all this; First, he deliuereth it in grosse, This
And this is that which seemeth to have been shadowed in those seven Candlesticks, dcommanded in the Law to be made of one entire matter, to note out the variety and multiplicity of Graces, proceeding all from one Spirit, as the eApostle saith, There be differences of Graces, but the same Spirit: neither let it offend any man (as unworthy of the Majesty of the Holy Ghost) that these ⟨p. 58⟩seven Spirits fare said to be sent forth into all the Earth, as if they were Ministers and Attendants upon the Lamb: for both the word sending, is gmany times spoken of the holy Spirit; and hZechariah hath the phrase, of rolling to and fro upon all the Earth.
And this is that which seemeth to haue beene shaddowed in those seuen Candlestickes, dcommanded in the Law to be made of one entyre matter, to note out the varietie and multiplicitie of Graces, proceeding all from one Spirit, as the eApostle saith, There be differences of Graces, but the same Spirit: neyther let it offend any man (as vnworthy of the Maiestie of the Holy Ghost) that these ⟨p. 58⟩seuen Spirits fare said to be sent forth into all the Earth, as if they were Ministers and Attendants vpon the Lambe: for both the word sending, is gmany times spoken of the holy Spirit; and hZacharie hath the phrase, of rolling to and fro vpon all the Earth.
Sixthly, he calleth and appointeth to the work of the Ministry, and that by an equal power, and as it were, a joint commission with God, Isaiah 48. 16. JEHOVAH hath sent me, and his Spirit. Acts 13. 2. In the solemn Assembly at Antioch, whilst they were ministering and fasting, the Holy Ghost said, Separate me now SAUL and BARNABAS to the work whereunto I have called them. So saith PAUL, Acts 20. 28. Take heed to your selves, and to all the Flock, whereof the Holy Ghost hath made you Bishops. And this was the warrant that Peter had of his calling to preach unto the Gentiles. Acts 10. 19, 20. Whilst he doubted of the Vision which he saw, and made question of it, the Spirit said unto him, Behold, three men seek thee, arise and get thee down, and go with them, making no question at all: for I have sent them. Finally, that of the same Apostle is general, iNot by the will of man was Prophecy heretofore brought, but as they were led of the Holy Ghost, did the holy men of God speak.
Sixthly, he calleth and appointeth to the worke of the Ministery, and that by an equall power, and as it were, a ioynt commission with God, Esay 48. 16. IEHOVAH hath sent me, and his Spirit. Acts 13. 2. In the solemne Assembly at Antioch, whilest they were ministring and fasting, the Holy Ghost said, Separate mee now SAVL and BARNABAS to the worke whereunto I haue called them. So saith PAVL, Acts 20. 28. Take heed to your selues, and to all the Flocke, whereof the Holy Ghost hath made you Bishops. And this was the warrant that Peter had of his calling to preach vnto the Gentiles. Acts 10. 19, 20. Whilest hee doubted of the Vision which he saw, and made question of it, the Spirit said vnto him, Behold, three men seeke thee, arise and get thee downe, and goe with them, making no question at all: for I haue sent them. Finally, that of the same Apostle is generall, iNot by the will of man was Prophecie heretofore brought, but as they were led of the Holy Ghost, did the holy men of God speake.
Seventhly, Regeneration, as also Justification, and Sanctification, (all the sole kand proper mark of God) come from him, John 3. 5. Unless one be borne of Water, and of the Spirit he cannot enter into the Kingdom of God. Titus 3. 5. He hath saved us by the Laver of Regeneration, and renewing of the Holy Ghost. 1. Cor. 6. 11. And such were some of you, but you are washed from them, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirits of our God.
Seuenthly, Regeneration, as also Iustification, and Sanctification, (all the sole kand proper marke of God) come from him, Iohn 3. 5. Vnlesse one be borne of Water, and of the Spirit he cannot enter into the Kingdome of God. Titus 3. 5. He hath saued vs by the Lauer of Regeneration, and renewing of the Holy Ghost. 1. Cor. 6. 11. And such were some of you, but you are washed from them, but yee are sanctified, but yee are iustified in the Name of the Lord Iesus, and by the Spirits of our God.
kJohn 1. 13. Who are borne not of blood, &c. but of God. Ro. 8. 33. It is God that justifieth.Iohn 1. 13. Who are borne not of bloud, &c. but of God. Ro. 8. 33. It is God that iustifieth.
Eighthly, the marks also and steps of his God-head are not obscure. First, We are lbaptized into his Name. Secondly, John mprayeth for Grace and Peace from him. Thirdly, when the Apostles ndo warrant the ⟨p. 59⟩decree which they made by this Argument, it seemed good to the Holy Ghost and us; is it not plain that they give him a Divine authority and the supreme Sovereignty of God himself? Fourthly, How much maketh it for his Godhead, that the sin committed oagainst him, that is, his special grace and working, can never be forgiven?
Eightly, the markes also and steps of his God-head are not obscure. First, Wee are lbaptized into his Name. Secondly, Iohn mprayeth for Grace and Peace from him. Thirdly, when the Apostles ndoe warrant the ⟨p. 59⟩decree which they made by this Argument, it seemed good to the Holy Ghost and vs; is it not plaine that they giue him a Diuine authoritie and the supreme Soueraigntie of God himselfe? Fourthly, How much maketh it for his Godhead, that the sinne committed oagainst him, that is, his speciall grace and working, can neuer be forgiuen?
Ninthly, plain testimonies of Scripture calling him God, The mighty God, &c. ISAIAH phaving discoursed of the excellent and incomparable, both Power and Wisdom of the Spirit, addeth; To whom then will you liken the mighty God? manifestly calling him the mighty God. As Peter qalso doth, when asking ANANIAS, Why Satan had filled his heart to lye against the Spirit of God, forth-with he addeth, Thou hast not lied to men, but to God. Hither belongeth that unto the rCorinthians, For who among men knoweth the things of man, save the spirit of man that is in him? So also none knoweth the things of God, but the Spirit of God. Where, to make the comparison hold as it ought, you must needs say, that as the Apostle expressly noteth, none to know the things of man, but a very man: So he meaneth, that none know the things of God, but he that is GOD indeed. So that this also is a most clear proof of the God-head of the Spirit.
Ninthly, playne testimonies of Scripture calling him God, The mightie God, &c. ESAY phauing discoursed of the excellent and incomparable, both Power and Wisedome of the Spirit, addeth; To whom then will you liken the mightie God? manifestly calling him the mighty God. As Peter qalso doth, when asking ANANIAS, Why Satan had filled his heart to lye against the Spirit of God, forth-with hee addeth, Thou hast not lyed to men, but to God. Hither belongeth that vnto the rCorinthians, For who among men knoweth the things of man, saue the spirit of man that is in him? So also none knoweth the things of God, but the Spirit of God. Where, to make the comparison hold as it ought, you must needes say, that as the Apostle expresly noteth, none to know the things of man, but a very man: So he meaneth, that none know the things of God, but hee that is GOD indeed. So that this also is a most cleere proofe of the God-head of the Spirit.
This is the sum of our most precious Faith, concerning the God-head of the Son and Holy Ghost, against Arrius, Seruetus, and all that hellish crew, which either bring in a multiplicity of gods (and so in truth make no God at all) or imagine a secondary kind of God-ship, making them inferior to the Father, or of the like, but not of the self-some essence: & against whatsoever Heresies else, that Hell hath forged, and Satan set abroach, to the dishonour of these three Persons, the one only true and ever-living GOD, Coequal, Coeternal, and Consubstantial, whom we only honour and serve.
This is the summe of our most precious Faith, concerning the God-head of the Sonne and Holy Ghost, against Arrius, Seruetus, and all that hellish crue, which either bring in a multiplicitie of gods (and so in truth make no God at all) or imagine a secondary kind of God-ship, making them inferior to the Father, or of the like, but not of the selfe-some essence: & against whatsoeuer Heresies else, that Hell hath forged, and Satan set abroch, to the dishonour of these three Persons, the one onely true and euer-liuing GOD, Coequall, Coeternall, and Consubstantiall, whom we onely honour and serue.
Paul expounding as it were this place, For though (saith he) he were crucified of infirmity yet he liueth by the power of God. In the name of infirmity or weaknesse manifestly alluding to the Hebrew, En•ch which signifieth a fraile, or weake, and mortall man, and in the name Power, vnto El, the mighty God:
. Many shall he (that is, John Baptist) turn unto the Lord their God, and himself shall go before him in the spirit and power of Elijah. Where (before him) being referred to Christ, as it must, showeth him to be the true and undoubted Lord God. And hither tendeth the confession of Thomas▪ surnamed Didymus, my Lord, my God,
. Through the righteousness of our God, and Saviour Jesus Christ. The coupling and context of the sentence without any Article before (Saviour) which otherwise by the use of that tongue ought to have been, showing plainly that the word (God) can have no reference but to Christ our Saviour. M[…] plain is that Co•. •. 2 Unto the knowledge of God, both the Father and Christ. Where (God) as a common antecedent is attributed to them both.
Iohn 1. 1. The Word was God, 2. Cor. 5. 19. God was in Christ, reconciling the World, Luke 1. 16. 17. Many shall he (that is, Iohn Baptist) turne vnto the Lord their God, and himselfe shall goe before him in the spirit and power of Elias. Where (before him) being referred to Christ, as it must, sheweth him to bee the true and vndoubted Lord God. And hither tendeth the confession of Thomas▪ sirnamed Didymus, my Lord, my God, Iohn 20. 28. Of this sort also is that, 2. Peter 1. 1. Through the righteousnesse of our God, and Sauiour Iesus Christ. The coupling and context of the sentence without any Article before (Sauiour) which otherwise by the vse of that tongue ought to haue beene, shewing plainly that the word (God) can haue no reference but to Christ our Sauiour. M〈…〉 plaine is that Co•. •. 2 Vnto the knowledge of God, both the Father and Christ. Where (God) as a common antecedent is attributed to them both.
s1. John 5. 20. We are […] true one, in his Sonne Jesus Christ. Th•• is that true God, and life everlasting.1. Iohn 5. 20. We are 〈…〉 true one, in his Sonne Iesus Christ. Th•• is that true God, and life euerlasting.
tTitus •. 13. Waiting for the blessed hope, and glorious bright appearance of the great God, and Saviour of us, Jesus Christ Where not only the knitting of the sentence (as in the place of Peter before) but the phrase of bright appearance (never spoken but of the Sonne) enforceth that whole sentence to be meant of him.Titus •. 13. Wayting for the blessed hope, and glorious bright appearance of the great God, and Sauiour of vs, Iesus Christ Where not onely the knitting of the sentence (as in the place of Peter before) but the phrase of bright appearance (neuer spoken but of the Sonne) enforceth that whole sentence to be meant of him.
uIsaiah 9. 6. To us a Child is borne wh•le name is called Wonderful, The might• God, Most strong, &c.Esay 9. 6. To vs a Child is borne wh•le name is called Wonderfull, The might• God, Most strong, &c.
xJude verse 4 Denying the only God and Master, our Lord Jesus Christ.Iude verse 4 Denying the onely God and Master, our Lord Iesu Christ.
yRom. 9. 5. Of whom is Jesus Christ touching the flesh, who is God over all, blessed for ever, Amen.Rom. 9. 5. Of whom is Iesus Christ touching the flesh, who is God ouer all, blessed for euer, Amen.
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make knowne vnto him. For of Goodnesse, what shall I need to speake? whose Name it selfe proclaymeth his Holinesse, and whose
fruites are Lenity, Kindnesse, Goodnesse, Faith, Meekenesse, Temperance, and whatsoeuer good is? Eternity is also his, in that, as shall bee shewed anon, he is the Creator of all things, and therefore must needes be, before any thing began.
Reuelation termeth him, The seuen Spirits of God, in regard of the manifold graces which God by him giueth vnto his Church, Grace be to you, and Peace from him, that is, and that was, and that is to come; and from the seuen Spirits, which are before his Throne, and from Iesu• Christ: where, by the seuen Spirits, I make no question, the Holy Ghost is meant, and not the holy Angels. First, because these seuen Spirits stand before the Throne, are inserted meane betweene the Father and the Sonne, the Apostle wisheth Grace and Peace from them; they are the Hornes and Eyes of the Lambe: yea, of his owne very Nature, and being Consubstantiall, and Coessentiall things;
expounding it piece by piece, hee saith in the end, The two Oliues, are those that continue with the Lord of all the Earth, that is, which are in Christ, and by Christ largely powred vpon his Church: as here
