The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
Zacharias Ursinus 1534–1583London: printed by James Young, 1645
[22], 844 p. · 618k words · Wing U142 · ESTC R5982
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.
The name spirit is sometimes taken for the cause; sometimes for the effect. When it is taken for the cause, it signifieth a nature incorporeal, and living, of a spiritual essence, wielding, moving, and stirring something; and this nature is either create, or uncreate. Uncreate, and so God essentially and personally is a Spirit; that is, incorporeal without any bodily dimension or quantity, invisible; God is a Spirit. Create, and so the Angles, whether good or bad, are in this sense spirits: 1Which maketh his Angels spirits: And after the same manner the souls of men are called spirits; 2He breathed in his face breath of life, that is, he sent a spirit or soul into him:3 When thou takest away their breath, they die. When the word spirit is taken for an effect, it signifieth, 1. The air moved. 2. The moving it self, and motion of the air. 3. The wind, and moving vapours. 4. Spiritual affections or motions, good or bad. So it is said The spirit of fear: And contrary. The spirit of princes, that is, courage: likewise, the spirit of fornication. 5. New spirit signifieth the gifts of the holy Spirit: as,4 Quench not the spirit. In this doctrine which we have in hand, Spirit signifieth the cause stirring and moving; namely, the third person of the God head, which is forcible in the minds and wills of men: And this third person of the God-head is called a ⟨p. 336⟩
1. Because he is a spiritual essence or substance, incorporeal and invisible.
§2
2. Because he is inspired of the Father and the Son: that is, because he is the person by which the Father and the Son immediately work their motions in the hearts of the elect; or because he is the immediate stirrer and mover of divine works: The Father and the Son move, but by this Spirit.
§3
3. Because himself inspireth and immediately worketh motions in the hearts of the elect; whence he is called,
1. Because he in himself, by himself, and of his own nature is holy.
§2
2. Because he is hallower or sanctifier; that is, he immediately halloweth, or sanctifieth and maketh holy others. The Father and the Son sanctify by him, and therefore immediately.
THe name spirit is sometimes taken for the cause; sometimes for the effect. When it is taken for the cause, it signifieth a nature incorporeall, and living, of a spirituall essence, wielding, moving, and stirring something; and this nature is either create, or uncreate. Uncreate, and so God essentially and personally is a Spirit; that is, incorporeall without any bodily dimension or quantity, invisible; God is a Spirit. Create, and so the Angles, whether good or bad, are in this sense spirits: 1Which maketh his Angels spirits: And after the same manner the soules of men are called spirits; 2He breathed in his face breath of life, that is, hee sent a spirit or soule into him:3 When thou takest away their breath, they die. When the word spirit is taken for an effect, it signifieth, 1. The aire moved. 2. The moving it selfe, and motion of the aire. 3. The wind, and moving vapours. 4. Spirituall affections or motions, good or bad. So it is said The spirit of fear: And contrary. The spirit of princes, that is, courage: likewise, the spirit of fornication. 5. New spirit signifieth the gifts of the holy Spirit: as,4 Quench not the spirit. In this doctrine which wee have in hand, Spirit signifieth the cause stirring and moving; namely, the third person of the God head, which is forcible in the minds and wils of men: And this third person of the God-head is called a ⟨p. 336⟩Spirit, §151. Because he is a spirituall essence or substance, incorporeall and invisible. §22. Because hee is inspired of the Father and the Son: that is, because hee is the person by which the Father and the Son immediately work their motions in the hearts of the elect; or because hee is the immediate stirrer and mover of divine works: The Father and the Son move, but by this Spirit. §33. Because himselfe inspireth and immediately worketh motions in the hearts of the elect; whence hee is called,6 The power of the most High. §44. Because hee is God, equall, and the same with the Father and the Son: and God is a Spirit. This third person of the God-head is called holy; §171. Because he in himselfe, by himself, and of his own nature is holy. §22. Because he is hallower or sanctifier; that is, he immediately halloweth, or sanctifieth and maketh holy others. The Father and the Son sanctifie by him, and therefore immediately.
The holy Ghost is the third person of the true and only God-head, proceeding from the Father and the Son, and co eternal, co-equal, and consubstantial with the Father and the Son: and is sent from both into the hearts of the elect, to sanctify them unto eternal life. Here are we to say the same things of the God-head of the holy Ghost, which have been spoken before of the God-head of the Son: for this definition is also to be proved and confirmed by the same four parts:1 1. That the holy Ghost is a person. 2. That he is the third person, or that he is other and distinct from the Father and the Son. 3. That he is true God with the Father and the Son, or that he is equal to the Father and the Son. 4. That he is of the same God head with the Father and the Son, or that he is consubstantial unto both. All these that testimony of the Apostle jointly proveth: No man knoweth the things of God but the Spirit of God. 2Now we have received, not the spirit of the world, but the Spirit which is of God, that we might know the things which are given unto us of God. Also that other else where: All these things worketh even the self-same Spirit, 3distributing to every man severally as he will. But we will proceed to treat of each of these in their order.
THe holy Ghost is the third person of the true and only God-head, proceeding from the Father and the Son, and co eternall, co-equall, and consubstantiall with the Father and the Son: and is sent from both into the hearts of the elect, to sanctifie them unto eternall life. Here are wee to say the same things of the God-head of the holy Ghost, which have been spoken before of the God-head of the Son: for this definition is also to be proved and confirmed by the same four parts:1 1. That the holy Ghost is a person. 2. That he is the third person, or that he is other and distinct from the Father and the Son. 3. That he is true God with the Father and the Son, or that he is equall to the Father and the Son. 4. That he is of the same God head with the Father and the Son, or that he is consubstantiall unto both. All these that testimony of the Apostle jointly proveth: No man knoweth the things of God but the Spirit of God. 2Now we have received, not the spirit of the world, but the Spirit which is of God, that wee might know the things which are given unto us of God. Also that other else where: All these things worketh even the selfe-same Spirit, 3distributing to every man severally as he will. But we will proceed to treat of each of these in their order.
1Four conclusions concerning the God-head of the holy Ghost.
I. First therefore,1 That the holy Ghost is a person, is proved, §12By his apparitions, because he hath appeared visibly: The holy Ghost came down in a bodily shape like a Dove. And there appeared unto them cloven tongues like fire, and it (that is, the fire, or the holy Ghost) sate upon each of them. Seeing then the holy Ghost descended in bodily shape upon Christ, and sate upon the Apostles, it followeth that he is subsisting: for no quality or created motion of minds or hearts is able to do in like manner: For an accident doth not only not take upon it any shape, but standeth in need of something else in which it self should consist and be. Neither is the air the place or subject of holiness, godliness, love of God, and other spiritual motions, but the minds of men. §23He is proved to be a person, because he is called God: Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? Why hath Satan filled thine heart, that thou shouldest lie unto the holy Ghost? Thou hast not lied unto men, but unto God. Howsoever then the adversaries of this doctrine grant the holy Ghost to be God, yet this cannot be, but he must be a subsistent or person,4 seeing God is a being: but our godliness, goodness, godly motions, and other divine affections cannot be called God.§35He is a person, because he is the author of our baptism, and we are baptised in his name, that is, by his commandment and will. But we are not baptised by the commandment and will of a dead thing, or of a thing not existing; neither are we baptised in the name of the graces or gifts of God.§46Because the properties of a person are attributed unto him; as that he teacheth, that he distributeth gifts even as he will, that he comforteth,7 confirmeth, ruleth, reigneth: likewise, that he sendeth Apostles,8 that he speaketh in the Apostles: The holy Ghost shall teach you in the same hour what you ought to say. So also he declareth the things to come: The Spirit of truth will show you the things to come.
I. First therefore,1 That the holy Ghost is a person, is proved, §12By his apparitions, because hee hath appeared visibly: The holy Ghost came downe in a bodily shape like a Dove. And there appeared unto them cloven tongues like fire, and it (that is, the fire, or the holy Ghost) sate upon each of them. Seeing then the holy Ghost descended in bodily shape upon Christ, and sate upon the Apostles, it followeth that he is subsisting: for no quality or created motion of minds or hearts is able to doe in like manner: For an accident doth not only not take upon it any shape, but standeth in need of something else in which it selfe should consist and be. Neither is the aire the place or subject of holinesse, goldinesse, love of God, and other spirituall motions, but the minds of men. §23Hee is proved to be a person, because hee is called God: Know yee not that yee are the temple of God, and that the Spirit of God dwelleth in you? Why hath Satan filled thine heart, that thou shouldest lie unto the holy Ghost? Thou hast not lied unto men, but unto God. Howsoever then the adversaries of this doctrine grant the holy Ghost to be God, yet this cannot be, but hee must be a subsistent or person,4 seeing God is a being: but our goldinesse, goodnesse, godly motions, and other divine affections cannot be called God.§35Hee is a person, because hee is the authour of our baptisme, and wee are baptised in his name, that is, by his commandement and will. But we are not baptised by the commandement and will of a dead thing, or of a thing not existing; neither are wee baptised in the name of the graces or gifts of God.§46Because the properties of a person are attributed unto him; as that hee teacheth, that hee distributeth gifts even as hee will, that he comforteth,7 confirmeth, ruleth, reigneth: likewise, that he sendeth Apostles,8
1The holy Ghost is a person, proved by sive reasons:
He giveth prophecies of Simeons death, of Judas the traitor, of Peters journey to Cornelius, of Pauls bands and afflictions which should ⟨p. 337⟩betide him at Jerusalem, of a falling away, and of the deceivers in the last times, of the meaning of the high priests entrance into the holiest of all,1 of the first tabernacle, of the new covenant, of Christs sufferings, and his glory which should follow after them, and such like: he maketh request for us with sighs, which cannot be uttered; he crieth in our hearts, Abba, Father; he is tempted by them who lie unto him, he is a witness in heaven with the Father and the Son, he commandeth and willeth that the Apostles be separated; and lastly, he appointeth teachers in the Church: All these things are proper unto a person existing, intelligent, endued with a will, working and living.2§53Because he is plainly distinguished from the gifts and graces of God. All these things worketh the self-same Spirit, distributing to every man severally as he will. There are diversities of gifts, but the same Spirit: Wherefore the gifts differ much from the Spirit it self. Obj. The gift of God is not a person: 4The holy Ghost is called the gift of God: Therefore he is not a person. Ans. The Major is false, if it be universally taken: for the Son being given, is the gift of God, and yet is a person. The holy Ghost is called the gift of God, because he is sent from the Father and the Son.5 I will send the comforter unto you from the Father. Or we may answer; He is called a gift, in respect that he was sent, and dwelleth in the hearts of the saints to whom he is given; and is such a gift as worketh by his virtue and power the rest of his gifts and graces. Now that, to proceed, signifieth to exist, or to be from both, I prove; Because Paul calleth him the Spirit of God, which is of God, and in God: Of God; Because the Spirit floweth from the Father and the Son. In God; Therefore he is some-what of God himself. Other spirits are not in God, that is, in the substance of God. And what is in God, that is the very essence of God.
Hee giveth prophecies of Simeons death, of Judas the traitor, of Peters journey to Cornelius, of Pauls bands and afflictions which should ⟨p. 337⟩betide him at Jerusalem, of a falling away, and of the deceivers in the last times, of the meaning of the high priests entrance into the holiest of all,1 of the first tabernacle, of the new covenant, of Christs sufferings, and his glory which should follow after them, and such like: he maketh request for us with sighs, which cannot be uttered; he crieth in our hearts, Abba, Father; he is tempted by them who lie unto him, he is a witnesse in heaven with the Father and the Son, he commandeth and willeth that the Apostles be separated; and lastly, he appointeth teachers in the Church: All these things are proper unto a person existing, intelligent, indued with a will, working and living.2§53Because he is plainly dishinguished from the gifts and graces of God. All these things worketh the self-same Spirit, distributing to every man severally as he will. There are diversities of gifts, but the same Spirit: Wherefore the gifts differ much from the Spirit it selfe. Obj. The gift of God is not a person: 4The holy Ghost is called the gift of God: Therefore he is not a person. Ans. The Major is false, if it be universally taken: for the Son being given, is the gift of God, and yet is a person. The holy Ghost is called the gift of God, because he is sent from the Father and the Son.5 I will send the comforter unto you from the Father. Or we may answer; He is called a gift, in respect that he was sent, and dwelleth in the hearts of the saints to whom he is given; and is such a gift as worketh by his vertue and power the rest of his gifts and graces. Now that, to proceed, signifieth to exist, or to be from both, I prove; Because Paul calleth him the Spirit of God, which is of God, and in God: Of God; Because the Spirit floweth from the Father and the Son. In God; Therefore he is some-what of God himself. Other spirits are not in God, that is, in the substance of God. And what is in God, that is the very essence of God.
II. That the holy Ghost is other, that is, distinct from the Father and the Son, we prove against those who say, He is the subsistent of the Father, namely, the Sabellians.1 Which we prove, §12From the very appellation, in that he is called the Spirit of the Father and the Son: For none is his own Spirit, as none is his own Father, and none is his own Son: Therefore he is other from both. Object. That which is common to all the persons ought not to be distinguished and severed: The name Spirit is common to all the three persons: Therefore it ought not to be distinguished. Ans. This whole reason we grant, if it be understood of the essence of the persons, and not of their order of being and working: for as he that breatheth, and the breath it self differ; so he that inspireth, and the spirit are different: he that proceedeth is one, and he another from whom he proceedeth: the third person of the God-head is one, and the first or second another. But the holy Ghost is said to be the third person of the God-head, and this is not in that respect, as if there were in God any first or last in time; but in respect of the order or manner of being; because the holy Ghost hath his essence from the Father and the Son, from both which he proceeded from everlasting; as also he is the spirit of both. In like manner the Son is called the second person, because he is of the Father; the Father the first person, because he is of none.§23The holy Ghost is in express words called another: I will pray the Father, and he shall give you another Comforter. There are three which bear record in heaven, the Father, 4the Word, and the holy Ghost; and these three are one: The holy Ghost therefore is a distinct person from the Father and the Son.§35He is sent of the Father and the Son: Therefore he is another from both; for none is sent of himself: One may come of his own will or of himself; but none can be sent of himself.6 I will send him unto you from the Father. The Father sendeth him in my name. §47The holy Ghost hath distinct attributes or properties personal from them. The holy Ghost proceedeth only from the Father and the Son. He alone appeared in the shape of a Dove, in the likeness of fire; not the Father or the Son. Christ is said to have been conceived, not by the Father or the Son, but by the holy Ghost, that is, by the immediate virtue and efficacy of the holy Ghost.
II. That the holy Ghost is other, that is, distinct from the Father and the Son, we prove against those who say, He is the subsistent of the Father, namely, the Sabellians.1 Which we prove, §12From the very appellation, in that he is called the Spirit of the Father and the Son: For none is his own Spirit, as none is his own Father, and none is his own Son: Therefore he is other from both. Object. That which is common to all the persons ought not to be distinguished and severed: The name Spirit is common to all the three persons: Therefore it ought not to be distinguished. Ans. This whole reason we grant, if it be understood of the essence of the persons, and not of their order of being and working: for as he that breatheth, and the breath it self differ; so he that inspireth, and the spirit are different: he that proceedeth is one, and he another from whom he proceedeth: the third person of the God-head is one, and the first or second another. But the holy Ghost is said to be the third person of the God-head, and this is not in that respect, as if there were in God any first or last in time; but in respect of the order or manner of being; because the holy Ghost hath his essence from the Father and the Son, from both which he proceeded from everlasting; as also he is the spirit of both. In like manner the Son is called the second person, because he is of the Father; the Father the first person, because he is of none.§23The holy Ghost is in expresse words called another: I will pray the Father, and hee shall give you another Comforter. There are three which bear record in heaven, the Father, 4the Word, and the holy Ghost; and these three are one: The holy Ghost therefore is a distinct person from the Father and the Son.§35Hee is sent of the Father and the Son: Therefore he is another from both; for none is sent of himself: One may come of his own will or of himself; but none can be sent of himself.6 I will send him unto you from the Father. The Father sendeth him in my name. §47
1Four proofs that the holy Ghost is distinct from the Father and the Son.
2From his appellation or name.
3By express testimony of Scripture.By expresse testimony of Scripture.
The holy Ghost shall come upon thee, 1and the power of the most High shall over-shadow thee. Wherefore he is another from the Father and the Son; which is diligently to be observed: for the adversaries hereof, being convicted of the person of the holy Ghost, grant that he is a subsistence, but of the Father: and thus they argue or reason, Object. The virtue and power of the Father, ⟨p. 338⟩is the Father himself: The holy Ghost is called the virtue and power of the Father: Therefore the holy Ghost is the Father himself. Ans. This reason is sophistical, because virtue is not taken for the same in the Major, for which it is taken in the Minor: for in the Major it is taken for the power of the Father; in the Minor for the person by whom the Father showeth forth his power.
The holy Ghost shall come upon thee, 1and the power of the most High shall over-shadow thee. Wherefore he is another from the Father and the Son; which is diligently to be observed: for the adversaries hereof, being convicted of the person of the holy Ghost, grant that he is a subsistence, but of the Father: and thus they argue or reason, Object. The vertue and power of the Father, ⟨p. 338⟩is the Father himselfe: The holy Ghost is called the vertue and power of the Father: Therefore the holy Ghost is the Father himself. Ans. This reason is sophisticall, because vertue is not taken for the same in the Major, for which it is taken in the Minor: for in the Major it is taken for the power of the Father; in the Minor for the person by whom the Father sheweth forth his power.
III. That the holy Ghost is equal with the Father and the Son, these arguments do prove:1§12The essence of the Father and the Son is communicated unto him; because he proceedeth from both, and is the Spirit of both: But there is nothing in God which is not his essence: Seeing then that is indivisible, it must needs be whole and the same communicated unto him, which is in the Father and the Son. As the spirit of man which is in man is of the essence of man: so the Spirit of God which is in God is of the essence of God. By this it appeareth, What is the proceeding of the holy Ghost; namely, the communicating of the divine essence, whereby the third person of the God-head alone receiveth the same and whole or entire essence from the Father and the Son, as from him whose Spirit he is: as also the begetting of the Son is a communicating of the divine essence, which the second person of the God-head alone receiveth, as a Son of his Father, whole and entirely the same which the Father hath and retaineth.
III. That the holy Ghost is equall with the Father and the Son, these arguments doe prove:1§12The essence of the Father and the Son is communicated unto him; because hee proceedeth from both, and is the Spirit of both: But there is nothing in God which is not his essence: Seeing then that is indivisible, it must needs be whole and the same communicated unto him, which is in the Father and the Son. As the spirit of man which is in man is of the essence of man: so the Spirit of God which is in God is of the essence of God. By this it appeareth, What is the proceeding of the holy Ghost; namely, the communicating of the divine essence, whereby the third person of the God-head alone receiveth the same and whole or entire essence from the Father and the Son, as from him whose Spirit hee is: as also the begetting of the Son is a communicating of the divine essence, which the second person of the God-head alone receiveth, as a Son of his Father, whole and entirely the same which the Father hath and retaineth.
1Four proofs that the holy Ghost is equal with the Father and the Son.Four proofs that the holy Ghost is equall with the Father and the Son.
2His proceeding from both.His proceding from both.
1And, That the holy Ghost proceedeth from the Son also, is proved by certain reasons: §11. Because he is called the Sons Spirit; If any man hath not the Spirit of Christ, the same is not his. 2He hath sent forth the Spirit of his Son into your hearts. The Spirit of his Son; that is, not given unto the Son of the Father; but existing and proceeding, as of the Fathers, so of the Sons substance, seeing the Son is equal and consubstantial with the Father. §22. Because the Son, together with the Father, giveth him:3 Receive the holy Ghost. §33. Because the holy Ghost receiveth the wisdom of the Son, which he revealeth unto us: He shall receive of mine, and shall show it unto you. 4But seeing the holy Ghost is true God, consubstantial with the Father and the Son, he cannot receive any thing but of him of whose substance he is. Wherefore he proceedeth of the substance of the Son, because he receiveth that of him which is the Sons.
1And, That the holy Ghost proceedeth from the Son also, is proved by certain reasons: §11. Because he is called the Sons Spirit; If any man hath not the Spirit of Christ, the same is not his. 2He hath sent forth the Spirit of his Son into your hearts. The Spirit of his Son; that is, not given unto the Son of the Father; but existing and proceeding, as of the Fathers, so of the Sons substance, seeing the Son is equall and consubstantiall with the Father. §22. Because the Son, together with the Father, giveth him:3 Receive the holy Ghost. §33. Because the holy Ghost receiveth the wisdome of the Son, which hee revealeth unto us: Hee shall receive of mine, and shall shew it unto you. 4But seeing the holy Ghost is true God, consubstantiall with the Father and the Son, hee cannot receive any thing but of him of whose substance hee is. Wherefore he proceedeth of the substance of the Son, because he receiveth that of him which is the Sons.
1His proceeding from the Son proved three ways.His proceeding from the Son proved three wayes.
1The holy Ghosts equality with the Father and the Son is proved by those divine attributes and properties which are attributed and communicated to the holy Ghost: as, §12Eternity; because he created heaven and earth, and because God was never without his Spirit:3 The Spirit of the Lord moved upon the waters. §24Immensity, or unmeasurablenesse, as who dwelleth whole and entirely in all the elect:5 The Spirit of God dwelleth in you. Through the holy Ghost which dwelleth in us. §36Omnipotency; because he, together with the Father and the Son, created and preserveth all things:7 By the Word of the Lord were the heavens made, and the hosts of them by the Breath of his mouth. All these things worketh even the self same Spirit, distributing to every man severally as he will. §48Omniscience; that is,9the knowledge of all things: The Spirit searcheth all things, even the deep things of God. §510Infinite goodness and holiness, and the causing of goodness and sanctity in the creatures:11 Let thy good Spirit lead me into the land of righteousness. Ye are sanctified in the name of our Lord Jesus, and by the Spirit of our God. §612Unchangeableness:13 This Scripture must needs have been fulfilled which the holy Ghost spake. §714Truth not to be doubted of, and the fountain of truth: When the Comforter shall come, 15even the Spirit of truth. The Spirit is truth. §816Unspeakable mercy: The love of God is shed abroad in our hearts by the holy Ghost which is given unto us. 17The Spirit also helpeth our infirmities §918Indignation against even hidden sins: They rebelled, and vexed his holy Spirit. The blasphemy against the holy Ghost shall not be forgiven unto men. 19Why have ye agreed together to tempt the Spirit of the Lord? Grieve not the holy Spirit of God, by whom ye are sealed.
1The holy Ghosts equality with the Father and the Son is proved by those divine attributes and properties which are attributed and communicated to the holy Ghost: as, §12Eternity; because hee created heaven and earth, and because God was never without his Spirit:3 The Spirit of the Lord moved upon the waters. §24Immensity, or unmeasurablenesse, as who dwelleth whole and intirely in all the elect:5 The Spirit of God dwelleth in you. Through the holy Ghost which dwelleth in us. §36Omnipotency; because hee, together with the Father and the Son, created and preserveth all things:7 By the Word of the Lord were the heavens made, and the hosts of them by the Breath of his mouth. All these things worketh even the selfe same Spirit, distributing to every man severally as hee will. §48Omnisciency; that is,9the knowledge of all things: The Spirit searcheth all things, even the deep things of God. §510Infinite goodnesse and holinesse, and the causing of goodnesse and sanctity in the creatures:11 Let thy good Spirit lead mee into the land of righteousnesse. Yee are sanctified in the name of our Lord Jesus, and by the Spirit of our God. §612Unchangeablenesse:13 This Scripture must needs have been fulfilled which the holy Ghost spake.
1The same divine works which are attributed to the Father and the Son, are also attributed to the holy Ghost; and these, both the general and universal works, as the general creation, preservation, and government of the whole world: ⟨p. 339⟩His Spirit hath garnished the heavens. The Spirit of God hath made me, and the breath of the Almighty hath given me life. And also singular and special effects; as miracles:2 I cast out Devils by the Spirit of God. There are diversities of gifts, but the same Spirit. Likewise, those works which properly belong to the salvation of his Church; as the calling and sending of Prophets: The Lord God and his Spirit hath sent me. 3The holy Ghost said, Separate me Barnabas and Saul. Take heed to all the flock whereof the holy Ghost hath made you overseers. The bestowing of competent and fit graces for the ministry on ministers: The holy Ghost shall teach you. 4The manifestation of the Spirit is given to every man to profit withal. The publishing of the doctrine of the Prophets and Apostles: Holy men of God spake as they were moved by the holy Ghost. 5The instituting of Sacraments: Baptise them in the name of the Father, 6the Son and the holy Ghost. Whereby the holy Ghost this signified, 7that the way into the Holiest of all was not yet opened, while as yet the first tabernacle was standing. The fore-telling and prophesying of things to come: he will show you the things to come. 8Agabus signified that there should be a great famine. The Spirit speaketh evidently, that in the later times some shall depart from the faith. The gathering of the Church:9 In whom also ye are built together to be the habitation of God by the Spirit. 10By one Spirit are we all baptised into one body. The enlightening of mens minds:11 The holy Ghost shall teach you all things. He shall lead you into all truth. God gave unto you the Spirit of wisdom and revelation through the knowledge of him. Regeneration and sanctification:12 Except a man be borne again of water and of the Spirit, 13&c. We are changed into the same image, from glory to glory, as by the Spirit of the Lord. The governing of the actions and whole life of the godly: As many as are led by the Spirit of God, 14they are the sons of God. They were forbidden of the holy Ghost to preach the word in Asia. 15Comforting in temptations: The Comforter is the holy Ghost, 16whom the Father will send in my name.
1The same divine works which are attributed to the Father and the Son, are also attributed to the holy Ghost; and these, both the generall and universall works, as the generall creation, preservation, and government of the whole world: ⟨p. 339⟩His Spirit hath garnished the heavens. The Spirit of God hath made me, and the breath of the Almighty hath given mee life. And also singular and speciall effects; as miracles:2 I cast out Divels by the Spirit of God. There are diversities of gifts, but the same Spirit. Likewise, those works which properly belong to the salvation of his Church; as the calling and sending of Prophets: The Lord God and his Spirit hath sent me. 3The holy Ghost said, Separate mee Barnabas and Saul. Take heed to all the flock whereof the holy Ghost hath made you overseers. The bestowing of competent and fit graces for the ministery on ministers: The holy Ghost shall teach you. 4The manifestation of the Spirit is given to every man to profit withall. The publishing of the doctrine of the Prophets and Apostles: Holy men of God spake as they were moved by the holy Ghost. 5The instituting of Sacraments: Baptise them in the name of the Father, 6the Son and the holy Ghost. Whereby the holy Ghost this signified, 7that the way into the Holiest of all was not yet opened, while as yet the first tabernacle was standing. The fore-telling and prophecying of things to come: he will shew you the things to come. 8Agabus signified that there should be a great famine. The Spirit speaketh evidently, that in the later times some shall depart from the faith. The gathering of the Church:9 In whom also yee are built together to be the habitation of God by the Spirit. 10By one Spirit are wee all baptised into one body. The enlightning of mens mindes:
1The Churches were edified and multiplied by the comfort of the holy Ghost. I will pour upon the house of David the Spirit of grace and compassion. 2The strengthening and preserving of the regenerate against the force of temptation, even unto the end: The Spirit of strength shall rest upon him. 3He shall give you another Comforter, that he may abide with you for ever. In whom also ye are sealed with the holy Spirit of promise. The pardoning of sins, and adopting the sons of God: Ye have received the Spirit of adoption. 4Where the Spirit of the Lord is, there is liberty. Ye are justified in the name of our Lord Jesus, and by the Spirit of our God. The bestowing of salvation and life everlasting:5 It is the Spirit that quickeneth. If the Spirit of him which raised up Christ from the dead dwell in you, 6he that raised up Christ from the dead shall also quicken your mortal bodies, because that his Spirit dwelleth in you. Judgement and sentence against sin:7 When the Comforter shall come, he shall reprove the world of sin. 8The blasphemy against the holy Ghost shall not be forgiven unto men.
1The Churches were edified and multiplyed by the comfort of the holy Ghost. I will powre upon the house of David the Spirit of grace and compassion. 2The strengthening and preserving of the regenerate against the force of temptation, even unto the end: The Spirit of strength shall rest upon him. 3Hee shall give you another Comforter, that hee may abide with you for ever. In whom also yee are sealed with the holy Spirit of promise. The pardoning of sins, and adopting the sonnes of God: Yee have received the Spirit of adoption. 4Where the Spirit of the Lord is, there is liberty. Yee are justified in the name of our Lord Jesus, and by the Spirit of our God. The bestowing of salvation and life everlasting:5 It is the Spirit that quickeneth. If the Spirit of him which raised up Christ from the dead dwell in you, 6hee that raised up Christ from the dead shall also quicken your mortall bodies, because that his Spirit dwelleth in you. Judgement and sentence against sin:7 When the Comforter shall come, he shall reprove the world of sin. 8The blasphemy against the holy Ghost shall not be forgiven unto men.
that he speaketh in the Apostles: The holy Ghost shall teach you in the same houre what you ought to say. So also he declareth the things to come: The Spirit of truth will shew you the things to come.
The holy Ghost hath distinct attributes or properties personall from them. The holy Ghost proceedeth only from the Father and the Son. He alone appeared in the shape of a Dove, in the likenesse of fire; not the Father or the Son. Christ is said to have been conceived, not by the Father or the Son, but by the holy Ghost, that is, by the immediate vertue and efficacy of the holy Ghost.
The holy Ghost shall teach you all things. Hee shall lead you into all truth. God gave unto you the Spirit of wisdome and revelation through the knowledge of him. Regeneration and sanctification:
&c. Wee are changed into the same image, from glory to glory, as by the Spirit of the Lord. The governing of the actions and whole life of the godly: As many as are led by the Spirit of God,
