Chapter XXVII: Part 27

Furthermore, to prosecute this matter in more words; if I saie that these apparitions of soules are but knaveries and cousenages; they object that _Moses_ and _Helias_ appeared in mount _Thabor_, and talked with Christ, in the presence of the principall apostles: yea, and that God appeared in the bush, &c. As though spirits and soules could doo whatsoever it pleaseth the Lord to doo, or appoint to be doone for his owne glorie, or for the manifestation of his sonne miraculouslie. And therefore I thought good to give you a taste of the witchmongers absurd opinions in this behalfe.

♦Matth 17. Luke. 9.♦

♦_Johan. Laur. lib. de natur. dæmon._♦

And first you shall understand, that they hold, that all the soules in heaven may come downe and appeare to us when they list, and assume anie bodie saving their owne: otherwise (saie they) such soules should not be perfectlie happie. They saie that you may know the good soules from the bad verie easilie. For a damned soule hath a verie heavie and sowre looke; but a saints soule hath a cheerefull and a merrie countenance: these also are white and shining, the other cole blacke. And these damned soules also maie come up out of hell at their pleasure; although _Abraham_ made _Dives_ beleeve the contrarie. They affirme that damned soules walke oftenest: next unto them the soules of purgatorie; and most seldome the soules of saints. Also they saie that in the old lawe soules did appeare seldome; and after doomes daie they shall never be seene more: in the time of grace they shall be most frequent. The walking of these soules (saith _Michael Andr._) is a most excellent argument for the proofe of purgatorie: for (saith he) those soules have testified that which the popes have affirmed in that behalfe; to wit, that there is not onelie such a place of punishment, but that they are released from thence by masses, and such other satisfactorie works; whereby the goodnes of the masse is also ratified and confirmed.

♦_Mich. Andr. thes. 222, &c_♦

♦_Idem thes. 235. &. 136._♦

♦_Idem thes. 226._♦

♦_Th. Aq. 1. pa. quæ. 89. ar. 8._♦

♦_Gregor. in dial. 4._♦

♦_Mich. And. thes. 313. 316. 317._♦

These heavenlie or purgatorie soules (saie they) appeare most commonlie to them that are borne upon ember daies, and they also walke most usuallie on those ember daies: bicause we are in best state at that time to praie for the one, and to keepe companie with the other. Also they saie, that soules appeare oftenest by night; bicause men may then be at best leasure, and most quiet. Also they never appeare to the whole multitude, seldome to a few, and most commonlie to one alone: for so one may tell a lie without controlment. Also they are oftenest seene by them that are readie to die: as _Trasilla_ sawe pope _Fœlix_; _Ursine_, _Peter_ and _Paule_; _Galla Romana_, _S. Peter_; and as _Musa_ the maid sawe our Ladie: which are the most certeine appearances, credited and allowed in the church of _Rome_: also they may be seene of some, and of some other in that presence not seene at all; as _Ursine_ sawe _Peter_ and _Paule_, and yet manie at that instant being present could not see anie such sight, but thought it a lie: as I doo. _Michael Andræas_ confesseth, that papists see more visions than protestants: he saith also, that a good soule can take none other shape than of a man; marie a damned soule may and dooth take the shape of a blacke moore, or of a beast, or of a serpent, or speciallie of an heretike. The christian signes that drive awaie these evill soules, are the crosse, the name of Jesus, and the relikes of saints: in the number whereof are holiwater, holie bread, _Agnus Dei_, _&c._ For _Andrew_ saith, that notwithstanding _Julianus_ was an _Apostata_, and a betraier of christian religion: yet at an extremitie, with the onelie signe of the crosse, he drave awaie from him manie such evill spirits; whereby also (he saith) the greatest diseases and sicknesses are cured, and the sorest dangers avoided.

♦_Idem thes. 346._♦

♦_Leo. serm. de jejuniis 10. mens._♦

♦_Gelas. in epistola ad episc._♦

♦_Mich. Andr. thes. 345._♦

♦_Greg. dial. 4. cap. 1. 12. 14._♦

♦_Mich. And. thes. 347._♦

♦_Greg. dial. 4. cap. 11._♦

♦_Mich. And. thes. 347._♦

♦_Mich. And. thes. 341._♦

♦_Ide. thes. 388._♦

♦_Ide. thes. 411._♦

♦_Mal. malef. J. Bod. &c._♦

♦_Mich. And. these. 412._♦

♦Idem. thes. 414.♦

The xxix. Chapter.

_A confutation of assuming of bodies, and of the serpent that
seduced Eve._

They that contend so earnestlie for the divels assuming of bodies and visible shapes, doo thinke they have a great advantage by the words uttered in the third of _Genesis_, where they saie, the divell entered into a serpent or snake: and that by the cursse it appeareth, that the whole displeasure of God lighted upon the poore snake onlie. How those words are to be considered may appeare, in that it is of purpose so spoken, as our weake capacities may thereby best conceive the substance, tenor, and true meaning of the word, which is there set downe in the manner of a tragedie, in such humane and sensible forme, as woonderfullie informeth our understanding; though it seeme contrarie to the spirituall course of spirits and divels, and also to the nature and divinitie of God himselfe; who is infinite, and whome no man ever sawe with corporall eies, and lived. And doubtles, if the serpent there had not beene taken absolutelie, nor metaphoricallie for the divell, the Holie-ghost would have informed us thereof in some part of that storie. But to affirme it sometimes to be a divell, and sometimes a snake; whereas there is no such distinction to be found or seene in the text, is an invention and a fetch (me thinks) beyond the compasse of all divinitie. Certeinlie the serpent was he that seduced _Eve_: now whether it were the divell, or a snake; let anie wise man (or rather let the word of God) judge. Doubtles the scripture in manie places expoundeth it to be the divell. And I have (I am sure) one wiseman on my side for the interpretation hereof, namelie _Salomon_; who saith, Through envie[*] of the divell came death into the world: referring that to the divell, which _Moses_ in the letter did to the serpent. But a better expositor hereof needeth not, than the text it selfe, even in the same place, where it is written; I will put enmitie betweene thee and the woman, and betweene thy seed and hir seed: he shall breake thy head, and thou shalt bruse his heele. What christian knoweth not, that in these words the mysterie of our redemption is comprised and promised? Wherein is not meant (as manie suppose) that the common seed of woman shall tread upon a snakes head, and so breake it in peeces, &c: but that speciall seed, which is Christ, should be borne of a woman, to the utter overthrow of sathan, and to the redemption of mankind, whose heele or flesh in his members the divell should bruse and assault, with continuall attempts, and carnall provocations, &c.

♦Gen 3, 14, 15.♦

♦Gen. 3, 1. 1. Cor. 11. 3.♦

♦Sap. 2, 24.♦

♦[*] [= hatred]♦

The xxx. Chapter.

_The objection concerning the divels assuming of the serpents
bodie answered._

This word Serpent in holie scripture is taken for the divell: The serpent was more subtill than all the beasts of the feeld. It likewise signifieth such as be evill speakers, such as have slandering toongs, also heretiks, &c: They have sharpned their toongs like serpents. It dooth likewise betoken the death and sacrifice of Christ: As _Moses_ lifted up the serpent in the wildernesse, so must the sonne of man be lifted up upon the crosse. Moreover, it is taken for wicked men: O yee serpents and generation of vipers. Thereby also is signified as well wise as a subtile man: and in that sense did Christ himselfe use it; saieng, Be ye wise as serpents, &c. So that by this breefe collection you see, that the word serpent, as it is equivocall, so likewise it is sometimes taken in the good and sometimes in the evill part. But where it is said, that the serpent was father of lies, author of death, and the worker of deceipt: me thinks it is a ridiculous opinion to hold, that thereby a snake is meant; which must be, if the letter be preferred before the allegorie. Trulie _Calvines_ opinion is to be liked and reverenced, and his example to be embraced and followed, in that he offereth to subscribe to them that hold, that the Holie-ghost in that place did of purpose use obscure figures, that the cleare light thereof might be deferred, till Christs comming. He saith also with like commendation (speaking hereof, and writing upon this place) that _Moses_ doth accommodate and fitten for the understanding of the common people, in a rude and grosse stile, those things which he there delivereth; forbearing once to rehearse the name of sathan. And further he saith, that this order may not be thought of _Moses_ his owne devise; but to be taught him by the spirit of God: for such was (saith he) in those daies the childish age of the church, which was unable to receive higher or profounder doctrine. Finallie, he saith even hereupon, that the Lord hath supplied, with the secret light of his spirit, whatsoever wanted in plainenes and clearenes of externall words.

♦Gen. 3, 1.♦

♦Psal. 139, 4.♦

♦Num. 8. & 9. John. 3, 14.♦

♦Matt. 23, 33.♦

♦Matt. 10, 16.♦

♦_J. Cal. in Genes. cap. 3. 1._♦

♦_Idem ibid._♦

♦_Idem ibid._♦

♦_Idem ibid._♦

If it be said, according to experience, that certeine other beasts are farre more subtill than the serpent: they answer, that it is not absurd to confesse, that the same gift was taken awaie from him, by God, bicause he brought destruction to mankind. Which is more (me thinkes) than need be granted in that behalfe. For Christ saith not; Be yee wise as serpents were before their transgression: but, Be wise as serpents are. I would learne what impietie, absurditie, or offense it is to hold, that _Moses_, under the person of the poisoning serpent or snake, describeth the divell that poisoned _Eve_ with his deceiptfull words, and venomous assault. Whence commeth it else, that the divell is called so often, The viper, The serpent, &c: and that his children are called the generation of vipers; but upon this first description of the divell made by _Moses_? For I thinke none so grosse, as to suppose, that the wicked are the children of snakes, according to the letter: no more than we are to thinke and gather, that God keepeth a booke of life, written with penne and inke upon paper; as citizens record their free men.

♦Matt. 10, 16.♦

♦Isai. 30, 6. Matth 3. 12. 13. Luk. 3, &c. Gen. 3.♦

The xxxi. Chapter.

_Of the cursse rehearsed Gen. 3. and that place rightlie expounded,
John Calvines opinion of the divell._

The cursse rehearsed by God in that place, whereby witchmongers labour so busilie to proove that the divell entered into the bodie of a snake, and by consequence can take the bodie of anie other creature at his pleasure, &c: reacheth (I thinke) further into the divels matters, than we can comprehend, or is needfull for us to know, that understand not the waies of the divels creeping, and is farre unlikelie to extend to plague the generation of snakes: as though they had beene made with legs before that time, and through this cursse were deprived of that benefit. And yet, if the divell should have entred into the snake, in maner and forme as they suppose; I cannot see in what degree of sinne the poore snake should be so guiltie, as that God, who is the most righteous judge, might be offended with him. But although I abhorre that lewd interpretation of the familie of love, and such other heretikes, as would reduce the whole Bible into allegories: yet (me thinkes) the creeping there is rather metaphoricallie or significativelie spoken, than literallie; even by that figure, which is there prosecuted to the end. Wherein the divell is resembled to an odious creature, who as he creepeth upon us to annoie our bodies; so doth the divell there creepe into the conscience of _Eve_, to abuse and deceive hir: whose seed nevertheles shall tread downe and dissolve his power and malice. And through him, all good christians (as _Calvine_ saith) obteine power to doo the like. For we may not imagine such a materiall tragedie, as there is described, for the ease of our feeble and weake capacities.

♦Familie of love.♦

♦_J. Cal. lib. instit. 1. cap. 14. sect. 18._♦

For whensoever we find in the scriptures, that the divell is called god, the prince of the world, a strong armed man, to whome is given the power of the aier, a roring lion, a serpent, &c: the Holie-ghost mooved us thereby, to beware of the most subtill, strong and mightie enimie, and to make preparation, and arme our selves with faith against so terrible an adversarie. And this is the opinion and counsell of _Calvine_, that we seeing our owne weakenes, & his force manifested in such termes, may beware of the divell, and may flie to God for spirituall aid and comfort. And as for his corporall assaults, or his attempts upon our bodies, his nightwalkings, his visible appearings, his dansing with witches, &c: we are neither warned in the scriptures of them, nor willed by God or his prophets to flie them; neither is there anie mention made of them in the scriptures. And therefore thinke I those witchmongers and absurd writers to be as grosse on the one side, as the _Sadduces_ are impious and fond on the other; which saie, that spirits and divels are onlie motions and affections, and that angels are but tokens of Gods power. I for my part confesse with _Augustine_, that these matters are above my reach and capacitie: and yet so farre as Gods word teacheth me, I will not sticke to saie, that they are living creatures, ordeined to serve the Lord in their vocation. And although they abode not in their first estate, yet that they are the Lords ministers, and executioners of his wrath, to trie and tempt in this world, and to punish the reprobate in hell fier in the world to come.

♦_J. Cal. li. inst. 1. cap. 14. sect. 13._♦

♦_Aug. de cura pro mort. &c._♦

The xxxii. Chapter.

_Mine owne opinion and resolution of the nature of spirits, and of
the divell, with his properties._

But to use few words in a long matter, and plaine termes in a doubtfull case, this is mine opinion concerning this present argument. First, that divels are spirits, and no bodies. For (as _Peter Martyr_ saith) spirits and bodies are by antithesis opposed one to another: so as a bodie is no spirit, nor a spirit a bodie. And that the divell, whether he be manie or one (for by the waie you shall understand, that he is so spoken of in the scriptures, as though there were [a]but one, and sometimes as though [b]one were manie legions, the sense whereof I have alreadie declared according to _Calvins_ opinion, he is a creature made by God, and that for vengeance, as it is [c]written in _Eccl._ 39. _verse._ 28: and of himselfe naught, though emploied by God to necessarie and good purposes. For in places, where it is written, that [d]all the creatures of God are good; and againe, when God, in the creation of the world, [e]sawe all that he had made was good: the divell is not comprehended within those words of commendation. For it is written that he was a [f]murtherer from the beginning, and abode not in the truth, bicause there is no truth in him; but when he speaketh a lie, he speaketh of his owne, as being a lier, and the father of lies, and (as _John_ saith) a sinner from the beginning. Neither was his creation (so farre as I can find) in that weeke that God made man, and those other creatures mentioned in _Genesis_ the first; and yet God created him purposelie to destroie. I take his substance to be such as no man can by learning define, nor by wisedome search out. _M. Deering_ saith, that _Paule_ himselfe, reckoning up principalities, powers, &c: addeth, Everie name that is named in this world, or in the world to come. A cleere sentence (saith he) of _Paules_ modestie, in confessing a holie ignorance of the state of angels: which name is also given to divels in other places of the scripture. His essence also and his forme is so proper and peculiar (in mine opinion) unto himselfe, as he himselfe cannot alter it, but must needs be content therewith, as with that which God hath ordeined for him, and assigned unto him, as peculiarlie as he hath given to us our substance without power to alter the same at our pleasures. For we find not that a spirit can make a bodie, more than a bodie can make a spirit: the spirit of God excepted, which is omnipotent. Nevertheles, I learne that their nature is prone to all mischeefe: for as the verie signification of an enimie and an accuser is wrapped up in _Sathan_ and _Diabolus_; so dooth Christ himselfe declare him to be in the thirteenth of _Matthew_. And therefore he brooketh well his name: for he lieth dailie in wait, not onelie to corrupt, but also to destroie mankind; being (I saie) the verie tormentor appointed by God to afflict the wicked in this world with wicked temptations, and in the world to come with hell fier. But I may not here forget how _M. Mal._ and the residue of that crew doo expound this word _Diabolus_: for _Dia_ (saie they) is _Duo_, and _Bolus_ is _Morsellus_; whereby they gather that the divell eateth up a man both bodie and soule at two morselles. Whereas in truth the wicked may be said to eate up and swallowe downe the divell, rather than the divell to eate up them; though it may well be said by a figure, that the divell like a roring lion seeketh whome he may devoure: which is ment of the soule and spirituall devouring, as verie novices in religion may judge.

♦[a] 1. Sam. 22.
Luk. 8.
John. 8.
Eph. 6.
2. Tim. 2.
1. Pet. 5.♦

♦[b] Coloss. 1, verse. 16.
1. Cor. 10.
Matth. 8, & 10.
Luke. 4.♦

♦[c] Sap. 1.
Apocal. 4.♦

♦[d] 1. Tim. 4, 4♦

♦[e] Gen. 1.♦

♦[f] Gen. 8. 44.♦

♦_P. Mart. in loc. com. 9. sect. 14._♦

♦1. Joh. 3. 8. Isai. 54. 16.♦

♦Edw. Deering, in his read. upon the Hebr. 1. reading the 6.♦

♦Eph. 6, 12. Col. 2, 16. Matth. 25.♦

♦1. Pet. 5.♦

♦Idem ibid.♦

♦Matt. 25. 41.♦

♦_Mal. malef. par. 1. quæ. 5._♦

♦The etymon of the word _Diabolus_.♦

The xxxiii. Chapter.

_Against fond witchmongers, and their opinions concerning
corporall divels._

Now, how _Brian Darcies_ he spirits and shee spirits, Tittie and Tiffin, Suckin and Pidgin, Liard and Robin, &c: his white spirits and blacke spirits, graie spirits and red spirits, divell tode and divell lambe, divels cat and divels dam, agree herewithall, or can stand consonant with the word of GOD, or true philosophie, let heaven and earth judge. In the meane time, let anie man with good consideration peruse that booke published by _W. W._ and it shall suffice to satisfie him in all that may be required touching the vanities of the witches examinations, confessions, and executions: where, though the tale be told onlie of the accusers part, without anie other answer of theirs than their adversarie setteth downe; mine assertion will be sufficientlie prooved true. And bicause it seemeth to be performed with some kind of authoritie, I will saie no more for the confutation thereof, but referre you to the booke it selfe; whereto if nothing be added that may make to their reproch, I dare warrant nothing is left out that may serve to their condemnation. See whether the witnesses be not single of what credit, sex and age they are; namelie lewd, miserable, and envious poore people; most of them which speake to anie purpose being old women, & children of the age of 4. 5. 6. 7. 8. or 9. yeares.

♦The booke of W. W. published, &c.♦

And note how and what the witches confesse, and see of what weight and importance the causes are; whether their confessions be not woonne through hope of favour, and extorted by flatterie or threats, without proofe. But in so much as there were not past seventeene or eighteene condemned at once at S. _Osees_ in the countie of _Essex_, being a whole parish (though of no great quantitie) I will saie the lesse: trusting that by this time there remaine not manie in that parish. If anie be yet behind, I doubt not, but _Brian Darcie_ will find them out; who, if he lacke aid, _Richard Gallis_ of _Windesor_ were meete to be associated with him; which _Gallis_ hath set foorth another booke to that effect, of certeine witches of _Windsore_ executed at _Abington_. But with what impudencie and dishonestie he hath finished it, with what lies and forgeries he hath furnished it, what follie and frensie he hath uttered in it; I am ashamed to report: and therefore being but a two pennie booke, I had rather desire you to buie it, and so to peruse it, than to fill my booke with such beastlie stuffe.

♦At S. Osees 17. or 18. witches cōdemned at once.♦

The xxxiiii. Chapter.

_A conclusion wherein the Spirit of spirits is described, by
the illumination of which spirit all spirits are to be tried:
with a confutation of the Pneumatomachi flatlie denieng the
divinitie of this Spirit._

Touching the manifold signification of this word [Spirit][*] I have elsewhere in this breefe discourse told you my mind: which is a word nothing differing in Hebrue from breath or wind. For all these words following; to wit, _Spiritus, Ventus, Flatus, Halitus_, are indifferentlie used by the Holie-ghost, and called by this Hebrue word רוח in the sacred scripture. For further proofe whereof I cite unto you the words of _Isaie_; For his spirit (or breath) is as a river that overfloweth up to the necke, &c: in which place the prophet describeth the comming of God in heate and indignation unto judgement, &c. I cite also unto you the words of _Zacharie_; These are the foure spirits of the heaven, &c. Likewise in _Genesis_; And the spirit of GOD mooved upon the waters. Moreover, I cite unto you the words of Christ; The spirit (or wind) bloweth where it listeth. Unto which said places infinite more might be added out of holie writ, tending all to this purpose; namelie, to give us this for a note, that all the saiengs above cited, with manie more that I could alledge, where mention is made of spirit, the Hebrue text useth no word but one; to wit, רוח which signifieth (as I said) _Spiritum, ventum, flatum, halitum_; which may be Englished, Spirit, wind, blast, breath.

♦[*] [[] in text.]♦

♦Isai. 30, 28.♦

♦Zach. 6, 5.♦

♦Gen. 1, 2.♦

♦Joh. 3, 8.♦

But before I enter upon the verie point of my purpose, it shall not be amisse, to make you acquainted with the collection of a certeine Schoole divine, who distinguisheth and divideth this word [Spirit][A] into six significations; saieng that it is sometimes taken for the aier, sometimes for the wind, sometimes for the bodies of the blessed, sometimes for the soules of the blessed, sometimes for the power imaginative or the mind of man; and sometimes for God. Againe he saith, that of spirits there are two sorts, some created and some uncreated.

♦_Eras. Sarcer. in dictio. Scholast. doctr. lit. S._♦

A spirit uncreated (saith he) is God himselfe, and it is essentiallie taken, and agreeth unto the three persons notionallie, to the Father, the Sonne, and the Holie-ghost personallie. A spirit created is a creature, and that is likewise of two sorts; to wit, bodilie, and bodilesse. A bodilie spirit is also of two sorts: for some kind of spirit is so named of spiritualnes, as it is distinguished from bodilinesse: otherwise it is called _Spiritus á spirando, id est, á flando_, of breathing or blowing, as the wind dooth.

A bodilesse spirit is one waie so named of spiritualnes, and then it is taken for a spirituall substance; and is of two sorts: some make a full and complet kind, and is called complet or perfect, as a spirit angelicall: some doo not make a full and perfect kind, and is called incomplet or unperfect, as the soule. There is also the spirit vitall, which is a certeine subtill or verie fine substance necessarilie disposing and tending unto life. There be moreover spirits naturall, which are a kind of subtill and verie fine substances, disposing and tending unto equall complexions of bodies. Againe there be spirits animall, which are certeine subtill and verie fine substances disposing and tempering the bodie, that it might be animated of the forme, that is, that it might be perfected of the reasonable soule. Thus farre he. In whose division you see a philosophicall kind of proceeding, though not altogether to be condemned, yet in everie point not to be approoved.

Now to the spirit of spirits, I meane the principall and holie spirit of God, which one defineth or rather describeth to be the third person in trinitie issuing from the father and the sonne, no more the charitie dilection and love of the father and the sonne, than the father is the charitie dilection and love of the sonne and Holie-ghost. An other treating upon the same argument, proceedeth in this reverent manner: The holie spirit is the vertue or power of God, quickening, nourishing, fostering and perfecting all things: by whose onlie breathing it commeth to passe that we both know and love GOD, and become at the length like unto him: which spirit is the pledge and earnest pennie of grace, and beareth witnesse unto our heart, whiles wee crie _Abba_, Father. This spirit is called the spirit of GOD, the spirit of Christ, and the spirit of him which raised up Jesus from the dead.

♦_Erasm. Sar. in lib. loc. & lit. prædictis._♦

♦_Laurent. à Villavicentio in phrasib. s. script. lit. S. pag. 176._♦

♦Rom. 8, 15. 2. Cor. 6, 5.♦

Jesus Christ, for that he received not the spirit by measure, but in fulnesse, doth call it his spirit; saieng: When the comforter shall come, whome I will send, even the holie spirit, he shall testifie of me. This spirit hath diverse metaphoricall names attributed thereunto in the holie scriptures. It is called by the name of water, bicause it washeth, comforteth, moisteneth, softeneth, and maketh fruitefull with all godlinesse and vertues the minds of men, which otherwise would be uncleane, comfortlesse, hard, drie, and barren of all goodnesse: wherupon the prophet _Isaie_ saith; I will powre water upon the thirstie, and floods upon the drie ground, &c. Wherewith-all the words of Christ doo agree; Hee that beleeveth in me, as saith the scripture, out of his bellie shall flowe rivers of waters of life. And else where; Whosoever drinketh of the water that I shall give him, shall never be more a thirst. Other places likewise there be, wherein the holie spirit is signified by the name of water and flood: as in the 13. of _Isaie_, the 29. of _Ezech._ the 146. _Psalme_, _&c._ The same spirit by reason of the force and vehemencie thereof is termed fier. For it doth purifie and cleanse the whole man from top to toe, it doth burne out the soile and drosse of sinnes, and setteth him all in a flaming and hot burning zeale to preferre and further God’s glorie. Which plainelie appeared in the apostles, who when they had received the spirit, they spake fierie words, yea such words as were uncontrollable, in so much as in none more than in them this saieng of the prophet _Jeremie_ was verified, _Nunquid non verba mea sunt quasi ignis?_ Are not my words even as it were fier? This was declared and shewed by those fierie toongs, which were seene upon the apostles after they had received the holie spirit.

♦John. 15, 26.♦

♦Isai. 44.♦

♦John. 7, 38.♦

♦John. 4, 14.♦

♦Jer. 23, 29.♦

Moreover, this spirit is called annointing, or ointment, bicause that as in old time preests and kings were by annointing deputed to their office and charge, and so were made fit and serviceable for the same: even so the elect are not so much declared as renewed and made apt by the training up of the holie spirit, both to live well and also to glorifie God. Whereupon dependeth the saieng of _John_; And yee have no need that anie should teach you, but as the same ointment doth teach you. It is also called in scripture, The oile of gladnesse and rejoising, whereof it is said in the booke of _Psalmes_; God even thy God hath annointed thee with the oile of joy & gladnes, &c. And by this goodlie and comfortable name of oile in the scriptures is the mercie of God oftentimes expressed, because the nature of that doth agree with the propertie and qualitie of this. For as oile doth flote and swim above all other liquors, so the mercie of God doth surpasse and overreach all his works, and the same doth most of all disclose it selfe to miserable man.

♦1. Joh. 2, 20.♦

♦Psal. 44.♦

♦_Cyrill. in evang. Joh. lib. 3. cap. 14._♦

It is likewise called the finger of God, that is, the might and power of God: by the vertue whereof the apostles did cast out divels; to wit, even by the finger of God. It is called the spirit of truth, because it maketh men true and faithfull in their vocation: and for that it is the touchstone to trie all counterfet devises of mans braine, and all vaine sciences, prophane practises, deceitfull arts, and circumventing inventions; such as be in generall all sorts of witchcrafts and inchantments, within whose number are comprehended all those wherewith I have had some dealing in this my discoverie; to wit, charmes or incantations, divinations, augurie, judiciall astrologie, nativitie casting, alcumystrie, conjuration, lotshare, poperie which is meere paltrie, with diverse other: not one wherof no nor all together are able to stand to the triall and examination, which this spirit of truth shall and will take of those false and evill spirits. Naie, they shalbe found, when they are laid into the balance, to be lighter than vanitie: verie drosse, when they once come to be tried by the fervent heate of this spirit; and like chaffe, when this spirit bloweth upon them, driven awaie with a violent whirlewind: such is the perfection, integritie, and effectuall operation of this spirit, whose working as it is manifold, so it is marvellous, and therefore may and is called the spirit of spirits.

♦Exod. 8.♦

This spirit withdrawing it selfe from the harts of men, for that it will not inhabit and dwell where sinne hath dominion, giveth place unto the spirit of error and blindnesse, to the spirit of servitude and compunction, which biteth, gnaweth, and whetteth their harts with a deadlie hate of the gospell; in so much as it greeveth their minds and irketh their eares either to heare or understand the truth; of which disease properlie the phariseis of old were, and the papists even now are sicke. Yea, the want of this good spirit is the cause that manie fall into the spirit of perversenes and frowardnes, into the spirit of giddinesse, lieng, drowzines, and dulnesse: according as the prophet _Isaie_ saith; For the Lord hath covered you with a spirit of slumber, and hath shut up your eies: and againe else-where, _Dominus miscuit in medio, &c_: The Lord hath mingled among them the spirit of giddinesse, and hath made _Aegypt_ to erre, as a dronken man erreth in his vomit: as it is said by _Paule_; And their foolish hart was blinded, and God gave them over unto their owne harts lusts. Which punishment _Moses_ threateneth unto the Jews; The Lord shall smite thee with madnesse, with blindnesse and amazednesse of mind, and thou shalt grope at high noone as a blind man useth to grope, &c.

♦The holie spirit can abide nothing that is carnall, and uncleane.♦

♦Isai. 29, 10.♦

♦Isai. 19, 14.♦

♦Ro. 1, 21, 23.♦

♦Deuter. 28, 28, 29.♦

In summe, this word [Spirit] dooth signifie a secret force and power, wherewith our minds are mooved and directed; if unto holie things, then is it the motion of the holie spirit, of the spirit of Christ and of God: if unto evill things, then is it the suggestion of the wicked spirit, of the divell, and of satan. Whereupon I inferre, by the waie of a question, with what spirit we are to suppose such to be mooved, as either practise anie of the vanities treated upon in this booke, or through credulitie addict themselves thereunto as unto divine oracles, or the voice of angels breakeing through the clouds? We cannot impute this motion unto the good spirit; for then they should be able to discerne betweene the nature of spirits, and not swarve in judgement: it followeth therefore, that the spirit of blindnes and error dooth seduce them; so that it is no mervell if in the alienation of their minds they take falsehood for truth, shadowes for substances, fansies for verities, &c: for it is likelie that the good spirit of God hath forsaken them, or at leastwise absented it selfe from them: else would they detest these divelish devises of men, which consist of nothing but delusions and vaine practises, whereof (I suppose) this my booke to be a sufficient discoverie.

♦A question.♦

♦An answer.♦

♦A great likelihood no doubt.♦

It will be said that I ought not to judge, for he that judgeth shalbe judged. Whereto I answer, that judgement is to be understood of three kind of actions in their proper nature; whereof the first are secret, and the judgement of them shall apperteine to God, who in time will disclose what so ever is done in covert, and that by his just judgement. The second are mixed actions, taking part of hidden and part of open, so that by reason of their uncerteintie and doubtfulnes they are discussable and to be tried; these after due examination are to have their competent judgement, and are incident to the magistrate. The third are manifest and evident, and such as doo no lesse apparentlie shew themselves than an inflammation of bloud in the bodie: and of these actions everie private man giveth judgement, bicause they be of such certeintie, as that of them a man may as well conclude, as to gather, that bicause the sunne is risen in the east, _Ergo_[*] it is morning: he is come about and is full south, _Ergo_[*] it is high noone; he is declining and closing up in the west, _Ergo_[*] it is evening. So that the objection is answered.

♦Judgement distinguished.♦

♦[*] [_Ital._]♦

Howbeit, letting this passe, and spirituallie to speake of this spirit, which whiles manie have wanted, it hath come to passe that they have prooved altogether carnall; & not savouring heavenlie divinitie have tumbled into worsse than philosophicall barbarisme: & these be such as of writers are called _Pneumatomachi_, a sect so injurious to the holie spirit of God, that contemning the sentence of Christ, wherein he foretelleth that the sinne against the holie spirit is never to be pardoned, neither in this world nor in the world to come, they doo not onelie denie him to be God, but also pull from him all being, and with the _Sadduces_ mainteine there is none such; but that under and by the name of holie spirit is ment a certeine divine force, wherewith our minds are mooved, and the grace and favour of God whereby we are his beloved. Against these shamelesse enimies of the holie spirit, I will not use materiall weapons, but syllogisticall charmes. And first I will set downe some of their paralogysmes or false arguments; and upon the necke of them inferre fit confutations grounded upon sound reason and certeine truth.

♦_Josias Simlerus li. 4. ca. 5. adversus veteres & novos Antitrinitarios, &c._♦

Their first argument is knit up in this manner. The holie spirit is no where expresselie called God in the scriptures; _Ergo_ he is not God, or at leastwise he is not to be called God. The antecedent of this argument is false; bicause the holie spirit hath the title or name of God in the fift of the _Acts_. Againe, the consequent is false. For although he were not expresselie called God, yet should it not therupon be concluded that he is not verie God; bicause unto him are attributed all the properties of God, which unto this doo equallie belong. And as we denie not that the father is the true light, although it be not directlie written of the father, but of the sonne; He was the true light giving light to everie man that cōmeth into this world: so likewise it is not to be denied, that the spirit is God, although the scripture dooth not expresselie and simplie note it; sithence it ascribeth equall things thereunto; as the properties of God, the works of God, the service due to GOD, and that it dooth interchangeablie take the names of Spirit and of God oftentimes. They therefore that see these things attributed unto the holie spirit, and yet will not suffer him to be called by the name of God; doo as it were refuse to grant unto _Eve_ the name of _Homo_,[*] whome notwithstanding they confesse to be a creature reasonable and mortall.

♦1. Objectiō. The scripture dooth never call the holie spirit God.♦

♦The first answer. A refutation of the antecedent, &c.♦

♦[*] [_Ital._]♦

The second reason is this. _Hilarie_ in all his twelve bookes of the Trinitie dooth no where write that the holie spirit is to be worshipped; he never giveth therunto the name of God, neither dares he otherwise pronounce thereof, than that it is the spirit of God. Besides this, there are usuall praiers of the church commonlie called the Collects, whereof some are made to the father, some to the sonne, but none to the holie spirit; and yet in them all mention is made of the three persons. [*]Hereunto I answer, that although _Hilarie_ dooth not openlie call the holie spirit, God: yet doth he constantly denie it to be a creature. Now if any aske me why _Hilarie_ was so coie & nice to name the holie spirit, God, whom he denieth to be a creature, when as notwithstanding betweene God and a creature there is no meane: I will in good sooth saie what I thinke. I suppose that _Hilarie_, for himselfe, thought well of the godhead of the holie spirit: but this opinion was thrust and forced upon him of the _Pneumatomachi_, who at that time rightlie deeming of the sonne did erwhiles joine themselves to those that were sound of judgement. There is also in the ecclesiasticall historie a little booke which they gave _Liberius_ a bishop of _Rome_, whereinto they foisted the _Nicene_ creed. And that _Hilarie_ was a freend of the _Pneumatomachi_, it is perceived in his booke _De synodis_, where he writeth in this maner; _Nihil autem mirum vobis videri debet, fratres charissimi, &c_: It ought to seeme no wonder unto you deere brethren, &c. As for the objection of the praiers of the church called the collects, that in them the holie spirit is not called upon by name: we oppose and set against them the songs of the church, wherein the said spirit is called upon. But the collects are more ancient than the songs, hymnes, and anthems. I will not now contend about ancientnesse, neither will I compare songs and collects togither; but I say thus much onelie, to wit, that in the most ancient times of the church the holie spirit hath beene openlie called upon in the congregation. Now if I be charged to give an instance, let this serve. In the collect upon trinitie sundaie it is thus said: Almightie and everlasting God, which hast given unto us thy servants grace by the confession of a truth to acknowledge the glorie of the eternall trinitie, and in the power of the divine Majestie to worship the unitie: we beseech thee that thorough the stedfastnesse of this faith, we may evermore be defended from all adversitie, which livest and reignest one God world without end. Now bicause that in this collect, where the trinitie is expresselie called upon, the names of persons are not expressed; but almightie and everlasting God invocated, who abideth in trinitie and unitie; it doth easilie appeare elsewhere also that the persons being not named, under the name of almightie and everlasting God, not onelie the father[†] to be understood, but God which abideth in trinitie and unitie, that is the father, the sonne, and the Holie-ghost.

♦2. Objectiō. _Hilarie_ doth not call the spirit God, neither is he so named in the common collects.♦

♦[*] The 2. answer.♦

♦_Hilarius lib. 12. de Triade_♦

♦The place is long, and therefore I had rather referre the reader unto the booke than heere to insert so many lines.♦

♦_Collecta in die domin. sanctæ Trinit._♦

♦[†] [? is]♦

A third objection of theirs is this. The sonne of GOD oftentimes praieng in the gospels, speaketh unto the father, promiseth the holie spirit, and dooth also admonish the apostles to praie unto the heavenlie father, but yet in the name of the sonne. Besides that, he prescribeth them this forme of praier: Our father which art in heaven. _Ergo_[*] the father onlie is to be called upon, and consequentlie the father onelie is that one and verie true God, of whome it is written; Thou shalt worship the Lord thy God, and him onelie shalt thou serve.

♦3. Objectiō. The spirit is not to be praied unto but the father onlie.♦

♦[*] [_Ital._]♦

[*]Whereto I answer first by denieng the consequent; The sonne praied to the father onelie, _Ergo_[B] the father onlie is of us also to be praied unto. For the sonne of GOD is distinguished of us both in person and in office: he as a mediator maketh intercession for us to the father: and although the sonne and the holie spirit doo both togither receive and take us into favour with God; yet is he said to intreat the father for us; bicause the father is the fountaine of all counsels & divine works. Furthermore, touching the forme of praieng prescribed of Christ, it is not necessarie that the fathers name shuld personallie be there taken, sith there is no distinction of persons made: but by the name of father indefinitelie we understand God or the essence of God, the father, the son, and the Holie-ghost. For this name hath not alwaies a respect unto the generation of the sonne of God; but God is called the father of the faithfull, bicause of his gratious and free adopting of them, the foundation whereof is the sonne of God, in whom we be adopted: but yet so adopted, that not the father onelie receiveth us into his favour; but with him also the sonne and the holy spirit dooth the same. Therefore when we in the beginning of praier doo advertise our selves of Gods goodnesse towards us; we doo not cast an eie to the father alone, but also to the sonne, who gave us the spirit of adoption; and to the holie spirit, in whom we crie _Abba_, Father. And if so be that invocation and praier were restreined to the father alone, then had the saints doone amisse, in calling upon, invocating, and praieng to the sonne of God, and with the sonne the holy spirit, in baptisme, according to the forme by Christ himselfe assigned and delivered.

♦[*] 3. Answer. The consequent is denied.♦

Another objection is out of the fourth of _Amos_, in this maner. For lo it is I that make the thunder, and create the spirit, and shew unto men their Christ, making the light and the clouds, and mounting above the hie places of the earth, the Lord God of hosts is his name. Now bicause it is read in that place, Shewing unto men their Christ; the _Pneumatomachi_ contended that these words are to be understood of the holie spirit.

♦[Am. 4, 13.]♦

♦4. Objectiō. Amos saith that the spirit was created.♦

[*]But _Ambrose_ in his booke _De spiritu sancto, lib. 2. cap. 7._ doth rightlie answer, that by spirit in this place is ment the wind: for if the prophets purpose and will had beene to speake of the holie spirit, he would not have begunne with thunder, nor have ended with light and clouds. Howbeit, the same father saith; If anie suppose that these words are to be drawne unto the interpretation of the holie spirit, bicause the prophet saith, Shewing unto men their Christ; he ought also to draw these words unto the mysterie of the Lords incarnation: and he expoundeth thunder to be the words of the Lord, and spirit to be the reasonable and perfect soule. But the former interpretation is certeine and convenient with the words of the prophet, by whom there is no mention made of Christ; but the power of God is set foorth in his works. Behold (saith the prophet) he that formeth the mountaines, and createth the wind, and declareth unto man what is his thought, which maketh the morning darknesse, and walketh upon the hie places of the earth, the Lord God of hosts is his name. In this sort _Santes_ a right skilfull man in the Hebrew toong translateth this place of the prophet. But admit this place were written of the holie spirit, & were not appliable either to the wind or to the Lords incarnation: yet doth it not follow that the holie spirit is a creature; bicause this word of Creating doth not alwaies signifie a making of something out of nothing; as _Eusebius_ in expounding these words (The Lord created me in the beginning of his waies) writeth thus. The prophet in the person of God, saieng; Behold I am he that made the thunder, and created the spirit, and shewed unto men their Christ: this word Created is not so to be taken, as that it is to be concluded thereby, that the same was not before. For God hath not so created the spirit, sithence by the same he hath shewed & declared his Christ unto all men. Neither was it a thing of late beginning under the sonne: but it was before all beginning, and was then sent, when the apostles were gathered togither, when a sound like thunder came from heaven, as it had beene the comming of a mightie wind: this word Created being used for sent downe, for appointed, ordeined, &c: and the word thunder signifieng in another kind of maner the preaching of the gospels. The like saieng is that of the _Psalmist_, A cleane hart create in me O God: wherein he praied not as one having no hart, but as one that had such a hart as needed purifieng, as needed perfecting: & this phrase also of the scripture, That he might create two in one new man; that is, that he might joine, couple, or gather together, &c.

♦[*] 4. Answer. Spirit in this place signifieth wind.♦

♦To create is not him to be made that was not.♦

♦_Euseb. Cæsariens. li. 3. adversus Marcellum._♦

Furthermore, the _Pneumatomachi_ by these testimonies insuing endevor to proove the holie spirit to be a creature. Out of _John_ the 1. chap. By this word were all things made, and without it nothing was made. Out of 1. _Cor._ 8. Wee have one God the father, even he from whome are all things, and we in him, and one Lord Jesus Christ, through whome are all things, and we by him. Out of the 1. _Coloss._ By him were all things made, things in heaven, and things in earth, visible and invisible, &c. Now if al things were made by the sonne, it followeth that by him the holie spirit was also made.

♦5. Objectiō. All things were made by the son, _Ergo_ the spirit was also made by him.♦

[*]Whereto I answer, that when all things are said to be made by the sonne, that same universall proposition is restrained by _John_ himselfe to a certeine kind of things: Without him (saith the evangelist) was nothing made that was made. Therefore it is first to be shewed that the holie spirit was made, and then will we conclude out of _John_, that if he were made, he was made of the sonne. The scripture doth no where saie that the holie spirit was made of the father or of the sonne, but to proceed, to come, and to be sent from them both. Now if these universall propositions are to suffer no restraint, it shall follow that the father was made of the sonne: than the which what is more absurd and wicked?

♦[*] 5. Answer. Universall propositiōs or speeches are to be restrained.♦

Againe, they object out of _Matth._ 11. None knoweth the sonne but the father, and none the father but the sonne; to wit, of and by himselfe: for otherwise both the angels, & to whomsoever else it shall please the sonne to reveale the father, these doo know both the father and the sonne. Now if so be the spirit be not equall with the father and the sonne in knowledge, he is not onelie unequall and lesser than they, but also no God: for ignorance is not incident unto God.

♦6. Objectiō.♦

♦The spirit knoweth not the father & the sonne.♦

[*]Whereto I answer, that where in holie scripture we doo meete with universall propositions negative or exclusive, they are not to be expounded of one person, so as the rest are excluded; but creatures or false gods are to be excluded, and whatsoever else is without or beside the essence and being of God. Reasons to proove and confirme this interpretation, I could bring verie manie, whereof I will adde some for example. In the seaventh of _John_ it is said; When Christ shall come, none shall knowe from whence he is: notwithstanding which words the Jewes thought that neither God nor his angels should be ignorant from whence Christ should be. In the fourth to the _Galathians_; A mans covenant or testament confirmed with authoritie no bodie dooth abrogate, or adde anie thing thereunto. No just man dooth so; but tyrants and truce-breakers care not for covenants. In _John_ eight; Jesus was left alone, and the woman standing in the middest. And yet it is not to be supposed that a multitude of people was not present, and the disciples of Christ likewise; but the word _Solus_, alone, is referred to the woman’s accusers, who withdrew themselves awaie everie one, and departed. In the sixt of _Marke_; When it was evening, the ship was in the middest of the sea, and he alone upon land: he was not alone upon land or shore, for the same was not utterlie void of dwellers: but he had not anie of his disciples with him, nor anie bodie to carrie him a shipboord unto his disciples. Manie phrases or formes of speeches like unto these are to be found in the sacred scriptures, and in authors both Greeke and Latine, whereby we understand, that neither universall negative nor exclusive particles are strictlie to be urged, but to be explaned in such sort as the matter in hand will beare. When as therefore the sonne alone is said to know the father, and it is demanded whether the holie spirit is debarred from knowing the father; out of other places of scriptures judgment is to be given in this case. In some places the holie spirit is counted and reckoned with the father and the sonne jointlie: wherefore he is not to be separated. Else-where also it is attributed to the holie spirit that he alone dooth know the things which be of God, and searcheth the deepe secrets of God: wherefore from him the knowing of God is not to be excluded.

♦[*] 6. Answer. How exclusive propositions or speeches are to be interpreted.♦

They doo yet further object, that it is not convenient or fit for God after the manner of suters to humble and cast downe himselfe: but the holie spirit dooth so, praieng and intreating for us with unspeakeable grones: _Rom._ 8. _Ergo_ the holie spirit is not God.

♦7. Objectiō. The spirit praieth for us.♦