12. CHAP. XII. Of Sundry Things attributed unto God, and the Holy Trinity; where his Godhead is proved to be in the Son
CHAP. XII. Of Sundry Things attributed unto God, and the Holy Trinity; where his Godhead is proved to be in the Son and in the Holy Ghost.
The nature of God is infinite, so as it cannot be comprehended under one title to know him by; wherefore his name is very large: yet nevertheless, by effects and works are gathered his singular properties, whereby we may understand all the divine nature and power, that seeing we cannot comprehend the whole, we may at the leastwise come unto the knowledge of him by parts. If there were any so rude and unskillful, as he knew not the value of a double sufferant, we would say that the same containeth in it, pence, grotes, testers, shillings, crowns, nobles, royals, and lastly, the sum of twenty shillings. By these parts and small portions, unless he were exceeding blockish, he might understand how much a double sufferant is worth. Even so men, after a sort, do perceive the nature and infinite substance of God by these parts and titles to know him by, not that there be any parts in God, but because that we only by such effects and parts may gather of his power and infinite greatness. Divers and manifold are the titles, whereby he is known: as when he is called Pitiful, Merciful,
Constant, Just, Good, The God of Sabaoth, and such like.
2. And that this may be the better understood; he is called Jehovah of Haia, that is, To be: and that name agreeth properly unto God. For God is so an essence or being, as the same floweth from him unto all other things.
Whatsoever things are, do depend of him, neither can they be without his power and help. Lastly, they have also promises of him, both to be, and to be performed. Wherefore that name of Jehovah is properly attributed unto
God: of the similitude of which word, Jupiter being desirous to be reputed for a God, commanded himself to be called Jove. The Rabbins say, that those letters, whereof that word consisteth, are spiritual. And undoubtedly,
God is a spirit; and a spirit first signifieth things that be without bodies, or that have light bodies, as vapors and exhalations, the which in show are light and thin, but yet they are of exceeding great strength. For by them, earthquakes are stirred up, the huge seas are troubled, the storms of wind are blown abroad. Wherefore that word began afterward to be applied to the soul of man, to angels, and to God himself: for these things, which otherwise seem but slender, do bring great things to pass. Others say, that those letters, whereof the word Jehovah is written, be resting letters: and that is very agreeable unto God. For seeing we do all seek for rest and felicity, there is no way to find the same, but in God only; thus much hitherto of the word. Jehovah signifieth the chief being; whereupon Plato had that his το ὄν, or essence. And that this may be the more manifest: some of the names of God are derived from his substance, and other from some property. Substantial names be Jehovah and Ehi: that word signifieth,
I will be. For there is no creature that may say; I will be. For if God draw back his power, all things do straightway perish. God doubtless may truly say so, because he cannot fail nor forsake himself.
Other names are referred to some property of God; as El unto might, Cadoseh unto holiness, Schaddai unto sufficiency: howbeit these things in God be no accidents, but only as we comprehend them in our cogitations.
For whereas God is infinite, and we cannot wholly comprehend him; yet by certain tokens and effects we do in some part understand of him: thereof are those names, which signify some property of God. The Jews being led of a certain superstition, pronounce not that holy name Tetragrammaton, but in the place thereof they put Adonai, or Elohim; and so think that they worship the name of God more purely and reverently: but God requireth no such kind of worship. And hereby it cometh to pass, that in translating of the holy scriptures, the Grecians for Jehovah have made Lord: as, instead of Jehovah liveth, they have said; The Lord liveth. And whereas in the New
Testament Christ is so oftentimes called Lord, his Godhead is nothing at all excluded by that word, as some impure men do babble, but is rather established. Undoubtedly Thomas joined both together; My Lord (saith he) and my God.
Finally, God, to the intent that the knowledge of him might not be forgotten, hath accustomed to put men in mind of those benefits, which he hath bestowed upon them; and would that those should be as certain words expressing unto us his nature and goodness. And he beginneth always the rehearsal at his latter benefits; and of them he claimeth to himself titles or names attributed unto him, under which he may both be called upon, and acknowledged. For even at the beginning, God was called upon, as he which had made heaven and earth; afterward, as he that was the God of Abraham, Isaac, and Jacob; after that, as the deliverer out of Egypt; then a deliverer out of the captivity of Babylon: but lastly, as the father of our Lord
Jesus Christ.
Of the omnipotency of God, look Peter Martyr in his Treatise, Of both natures in Christ, set forth at Tygure.
3. The words which be in the second book of Samuel, the seventh chapter, verse the 23, namely, The gods came that he might redeem unto himself a people, are a sharp corsie unto the Hebrews, which will not acknowledge three persons in the divine nature. Some, because it is said, God's, refer it to the opinion of men. Such is that saying of Paul; There be many gods, and many lords. For neither can they admit or allow of a multitude of gods. But forsomuch as the entreating here is of a singular or particular fact, this place must in any wise be understood of the true God. Kimhi thinketh, that David said, God's, for honor sake; even as men also, to speak the more pleasingly and civilly, do oftentimes use the plural number, instead of the singular. But if it be so, what new religion entered straightway into David? Why did he straightway add; Thou Lord, in the singular number? For we must heap upon God all the honors that we can. Others had rather refer this saying unto Moses and Aaron, who were sent to deliver the people out of Egypt: but this cannot be; for in the book of Chronicles, all these things are spoken of God himself by name. For so David speaketh; Thou camest to redeem thy people. Wherefore we shall much more rightly and truly understand the three persons in one divine nature; namely, the Father, the Son, and the holy
Ghost: which being three persons, yet are they shut up under one substance.
This opinion is true, sound, and catholic, whether the Hebrews will or no.
But those words, which be added; And might do great things for you: some would by Apostrophe or conversion of speech, refer them to the Jews, which me think is not probable. For David talked not of these things with the people, but secretly with God. Wherefore I had rather thus to understand them of God himself, and to ascribe these marvelous things to one God in
three persons. But God came to deliver his people, when he sent Moses and Aaron unto them: for when he appointed Moses to that message, he added withal; And I will be with thee. God doubtless is in every place at all times; but then he is said to come, when he doth some great or new thing. And so he was said to be among the Jews, when he smote the Egyptians and their first born. Again, when Pharaoh followed the Jews going forth of Egypt, and that they began to murmur, thinking that they should even then have perished, Moses on this wise recomforted them; God shall fight for you, and ye shall be still: yea the Egyptians themselves also did perceive the same. For they said; Let us fly away, for God himself doth fight for them.
Yea and afterward, when the people had worshipped the golden calf, and that God was angry, he would not go forth with them, yet Moses entreated him to go on with them. Wherefore to deliver the people, there came both the Father, and the Son, and the holy Ghost. And although those works were common unto the three persons, yet are they severally and particularly ascribed to the Son. And therefore Paul saith unto the Corinthians, that that rock, from whence the water did flow, was Christ; And let us not tempt
Christ (saith he) as some tempted him in the desert. By which words of Paul, we manifestly gather; that the Jews murmured against Christ. Which being so, the Arians may be very well confuted by that place. For if it were
Christ, as doubtless it was, (which came to redeem the people) how can David say; There is no other God as thou art, if the Son be either a creature, or inferior to the father? For although this argument bind not the Jews, who receive not Paul; yet doth it bind the Arians, which cannot refuse Paul.
4. But the testimonies, whereby we prove the divinity of Christ, are taken as well out of the old, as out of the New Testament. Matthew saith; that We must baptize in the name of the Father, of the Son, and of the holy Ghost: In
which words he showeth, that there be three persons coequal one with another. And we read in John; This is life everlasting, to know thee, the only true God, and Jesus Christ whom thou hast sent. Neither might Christ be called the first and principal good, or else eternal life, unless he were God.
When the high priest had demanded of Christ with admiration, whether he were the son of the living God? The Lord answered him; Thou hast said.
The which he hearing, rent his garments, and understood that he affirmed himself to be God. Furthermore, very firm is that saying; And God was the word: especially seeing it is added a little after; And the word was made flesh. Where thou seest, that the subtle argument of the Arians taketh no place, whereby they affirm, that Christ no doubt was called God, but yet that he was not so indeed: whereas John saith most plainly; that The word was God, and was made flesh. Further we read in the same John; that No man hath seen God at any time, but the son which is in the bosom of the father, he hath declared him. In which place thou hearest, that the son of God is exempted from the common condition of men. It is said by the same
John; All things are made by him. Upon which place Augustine doth very well infer, that the son of God was not made: for if he had been made, then all things that were made, had not been created by him; at the leastwise he had been created by another thing.
Thomas, when he had seen the gashes where the nails entered, and the open wound of Christ his side, he spake forth allowed; My Lord and my
God. Also Christ prayed to his father saying; Glorify me, O Father, with the glory, which I had with thee, before the world was made: which saying might not stand, unless that Christ had the divine nature; for his human nature was not before the world was made. Also the Lord said; All things that my father hath, are mine: and that the father hath the divine nature, it is
by none called in question; and so of necessity the son is not without the same. Besides, Christ testifieth and saith; All things that my father doth, I also do: but the action of them both, being all one, the natures of them must needs be one and the same. He said to the Jews; Before that Abraham was, I am: which cannot otherwise be referred but to his divine nature: and no less do these sayings prove; I am the resurrection and the life. Again; As the father hath life in himself, so he hath granted to the son to have life in himself. Hereby it is proved, that the son is equal to the father. And the same John wrote in his first epistle, the fifth chapter; And we are in him that is true: that is, in his son Christ, which is very God, and eternal life. Our savior said to Nicodemus; No man ascendeth into heaven, but he that came down from heaven, even the son of man, which is in heaven. And Christ was not in heaven, while he talked with the Jews, unless it were as touching his divine nature: neither did he descend out of heaven, but in respect that he was God. Of which coming down, he again testifieth, when he saith; I came down from heaven, not to do mine own will, but the will of him that sent me. Again, I came out from my father, and I go unto my father.
5. All these things must be referred unto the divine nature. In the Apocalypse also he testifieth, that he is alpha and omega, The first and the last. And in the same book, the 19th chapter, it is written of Christ, that there was written upon his thigh, and upon his garments, King of kings, and Lord of lords. And least thou shouldst imagine, that that little, was the Epitheton ascribed unto God, there is mention made in the seventeenth chapter of the lamb himself; that He had the victory, because he was the King of kings, and Lord of lords. Which property, that it belongs only unto
God, it is manifest by the first epistle of Paul unto Timothy, where, towards the end of the epistle, it is written; Until the appearing of our Lord Jesus,
which he shall show in due time, that is blessed, and Prince only, the King of kings, and Lord of lords. To the Romans he saith; Of them came the fathers, of whom, as touching the flesh, Christ came, who is God over all, blessed forever. Besides, when it is commanded; Thou shalt worship the Lord thy God, and him only thou shalt serve. It is said by Paul unto the Philippians; In the name of Jesus, let every knee bow, both of things in heaven, of things in earth, and things under the earth. And to the Hebrews;
When he bringeth his son into the world, he saith, Let all the angels of God worship him. And in the same place, out of the sentence of the psalm, the power of creating is attributed unto him; And thou Lord in the beginning, didst lay the foundation of the earth. There is also another psalm alleged;
Therefore hath God, even thy God anointed thee with oil of gladness above thy fellows.
And there is a comparison of Christ with Melchizedek, namely, that they were both without father, without mother, and without genealogy; which thing accordeth not with Christ, but so far forth as he is God. Unto the Colossians we read; that In Christ dwelleth all the fullness of the godhead bodily. Again; All things are made by him, whether they be things visible or invisible, or thrones, or dominions. Unto Titus; We expecting the blessed hope, and coming of the glory of the great God. Here Christ is most plainly called The great God. And in the second to the Corinthians; When he was rich, he was made poor for all men. It cannot be meant that he was rich, but in respect of his divine nature. And in the first epistle to the Corinthians; If they had known him, they would never have crucified the Lord of glory.
And in the eight chapter; To us nevertheless there is one God, which is the father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. But if that all things are by him, verily
there is no doubt, but that he is God. And unto the Galatians, as touching the time of infidelity, it is written; When as ye served those which in nature be no gods, &c. By which words, the contrary is gathered; that seeing they were converted unto Christ, and served him, they served him that in nature is God.
But to follow the sure and more undoubted testimonies of the Old Testament, out of David we have; The Lord said unto my Lord, Sit on my right hand, until I make thine enemies thy footstool. Isaiah calleth him
Immanuel. And again he saith; His name shall be called Wonderful, a Counselor, God, &c. Jeremiah in the 21st chapter, saith, that he must be called God our righteousness, and he useth the name Tetragrammaton. The very which thing thou mayest see to be done by the same Prophet, in the 31st chapter, wherein, though he speak of the city, I mean of the people of God, or of the church; yet nevertheless, all that doth appertain unto Christ, which is the head of the same: yea rather by him is such a name attributed to the church and people of God. Also we read in Isaiah; Who shall be able to reckon his generation? And in the Prophet Micah; And thou Bethlehem of Jewry art not the least among the thousands of Judah: for out of thee shall come forth unto me, one that shall rule my people Israel, whose outgoing hath been from the beginning, and from everlasting: by which words, both the natures of Christ are showed. Add again out of the Prophet Isaiah, that which is cited by Paul in the 15th chapter to the Romans; There shall be a root of Jesse, which shall arise to rule over the Gentiles, and in him shall the Gentiles trust. And certain it is, that he is to be accursed, which putteth any hope in a creature. Therefore, seeing we must put our trust in Christ, and that he is to be called upon, it plainly appeareth that he is God. There
might be heaped up other testimonies of this matter, but these I think to be enough, and enough again, to confute the boldness of these men.
Whether the holy Ghost be God.
6. Now it shall not be from the purpose, to confirm by many reasons, that the holy Ghost is God. This word spirit, sometime signifieth a certain motion, or a nature moveable; sometimes it is taken for life, or mind, or the force of the mind, whereby we are moved to do anything; it is also transferred to the signifying of things, which be separate from matter, as be the angels, which the philosophers call Intelligences: yea, and it is so far drawn, as it representeth our souls. Which metaphor seemeth to have respect thereunto, because we sometimes signify by this name, the thin exhalations, which breath either from the earth, from the water, from the blood, or from the humors of living creatures: which exhalations, although they be not easily perceived by the sense, yet are they effectual, and of exceeding great force; as it appeareth by winds, earthquakes, and such like things. And so it cometh to pass hereby, that the name of these most subtle bodies, whose force is exceeding great, hath been translated to the expressing of substances without bodies. Wherefore it is taken for a word general, both unto God, unto angels, and unto our souls. And that it is attributed unto God, Christ showeth, when he saith; God is a spirit, and thereupon concludeth, that he must be worshipped in spirit and truth. When it is so taken, this name comprehendeth under it, the Father, the Son, and the holy Ghost. But sometime it is taken particularly; for the third person of the Trinity, which is distinct from the Father and the Son. And of this person we speak at this time, wherein two things must be showed: first, that he is a person distinct as well from the Father as the Son: secondly, we will show that the holy Ghost is by this mean described to be God.
7. As touching the first, the apostles are commanded in the Gospel, that they should baptize in the name of the Father, of the Son, and of the holy
Ghost. Which place doth most plainly express the distinction of the three persons, and doth signify nothing else, but that we be delivered from our sins, by the name, power, and authority of the Father, of the Son, and of the holy Ghost. And in the baptism of Christ, as Luke rehearseth, the voice of the Father was heard, which said; This is my beloved son, &c. Further, the holy Ghost appeared under the form of a dove. Here, as thou seest, the Son is baptized, the Father speaketh, and the holy Ghost showeth himself in form of a dove. In John it is said; I will ask my Father, and he shall give you another Comforter. Here also the Son prayeth, the Father heareth, and the Comforter is sent. And again; He shall receive of mine: whereby is signified, that the holy Ghost doth so differ from the Father and the Son, as he is derived from both.
And least that any man should think, that when Christ promised that the holy Ghost should come upon the believers (as in the day of Pentecost it came to pass) only a divine inspiration and motion of the mind was signified, the words of Christ are against it, wherein he said; He shall teach you all things, and bring all things to your remembrance, which I have told you. But inspiration and motion of the mind, do not teach nor prompt anything; but are only instruments, whereby something is taught and prompted. And the action of teaching and prompting, cannot be attributed but unto one that is a person indeed. Which is proved by other words of Christ, when he said of the holy Ghost; He shall speak whatsoever he shall hear. And that this third person proceedeth from the Father and the Son, it is evident enough in the same Gospel of John, where it is written; When the Comforter shall come, whom I will send unto you: even the Spirit of truth,
which proceedeth from the Father. Seeing the son saith, that he will send the Spirit, and (as we said before) affirmeth him to receive of his; no man doubteth, but that he proceedeth from the son. And he now expressly addeth; Who proceedeth from the Father.
8. Now have we first declared out of the holy scriptures, that the person of the holy Ghost is distinguished, as well from the Father as the Son; and that he proceedeth from them both. Now must we see, whether he be God. This doth Paul show two manner of ways: first, when it is said; There be diversity of gifts, but one Spirit; diversity of operations, but one and the same God. But to give gifts and spiritual faculties, is no whit less, than to distribute operations: wherefore, seeing the holy Ghost is said to distribute gifts, and God to impart actions unto men, it is manifest that the holy Ghost is God. If the spirit be the author of graces, and the Father of operations; it is meet that the holy Ghost should be equal to God the Father. Further it is added; that The same spirit doth work all these things, distributing to everyone even as he will. Seeing then the sovereign choice is in him, to impart heavenly gifts, he is God. And it is written; Ye are the temple of God, and the Spirit of God dwelleth in you: if any man do violate the temple of God, him shall God destroy. But it is not meet for any creature to have a temple, seeing the same is proper unto the divine nature. Wherefore, seeing we be called The temples of the holy Ghost, it is now manifest, that he is God.
And least we should think it lawful to build temples unto martyrs, let us hear Augustine, who denieth that we build temples unto martyrs; we build them (saith he) unto God, although they be called The memories of martyrs: and out of Augustine himself is this form of reasoning gathered. Neither did the apostle but only once say; that We are the temples of the holy Ghost, but
he hath the very same thing in the sixth chapter of the same epistle, where it is written; And do ye not know that your bodies are the temples of the holy
Ghost? Furthermore the power of creating, which is proper unto God, is ascribed unto the holy Ghost; seeing David hath written; By the word of the Lord were the heavens made, and all the powers of him by the spirit of his mouth. And again; Send forth thy spirit, and they shall be created, and thou shalt renew the face of the earth. And in Matthew it is said of the body of Christ, which should be brought forth in the virgin's womb; That which is borne in her, is of the holy Ghost. Again; The holy Ghost shall come upon thee, and the power of the most high shall overshadow thee. Seeing then the holy Ghost hath the power of creating, (as it hath been declared) undoubtedly he is God.
In the same epistle to the Corinthians it is said, that he searcheth the bottom of God's secrets: and it seemeth that the apostle maketh this kind of argument; The things which be of man, no man knoweth, but the spirit of man which is in him: even so the things that be of God, none knoweth but the spirit of God. And so he will have it, that even as the spirit of man is unto man; so the spirit of God is towards God. And no man is ignorant, but that the spirit of man belongeth unto the nature of man; whereby it is certain, that the spirit of God is of his divine nature. Basil against Eunomius useth another reason, which cometh in a manner to the selfsame; he saith, that the holy Ghost is the spirit both of the father and of the son, and therefore of the very same nature that they be. For it is written in the epistle to the Romans; And if the spirit of him, which raised up Jesus from death, do abide in you, he that raised up Christ shall also raise up your mortal bodies. This place declareth, that the holy Ghost doth belong unto the father, who in the same epistle is showed to belong also unto the son, when
as a little before it is said; He that hath not the spirit of Christ, the same is not his. But in the epistle to the Galatians, both together is expressed in these words; And because ye be children, therefore hath God sent the spirit of his son into your hearts, whereby ye cry Abba father. Wherefore, seeing the holy Ghost is the spirit, as well of the father as of the son, he is wholly partaker of their nature.
9. Moreover in the Acts of the apostles, the fifth chapter, Peter said to Ananias; How darest thou lie unto the holy Ghost? Thou diddest not lie unto men, but unto God. Now in this place, he most manifestly calleth the holy Ghost God. Augustine in his book De trinitate, and elsewhere: and Ambrose also De spiritu sancto do both cite the apostle to the Philippians, the third chapter, where he writeth; Beware of dogs, beware of evil workers, beware of concision: for we be the circumcision which serve God in the spirit. Where you see, that the worshiping of God which the Grecians call λατρείαν, is done unto the holy Ghost, which he calleth God. Albeit in some place it is read in the genitive case, τοῦ θεοῦ: as if thou shouldst say,
Serving the spirit of God. I see the place is not very firm; for some interpret it Serving God in spirit: but yet I thought it good to show that the fathers have used this argument. Basil in his treatise De spiritu sancto, the 22nd chap, and also Didymus De spiritu sancto declare that to be God, which can be in diverse places at one time: which thing is not agreeable to any creature. But that the holy Ghost, was present with the apostles and prophets in sundry parts of the world, at one time, no man professing the faith of Christ doubteth: wherefor it followeth that he is God.
Also Basil against Eunomius alleged the epistle of John, the fourth chapter; And in this we know that Christ dwelleth in us, and we in him, because we have received of his spirit: which should not be true, if we
should account the holy Ghost to be of another nature than Christ is; for then might the holy Ghost be communicated unto the faithful without Christ. He addeth also another reason; By the holy Ghost we are adopted to be the children of God: wherefore he himself is God. For the scriptures do everywhere call him The spirit of adoption. But none that is not God, can adopt any to be the children of God. In the Acts of the apostles we read; The holy Ghost said, Separate me Paul and Barnabas unto the work of the ministry, whereunto I have chosen them. And there is no doubt, but that it is the part of God only to call unto the ministry. Which reason Athanasius useth in disputing against Arius. There is also brought the twenty chapter of the Acts, where Paul thus admonisheth; Take heed unto the whole flock, wherein the holy Ghost hath made you overseers, to govern the church. But it is the office of none but of God only, to choose ministers and bishops of the churches.
Ambrose thoroughly weigheth of these words; All things are made by him, and he saith, that the holy Ghost spake in the Evangelist: and that therefore if it had been a creature, he should have said; All we things are made by him: by that means he had not excluded himself from the number of creatures. Again, he citeth that saying of John; He shall receive of mine: we cannot (saith he) understand this to be spoken of the body, no nor yet of the soul; and then it must be understood of the divine nature. He also taketh the testimony of Isaiah, which is written in Luke; The Spirit of the Lord hath anointed me, and sent me to preach glad tidings to the poor. But there is none that hath power to send Christ, no not as touching his human nature, unless it be God. We read in the psalm; I will hear what the Lord God will speak in me: but when David spake these words, there was none spake in him but the holy Ghost, wherefor he is God. In the tenth chapter to the
Hebrews; The holy Ghost hath testified, This is my testament that I will make unto them: he calleth it his testament, which only God made with his people; wherefore it is manifest that the holy Ghost, which did speak, is
God.
10. And in the first epistle of John, the fifth chapter; There be three, which bear witness in heaven, the Father, the Word, and the Spirit; and these three be one. Many write, that this testimony is not found in the Greek; against whom is Jerome in his preface of the canonical epistles, who saith that these words are in the Greek, but have been left out by the Latin translators. Yet Cyrillus herein agreeth not with Jerome: for he reciteth in the 14th book of his Thesaurus, all this whole place, and omitteth this particle. Among the Latins Augustine and Beda read not these words. But Erasmus in his notes upon this place showeth, that there was found a Greek book in Britain, which had these words: also the Spanish edition hath them. But admit that these words be not had in the Greek copies, the strength of the argument shall not be anything diminished for that cause: for that which we affirm is proved by the other particle of the sentence, which is found extant as well among the Greeks, as among the Latins, namely; There be three things, which bear witness on the earth; blood, water, and the spirit. Augustine against Maximus the Arian bishop, in his third book, the 14th chapter useth this place; and he would, that the spirit should signify the Father, because
God is a spirit; and the Father himself is the fountain and beginning of the whole divinity. Further, blood (as he saith) betokens the Son; because he took upon him the nature of man, and shed his blood for us. Finally water, in his judgment, doth manifestly declare the holy Ghost.
Whereunto the Gospel doth very well agree. For whereas Jesus said; Rivers of lively water shall flow out of his belly, it is expounded that he
spake this as touching the Spirit, which they should receive that believed in him. Wherefore insomuch as the three persons are represented in these three names, and that it is added withal, that these three be one; it is manifestly declared, that the three divine persons have one and the self-same substance. And Augustine treating upon this place, doth specially urge that particle; And they three be one. And he would have it to be a steadfast and firm thing in the scriptures, that when any things are said to be one, they differ not in substance. Even as when we read in the Gospel, that Christ said; I and the Father be one, there was meant to be one nature, both of the Father, and of the Son: so (saith he) we must now understand as touching these three, that they be one.
11. Cyrillus thus argueth unto this matter: John saith; It is the Spirit which beareth record, and the Spirit is verity, because there be three which bear record upon the earth; The Father, the Word, and the Spirit, and these three be one: but and if ye receive the testimony of men, the testimony of God is greater. In this place thou seest (saith he) that the testimony of the holy
Ghost, is called the testimony of God; whereby it is proved, that the holy Ghost is God. And that those three (I mean the spirit, blood, and water) do represent the three persons, it is showed by three reasons. [1] The first is taken from the Analogy or conveniency of the signs: which Augustine recited. [2] Secondly thou perceivest, that those three are said to be one; which is not meet for them, unless thou shalt respect those things which be represented: for otherwise, spirit, blood, and water do vary in nature or kind one from another. [3] Thirdly, those three nouns in the Greek ὕδωρ, πνεῦμα, αἷμα, that is water, spirit, and blood be of the neuter gender: unto which afterward is put the masculine article, in the plural number; namely, οἱ τρεῖς, that is, These three be unto one, or be one. But the masculine article,
as touching signs, which be of the neuter gender, might take no place, unless it should be applied unto those which are signified; that is, unto the Father, the Son, and the holy Ghost. Neither let it trouble us, that it is read some-where; These three be unto one, as though it should make for the Arians, which said, that these three persons be unto one, because they consented together in one testimony; as though the speech concerneth not one manner of nature, but one manner of will. And the phrase cometh near unto the Hebrew: so as To be unto one, and To be one, is the self-same thing. As when we read in the psalm; I will be unto him a Father, and he shall be unto me a Son: it is as if it were said; I will be his Father, and he shall be my Son. And in another place; They shall be unto me a people, and I will be unto them a God, is all one, as to say; I will be their God, and they shall be my people. And when it is said; They be one, there is signified both a distinction of persons, and a unity of substance. For unless there were some distinction, it should have been said; It is one.
12. Also, they allege the song of the three children, wherein, when all creatures are stirred up unto the praises of God, the Son and the holy Ghost are not mentioned: whereby it is plain, that they be not reckoned among creatures. Neither mayest thou say, that this song is a part of the Apocrypha, because this part of Daniel is wanting in the Chaldean edition: for thou shalt see the very same to be done every-where in the Psalms of David, wherein is the same stirring up of creatures unto divine praises. John in his first epistle saith; The spirit is truth: and this cannot be written of a creature, seeing truth is chief and principal, and dependeth not of another. They are wont to allege the beginning of the book of Genesis, where it is said; The spirit of the Lord moved upon the face of the waters. In which place they affirm, that there is mention made of three persons, namely, of the Father,
which created; of the Son, by whom all things were made (as when it is said, In the beginning, it is all one, as to say, By the beginning;) and of the holy Ghost. I know that the Hebrew expositors interpret far otherwise of these words; but I have only taken upon me to show those places, by which the fathers gathered the Godhead of the holy Ghost. Whereunto add, that Paul in his epistles seldom maketh mention of the father and the son, but he also speaketh of the holy ghost, either expressly, or by adding of somewhat pertaining to him. And Basil showeth, that it was a custom received in the whole church, to add in the end of the Psalms, that which we now use;
Glory be to the Father, to the Son, and to the holy Ghost, wherein the three persons are made equal the one to the other.
13. The Synod of Nice set forth a creed, in which we say; I believe in the holy Ghost. But it is very manifest, that we must not repose our confidence in anything that is created. And because in those days the contention was not much sprung up of the holy Ghost, there was nothing else added: but afterwards, when diverse and sundry heresies grew up as touching him, then in the Council of Constantinople, which was the second among the four principal, many things were added to make this article plain. For we grant, that We believe in the holy Ghost, both the Lord and giver of life. By the particle (Lord) they make him equal unto Christ, who in the scriptures is commonly called Lord, which epitheton or addition, they would therefore to be expressed, because the Arians affirmed, that Christ was altogether a creature, but yet the noblest (they said) which next unto God was the chief.
And they said, that the holy Ghost was yet less than the son, and even his minister. Wherefore the Synod in place of Minister, put the title of Lord.
The self-same thing did they in the particle; The giver of life: for they saw that it is written in John, that not only the father doth give life, but that the
son also can quicken whom-soever he will; and so, least the holy Ghost might seem to be excluded from this property, they added that particle. And that his Godhead might be the more manifest, it was added, that He together with the father and the son is worshipped and glorified.
14. Further, Athanasius hath in his creed; God the Father, God the Son, and God the holy Ghost. And to prove this thing, no less is the forgiving of sins taken for an argument which they grant as proper to the holy Ghost.
For when Christ had breathed upon his disciples, he said; Receive ye the holy Ghost, and whose sins ye remit, they be remitted unto them; and whose sins ye retain, they be retained. Whereby it appeareth, that this power is yielded to the holy Ghost, and is proper unto God. And this, even the Scribes themselves testified, who hearing Christ say to the man sick of the palsy; Thy sins be forgiven thee, cried out that he spake blasphemy, in that he durst take upon him the office of God. Furthermore, the holy scriptures do call this self-same spirit, both A sanctifier and giver of light, which faculties are meet to be attributed unto God only. In Exodus, the fourth chapter, it is said unto Moses (when he detracted the time of doing his message, because he had an impediment in his speech;) Who hath given a mouth unto man? Or who maketh the dumb or deaf, the blind and seeing?
Have not I the Lord? Wherefore I will be in thy mouth. By which place it is showed, that it is the work of almighty God, to speak in his ministers, to open their mouths, and to make them ready of speech. But Christ, when he speaketh of this matter, saith; It is not you that speak, but the spirit of your father: whereby it seems to be proved, that the holy Ghost is God, seeing he hath one and the self-same action with him.
Augustine in his epistle to Pascentius saith, that he doth wonder how it can be, that Christ, whose members we are, is believed to be God; and that
the holy Ghost, whose temple we be, should be denied to be God; seeing the excellency of the Godhead is more proved in the latter condition, than in the first. The reasons which we have brought, do in part prove of necessity, and do plainly show, that the holy Ghost is God. Others indeed be not altogether of such efficacy, but being joined with other things, do confirm the minds of the faithful in this truth; neither is there any of them, which the fathers have not some-where used. There might also be added other arguments of this sort, but with these we will hold ourselves contented.
15. Now remaineth to consider, what is wont to be objected against this doctrine. Some say; The holy Ghost prayeth for us, and that with sighing's unspeakable. How can he then be God, seeing it is not meet for God, to humble himself after the manner of suppliants? Some answer and say; That the son doth make intercession for us, who nevertheless is God, and that therefore to pray, is not strange from the nature of God; howbeit, this is frivolous, For Christ, in that he was man, was inferior to the father, and therefore might be a suitor unto him. But the holy Ghost hath not taken upon him the nature of any creature, into unity of person. Wherefore the respect that must be had towards him, and towards Christ, is far differing and unlike: and therefore we will answer, that the spirit prayeth, and maketh request for us, as it is written in the epistle to the Romans, because it driveth us forward to do these things: and it is therefore said to sigh, because it maketh us to sigh. Neither is this phrase strange from the scriptures, but it is very often used. For God said unto Abraham, when he would have sacrificed his son; Now have I known that thou fearest God. That undoubtedly was known before unto the divine majesty, and was commanded. For the hearts and cogitations of men are not hidden from him.
But, I have known, in that place, is as much to say, as, I have caused to
know. That this phrase is so to be understood, the Apostle testifieth to the Galatians, when he saith; And seeing ye be children, therefore God hath sent the spirit of his son into your hearts, crying Abba father. In which words he seemeth to affirm, that the holy Ghost himself doth cry unto God.
But to the Romans, the same Apostle doth make it very plain; For ye have not received the spirit of bondage, to fear anymore, but ye have received the spirit of adoption of children, whereby we cry Abba father: in which place it appeareth most plainly, that it is we which cry, the holy Ghost stirring and driving us forward thereunto.
16. Further they demand, that If the spirit proceed from the father, and also from the son, what is the cause why he is not called a son, seeing he hath not beginning of himself? We answer; Because that in divine and secret things, we follow both the doctrine and manner of speech of the holy scriptures. Seeing then that the scripture hath in no place said, that the holy
Ghost either is begotten, or is the son, why should we attempt thus to say?
And doubtless unto godly men this answer should suffice. It must be added moreover, that this issuing out of the holy Ghost, is called a proceeding, therefore we must call it so. And albeit that between the Greek and Latin churches, there was a long contention, whether the holy Ghost proceeded from the son, yet was it not of any great importance, unless it had been aggravated with the spirit of ambition. For after the time that the Grecians began to contend in the Church for primacy, they easily took in ill part the opinions of the Latins. But the dissention was taken up in the Council of Florence, where it was manifest, that the Latins meant no other thing, but that the holy Ghost had his proceeding or issuing out, as well from the father as from the son. The which seeing it may be found, as we have said, that in the holy scriptures it is called a proceeding, we are not to be blamed.
The son is said to send the holy Ghost, for when he breathed upon the Apostles, he said; Receive ye the holy Ghost. Again he said; He shall receive of mine. And many of the fathers, before the Council of Florence, wrote, that the holy Ghost is derived as well from the father as the son.
Augustine against the heretic Maximinus, and elsewhere, showeth it very plainly. Also Epiphanius in Ancorato confesseth, that the holy Ghost proceedeth from both, that is, from the father and the son.
17. Albeit that between proceeding and generation it is hard to put a difference, and that Augustine in the place now alleged, granteth, that he perceived not the difference: yet he said, that this he knew; namely, that whatsoever thing groweth, doth also proceed: but he saith not on the other side, that whatsoever things proceed, are also sprung forth. Howbeit, we cannot properly express the difference. Wherefore the holy Ghost is not said, either to be begotten, or unbegotten, least by saying unbegotten, we might seem to affirm him to be the father; or by affirming him to be begotten, we may seem to call him the son. This we have out of Augustine in his third tome, at the beginning of the small questions gathered out of the book De trinitate. Add withal, that if the holy Ghost should be said to be begotten, then in the trinity we should appoint two sons, and two fathers.
For, seeing the holy Ghost is as well of the father, as of the son, he should have them both to be his fathers, if it might be said that he is begotten of them: yea, and if the matter be well considered, he might (I say) be called both the son and sons son of one and the self-same Father. For in affirming him to be begotten of the Father, he should be called his Son; but in as much as it should be said, that he is born of the Son, he should be nephew unto the Father: which things be absurd, and wholly strange from the scriptures. Yea and further, to say that the holy Ghost is begotten, the words
of the scripture are against it, which very often do call the Son, The only begotten: whereof it followeth, that the holy Ghost is not begotten.
In the first chapter of John, it is said; We saw the glory thereof, as the glory of the only begotten of the father. And in the third chapter of the same gospel; So God loved the world, as he gave his only begotten son. And the same John in his epistle; In this the love of God towards us appeared, that he gave his only begotten son. And Christ as touching his human nature, hath been accustomed in the scripture to be called, not The only begotten of God, but The first born among many brethren: as it appeareth in the epistle to the Romans. Howbeit doubtless as touching his divine nature he hath no brethren. There be some which cavil, that in the Synod of Nice, the holy
Ghost was not in express words called God; but that only the Godhead of the son was expressed. Unto which objection Epiphanius answereth, that in the Synod of Nice the controversy was as touching the son only. For Arius at the first contended only against this point. And Councils for the most part define not any other things, but such as are called in question: yet nevertheless, if a man diligently examine the matter, he shall see that those things be there defined, which do plainly enough declare the divine nature of the holy Ghost. For it is there said; We believe in the holy Ghost: and it is not lawful for one to put his confidence in a creature. Moreover, that which was done in the Synod of Nice, was performed in the Synod of Constantinople.
18. Also they object, that among the fathers there were some, and especially of the more ancient of them, which were slack in their writings, to express in plain words the holy Ghost to be God. Among whom Erasmus reckoneth Hilary, who was thought to be the first among the Latins that wrote against the Arians. This father, in his book De trinitate, never by
express words called the holy Ghost God. Unto this objection we answer, that the most ancient fathers, in teaching divine things used a singular modesty, and did imitate the holy scriptures so much as they could: and although they said not in express words, that the holy Ghost is God; yet in the mean time they wrote those things, which manifestly prove his
Godhead. And further it appeareth, that they of set purpose disputed against them, which denied the Godhead of the holy Ghost, and equality of the three divine persons: as we see by the strife that was about the word
Homousion; from which many of the Catholics at the beginning did restrain themselves, because it seemed to be but new, and that it was not had in the holy scriptures: and yet they nevertheless did embrace and most willingly admit the thing signified. Howbeit we strive not about these things, but grant first and chiefly whatsoever is in the holy scriptures: and then whatsoever is necessarily and manifestly derived out of them. Next unto those ancienter sort of fathers did Basil, and diverse others succeed; which by all means both testify and defend the holy Ghost to be God.
19. Others cavil, because it is written; that None knoweth the Father but the Son, and on the other side; None the Son, but the Father: in which places they say, that there is no mention of the holy Ghost; and therefore it seemeth unto them, that he knoweth neither the Father, nor yet the Son, and that for the same cause he is not God. To these also we answer, that when the knowing of the Father, and of the Son is attributed to two persons, the holy Ghost must not be excluded; seeing he is said to be the spirit as well of the Father as of the Son: wherefor that which is belonging to both, is also common unto him. And if they demand a plain testimony hereof out of the scriptures, we will bring forth one out of the first epistle to the Corinth. where it is written; The things of man none knoweth, but the spirit of man,
which is within him: and even so those things which be of God, none knoweth but the spirit of God. Also it is written in the gospel; Blessed art thou Simon the son of Jonah: for flesh and blood hath not revealed these things unto thee, but the spirit of my father, which is in heaven. By these testimonies it is manifest, that the holy Ghost doth not only know God, but doth also reveal and make him to be known unto others.
But this error, whereby some endeavor, to rebuke the holy Ghost with an ignorance of heavenly things, took beginning from Origin, who affirmed a certain degree to be among the natures of Intelligences; so as he though that the Father knoweth himself only; and he said that the Son did not know the Father; and that the holy Ghost knew not the Son: and he would moreover, that the angels perceive not the holy Ghost, and lastly that men see not the angels. And that this order is set down by him, Epiphanius showeth out of the book, as he testifieth, περί ἀρχῶν; in which book nevertheless, so far as hitherto I remember, I have not read the matter plainly in such sort described. Which is no marvel; for that book which Ruffinus translated, hath many things imperfect. For he plucked out those things, which he thought tended most unto error, least the readers should be too much offended, whereby afterward there arose a great discord between him and Jerome.
20. There were some which affirmed, that seeing the holy Ghost is said to be sent, in like manner as the Son is said to be sent; he should have taken upon him, even as Christ did, some visible nature into the unity of person: which reason of theirs is not necessary. We grant, that sometimes he took upon him either a dove, or fiery tongues, by which he declared his presence; howbeit, these he took but for a time: neither was he made one person with these two natures, as we grant it to have come to pass in Christ. Albeit there
have been most impudent heretics, as Manes, of whom the Manichees were named; as were Montanus, Basilides, and such other pestilent men, which published themselves to be the holy Ghost, whom Christ had promised. But in vain were these things devised by them; for the Acts of the Apostles do sufficiently declare, that the promise of Christ was performed within a few days after his ascension.
21. But it must be considered, that the scripture speaketh of God after the manner of men, for the affect of remembrance declareth the goodness of God: for they which be mindful of their friends in danger, do (for the most part) relieve them. Howbeit, to remember, accordeth not properly with God, seeing it noteth a certain forgetfulness that went before; which to ascribe unto God, were an unjust thing. But of knowing's we see there be three kinds, the which are distinguished one from another, according to the difference of time. For if a thing present he found out, to one which then beholdeth, it is called a certain beholding: and this knowledge is the root of all the other, and more surer than the rest. Further, if it have respect unto things that be past, it is called memory. If unto things to come, it is foresight; which third (for the most part) springeth from the second. For they which have experience of many things, and remember much, are wont by a certain wisdom achieved, to have great judgment of things to come. Of these kinds of knowledge, none is truly attributed unto God, but the first, seeing all things are present with him: and even as his nature, so his actions are by no means comprehended within the course of time. But yet it is said in the scriptures, that either he remembered, or that he foresaw; because oftentimes those effects are attributed unto him, which they are wont to do that foresee or remember anything. But memory requireth a knowledge that is past. We shall find that the scripture hath said, that Noah was just and
perfect in his generations. Then when he was minded to save him, and had made him safe in the ark, he seemed to attend for him: and when he had tarried so long shut up in the ark, and was not delivered from thence (if I shall speak after the manner of men) God seemed in a manner to forget him.
And again, when he delivereth him, he is said to remember.
22. So, when it is said, that God waxed angry, it is not so to be understood, as though God were troubled with affects; for that belongeth unto men: but according to the common and received exposition of these places, we understand it, that God behaved himself like unto men that be angry. After the self-same manner it is sometimes written, that he repented him: wherefore God, either to repent, or to be angry, is nothing else, but that he doth those things, which men repenting, or being angry, are wont to do.
For the one sort do either alter or undo all that ever they had done before; and the other revenge themselves of such wrongs as have been done unto them. Ambrose in his book of Noah and the ark, the fourth chapter, speaketh otherwise of the anger of God. For neither (saith he) doth God think as men do, as though he should be of any new mind; neither is he angry, as though he were mutable. But these things are therefore believed, to the intent that the bitterness of our sins may be expressed, which hath deserved the wrath of God, that so much, and so far forth hath the fault increased, as even God (which naturally is not moved, either with anger, hatred, or any other passion) may seem to be provoked unto wrath. And rightly is there mention made of anger, before that punishment is rehearsed; for men use first to be angry, before they revenge. And anger (if we may believe Aristotle in his Rhetoric's) is nothing else, but a desire of revengement, because of contempt. For they that perceive themselves to be despised and contemned, do straightway think upon revenge, and do
continually meditate how they may, by means of some punishment, requite either the injury or contumely that is done.
23. But yet peradventure some man will doubt, whether God, when he repented him, were in any respect changed. All the godly in a manner with one mouth confess, that God cannot be changed one jot, because that would be a certain sign, both of imperfection, and also of inconstancy: but they say, that this variety which happeneth herein, must not be ascribed to God himself, but unto us. For example sake. If one will say, that God out of all doubt ceased to favor the Chananits, against the children of Israel, whom he before so seemed to strengthen, as he would have them to oppress the Jews: and again, that he afterward exalted the Hebrews, whom before it seemed that he would have to be kept under by the Chananits; certainly no man can deny, but that these things be true. How shall we therefore defend, that the will of God is without alteration. I answer out of Jeremiah the 18th chapter, that undoubtedly there appeareth a plain diversity to be in the effects, whereas God notwithstanding doth always retain one manner of will. For thus it is there written in his name; So soon as I shall speak against a kingdom or nation, to destroy it, root it out, and overthrow it, if they shall repent, I also will repent. And contrariwise, when I shall speak good of a kingdom or people, to set them up and plant them; and that nation or kingdom shall do evil in my sight, I also will repent of the good which I meant to do unto them. These words show, that God is not variable in these kind of promises and threatening's; for he speaketh not absolutely and simply, but upon condition. But the fulfilling, or making void of the conditions, is looked for in us: wherefore the change must not be attributed unto him, but unto us.
But if thou wilt ask me, whether God hath known and decreed before what shall come to pass, as touching these conditions; I will grant he hath.
For even at the first beginning, he not only knew what the events of things would be, but also decreed what should be. But seeing the secretness of his will, touching these things, is not opened unto us in the holy scriptures; therefore we must follow that rule, which is given by Jeremiah, even as we have rehearsed before. This rule, the Ninevites, and also Hezekiah the king had respect unto, even before the same was published. For although that destruction was denounced to them in the name of God, yet they escaped from it; by reason of the repentance and prayers, which they in the meantime used. Neither is there any cause why we should suspect that God doth lie in anything, when he threateneth or promiseth those things which do not afterward come to pass. For as touching Hezekiah, death was undoubtedly to have taken hold of him, by reason of natural causes, commonly called the second causes: wherefore the sentence being pronounced according to those causes, he might not be accused of a lie.
Also the Ninevites (if God had done by them as their sins deserved) there had been no other way with them but destruction. And God commanded
Jonah to preach unto them, according to their deserts. Furthermore a lie, which in talk hath a supposition or condition joined therewith, cannot be blamed in such sort, as it may be in arguments which he absolute and without exception: seeing the event dependeth of the performing or violating of the condition.