Concerning the Holy Spirit, Book 1 · Chapter 2

Concerning the Holy Spirit · Book 1 · Chapter 2

p. 28The Name and Titles of the HOLY SPIRIT.CHAP. II.

(1.) Of the Name of the Holy Spirit. (2.) Various Uses of the words foreign and foreign for the Wind or any thing invisible with a sensible Agitation. (3.) Amos 4. 14. Mistakes of the Antients rectified by Hierom. (5.) foreign metaphorically for vanity. (6.) Metonymically for the part or quarter of any thing. (7.) For our Vital Breath. The Rational Soul. The Affections. Angels good and bad. (8.) Ambiguity from the Use of the Word how to be removed. Rules concerning the Holy Spirit. The Name Spirit how peculiar and appropriate unto him. Why he is called the Holy Spirit. Whence called the Good Spirit. The Spirit of God. The Spirit of the Son, Acts 2. 33. 1 Pet. 1. 10, 11. explained. 1 John 4. 3. vindicated.

Sect. 1 BEfore we ingage into the consideration of the Things themselves concerning which we are to treat, it will be necessary to speak something unto the Name whereby the Third Person in the Trinity is commonly known, and peculiarly called in the Scripture. This is the Spirit, or the Holy Spirit, or the Holy Ghost as we usually speak. And this I shall do that we be not deceived with the Homonimy of the Word, nor be at a loss in the intention of those places of Scripture where it is used unto other Purposes. For it is so that the Name of the Second Person, foreign, the Word, and of the Third, foreign, the Spirit, are often applyed to signifie other things; I mean, those words are so. And some make their Advantages of the ambiguous use of them. But the Scripture is able of it self to manifest its own Intention and Meaning unto humble and diligent enquirers into it.

Sect. 2 It is then acknowledged that the use of the words foreign and foreign in the Old Testament and New is very various; yet are they the words whereby alone the Holy Spirit of God is denoted. Their peculiar signification therefore in particular places is to be collected and determined from the Subject Matter treated of in them, and other especial Circumstances of them. This was first attempted by the most Learned Didymus of Alexandria, whose Words therefore I have set down at large, and shall cast his Observations into a more perspicuous Method, with such p. 29Additions as are needful for the further clearing of the whole Matter. **Quia vero Spiritus Vocabulum multa significat, enumerandum est breviter quibus rebus nomen ejus aptetur: Vocatur. Spiritus & Ventus, sicut in Ezechiele; Tertiam partem disperges in Spiritum; hoc est in Ventum. Quod si voles secundum historiam scribere quod scriptum est; in spiritu violento conteres naves Tharcis, non aliud ibi spiritus quam ventus accipitur: Neo non Solomon inter multa hoc quoque munus a Deo accepit ut sciret violentias spirituum; non aliud in hoc se accepisse demonstrans, quam scire rapidos ventorum flatus, & quibus causis eorum natura subsistat. Vocatur & anima spiritus us in Jacobi Epistola. Quomodo corpus tuum sine spiritu mortuum est; manifestissime enim spiritus hic nihil aliud nisi anima nuncupatur. Juxta quam intelligentiam Stephanus animam suam Spiritum vocans; Domine inquit Jesus suscipe Spiritum meum. Illud quoque quod in Ecclesiastice dicitur, quis scit an spiritus hominis ascendat sursum, & spiritus Jumenti descendat deorsum. Considerandum ultimo num & pecudum animae spiritus appellentur. Dicitur etiam excepta anima, & excepto spiritu sancto, spiritus alius quis esse in homine de quo Paulus scribit; Quis enim scit hominum ea quae sunt hominis, nisi spiritus hominis qui in eo est? Sed & in alio loco idem Apostolus a nostro spiritu spiritum Dei secernens ait, ipse spiritus testimonium perhibet spiritui nostro; hoc significans, quod spiritus Dei, id est, spiritus sanctus testimonium spiritui nostro praebeat, quem nunc diximus esse spiritum hominis. Ad Thessalonicenses quoque, integer, inquit, spiritus vester & anima & corpus.—Appellantur quoque supernae rationabilesque virtutes, quae solet Scriptura Angelos & Fortitudines nominare, vocabulo spiritus; ut ibi, qui facis Angelos tuos Spiritus; & alibi, nonne omnes sunt administratores spiritus? Rationales quoque aliae creaturae & de bono in malum sponte profluentes, spiritus passim, & spiritus appellantur immundi; sicut ibi, cum autem spiritus immundus exierit ab homine, & in consequentibus; assumit septem alios spiritus nequiores se. Spiritus quoque Daemones in Evangelio appellantur: sed hoc notandum, nunquam simpliciter spiritum sed cum aliquo additamento spiritum significari contrarium, ut spiritus immundus, & spiritus Daemonis; hi vero qui sancti sunt spiritus absque ullo additamento spiritus simpliciter appellantur. Sciendum quoque quod nomen spiritus & voluntatem hominis & animi sententiam sonet. Volens quippe Apostolus non solum corpore sed & mente sanctum esse, id est, non tantum corpore, sed & motu cordis interno, ait, ut sitis sancti corpore & spiritu, voluntatem spiritu & corpore opera significans. Considera alium hoc ipsum in Esaia sonet quod scriptum est; & scient qui spiritu errant, intellectum.—Et super omnia vocabubulum spiritus, altiorem & mysticum in scripturis sanctis significat intellectum; ut ibi litera occidit, spiritus autem vivificat. Haec juxta possibilitatem nostri ingenii, quot res spiritus significet, attigimus.—Nonnunquam autem spiritus & Dominus noster Iesus Christus, id est, Dei Filius appellatur. Dominus autem spiritus est ut ante diximus; ubi etiam illud adjunximus, spiritus Deus est, non juxta nominis communionem, sed juxta naturae substantiaeque consortium.—Porto adhaec necessario devoluti sumus, ut quia frequenter Appellatio Spiritus, in Scripturis est respersa Divinis, non labamur in nomine sed unumquodque secundum locorum varietates & intelligentias accipiamus. Omni itaque studio ac diligentia vocabulum Spiritus, ubi & quomodo appellatum sit contemplantes, sophismata eorum & fraudulentas Decipulas conteramus, qui spiritum sanctum asserunt creaturam. Legentes enim in Propheta ego confirmavi tonitruum, & creavi spiritum, ignorantia multiplicis in hac parte Sermonis putaverunt Spiritum Sanctum ex hoc vocabulo demonstrari; cum in praesentiarum Spiritus nomen ventum sonet. Ergo ut praelocuti sumus, quomodo unumquodque dictum sit, consideremus ne forte per ignorantiam in barathrum decidamus erroris. Didym. de Sp. Sanct. lib. 3.In general, foreign and foreign signifie a Wind or Spirit, that is, any thing which moves and is not seen. So the Air in a violent agitation, is called foreign, Gen. 8. 1. foreign. And God made a Wind or Spirit, that is, a strong and mighty Wind to pass over the Earth for the driving and removal of the Waters. So foreign is used John 3. 8. foreign; The Wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, nor whether it goeth; which is a proper description of this first signification of the Word. It is an agitation of the Air which is unseen. So Psal. 1. 4. And in this sense sometimes it signifies a violent and strong Wind; that is, foreign, 1 Kings 19. 11. And sometimes a cool and soft Wind, or a light easie agitation of the Air, such as often ariseth in the Evenings of the Spring or Summer; So Gen. 3. 8. God Walked in the Garden, foreign, in the cool of the Day; that is, when the Evening-Air p. 30began to breath gently and moderate the heat of the Day. So in the Poet; Solis ad occasum cum frigidus aera Vesper temperat. Virgil. Georg. 3. At the going down of the Sun when the cold Evening tempers the Heat of the Air. And some think this to be the sense of that place; Psal. 104. v. 4. Who maketh his Angels foreign Spirits; Swift, agile, powerful as mighty Winds. But the Reader may consult our Exposition on Heb. 1. 7.

Sect. 3 This is one signification of the word foreign, or, this is one thing denoted by it in the Scripture. So among many other places expresly; Amos 4. 13. for lo, foreign, He that formeth the Mountains, and createth the Spirit, that is, the Wind. The LXX render this place, foreign, who establisheth the Thunder, and createth the Spirit; though some Copies read foreign, the Mountains. And the next words in the Text, foreign, and declareth unto Man what is his Thought; they render foreign, and declareth unto men his Christ, or his Anointed, or his Messiah. For they took foreign for foreign, by inadvertency, and not for want of Points or Vowels as some imagine, seeing the Mistake consists in the casting out of a Letter it self. And thence the old Latin Translation renders the words, Firmans Tonitruum, & creans Spiritum, & annuncians in homines Christum suum. Which Hierom rectified into, formans Montes, & creans Ventum, & annuntians Homini eloquium suum; discovering in his Comment the Mistake of the LXX. But it is certain that from the Ambiguity of the word foreign in this place, with the corrupt Translations making mention of Christ in the next words, some who of old denied the Deity of the Holy Spirit, mightily insisted on it to prove him a Creature, as may be seen in Didymus, Ambrose, Hierom, Hilarius, and the Ancients generally. But the Context determines the signification of the Word beyond all just Exceptions. It is the Power of God in making and disposing of things here below, whether dreadful for their Greatness and Height, as the Mountains; or Mighty and Effectual in their operations, as the Wind; or Secret in their Conceptions, as the Thoughts of men; or stable in their Continuance, as the Night and Day, the Evening and Morning, without the least respect to Christ or the Spirit, that it treateth of.

Sect. 4 And I cannot but observe from hence, the great necessity there is of searching the Original Text in the Interpretation of the Scriptures; as it might be evidenced by a Thousand other Instances. But one we may take from two Great and Learned Men who were Contemporaries in the Latin Church, in their thoughts on this place; The one is Ambrose, who interpreting these words in his second Book de Spiritu Sancto, cap. 1. being deceived by the corrupt Translation mentioned, annuncians in homines Christum suum, is forced to give a very strained Exposition of that which in Truth is not in the Text, and to relieve himself also with another Corruption in the same place, where forming the Mountains, is rendred by establishing the Thunder; and yet when he hath done all, can scarce free himself of the Objection about the creation of the Spirit, which p. 31he designs to answer. His words are, Siquis propheticum dictum, ideo derivandum putet ad interpretationem Spiritus sancti; quia habet, annuncians in homines Christum suum is ad Incarnationis Dominicae Mysteria dictum facilius derivabit. Nam si te movet quia Spiritum dixit, & hoc non putas derivandum ad Mysteria a assumptionis humanae; persequere scripturas & invenies ptime congruere de Christo, de quo bene convenit aestimari, quia firmavit tonitrua adventu suo; vim videlicet & sonum coelestium scripturarum; quar…m velut quodam tonitru mentes nostrae redduntur attonitae; & timere dis…us, & reverentiam caelestibus deferamus oraculis. Denique, in Evangelio fratres Domini Filii tonitru dicebantur. Et cum vox Patris facta esset dicentis ad Filium, & honorificavi te, & iterum honorificabo, Judaei dicebant tonitruum factum esse illi. And hereon, with some Observations to the same purpose, he adds; Ergo tonitrua ad sermones Domini retulit quorum in omnem terram exivit sonus; Spiritum autem hoc loco, animam quam suscepit rationabilem & perfectam intelligimus.

The substance of his Discourse is, that treating of Christ (who indeed is neither mentioned nor intended in the Text) he speaks of confirming the Thunder, (which no where here appears) by which the sound of the Scriptures and preaching of the Word is intended; the Spirit that was created being the humane Soul of Jesus Christ. Nor was he alone in this Interpretation. Didym. Lib. 2. de Spiritu sancto; Athanas, ad Serapion. Basil. Lib. 4. contra Eunom. amongst the Grecians, are in like manner intangled with this Corruption of the Text; as was also Concil. Sardicen. in Socrat. lib. 2. cap. 20. The other Person intended is Hierom, who consulting the Original, as he was well able to do, first translated the words, Quia ecce formans Montes & creans Ventum, & annuntians Homini eloquium suum, declares the Mistake of the LXX, and the occasion of it: Pro Montibus qui Hebraice dicuntur foreign, soli LXX foreign, id est, tonitruum verterunt. Cur autem illi Spiritum & nos dixerimus Ventum, qui Hebraice foreign vocatur, causa manifesta est. Quodque sequitur annuncians homini eloquium suum, LXX transtulerent foreign, Verbi similitudine, & ambiguitate decepti. So he shews that it is not foreign in the Text, but foreign; that is, saith he, juxta Aquilam foreign; Symmachum foreign, juxta Theodotionem foreign; juxta quintam Editionem foreign.

And as foreign, whence the word is, signifying both to meditate and to speak, so the word it self intends a conceived thought to be spoken afterwards. And that foreign here is reciprocal not relative. And to this purpose in his ensuing Exposition; Qui confirmat Montes, ad cujus vocem coelorum cardines et terrae fundamenta quatiuntur. Ipse qui creat Spiritum, quem in hoc loco non Spiritum sanctum, ut Haeretici suspicantur, sed Ventum intelligimus, sive Spiritum hominis, annuncians homini eloqium ejus; qui cogitationum secreta cognoscit. Hieron. in loc.

Sect. 5 Secondly; Because the Wind on the account of its unaccountable variation, inconstancy and changes, is esteemed vain, not to be observed or trusted unto; whence the Wise-men tells us, that he which observeth the Wind shall not sow, Eccles. 11. 4. the word is used metaphorically to signify vanity, Eccles. 5. 16. What profit hath a man that he hath laboured foreign for the Wind. So Mic. 2. 11. If a Man walk foreign with the Wind and falshood; that is, in vanity; pretending to a Spirit of Prophecy, p. 32and falshood, vainly, foolishly, falsly boasting. So Job 15. 2. Should a Wise-man utter foreign knowledg of Wind? vain words with a pretence of knowledg of Wisdom. As he calls them foreign words of Wind. Chap. 16. 3. So also Jer. 5. 13. And the Prophets shall become foreign Wind; or, be vain, foolish, uncertain, and false in their Predictions. But foreign is not used thus metaphorically in the New-Testament.

Sect. 6 Thirdly; By a Metonymy also it signifies any Part or Quarter, as we say, of the World from whence the Wind blowes; as also a part of any thing divided into four sides or quarters. So Jer. 52. 23. There were ninety and six Pomegranats foreign towards a Wind, that is, on the one side of the Chapiter that was above the Pillars in the Temple. Ezek. 5. 12. I will scatter a third part foreign to all the Winds, or all Parts of the Earth. Hence the four Quarters of a thing lying to the four Parts of the World, are called its four Winds, foreign. 1 Chro. 9. 24. whence are the foreign, the four Winds in the New-Testament, Matth. 24. 31. This is the use of the word in general with respect unto things natural and inanimate; and every place where it is so used gives it determinate sense.

Sect. 7 Again; These words are used for any thing that cannot be seen or touched, be it in it self Material and Corporeal, or absolutely Spiritual and Immaterial; So the Vital Breath which we and other Living Creatures Breath is called. Every thing wherein was foreign the Breath of the Spirit of Life, Gen. 1. 22. that Vital Breath which our Lives are maintained by in Respiration. So Psal. 135. 17. Job 19. 17. which is a thing Material or Corporeal. But most frequently it denotes things purely Spiritual and Immaterial. As in finite Substances it signifies the Rational Soul of Man, Psal. 31. 5. Into thy hands I commend, foreign, that is my Soul; they are the words whereby our Saviour committed his departing Soul into the hands of his Father; Luk. 23. 46. foreign. So Psal. 146. 4. foreign; his Breath, say we, goeth forth; he returneth to his Earth. It is his Soul and its departure from the Body that is intended. This is foreign that Spirit of the Sons of Men that goeth upwards, when the Spirit of a Beast goeth downwards to the Earth, or turneth to Corruption, Eccles. 3. 21. see Chap. 8. 8. and Chap. 12. 7. Hence, fourthly, by a Metonymy also, it is taken for the Affections of the Mind or Soul of Man; and that whether they be Good or Evil, Gen 45. 27. The Spirit of Jacob revived. He began to take heart and be of good Courage, Ezek. 13. 3. The Prophets that walk foreign, after their Spirit; that is their own Desires and Inclinations, when indeed they had no Vision but spake what they had a mind unto. Numb. 14. 24. Caleb is said to have another Spirit than the murmuring People; another Mind, Will, Purpose, or Resolution. It is taken for Prudence, Josh. 5. 1. Anger, or the Irascible Faculty, Eccles. 7. 10. Fury, Zech. 6. 8. He will cut off the Spirit of Princes; that is, their Pride, Insolency, and Contempt of others. foreign in the New Testament frequently intends the Intellectual Part of the Mind or Soul, and that as it is Active, or in Action, Luke 1 47. Rom. 1. 9. 1 Thess. 5. 23. And oft-times it is taken for the Mind in all its Inclinations, in its whole habitual Bent and Design. Angels also are called Spirits. Good Angels, p. 33Psal. 104. 4. And it may be an Angel is intended, 1 Kings 18. 12. And evil Angels, or Devils, 1 Kings 22. 21, 22. For that Spirit who appeared before the Lord and offered himself to be a lying spirit in the Mouths of Ahab's Prophets, was no other but he who appeared before God, Job 1. who is called Satan. These in the New Testament are called unclean Spirits, Matth. 10. 1. And the Observation of the Ancients, that Satan is not called a Spirit absolutely, but with an Addition or Mark of Distinction holds only in the New Testament.**Discant (homines) Scripturae Sanctae consuetudinem; nunquam Spiritum perversum absolute, sed cum additamento aliquo Spiritum nuncupari; sicut ibi, Spiritu fornicationis seducti sunt. Et in Evangelio, cum autem Spiritus immundus exierit de homine, & caetera his similia. Hieronym. Comment. in Habbak. Cap. 2. And because Evil Spirits are wont to torment the Minds and Bodies of Men, therefore evil Thoughts, disorders of Mind, wicked Purposes disquieting and vexing the Soul, arising from or much furthered by Melancholy Distempers, are called, it may be, sometimes an Evil Spirit. The Case of Saul shall be afterwards considered.

Sect. 8 In such variety are these words used and applyed in the Scripture, because of some very general Notions wherein the things intended do agree. For the most part there is no great difficulty in discovering the especial meaning of them, or what it is they signifie in the several places where they occur. Their Design and Circumstances as to the Subject Matter treated of, determine the signification. And notwithstanding the ambiguous Use of these words in the Old and New Testament, there are two things clear and evident unto our purpose. First, That there is in the Holy Scriptures a full distinct Revelation or Declaration of the Spirit, or the Spirit of God ††Qui Spiritum negant, & Deum Patrem negant & Filium; quoniam idem est Spiritus Dei, qui Spiritus Christi est. Vnum autem esse Spiritum nemo dubitaverit; etsi de uno Deo plerique dubitaverunt. Ambros. de Sp. Sanct. lib. 1. cap. 3.as one singular, and every way distinct from every thing else that is occasionally or constantly signified or denoted by that Word Spirit. And this not only a multitude of particular places gives testimony unto, but also the whole course of the Scripture supposeth, as that without an acknowledgment whereof nothing else contained in it can be understood or is of any use at all. For we shall find this Doctrine to be the very Life and Soul which quickens the whole from first to last. Take away the Work and powerful Efficacy of the Holy Spirit from the administration of it, and it will prove but a dead Letter, of no saving advantage to the Souls of Men; and take away the Doctrine concerning him from the writing of it, and the whole will be unintelligible and useless. Secondly, That what-ever is affirmed of this Holy Spirit, the Spirit of God, it all relates either to his Person or his Operations. And these Operations of his being various, are sometimes by a Metonymy called Spirit, whereof afterwards. I shall not therefore need to prove that there is an Holy Spirit distinct from all other Spirits whatever, and from every thing else that on several Occasions is signified by that Name. For this is acknowledged by all that acknowledg the Scriptures; yea, it is so by Jews and Mahometans, as well as all sorts of Christians. And indeed all those false apprehensions concerning him which have at this day any countenance given unto them, may be referred unto two Heads. (1.) That of the Modern Jews, who affirm the Holy Ghost to be the influential p. 34fluential Power of God; which conceit is entertained and diligently promoted by the Socinians. (2.) That of the Mahumetans, who make him an eminent Angel, and sometimes say it is Gabriel, which being traduced from the Ma…edonians of old, hath found some Defenders and Promoters in our dayes.

Sect. 9 This then being the Name of him concerning whom we treat, some things concerning it and the use of it, as peculiarly applyed unto him are to be premised.**foreign. Chrysost. de Adorand. Sp. For sometimes he is called …he Spirit absolutely, sometimes the Holy Spirit, or as we speak, the Holy Ghost; sometimes the Spirit of God, the Good Spirit of God, the Spirit of Truth and Holiness; sometimes the Spirit of Christ, or of the Son. The first absolutely used, denotes his Person; the Additions, express his Properties and Relation unto the other Persons.

In the Name Spirit two things are included. First, his Nature or Essence; namely, that he is a pure spiritual or immaterial Substance. For neither the Hebrews nor the Greeks can express such a Being in its Subsistence, but by foreign and foreign; a Spirit. Nor is this Name firstly given unto the Holy Spirit in allusion unto the Wind in its Subtilty, Agility and Efficacy.Crell. Prolegom. For these things have respect only unto his Operations, wherein from some general Appearances his Works and Effects are likened unto the Wind and its Effects, Joh. 3. 8. But it is his Substance or Being which is first intended in this Name. So it is said of God,††Sanctificationis bonitatisque vocabulim, & ad Patrem & ad Filium, & ad Spiritum Sanctum aeque refertur; sicut ipsa quoque appellatio Spiritus. Nam & Pater Spiritus dicitur ut ibi, Spiritus est Deus; Spiritus est Deus & Filius Spiritus, Dominus inquit Spiritus ejus: Spiritus autem Sanctus semper Spiritus Sancti appellatione censetur; non quod ex consortio tantum Nominis cum Patre ponatur & Filio; sed quod una Natura unum possideat & nomen. Didym. de Sp. Sanct. lib. 3. Joh. 4. 24. foreign, God is a Spirit; that is, he is of a pure spiritual immaterial Nature, not confined unto any place, and so not regarding one more than another in his Worship; as is the design of the place to evince. It will therefore be said, that on this account the Name of Spirit is not peculiar unto the third Person, seeing it contains the Description of that Nature, which is the same in them all. For whereas it is said God is a Spirit, it is not spoken of this or that Person, but of the Nature of God abstractedly. I grant that so it is,**Multa sunt Testimonia, quibus hoc evidenter ostenditur, & Patris & Filii ipsum esse Spiritum, qui in Trinitate dicitur Spiritus Sanctus. Nec ob aliud existimo ipsum proprie vocari Spiritum, cum etiam si de singulis interrogemur, non possimus non Patrem & Filium Spiritum dicere; quoniam Spiritus est Deus, id est non Corpus est Deus sed Spiritus; hoc proprie vocari oportuit eum, qui non est unus eorum, sed in quo communitas apparet amborum. August. Tractat. 99. in Johan. and therefore the name Spirit is not in the first place characteristical of the Third Person in the Trinity, but denotes that Nature whereof each Person is partaker. But moreover as it is peculiarly and constantly ascribed unto Him; it declares his especial Manner and Order of Existence. So that whereever there is mention of the Holy Spirit, his Relation unto the Father and Son is included therein, for he is the Spirit of God: And herein there is an allusion to somewhat created. Not as I said to the Wind in general, unto whose Agility and Invisibility he is compared in his Operations, but unto the p. 35Breath of man. For as the vital breath of a man hath a continual Emanation from him, and yet is never separated utterly from his Person or forsaketh him; so doth the Spirit of the Father and the Son proceed from them by a continual Divine Emanation, still abiding one with them. For all these Allusions are weak and imperfect wherein substantial things are compared with Accidental, Infinite things with Finite, and those that are Eternal with those that are Temporary. Hence their disagreement is infinitely more than their Agreement; yet such Allusions doth our weakness need instruction from and by. Thus he is called foreign, Psal. 33. 6. The Spirit or Breath of the Mouth of the Lord; or of his Nostrils; as Psal. 18. 15. wherein there is an eminent Allusion unto the Breath of a Man. Of the manner of this proceeding and emanation of the Spirit from the Father and the Son so far as it is revealed, and as we are capable of an useful Apprehension of it, I have treated elsewhere. And from hence, or the Subsistence of the Holy Spirit in an eternal Emanation from the Father and Son as the Breath of God, did our Saviour signifie his Communication of his Gifts unto his Disciples by breathing on them, John 20. 22. foreign. And because in our first Creation it is said of Adam, that God foreign, breathed into his Nostrils the Breath of Life, Gen. 2. 7. He hath the same Appellation with respect unto God, Psal. 18. 15. Thus is he called the Spirit. And because as we observed before the Word foreign is variously used, Didymus de Spiritu Sancto, lib. 3. supposeth that the prefixing of the Article foreign doth distinguish the signification, and confine it to the Holy Ghost in the New Testament. Oft-times no doubt it doth so, but not alwayes as is manifest from Joh. 8. 3. where foreign is joyned with foreign, and yet only signifies the Wind. But the Subject treated of and what is affirmed of him, will sufficiently determine the signification of the Word, where he is called absolutely THE SPIRIT.

Sect. 9 Again; He is called by way of Eminency the Holy Spirit, or the Holy Ghost. **foreign. Justin. Mart.This is the most usual Appellation of him in the New Testament. And it is derived from the Old, Psal. 51. 11. foreign, The Spirit of thy Holiness, or thy Holy Spirit. Isa. 63. 10, 11. foreign, The Spirit of his Holiness, or his Holy Spirit. Hence are foreign and foreign, The Holy Spirit, and the Spirit of Holiness in common use among the Jews. In the New Testament He is foreign, That Holy Spirit. And we must enquire the special Reasons of this Adjunct. Some suppose it is only from his peculiar Work of sanctifying us, or making us Holy. For this Effect of Sanctification is his peculiar Work and that of what sort soever it be; whether it consist in a separation from things Profane and Common unto Holy Uses and Services; or whether it be the real Infusion and Operation of Holiness in Men, it is from him in an especial manner. And this also manifesteth him to be God, for it is God alone who sanctifyeth his People. Levit. 20. 8. I am Jehovah who sanctifieth you. And God in that Work ascribes unto himself the Title of Holy in an especial manner, and as such would have us to consider him. Levit. 21. 8. I the Lord which sanctifieth you am Holy. And this may be one Reason of the frequent use of this Property with reference unto the Spirit.

Sect. 10 p. 36But this is not the whole Reason of this Name and Apellation. For where he is first so mentioned he is called the Spirit of Gods Holiness, Psal. 51. 11. Isa 63. 10, 11. And in the New Testament absolutely the Spirit of Holiness, Rom. 1. 4. And this respects his Nature in the first Place, and not merely his Operations.**foreign. Chrysost. ub. Sup. As God then absolutely is called Holy, the Holy One, and the Holy One of Israel, being therein described by that Glorious Property of his Nature whereby he is Glorious in Holiness; Exod. 15. 11, And whereby he is distinguished from all false Gods; who is like unto thee O Jehovah, among the Gods, who is like unto thee, Glorious in Holiness; So is the Spirit called Holy to denote the Holiness of his Nature. And on this Account is the Opposition made between him and the Unholy, or unclean Spirit. Mark. 3. 29, 30. He that shall blaspheme against the Holy Spirit, hath never forgivness. Because they said he hath an unclean Spirit. And herein first his Personality is asserted; for the Unclean Spirit is a Person. And if the Spirit of God were only a Quality or Accident as some fancy and dream, there could no comparative opposition be made between him and this unclean Spirit, that is the Devil. So also are they opposed with respect unto their Natures. His Nature is Holy, whereas that of the unclean Spirit is Evil and perverse. This is the Foundation of his being called Holy; even the eternal Glorious Holiness of his Nature. And on this account he is so stiled also with respect unto all his Operations. For it is not only with regard unto the particular Work of Regeneration and Sanctification, or making of us Holy, but unto all his Works and Operations that he is so termed. For he being the immediate Operator of all Divine Works that outwardly are of God, and they being in themselves all Holy be they of what kind soever, He is called the Holy Spirit. Yea he is so called to attest and witness that all his Works, all the Works of God, are Holy, although they may be great and terrible, and such as to Corrupt Reason may have an other Appearance; in all which we are to acquiesce in this, that the Holy One in the midst of us will do no iniquity, Zeph. 3. 5. The Spirit of God then is thus frequently and almost constantly called Holy; to attest that all the Works of God whereof he is the immediate Operator are Holy. For it is the Work of the Spirit to harden and blind obstinate sinners, as well as to Sanctifie the Elect. And his acting in the One is no less Holy than in the other, although Holiness be not the Effect of it in the Objects. So when he came to declare his dreadful Work of the final hardning and Rejection of the Jews, one of the most tremendous Effects of Divine Providence, a Work which for the strangeness of it Men would in no wise believe, though it were declared unto them, Acts 13. 41. he was signally proclamed Holy by the Seraphims that attended his Throne, Isa. 6. 3, 10, 11, 12. Joh. 12. 40. Acts 28. 26.

Sect. 11 There are indeed some Actions on Men and in the World, that are wrought by God's permission and in his righteous Judgment, by Evil Spirits; whose Persons and actings are placed in Opposition to the Spirit of God. So Sam. 16. 14, 15. The Spirit of the Lord departed from Saul, and an Evil Spirit from the Lord troubled him. And Saul's servants said unto him, behold now an Evil Spirit from God troubleth thee. So also v. 23. The Evil Spirit from God was upon Saul. So chap. 18. 10. Chap. 19. 9. p. 37This Spirit is called, foreign, an evil Spirit of God, Chap. 16. 15. and absolutely foreign, a Spirit of God, v. 33. where we have supplied Evil in the Translation. But these Expressions are to be regulated and explained by v. 14. where he is called foreign, an Evil Spirit from the Lord, that is appointed and commissioned by him, for the punishing and terrifying of Saul. For as the Spirit of the Lord departed from him by with-drawing his Assistance and Influential operations, whereby he had wrought in him those Gifts and Abilities of mind which fitted him unto the discharge of his Kingly Office, upon the first impressions whereof he was turned into another man from what he was in his Private Condition, 1 Sam. 10. 6, 9. So the Evil Spirit came upon him to excite out of his own adust Melancholy, discontents, fears, a sense of Guilt, as also to impress terrifying thoughts and Apprehensions on his Imagination. For so it is said an Evil Spirit from the Lord foreign, 1 Sam. 16. 14. terrified him, frightened him with dreadful Agitations of Mind. And that we may touch a little on this by the way; The Foundation of this Trouble and distress of Saul lay in himself. For as I do grant that he was sometimes under an immediate Agitation of Body and Mind from the powerful Impressions of the Devil upon him, for under them it is said, he prophesied in the midst of the House, 1 Sam. 18. 10. which argues an extraordinary and involuntary Effect upon him; yet principally he wrought by the Excitation and Provocation of his Personal Distempers Moral and Natural. For these have in themselves a great Efficacy in cruciating the Minds of Guilty Persons. So Tacitus observes out of Plato; Annal. lib. 6. Neque frustra praestantissimus humanae sapientiae firmare solitus est, si recludantur Tyrannorum mentes posse aspici laniatus & ictus; quando ut corpora verberibus ita saevitia, libidine, malis consultis animus dilaceretur. The most Eminent Wiseman was not wont in vain to affirm, that if the minds of Tyrants were laid open and discovered, it would be seen how they were cruciated and punished; seeing that as the Body is rent and torn by stripes, so is the Mind, by cruelty, Lusts, evil Counsels and Undertakings; so he, as I suppose from Plato de Repub. lib. 9. Where Socrates disputes sundry things to that purpose. And another Roman Historian gives us a signal Instance hereof in Jugurtha, after he had contracted the Guilt of many horrible wickednesses.**Neque post id locorum, Jugurthae dies aut nox ulla quieta fuit; neque loco neque mortali cuiquam aut tempori satis credere; civis hostisque juxta metuere: circumspectare omnia & omni strepitu pavescere, alio atque alio loco saepe contra decus regium requiescere, interdum somno excitus amplis animis tumultum facere; ita formidine quasi vaecordia agitari. Bell. Jugur.

And yet this Work in it self is of the same kind with what God sometimes employs holy Angels about, because it is the Execution of his Righteous Judgments. So it was a watcher and an Holy One that in such a Case smote Nebuchadnezzar with a sudden madness and frenzy, Dan. 4. 13, 14.

Sect. 12 To return; as he is called the Holy, so he is the Good Spirit of God. Psal. 143. v, 10. foreign. Thy Spirit is Good, lead me into the Land of Uprightness. So Ours. Rather, Thy Good Spirit shall lead Me. Or as Junius; Spiritu tuo bono deduc me; lead me by thy Good Spirit. The Chaldee here adds foreign; The Good Spirit of thy Holiness; or thy Holy Good Spirit. Didymus Lib. 2. de Spirit. Sanc. says that some Copies here read foreign, a Remembrance whereof is in the M. S. of T…cla and not elsewhere. So Nehem. 9. 10. Thou gavest them foreign, that Good Spirit of thine to instruct them. And he is called so principally from his Nature which is essentially Good; as there is none Good p. 38but One that is God, Matth. 19. 17. as also from his Operations which are all Good as they are Holy; and unto them that believe are full of goodness in their Effects. Crel. Prolegom. p. 7. distinguisheth between this Good Spirit and the Holy Spirit, or the Holy Ghost. For this Good Spirit he would confine unto the Old Testament, making it the Author or Cause of those Gifts of Wisdom, Courage, Prudence, and Government that were granted unto many of the People of old. So it is said of Bezaliel, That he was filled with the Spirit of God, in Wisdom and Understanding, and in Knowledg, Exod. 31. 3. So Chap. 35. 31. That is, saith he, with this Good Spirit of God. So also it is pretended in all those Places where the Spirit of God is said to come on Men to enable them unto some great and extraordinary Work; as Judg. 3. 10. But this is plainly to contradict the Apostle, who tells us, that there are indeed various Operations, but one Spirit; and that the one and self same Spirit worketh all these things as he pleaseth. **Nemo suspicetur alium Spiritum Sanctum fuisse in Sanctis, nimirum aute adventum Domini, & alium in Apostolis caeterisque Discipulis, & quasi nomina in differentibus esse substantiis; possumus quidem testimonia de Divinis Literis exhibere, quia idem Spiritus & in Apostolis & in Prophetis fuerit. Paulus in Epistola quam ad Hebraeos scribit, de Psalmorum Volumine Testimonium proserens, a Spiritu Sancto id dictum esse commemorat. Didym. de Spirit. Sanct. lib. 1.And if from every different or distinct Effect of the Spirit of God, we must multiply Spirits, and assign every one of them to a distinct Spirit, no Man will know what to make of the Spirit of God at last. Probably we shall have so many feigned Spirits, as to lose the only true One. As to this particular Instance, David prays that God would lead him by his Good Spirit, Psal. 143. 10. Now certainly this was no other but that Holy Spirit which he prays in another place that the Lord would not take from him. Psal. 51. 11. Take not thy Holy Spirit from me, which is confessed to be the Holy Ghost. This he also mentions 2 Sam. 23. 2. The Spirit of the Lord spake by me, and his Word was in my Tongue. And what Spirit this was Peter declares, 1 Epist. Chap. 1. v. 21. The Holy Men of God spake in old time as they were moved by the Holy Ghost. So vain is this pretence.

Sect. 13 Again; He is commonly called the Spirit of God, and the Spirit of the Lord; So in the first mention of Him, Gen. 1. 2. foreign, The Spirit of God, moved on the Face of the Waters. And I doubt not but that the Name foreign Elohim, which includes a plurality in the same Nature is used in the Creation and the whole Description of it, to intimate the Dictinction of the Divine Persons; For presently upon it the Name Jehovah is mentioned also, Chap. 2. 4. but so as Elohim is joyned with it. But that Name is not used in the account given us of the Work of Creation, because it hath respect onelyonly unto the Unity of the Essence of God. Now the Spirit is called the Spirit of God, originally and principally as the Son is called the Son of God. For the Name of God in those Enunciations is taken personally for the Father; that is God the Father, the Father of Christ and our Father, John 20. 17. And he is thus termed foreign, upon the account of the Order and Nature of Personal Subsistence and Distinction in the Holy Trinity. The Person of the Father being Fons & Origo Trinitatis, the Son is from him by eternal Generation, and is therefore his Son, the Son of God, whose denomination as the Father is originally from hence, even the Eternal p. 39Generation of the Son. So is the Person of the Holy Spirit from him by eternal Procession or Emanation. Hence is that Relation of his to God even the Father, whence he is called the Spirit of God. And he is not only called foreign, the Spirit of God, but foreign, the Spirit that is of God, which proceedeth from him as a Distinct Person.**foreign. Chrysost. foreign. This therefore arising from and consisting in his proceeding from him, he is called Metaphorically the Breath of his Mouth, as proceeding from him by an eternal Spiration. On this Foundation and Supposition, he is also called, Secondly, The Spirit of God foreign, to difference him from all other Spirits whatever; as, thirdly, also because he is promised, given, and sent of God, for the accomplishment of his whole Will and Pleasure towards us. The Instances hereof will be afterwards considered. But these Appellations of him have their Foundation in his eternal Relation unto the Father before mentioned.

Sect. 14 On the same account Originally he is also called the Spirit of the Son. God hath sent forth the Spirit of the Son into your Hearts, Gal. 4. 6. And the Spirit of Christ: What time the Spirit of Christ that was in them did signifie, 1 Pet. 1. 11. So Rom. 8. 9. But ye are not in the Flesh but in the Spirit, if so be that the Spirit of God dwell in you. **foreign. Chrysost. de Sp. Sanct.Now if any Man have not the Spirit of Christ he is none of his. The Spirit therefore of God, and the Spirit of Christ, are one and the same. For that Hypothetical Proposition, If any Man have not the Spirit of Christ he is none of his, is an Inference taken from the words foregoing; if so be that the Spirit of God dwell in you. And this Spirit of Christ, v. 11. is said to be the Spirit of him that raised up Jesus from the dead. Look then in what sense he is said to be the Spirit of God, that is of the Father, in the same he is said to be the Spirit of the Son. And this is because he proceedeth from the Son also. And for no other Reason can he be so called, at least not without the original and formal Reason of that Appellation. Secondarily, I confess he is called the Spirit of Christ, because promised by him, sent by him, and that to make effectual and accomplish his Work towards the Church. But this he could not be unless he had antecedently been the Spirit of the Son by his proceeding from him also. For the order of the Dispensation of the Divine Persons towards us, ariseth from the Order of their own Subsistence in the same Divine Essence. And if the Spirit did proceed only from the Persons of the Father, he could not be promised, sent, or given by the S n. Consider therefore the Humane Nature of Christ in it self and abstractedly, and the Spirit cannot be said to be the Spirit of Christ. For it was anointed and endowed with Gifts and Graces by him as we shall shew. And if from hence he may be said to be the Spirit of Christ without respect unto his proceeding from him as the Son of God, then he may be also said to be p. 40the Spirit of every Believer who hath received the Unction, or are anointed with his Gifts and Graces. For although Believers are so as to Measure and Degree unspeakably beneath what Christ was, who received not the Spirit by Measure; yet as he is the Head, and they are the Members of the same Mystical Body, their Unction by the Spirit is of the same kind. But now the Spirit of God may not be said to be the Spirit of this or that Man who hath received of his Gifts and Graces. David prayes, Take not thy Holy Spirit from me; not my Holy Spirit. And he is distinguished from our Spirits even as they are sanctified by him. Rom. 8. 16. The Spirit himself beareth witness with our Spirit. No more than can he be said to be the Spirit of Christ meerly upon the account of his Communications unto him, although in a degree above all others inconceivably excellent. For with respect hereunto he is still called the Spirit of God or the Father who sent him, and anointed the Humane Nature of Christ with him.

Sect. 15 It will be said, perhaps, that he is called the Spirit of Christ, because he is promised given and poured out by him. So Peter speaks Acts 2. 33. Having received of the Father the Promise of the Holy Ghost, he hath shed forth this which ye now see and hear. But in this regard, namely as given by Christ the Mediator he is expresly called the Spirit of the Father; he was given as the Promise of the Father; for so he is introduced speaking, v. 17. it shall come to pass in the last Days, saith God, I will pour out of my Spirit on all flesh. And so our Saviour tells his Disciples, that he would pray the Father and he should give them another Comforter, even the Spirit of Truth, Joh. 14. 16, 17. Nor is he otherwise the Spirit of Christ originally and formally, but as he is the Spirit of God, that is as Christ is God also. On this supposition, I grant as before, that he may consequentially be called the Spirit of Christ, because promised and sent by him, because doing his Work, and Communicating his Grace Image and likeness to the Elect.

Sect. 16 And this is yet more plain; 1 Pet. 1. 10, 11. Of which Salvation the Prophets have enquired and searched diligently, who prophesyed of the Grace that should come unto you; searching what, or what manner of Time, the Spirit of Christ which was in them did signify. And this Spirit is said absolutely to be the Holy Ghost; 2 Epist. Chap. 1. 21. So then the Spirit that was in the Prophets of old in all Ages since the World began, before the Incarnation of the Son of God is called the Spirit of Christ, that is of him who is so. Now this could not be, because he was anointed by that Spirit, or because he gave it afterwards to his Disciples; for his Humane Nature did not exist in the Time of their Prophesying. Those indeed who receive him after the Unction of the Humane Nature of Christ, may be said in some sense to receive the Spirit of Christ because they are made Partakers of the same Spirit with him, to the same Ends and Purposes according to their measure. But this cannot be so with respect unto them who lived and Prophesyed by him and died long before his Incarnation. Wherefore it is pleaded by those who oppose both the Deity of Christ and the Spirit, which are undeniably here attested unto, that the Spirit here, whereby they cannot deny the Holy Ghost to be intended is called the Spirit of Christ, because the Prophets of old who spake by him p. 41did principally prophesy concerning Christ, and his Grace, and delivered great Mysteries concerning them. So Christ is made in this Place the Object of the Spirits Teaching, and not the Author of his sending. So Crell. Prolegom. p. 13. 14. But why then is he not called the Spirit of God also on this Reason; because the Prophets that speak by him, treated wholly of God, the things and the Will of God? This they will not say, for they acknowledg him to be the Vertue and Power of God inherent in him and proceeding from him. But then whereas God even the Father is a Person, and Christ is a Person, and the Spirit is said to be the Spirit of God, and the Spirit of Christ, whence doth it appear that the same Expression must have different Interpretations; and that the Spirit, is called the Spirit of God because he is so and proceedeth from him? but the Spirit of Christ because he is not so, but only treateth of him? The answer is ready; namely because the Father is God, but Christ is not, and therefore could not give the Spirit when he was not. This is an easie Answer; namely to deny a Fundamental Truth, and to set up that denyal in an Opposition unto a clear Testimony given unto it. But the Truth is, this pretended sense leaves no sense at all in the Words. For if the Spirit which was in the Prophets be called the Spirit of Christ, only because he did before-hand declare the things of Christ, that is his suffering and the Glory that did ensue, and that be the sole Reason of that Denomination, then the sense or importance of the Words is this, searching what or what manner of Time the Spirit which did signifie when it testified before hand the sufferings of Christ which was in them did signifie when he testified before hand the sufferings of Christ. For according to this Interpretation, the Spirit of Christ is nothing but the Spirit as testifying before-hand of him, and thence alone is he so called; the Absurdity whereof is apparent unto all.

Sect. 17 But countenance is indeavoured unto this wresting of the Scripture from 1 Joh. 4. 3. Every Spirit that confesseth not that Jesus Christ is come in the flesh is not of God; and this is that of Antichrist whereof you have heard that it should come, and even now already is it in the World. For say some the Spirit of Antichrist is said to be in the World, when Antichrist was not as yet come. But the Spirit here intended, is not called the Spirit of Antichrist, because it declared and foretold the things of Antichrist before his coming; On which account alone they allow the Spirit of God in the Prophets of Old to be called the Spirit of Christ. They have therefore no countenance from this Place which failes them in the Principal thing they would prove by it. Again supposing those Words, whereof you have heard that it should come and is now in the World, are to be interpreted of the Spirit mentioned and not of Antichrist himself, yet no more can be intended, but that the false Teachers and Seducers which were then in the World acted with the same Spirit, as Antichrist should do at his coming. And so there is no Conformity between these Expressions. Besides the Spirit of Antichrist was then in the World, as was Antichrist himself; so far as his Spirit was in the world, so far was he so also; For Antichrist and his Spirit cannot be separated. Both he and it were then in the World, in their forerunners who opposed the Truth of the Gospel about the Incarnation of the Son of God and his sufferings. And indeed the Spirit of Antichrist in this Place, is no more but his Doctrines; Antichristian p. 42Doctrine which is to be tryed and rejected. Neither is any singular Person intended by Antichrist, but a Mysterious Opposition unto Christ and the Gospel, signally Headed by a series of men in the latter days. He therefore and his Spirit began to be together in the World in the Apostles Days, when the Mystery of Iniquity began to work, 2 Thessal. 2. 7. There is therefore no countenance to be taken from these words, unto the perverting and wresting of that other expression concerning the Spirit of Christ in the Prophets of old. This therefore is the formal Reason of this Apellation. The Holy Spirit is called the Spirit of the Son, and the Spirit of Christ, upon the Account of his Procession or Emanation from his Person also. Without respect hereunto he could not be called properly the Spirit of Christ; but on that supposition he may be, he is so denominated, from that various Relation & Respect that he hath unto him in his Work and Operations. Thus is the Spirit called in the Scripture, these are the Names whereby the Essence and Subsistence of the Third Person in the Holy Trinity are declared. How he is called on the Account of his Offices and Operations will be manifested in our Progress.