of the Gospel, as the revealing of the will of God, and working miracles. The expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the Holy Ghost, is a phrase and manner of speech used by the Jews in their writings, and very common and frequent there, and from them must the sense of it be explained, for from them it is taken; and most commonly and constantly used in their sense in the New Testament: Now the Jewish Authors do constantly mean by it the extraordinary gifts of the Spirit, which he bestowed upon Prophets and Pro∣phetick men, enabling them for that employment unto which they were called.
As if we should go about to multiply examples from them to this purpose, we might do it infinitely.
The Holy Ghost, say they, was one of the five things that were wanting in the second Tem∣ple, Massecheth Ioma. cap. 1. cited by R. Sol. and Kimchi, on Hag. 1. 8.
Thou hast shewed that the Holy Ghost dwelleth not on thee, to know that I am not drunk, Rasi. on 1 Sam. 1. 13.
The Holy Ghost was gone from Eli, therefore prophecy came to Samuel, D. Kimch. on 1 Sam. 3. 2.
The Holy Ghost was born in him from that day and forward, and he uttered Psalms and Songs by the Holy Ghost that was born in him; for under this general term the Spirit of the Lord, is the Holy Ghost and the Spirit of power, or strength, understood, Idem. on 1 Sam. 16. 13. The Holy Ghost rested on the false Prophet, Idem. on 1 King. 13. 20.
Our Wisemen say, before Elias was taken away, the Holy Ghost was in Israel, when he was taken away, the Holy Ghost departed, R. Sam. Lanjade. on 2 Kings 2.
In all which speeches, and in divers others which might be produced, it is apparent that the Jews by this phrase, the Holy Ghost, do constantly and continually intend, Pro∣phetick gifts, wherewith men and women were indued either for the managing of some publique employment to which they were called, or for the suiting to some singular and special occasion wherewithal they met. And in this sense is the expression most constantly to be taken in the New Testament, [when it speaketh not of the third person in Trinity it self] as Luke 1. 15, 41, 67. John 7. 3, 9. Acts 2. 4. & 8. 18. & 10. 44. & 13. 52. & 19. 2. and in very many other places. And so is it to be understood here, that Christ being now to enter upon the publique Ministery of the Gospel, and to act as the great Prophet of his Church and people, he is at his baptism anointed, and ever after filled with the gifts of the Holy Ghost befitting so great a work, and befitting so great a Prophet.
Now 2. it is to be observed, that these Prophetick gifts that the Holy Ghost bestowed upon some particular persons, did really, and very far differ from the grace of sanctifica∣tion, which he bestoweth upon all his Saints: They might indeed sometimes be, and very often they were in one and the same person, but they were very far from being one and the same thing. For
- 1. Prophetical gifts were sometimes in wicked and prophane men, as in Balaam, the false Prophet at Bethel, Judas, &c.
- 2. These were given for the benefit of others, rather than for his own that had them, but sanctifying grace is given for his benefit chiefly that doth enjoy it.
- 3. They did not make a man any whit the holier towards God, but only the more able for some occasions amongst men.
So that by this expression, Jesus being full of the Holy Ghost, is not intended any ad∣dition of grace or sanctity, which he had not before, but the collation of Pro∣phetick qualifications at the descent of the Holy Ghost upon him, which he had not till then. For though by the union of the humane nature to the Godhead that nature did partake of glorious and most excellent perfections arising and resulting from that union; yet did it not partake of these gifts or perfections that we have in hand, be∣cause these were not properly fruits of that union, but of a donation: And not things conducing to the satisfaction of God in the work of Redemption, but to the satisfaction of men in his work of the Ministry: The proper fruits of that union, were the qualifying of the person of Christ so, as that he should be absolutely without sin, that he might ex∣actly perform the Law, and might be able to satisfie Gods justice, and overcom death; for these were the proper ends and reasons for which such an union was required: but to work miracles, to expound difficulties, to heal diseases, to teach divinity, to foretel things to come, and the like, were not so properly the fruit of that union, for even meer men have been enabled to do the same: nor did they so directly tend to the most proper end of the incarnation; namely, the satisfaction of Gods justice, as to the instruction, con∣viction, benefit, and advantage of men. And therefore although the humane nature of Christ, through the uniting of it to the Godhead, did abound in all holiness, and wisdom, and graces, as to the knowing of God, and the best things, to the enjoyment of the vision of God, and communion with him, to the being and persisting absolutely without the least corruption, to the entire performing of the whole Law, and to a non-possibility of committing sin, all which capacities tended towards the satisfaction of Gods justice and mans redemption; yet for the ministration of the Gospel, and for his working upon the