Pneumatologia, or, A discourse concerning the Holy Spirit wherein an account is given of his name, nature, personality, dispensation, operations, and effects : his whole work in the old and new creation is explained, the doctrine concering it vindicated from oppositions and reproaches : the nature also and necessity of Gospel-holiness the difference between grace and morality, or a spiritual life unto God in evangelical obedience and a course of moral vertues, are stated and declared / by John Owen ...

BOOK I.

General Principles Concerning the HOLY SPIRIT AND HIS WORK. CHAP. I.

(1.) 1 Cor. 12. 1. opened. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, spiritual Gifts. Their Grant un∣to, Use, and Abuse in that Church. (2.) Jesus, how called Anathema; impiety of the Jews. How called Lord. The Foundation of Church-Order and Worship. (3.) In what sense we are enabled by the Spirit to call Je∣sus Lord. (4.) The Holy Spirit the Author of all Gifts; why called God, and the Lord. (5.) General Distribution of Spiritual Gifts. (6.) Pro∣per End of their Communication. (7.) Nine sorts of Gifts; Abuse of them in the Church. Their tendency unto Peace and Order. (8.) General Design of the ensuing Discourse concerning the Spirit and his Dispensation. (9.) Importance of the Doctrine concerning the Spirit of God, and his Operations. Reasons hereof. (10.) Promise of the Spirit to supply the Absence of Christ, as to his Humane Nature. Concernment thereof. (11.) Work of the Spirit in the Ministration of the Gospel. (12, 13.) All saving Good communicated unto us; and wrought in us by Him. (14.) Sin against the Holy Ghost irremissible. (15.) False pretences unto the Spi∣rit dangerous. (16.) Pretences unto the Spirit of Prophesie under the Old Testament. (17.) Two sorts of false Prophets; the first. (18.) The second sort. (19.) Pretenders under the New Testament. (20, 21.) The Rule for the Tryal of such Pretenders, 1 John 4. 1, 2, 3. (22.) Rules to this purpose under the Old and New Testament compared. (23.) A false Spirit set up against the Spirit of God, examined. (24.) False and nox∣ious Opinions concerning the Spirit, and how to be obviated. (25.) Re∣proaches of the Spirit and his Work. (26.) Further declared. (27.) Prin∣ciples and Occasions of the Apostasie of Churches under the Law and Go∣spel. (28.) Dispensation of the Spirit not confined to the first Ages of the Church. (29, 30, 31.) The great necessity of a diligent enquiry into the things taught, concerning the Spirit of God and his Work.

[Sect. 1]

THE Apostle Paul, in the 12th Chapter of his first Epistle to the Corinthians, directs their Exercise of Spiritual Gifts; concerning which, amongst other Things and Emergencies, they had made enquiry of him. This, the first words where∣with he prefaceth his whole Discourse, declare, vers. 1. Now concerning Spiritual Gifts; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as his ensuing Declaration doth evince.† And the imaginati∣on of some concerning Spiritual Persons to be here intended, contrary to the sense of all the Ancients, is inconsistent with the Context. For as it was about Spiritual Gifts and their Exercise that the Church had consulted with him; so the whole series of his ensuing Discourse is directive therein. And therefore in the close of it, contracting the Design of the whole, he doth it in that advice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, covet the best Gifts, namely, among those which he proposed to treat of, and had done so accordingly, vers. 31. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of vers. 1. are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of vers. 31. as it is exprest, chap. 14. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, desire Spiritual Gifts; whose Nature and Use you are now instructed in, as at first was proposed. Of these that Church had received an abundant measure, especially of those that were Extraordinary, and tended to the Conviction of Unbelievers. For the Lord having much people in that City, whom he intended to call to the Faith, Acts 18. 9, 10. not onely incouraged our Apostle against all fears and dangers to begin and carry on the Work of Preaching there, wherein he continued an year and six months, vers. 11. but also furnished the first Converts with such eminent, and some of them such miraculous Gifts, as might be a prevalent means to the Conversion of ma∣ny others. For he will never be wanting to provide Instruments and sui∣table means for the effectual attaining of any End that he aimeth at. In the Use, Exercise and Management of these Spiritual Gifts, that Church or sundry of the Principal Members of it, had fallen into manifold dis∣orders; and abused them unto the matter of Emulation and Ambition, whereon other Evils did ensue; as the best of God's Gifts may be abused by the Lusts of Men, and the purest Water may be tainted by the Earthen Vessels whereinto it is poured. Upon the information of some, who loving Truth, Peace, and Order, were troubled at these Miscarriages, chap. 1. 11. and in Answer unto a Letter of the whole

Church written unto him about these and other Occurrences, Chap. 7. 1. he gives them Counsel and Advice for the rectifying of these Abuses. And first, to prepare them aright with humility and thankfulness becom∣ing them who were intrusted with such excellent Priviledges as they had abused, and without which they could not receive the Instruction which he intended them, he mindeth them of their former State and Condi∣tion before their Calling and Conversion to Christ, vers. 2. You know that you were Gentiles, carried away with dumb Idols, even as you were led; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Hurried with violent Impressions from the Devil, into the service of Idols. This he mentions not to reproach them, but to let them know what frame of Mind, and what fruit of Life might be justly expected from them, who had received such an al∣teration in their Condition. Particularly as he elsewhere tells them, If they had not made themselves to differ from others; if they had nothing but what they had received, they should not boast nor exalt themselves above others, as though they had not received, chap. 4. v. 7. For it is a vain thing for a man to boast in himself of what he hath freely received of another, and never deserved so to receive it; as it is with all who have received either Gifts or Grace from God.

[Sect. 2] This Alteration of their State and Condition he farther declares unto them by the Effects, and Author of it, vers. 3. Wherefore I give you to understand, that no man speaking by the Spirit of God, calleth Jesus accur∣sed; and that no man can say that Jesus is the Lord, but by the Holy Ghost. The great Difference which was then in the World, was concerning Je∣sus who was preached unto them all. Unbelievers, who were still carri∣ed with an impetus of Mind and Affections after dumb Idols, being led and acted therein by the Spirit of the Devil, blasphemed, and said Je∣sus was Anathema, or one accursed. They looked on him as a Person to be detected and abominated as the common odium of their Gods and Men. Hence on the mention of him, they used to say, Jesus Anathema, he is, or let him be accursed, detested, destroyed. (And in this Blasphemy do the Jews continue to this day, hiding their cursed Sentiments under a corrupt pronunciation of his Name. For instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they write and call him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the initial Letters of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, Let his Name and Memory be blotted out; the same with Jesus Anathema. And this Blasphemy of pronouncing Jesus accursed, was that wherewith the first Persecutors of the Church tryed the Faith of Christians, as Pliny in his Epistle to Trajan, and Justin Martyr, with other Apologists agree. And as the Apostle sayes, Those who did thus, did not so by the Spirit of God; so he intends that they did it by the acting and instigation of the Devil, the unclean Spirit, which ruled in those Children of Diso∣bedience. And this was the Condition of these Corinthians themselves to whom he wrote, whilst they also were carried away after dumb Idols. On the other side, those that believed called Jesus Lord, or professed that he was the Lord, and thereby avowed their Faith in him and Obedi∣ence unto him. Principally they owned him to be Jehovah, the Lord, over all God blessed for ever. For the Name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is every where in the New-Testament expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here used. He who thus pro∣fesseth Jesus to be the Lord, in the first place acknowledgeth him to be the true God. And then they professed him therewithal, to be their Lord,

the Lord of their Souls and Consciences, unto whom they owed all Subjection, and performed all Obedience, as Thomas did in his great Confession, My Lord, and my God, John 20. 28. Now as he had be∣fore intimated that those who disowned him and called him accursed, did speak by the instinct and instigation of the Devil by whom they were acted; So he lets them know, on the other hand, that no man can thus own and confess Jesus to be the Lord, but by the Holy Ghost. But it may be said that some acted by the unclean Spirit confessed Christ to be the Lord. So did the Man in the Synagogue, who cryed out, I know thee who thou art, the Holy One of God, Mark 1. 23, 24. And vers. 24. He suffered not the Devils to speak, because they knew him. And the Damsel possessed with a Spirit of Divination, cryed after the Apostle, saying, These Men are the Servants of the most high God, Acts 16. 17. So also did the Man who abode in the Tombs, possessed with an unclean Spirit, who cryed out unto him, What have I to do with thee Jesus, thou Son of the most high God, Mark 5. 7. And other Testimonies to the like purpose among the Heathen, and from their Oracles, might be produ∣ced. Ans. (1.) Our Apostle speaks of such a saying of Jesus to be Lord, as is accompanied with Faith in him, and subjection of Soul unto him, which is from the Holy Ghost alone. Thus none acted by the un∣clean Spirit can call him Lord. (2.) These Acknowledgments were either (1.) wrested from the Devil, and were no small part of his pu∣nishment and torment; or, (2) were designed by him with an intention to prejudice the Glory of Christ, by his Testimony, who was a Lyar from the Beginning. And

Malus bonum cum simulat, tunc est pessimus.

These things therefore can have here no place. Hereby then the Apostle informs them where∣in the Foundation of all Church-Relation, Or∣der, and Worship did consist. For whereas they had all respect unto the Lordship of Christ, and their acknowledgment thereof, this was not from themselves, but was a pure Effect of the Operation of the Holy Ghost in them, and towards them. And any thing of the like kind, which doth not proceed from the same Cause and Fountain, is of no Use to the Glory of God, nor of any advantage unto the Souls of Men.

[Sect. 3] Some think, that this saying of Jesus to be the Lord, is to be restrained unto the manner of speaking afterwards insisted on. For the Apostle in the following verses treateth of those Extraordinary Gifts, which many in that Church were then endowed withall. None can, saith he, say Jesus is the Lord, in an extraordinary manner, with divers tongues, and in Prophesy, but by the Holy Ghost. Without his especial Assistance, none can eminently and miraculously declare him so to be. And if this be so, it is likely that those before intended, who said Jesus was accursed, were some Persons pretending to be acted, or really acted by an extraordinary Spirit, which the Apostle declares not to be the Spirit of God. And so Chrysostome interprets those words of them who were visibly and vio∣lently

acted by the Devil. Many such Instruments of his Malice did Satan stir up in those dayes, to preserve, if it were possible, his tot∣tering Kingdom from Ruine. But there is no necessity thus to restrain the words, or to affix this sense unto them. Yea, it seems to me to be inconsistent with the Design of the Apostle, and Scope of the Place. For intending to instruct the Corinthians, as was said, in the Nature, Use, and Exercise of Spiritual Gifts, he first lays down the Spring and Fountain of all Saving Profession of the Gospel, which those Gifts were designed to the furtherance and improvement of. Hereupon having minded them of their Heathen State and Condition before, he lets them know by what means they were brought into the Profession of the Go∣spel, and owning of Jesus to be the Lord, in opposition unto the dumb Idols whom they had served. And this was by the Author of those Gifts, unto whose consideration he was now addressing himself. The great Change wrought in them as to their Religion and Profession, was by the Holy Ghost. For no Man can say that Jesus is the Lord, which is the Sum and Substance of our Christian Profession, but by him; though some think he hath little or no concern at all in this matter. But to say Christ is the Lord, includes two things; First, Faith in him as Lord and Saviour. So was he declared and preached by the Angels; Luke 2. 11. A Saviour which is Christ the Lord. And this word Lord, includes as the Dignity of his Person, so his Investiture with those Offices which for our Good this Lord did exercise and discharge. Secondly, The pro∣fession of that Faith; which two, where they are sincere, do always ac∣company each other; Rom. 10. 10. For as the saying of Jesus to be Anathema, did comprise an open Disclaimure and Abrenunciation of him; so the calling of him Lord, expresseth the Profession of our Faith in him, and Subjection unto him. And both these are here intended to be sincere and saving. For that Faith and Profession are intended, where∣by the Church is built upon the Rock; the same with that of Peter, Thou art Christ the Son of the Living God, Matth. 16. 16. And that these are the Works of the Holy Ghost, which none of themselves are suffici∣ent for, shall God assisting be afterwards abundantly declared.

[Sect. 4] Having thus stated the Original and Foundation of the Church, in its Faith, Profession, Order and Worship, he farther acquaints them, that the same Spirit is likewise the Author of all those Gifts, whereby it was to be built up and established, and whereby the Profession of it might be enlarged; V. 4. Now there are diversities of Gifts, but the same Spirit. These are the things which he intendeth to discourse upon, wherein he enlargeth himself in the whole ensuing Chapter. Now because the Particulars here insisted on by him in the beginning of his Discourse, will all of them occur unto us and be called over again in their proper places, I shall only point unto the Heads of the Discourse, in the verses preceed∣ing the Eleventh, which we principally aim it.

Treating therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of these Spiritual Things or Gifts in the Church, he first declares their Author, from whom they come, and by whom they are wrought and bestowed. Him he calls the Spirit, v. 4. the Lord, v. 5. God, v. 6. And to denote the Oneness of their Author, notwithstanding the diversity of the things themselves, he calls him the same Spirit, the same Lord, the same God. The words

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may be understood two wayes; First, That the whole Trinity, and each Person distinctly should be intended in them. For consider the imme∣diate Operator of these Gifts, and it is the Spirit, or the Holy Ghost, vers. 4. Consider them as to their Procurement, and immediate Au∣thoritative Collation; and so they are from Christ, the Son, the Lord, vers. 5. But as to their first Original and Fountain, they are from God, even the Father, vers. 6. And all these are one and the same. But rather the Spirit alone is intended, and hath this three-fold denomi∣nation given unto him; For as he is particularly denoted by the Name of the Spirit, which he useth that we may know whom it is that emi∣nently he intendeth, so he calls him both Lord, and God, as to manifest his Sovereign Authority in all his Works and Administrations; so to in∣generate a due Reverence in their Hearts towards him with whom they had to do in this Matter. And no more is intended in these three Verses, but what is summed up vers. 11. But all these worketh that one and the self same Spirit, dividing to every Man severally as he will.

[Sect. 5] Secondly; With respect unto their general Nature, The Apostle distributes them into Gifts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 4. Administrations, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 5. Operations, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 6. which Division, with the Reasons of it, will in our Progress be farther cleared.

[Sect. 6] Thirdly; He declares the general End of the Spirit of God in the Communication of them, and the Use of them in the Church, vers. 7. But the manifestation of the Spirit is given unto every Man to profit with∣al; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Revelation of the Spirit; that is, the Gifts whereby, and in whose Exercise he manifests and reveals his own Presence, Power, and effectual Operation. And the Spirit of God hath no other aim in granting these his enlightning Gifts, wherein he manifests his care of the Church, and declares the things of the Gospel unto any Man, but that they should be used to the Profit, Advantage, and Edification of others. They are not bestowed on Men, to make their secular Gain or, Advantage by them, in Riches, Honour, or Reputation, for which Ends Simon the Magician would have purchased them with his Money, Acts 8. 19. No nor yet meerly for the good and benefit of the Souls of them that do receive them, but for the Edification of the Church, and the furtherance of Faith and Profes∣sion in others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; ad id quod expedit, prodest; For that which is expedient, useful, profitable, namely to the Church, 1 Cor. 6. 12. Chap. 10. 23. 2 Cor. 8. 10. Thus was the Foundation of the first Churches of the Gospel laid by the Holy Ghost, and thus was the Work of their building unto perfection, carried on by him. How far present Churches do, or ought to stand on the same bottom, how far they are car∣ried on upon the same Principles, is worth our Enquiry, and will in its proper Place fall under our Consideration.

[Sect. 7] Fourthly; The Apostle distributes the Spiritual Gifts then bestowed on the Church, or some Members of it, into nine Particular Heads or In∣stances. As (1) Wisdom. (2.) Knowledg, v. 8. or the Word of Wis∣dom, and the Word of Knowledg. (3.) Faith. (4) Healing, vers. 9. (5.) Working of Miracles. (6.) Prophesy. (7.) Discerning of Spirits.

(8.) Kinds of Tongues. (9) Interpretation of Tongues, v. 10. And all these were extraordinary Gifts, in the manner of the Communication and Ex∣ercise, which related unto the then present state of the Church. What is yet continued anologous unto them, or holding proportion with them, must be farther enquired into; when also their especial Nature will be unfolded. But now if there be that great Diversity of Gifts in the Church, if so much Difference in their Admini∣strations, how can it possibly be prevented but that Differences and Divisions will arise amongst them on whom they are bestowed, and those amongst whom they are excercised? It is true, this may so fall out and sometimes doth so, and de facto it did so in this Church of Corinth. One Admired one Gift, a second another of a different kind, and so the third. Accordingly among those who had received them, one boasted of this or that Particular Gift and Ability, and would be continually in its exercise to the exclusion and contempt of others, bestowed no less for the edification of the Church than his own. And so far were they trans∣ported with vain-Glory, and a desire of self-Advancement, as that they pre∣ferred the use of those Gifts in the Church, which tended principally to beget Astonishment and Admiration in them which heard or beheld them, before those which were peculiarly useful unto the Edification of the Church it self; which Evil in particular the Apostle rebukes at large Chap. 14. By this means the Church came to be divided in it self, and almost to be broken in Pieces. Chap. 1. v. 11, 12. So foolish oftimes are the minds of Men; so liable to be imposed upon; so common is it for their Lusts seduced and principled by the crafts of Satan, to turn Judgment into Wormwood, and to abuse the most useful Effects of Divine Grace and Bounty. To prevent all these Evils for the future, and to manifest how perfect an harmony there is in all these divers Gifts and dif∣ferent Administrations, at what an Agreement they are among them∣selves in their Tendency unto the same Ends of the Union and Edificati∣on of the Church, from what Fountain of Wisdom they do proceed, and with what Care they ought to be used and improved; the Apostle de∣clares unto them both the Author of them, and the Rule he proceedeth by in their Dispensation; v. 11. All these, saith he, worketh that one and self-same Spirit, dividing to every Man severally as he will.

[Sect. 8] I shall not at present further open or insist upon these Words. Fre∣quent recourse must be had unto them in our Progress, wherein they will be fully explicated as to what concerns the Person of the Spirit, his Will, and his Operations which are all asserted in them. For my Purpose is, through the Permission and Assistance of God, to treat from hence of the Name, Nature, Existence, and whole Work of the Holy Spirit, with the Grace of God through Jesus Christ in the Communication of him unto the Sons of Men. A Work in it self too great and difficult for me to undertake, and beyond my Ability to manage unto the Glory of God, or the Edification of the Souls of them that do believe. For who is sufficient for these things? But yet I dare not utterly faint in it, nor under it, whilst I look unto him whose Work it is, who giveth Wisdom to them that

lack it, and upbraideth them not, Jam. 1. 5. Our Eys therefore are unto him alone, who both supplieth seed to the Sower, and when he hath done blesseth it with an encrease. The present Necessity, Importance, and Useful∣ness of this work, are the Things which alone have ingaged me into the undertaking of it. These therefore I shall briefly represent in some general Considerations, before I insist on the Things themselves whose especial Explanation is designed.

[Sect. 9] First then we may consider; That the Doctrine of the Spirit of God his Work and Grace, is the second great Head or Principle of those Gospel-Truths wherein the Glory of God, and the Good of the Souls of Men are most eminently concerned. And such also it is, that without it, without the Knowledg of it in its Truth, and the Improvement of it in its Power, the other will be useless unto those Ends. For when God designed the Great and Glorious Work of recovering Fallen Man, and the saving of sinners to the Praise of the Glory of his Grace, he appointed in his Infinite Wisdom two great Means thereof. The one was the giving of his Son for them, and the other was the giving of his Spirit unto them. And hereby was way made for the Manifestation of the Glory of the whole Blessed Trinity, which is the utmost end of all the Works of God. Hereby, were the Love, Grace, and Wisdom of the Father in the De∣sign and Projection of the whole; the Love, Grace, and Condescention of the Son in the Execution Purchase and Procurement of Grace and Salvation for sinners, with the Love, Grace, and Power of the Holy Spirit in the effectual Application of all unto the Souls of Men, made gloriously conspicuous. Hence from the first Entrance of sin, there were two general Heads of the Promises of God unto Men, concerning the means of their Recovery and Salvation. The One was that con∣cerning the sending of his Son to be Incarnate to take our Nature upon him, and to suffer for us therein; the Other concerning the gi∣ving of his Spirit, to make the Effects and Fruits of the Incarnation, O∣bedience, and Suffering of his Son, effectual in us and towards us. To these Heads may all the Promises of God be reduced. Now because the Former was to be the Foundation of the Latter, that was first to be laid down and most insisted on untill it was actually accomplished. Hence the Great Promise of the Old Testament, the Principal Object of the Faith, Hope, and Expectation of Believers, was that concerning the Coming of the Son of God in the Flesh, and the Work which he was to per∣form. Yet was this also, as we shall see in our Progress, accompanied with a great intermixture of Promises concerning the Holy Spirit, to ren∣der his coming and work effectual unto us. But when once that first work was fully accomplished, when the Son of God was come, and had de∣stroyed the Works of the Devil, the Principal remaining Promise of the New Testament, the spring of all the rest, concerneth the sending of the Holy Spirit unto the Accomplishment of his Part of that great Work which God had designed. Hence the Holy Ghost, the Doctrine concer∣ning his Person, his Work, his Grace, is the most peculiar and princi∣pal Subiect of the Scriptures of the New Testament, and a most eminent immediate Object of the Faith of them that do believe. And this must be further cleared, seeing we have to deal with some who will scarce allow him to be of any Consideration in these matters at all. But I shall be brief

in these previous Testimonies hereunto, because the whole ensuing dis∣course is designed to the Demonstration of the Truth of this Assertion.

[Sect. 10] First, It is of great Moment and sufficient of it self to maintain the Cause as proposed; that when our Lord Jesus Christ was to leave the world, He promised to send his Holy Spirit unto his Disciples to supply his Absence. Of what use the Presence of Christ was unto his Disciples we may in some measure conceive; they knew full well whose Hearts were filled with sorrow upon the mention of his Leaving of them, John. 16. 5. 6. Designing to relieve them in this great Distress, which drew out the highest Expressions of Love, Tenderness, Compassion and Care to∣wards them, he doth it principally by this Promise; which he assures them shall be to their greater Advantage than any they could receive by the continuance of his bodily Presence amongst them. And to secure them hereof as also to inform them of its great importance, he repeats it frequently unto them, and inculcates it upon them. Consider some∣what of what he sayes to this Purpose in his last Discourse with them; John 14. 16, 17, 18. I will pray the Father and he shall give you another Com∣forter, that he may abide with you for ever; even the Spirit of Truth whom the world cannot receive, because it seeth him not neither knoweth him; but ye know him; for he dwelleth with you and shall be in you. I will not leave you comfortless, I will come unto you; that is in and by this Holy Spirit. And v. 25, 26, 27. These things I have spoken unto you being present with you; but the Comforter who is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all Things to your remem∣brance whatever I have said unto you. Peace I leave with you, &c. And Chap. 15. 25. But when the Comforter is come whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me. And Chap. 16. v. 5, 6, 7, 8, 9, 10, 11, 12, 13, 14 15. Now I go my way to him that sent me, and none of you asketh me, whither goest thou. But because I have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the Truth, is is expedient for you that I goe away, for if I go not away the Comforter will not come unto you; but if I depart I will send him unto You. And when he is come he will reprove the World of Sin, and of Righteousness, and of Judgment. Of Sin because they believe not on me. Of Righteousness because I go to my Father, and ye see me no more; of Judgment because the Prince of this World is judged. I have yet many things to say unto you, but you cannot bear them now. Howbeit when he the Spirit of Truth is come, he will guide you into all Truth; for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he shall shew you things to come. He shall Glorifie me for he shall receive of mine, and he shall shew it unto You. All things that the Father hath are mine; therefore said I, that he shall take of mine, and shew it unto You. This was the great Legacy which our Lord Jesus Christ departing out of this World bequeathed unto his sorrowful Disciples. This he promiseth un∣to

them as a sufficient relief against all their Troubles, and a faithful Guide in all their wayes. And because of the Importance of it unto them he frequently repeats it, and enlargeth upon the benefits that they should receive thereby; giving them a particular account why it would be more advantageous unto them than his own bodily Presence. And therefore after his Resurrection he minds them again of this Promise, commanding them to act nothing towards the building of the Church, un∣til it was accomplished towards them, Acts 1. 4, 5, 8. They would have been again embracing his humane Nature and rejoycing in it. But as he said unto Mary, touch me not, John 20, 17. to wean her from any car∣nal consideration of him; so he instructs them all now to look after and trust unto the Promise of the Holy Ghost. Hence is that of our Apostle; though we have known Christ after the flesh, yet now henceforth know we him no more; 2 Cor. 5. 16. For although it was a great Priviledg to have known Christ in this World after the flesh, yet it was much greater to enjoy him in the Dispensation of the Spirit. And this was spoken by the Apostle as the Ancients judge, to rebuke the boasting of some about their seeing the Lord in the Flesh, who were thereon called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whom he directs unto a more excellent knowledg of him. It is in vain pretended that it was the Apostles only, and it may be some of the Pri∣mitive Christians who were concerned in this Promise. For although the Holy Ghost was bestowed on them in a peculiar manner, and for especial Ends, yet the Promise in general belongs unto all Believers unto the End of the World. For as to what concerns his Gracious Operations, what∣ever the Lord Christ prayed for for them, and so promised unto them, (as the Spirit was pro∣cured for them on his Prayer, Joh. 17. 16, 17.) he prayed not for it, for them alone, but for them also which should believe on him through their word; John. 17. 20. And his Promise is, to be with his al∣ways even unto the End of the World, Math. 28. 20. As also that wherever two or three are gathered to∣gether in his Name, there he would be in the midst of them, Math. 18. 20; which he is no otherwise but by his Spirit: For as for his Hu∣mane Nature, the Heavens must receive him until the times of the Restitution of all things, Acts 3. 21. And this one Consideration, is sufficient to evince the importance of the Doctrine, and things which concern the Holy Spirit. For is it possible that any Christian should be so supinely negligent and careless, so incon∣cerned in the Things whereon his Present Comforts and future Happiness do absolutely depend, as not to think it his Duty to inquire with the greatest Care and Diligence, into what our Lord Jesus Christ hath left unto us to supply his Absence, and at length to bring us unto himself? He by whom these things are despised, hath neither Part nor Lot in Christ himself. For if any Man hath not the Spirit of Christ, he is none of his, Rom. 8. 9.

[Sect. 11] Secondly; The great work of the Holy Ghost in the Dispensation and

Ministration of the Gospel unto all the Ends of it, is another evidence unto the same Purpose. Hence the Gospel it self is called the Ministration of the Spirit, in opposition to that of the Law, which is called the Ministration of the Letter and of Condemnation, 2 Cor. 3. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Ministry of the Spirit, is either that Ministry which the Spirit makes effectual; or that Ministry whereby the Spirit in his Gifts and Graces is communicated unto Men. And this is that which gives un∣to the Ministry of the Gospel both its Glory and its Efficacy. Take away the Spirit from the Gospel and you render it a dead Letter, and leave the New-Testament of no more use unto Christians than the Old-Testament is of unto the Jews. It is therefore a mischievous imagination pro∣ceeding from Ignorance Blindness and Unbelief, that there is no more in the Gospel, but what is conteyned under any other Doctrine or Decla∣ration of Truth; that it is nothing but a Book for men to exercise their Reason in and upon, and to improve the things of it by the same Facul∣ty. For this is to separate the Spirit or the Dispensation of the Spirit from it, which is in Truth to destroy it. And therewith is the Covenant of God rejected, which is, that his Word and Spirit shall go together, Isa. 59. v. 20. 21. We shall therefore, God assisting manifest in our Progress, that the whole Ministry of the Gospel, the whole Use and Efficacy of it, do depend on that Ministration of the Spirit wherewith according to the Pro∣mise of God it is accompanied. If therefore we have any concern∣ment in, or have ever received any benefit by the Gospel or the Mini∣stration of it, we have a signal Duty lying before us in the matter in hand.

[Sect. 12] Thirdly; There is not any Spiritual or Saving-Good from first to last communicated unto us, or that we are from and by the Grace of God made Partakers of, but it is revealed to us and bestowed on us by the Holy Ghost. He who hath not an immediate and especial Work of the Spi∣rit of God upon him and towards him, did never receive any especial Love Grace or Mercy from God. For how should he so do? Whatever God works in us and upon us he doth it by his Spirit. He therefore who hath no Work of the Spirit of God upon his heart, did never receive either Mercy or Grace from God. For God giveth them not but by his Spirit. A disclamure therefore of any Work of the Spirit of God in us or upon us, is a disclamure of all Interest in his Grace and Mercy. And they may do well to consider it, with whom the Work of the Spirit of God is a Reproach. When they can tell us of any other way whereby a Man may be made Partaker of Mercy and Grace, we will attend unto it; in the mean time we shall prove from the Scripture this to be the way of God.

[Sect. 13] Fourthly; There is not any thing done in us or by us that is Holy and Acceptable unto God, but it is an Effect of the Holy Spirit, it is of his operation in us and by us. Without him we can do nothing. For without Christ we cannot, Joh. 15. 5. And by him alone is the Grace

of Christ communicated unto us, and wrought in us. By him we are Regenerated, by him we are Sanctified, by him are we Cleansed, by him are we Assisted in and unto every Good Work. Particular instances to this Purpose will be af∣terwards insisted on, and proved. And it is our unquestionable concernment to enquire into the Cause and Spring of all that is Good in us, wherein also we shall have a true discovery of the Spring and Cause of all that is Evil; with∣out a competent knowledge of both which, we can do nothing as we ought.

[Sect. 14] Fiftly; God lets us know that the only peculiarly remediless Sin and way of sinning under the Gospel, is to sin in an especial manner against the Holy Ghost. And this of it self is sufficient to convince us how need∣ful it is for us to be well instructed in what concerns him. For there is somewhat that doth so, which is accompanyed with irrecoverable and eternal Ruine. And so is nothing else in the World. So Mark 3. 28, 29. All sins shall be forgiven unto the Sons of Men, and blasphemies wherewith soever they shall blaspheme; but he that shall blaspheme against the Holy Ghost, hath never forgivness. Or, He that speaketh against the Holy Ghost, it shall not be forgiven him, neither in this World, nor in the World to come, Matth. 12. 32. There remains nothing for him who doth despite to the Spirit of Grace, but a certain fearful looking-for of Judgment and fiery Indignation that shall devour the Adversaries, Heb. 10. 27, 29. This is that sin unto death whose remission is not to be prayed for, 1 Joh. 5. 16 For He having taken upon him to make effectual unto us the great Re∣medy provided in the blood of Christ for the Pardon of our Sins, if He in the Prosecution of that Work be dispised, blasphemed, despitefully used, there neither is Relief, nor can there be Pardon for that Sin. For whence in that Case should they arise or Spring? As God hath not another Son to offer another sacrifice for Sin, so that he by whom his Sacrifice is despised can have none remaining for him; no more hath he another Spirit to make that Sacrifice effectual unto us, if the Holy Ghost in his work be despised and rejected. This therefore is a tender Place. We cannot use too much Holy Diligence in our Enquiries after what God hath revealed in his Word concerning his Spirit and his Work; seeing there may be so fatal a miscarriage in an opposition unto him, as the Nature of Man is incapable of in any other Instance.

And these Considerations belong unto the first Head of Reasons of the Importance, Use, and Necessity of the Doctrine proposed to be enquired into. They are enough to manifest what is the Concernment of all Believers herein. For on the Account of these things the Scripture plain∣ly declares, as we observed before, that he who hath not the Spirit of Christ is none of his; their Portion is not in him, they shall have no benefit by his Mediation. Men

may please themselves with a Profession of being Christians and owning the Gospel, whilst they dispise the Spirit of God both name and thing. Their Condition we shall examine and judge by the Scripture before we come to the End of this Discourse. And for the Scripture it self, who∣ever reads the Books of the New-Testament, besides the great and precious Promises that are given concerning him in the Old, will find and conclude, unless he be prepossessed with Prejudice, that the whole of what is decla∣red in those Writings, turns on this only hinge. Remove from them the consideration of the Spirit of God and his Work, and it will be hard to find out what they aim at or tend unto.

[Sect. 15] Secondly; The great Deceit and Abuse that hath been in all Ages of the Church under the Pretence of the Name and Work of the Spirit, make the through-consideration of what we are taught concerning them, exceed∣ing necessary. Had not these things been Excellent in themselves and so acknowledged by all Christians, they would never have been by so many falsely pretended unto. Men do not seek to adorn themselves with Rags, or to boast of what on its own account is under just contempt. And ac∣cording to the worth of things so are they liable to abuse. And the more excellent any thing is the more vile and pernitious is an undue Pretence unto it. Such have been the false Pretences of some in all Ages unto the Spirit of God and his work, whose real Excellencies in themselves, have made those pretences abominable and unspeakably dangerous. For the better the things are which are counterfeited, the worse always are the Ends they are employed unto. In the whole World there is nothing so vile as that which pretendeth to be God, and is not; nor is any other thing capable of so pernicious an abuse. Some Instances hereof I shall give both out of the Old Testament and the New.

[Sect. 16] The most signal Gift of the Spirit of God for the Use of the Church under the Old Testament, was that of Prophesy. This therefore was de∣servedly in Honour and Reputation; as having a great impression of the Authority of God upon it, and in it of his Neerness unto Man. Besides; those in whom it was had justly the Conduct of the Minds and Conscien∣ces of others given up unto them. For they spake in the Name of God, and had his warranty for what they proposed, which is the highest securi∣ty of Obedience. And these things caused many to pretend unto this Gift, who were indeed never inspired by the Holy Spirit, but were rather on the contrary acted by a Spirit of Lying and uncleanness. For it is very probable, that when Men falsly and in meer pretence took upon them to be Prophets divinely inspired, without any antecedent Diabolical En∣thusiasm, that the Devil made use of them to compass his own Designs. Be∣ing given up by the righteous Judgment of God unto all Delusions, for belying his Spirit and holy Inspirations, they were quickly possessed with a Spirit of Lying and unclean Divination. So the false Prophets of Ahab, who encouraged him to go up unto Ramoth Gilead, foretelling his pros∣perous success, 1 Kings 22. 6. seemed only to have complied deceitful∣ly with the Inclinations of their Master, and to have out-acted his other Courtiers in Flattery, by gilding it with a pretence of Prophesy. But when Micaiah came to lay open the Mystery of their Iniquity, it appear∣ed that a Lying Spirit by the permission of God had possessed their Minds, and gave them Impressions, which being Supernatural, they were deceived

as well as they did deceive, v. 21, 22, 23. This they were justly given up unto, pretending falsly unto the Inspiration of that Holy Spirit, which they had not received. And no otherwise hath it fallen out with some in our Days, whom we have seen visibly acted by an extraordinary Power; unduely pretending unto Supernatural Agitations from God, they were really acted by the Devil, a thing they neither desired nor looked after; but being surprized by it were pleased with it for a while; as it a was with sundry of the Quakers at their first appearance.

[Sect. 17] Now these false Prophets of old were of two sorts, both mentioned Deut. 18. 20. First, such as professedly served other Gods, directing all their Prophetick actings unto the Promotion of their Worship. Such were the Prophets of Baal, in whose name expresly they prophesied, and whose Assistance they invocated. They called on the name of Baal, saying, O Baal hear us, 1 Kings 18, 26, 27, 28. Many of these were slain by Elijah, and the whole Race of them afterwards extirpated by Jehu, 2 Kings 25, 26, 27, 28. This put an End to his Diety, for it is said, he destroyed Baal out of Israel; false Gods having no Existence but in the de∣ceived Minds of their Worshippers. It may be asked why these are cal∣led Prophets? and so in general of all the false Prophets mentioned in the Scripture. Was it because they meerly pretended and counterfeited a Spirit of Prophesie, or had they really any such? I Answer, that I no way doubt, but that they were of both sorts. These Prophets of Baal were such as worshipped the Sun, after the manner of the Tyrians. Here∣in they had invented many Hellish Mysteries, Ceremonies, and Sacrifices; these they taught the People, by whom they were hired. Being thus engaged in the Service of the Devil, he actually possessed their minds as a Spirit of Divination, and enabled them to declare things unknown unto other Men. They in the mean time really finding themselves acted by a Power superior to them, took and owned that to be the Power of their God; and thereby became immediate Worshippers of the Devil. This our Apostle declares 1 Cor. 10. 20. Whatever those who left the true God aimed at to worship, the Devil interposed himself between that and them as the Object of their Adoration. Hereby he became the God of this World, 2 Cor. 4. 4. Him whom in all their Idols they worshipped and adored. With a spirit of Divination from him were many of the false Prophets acted, which they thought to be the Spirit of their God. For they found themselves acted by a superior Power, which they could nei∣ther excuse nor resist. Others of them were meer Pretenders and Counterfeits, that deceived the foolish Multitude with vain false Pre∣dictions. Of these more will be spoken afterwards.

[Sect. 18] Secondly; Others there were, who spake in the Name, and as they falsly professed, by the Inspiration of the Spirit of the Holy God. With this sort of Men Jeremiah had great Contests. For in that Apostatizing Age of the Church, they had got such an Interest and Reputation among

the Rulers and People, as not only to confront his Prophesies with con∣trary Predictions, Chap. 28. 2, 3, 4. but also to traduce him as a false Prophet, and to urge his Punishment according to the Law, Chap. 29. v. 25, 26, 27. And with the like confidence did Zedekiah the Son of Chenaanah carry it towards Micaiah, 1 Kings 22. 26. for he scornfully asks him, Which way went the Spirit of the Lord from me to speak unto thee; That is, whereas assuredly he speaketh in me, how came he to inspire thee with a contrary Revelation? Ezekiel at the same time with Jeremiah, was exercised and perplexed with them, Chap. 13, & 14. For this sort of Persons▪ namely false Pretenders unto Divine extraor∣dinary Revelations, did of old usually abound in times of Danger and approaching Desolations. The Devil stirred them up to fill men with vain hopes, to keep them in Sin and Security that Destruction might seize upon them at unawares. And whoever takes the same course in the time of deserved threatned impendent Judgments, though they use not the same means, yet they also do the Work of the Devil. For what∣ever encourageth men to be secure in their sins, is a false Divination, Jer. 5. 30, 31. And this sort of Men is characterized by the Pro∣phet Jeremiah, Chap. 23. from vers. 9. to 33. where any one may read their Sin and Judgment. And yet this false pretending unto the Spirit of Prophesie, was very far from casting any contempt on the real Gift of the Holy Ghost therein; nay it gave it the greater Glory and Lustre. God never more honoured his true Prophets, than when there were most false Ones. Neither shall ever any false Pretence to the Spirit of Grace render him less dear unto those that are Partakers of him, or his Gifts of less use unto the Church.

[Sect. 19] It was thus also under the New Testament at the first preaching of the Gospel. The Doctrine of it at first was declared from the immediate Re∣velation of the Spirit, preached by the Assistance of the Spirit, made ef∣fectual by his Work and Power, was accompanied in many by outward miraculous Works and Effects of the Spirit, whence the whole of what peculiarly belonged unto it in opposition to the Law was called the Ministration of the Spirit. These things being owned and acknowledged by all, those who had any false Opinions or Dotages of their own to broach, or any other deceit to put upon Christians, could think of no more expedite means for the compassing of their ends, than by pretend∣ing to immediate Revelations of the Spirit. For without some kind of credibility given them from hence, they knew that their fond Imaginati∣ons would not be taken into the least consideration. Hence the Apostle Peter having treated concerning the Revelation of God by his Spirit in Prophesie under the Old Testament and the New, 2 Epist. chap. 1. v. 17, 18, 19, 20, 21. adds as an Inference from that Discourse, a comparison between the false Prophets that were under the Old Testament, and the false Teachers under the New; Chap. 2. 1. But there were false Prophets also among the people, even as there shall be false Teachers among you. And the Reason of it is, because that as they pretended to the Spirit of the Lord in their prophesies, saying, Thus saith the Lord, when he sent them not; so these ascribed all their abominable Heresies to the Inspiration of the Spirit, by whom they were not assisted.

[Sect. 20]

Hence is that blessed Caution and Rule given us by the Apostle John, who lived to see much mischief done in the Church by this Pretence; 1 Epist. chap. 4. v. 1, 2. Beloved, beieve not every Spirit, but try the Spi∣rits whether they are of God, because many false prophets are gone out into the World. Hereby know we the Spirit of God; every Spirit that confesseth that Jesus is come in the flesh, is of God; and every Spirit that confesseth not that Jesus Christ is come in the flesh, is not of God. A two-fold Di∣rection doth the Apostle here give unto all Believers. The first by the way of Caution, that they would not believe every Spirit; that is, not receive or give credit to every Doctrine that was proposed unto them as of immediate Revelation and Inspiration of the Spirit. He intends the same with the Apostle Paul, Eph••s. 4. 14. who would not have us carri∣ed about with every wind of Doctrine, like Vessels at Sea without Anchor or Helms, by the sleight of Men, and cunning craftiness whereby they lie in wait to deceive. For the craft and sleights intended, are such as men use when they cast a mist as it were before the eyes of others whom they intend to cheat and de••ra••d. So dealt false Teachers with their Disci∣ples by their Pretences of immediate Revelations. His next Direction informs us how we may observe this Caution unto our Advantage, and this is by trying the Spirits themselves. This is the duty of all Believers on any such Pretences. They are to try these Spirits, and examine whether they are of God or no. For the observation of this Rule, and discharge of this Duty, the Church of Ephesus is commended by our Lord Jesus Christ; Rev. ••. 2. Thou hast tryed them, which say they are Apostles and are not, and hast found them Lyers. For those who said they were Apostles, pretended th•• rewithal to Apostolical Authority and Infalli∣bility, on the account of the immediate Inspirations which they received by the Holy Ghost. In trying them, they tryed the Spirits that came un∣to them. And by this Warrant may we try the Spirit of the Church of Rome, which in like manner pretends unto Apostolical Authority and In∣fallibility.

[Sect. 21] Unto these two Directions, the Apostle subjoyns the Reason of the pre∣sent watchfulness required unto the discharge of this Duty. For, saith he, many false Prophets are gone out into the World. It is false Teachers, as Peter calls them, bringing in damnable Heresies, concerning whom he speaks. And he calleth them false Prophets, partly in an Allusion unto the false Prophets under the Old Testament, with whom they are ranked and compared by Peter; and partly because as they fathered their Predictions on Divine Revelation, so these falsly ascribed their Doctrines unto immediate Divine Inspiration. And on this account also he cal∣leth them Spirits; Try the Spirits. For as they pretended unto the Spi∣rit of God, so indeed for the most part they were acted by a Spirit of Error, Lying, and Delusion, that is the Devil himself. And there∣fore I no way doubt but that mostly those who made use of this Plea, that they had their Doctrines which they taught by immediate Inspiration, did also effect other extraordinary Operations or undiscoverable Ap∣pearances of them, as lying Miracles, by the Power of that Spirit whereby they were acted, as Matth. 24. 24. Hence the Apostle doth not direct us to try their pretensions unto Inspiration, by putting them

on other extraordinary Works for their confirmation; for these also they made a shew and appearance of, and that in such a manner as that they were not to be detected by the generality of Christians, but he gives un∣to all a blessed stable Rule which will never fail them in this case who diligently attend unto it. And this is to try them by the Doctrine that they teach, vers. 2, 3. Let their Doctrine be examined by the Scrip∣tures and if it be found consonant thereunto, it may be received without danger unto the Hearers, whatever corrupt Affections the Teachers may be influenced by. But if it be not consonant thereunto, if it keep not up an harmony in the Analogie of Faith, whatever Inspiration or Revelation be pleaded in its Justification it is to be rejected, as they also are by whom it is declared. This Rule the Apostle Paul confirms by the high∣est Instance imaginable; Gal. 1. 8. If we, or an Angel from Heaven preach any other Gospel unto you, then that which we have preached unto you, let him be accursed. And the Apostle shews that for our advantage in this tryal we are to make of Spirits, it is good to have a clear conviction of, and a constant adherence unto some fundamental Principles, especi∣ally such as we have reason to think will be the most cunningly attaqued by Seducers. Thus because in those dayes the principal design of Satan was to broach strange false Imaginations about the Person and Mediation of Christ, endeavouring thereby to overthrow both the one and the other; the Apostle adviseth Believers to try the Spirits by this one Fundamen∣tal Principle of Truth, namely, that Jesus Christ is come in the flesh; which contains a confession both of his Person and Mediation. This therefore Believers were to demand of all new Teachers and Pretenders unto Spiritual Revelations in the first place; do you confess that Jesus Christ is come in the flesh; and if they immediately made not this con∣fession, they never stood to consider their other Pretences but turned from them not bidding them God-speed, 2 Joh. 7. 10, 11. And I could easily manifest how many pernicious Heresies were obviated in those days by this short Confession of Faith. For some of late (as Grotius following Socinus and S••lictingius) interpreting this coming of Christ in the flesh, of his outward mean Estate and Condition, and not in the Pomp and Glory of an Earthly King, do openly corrupt the Text. His coming in the flesh, is the same with the Words being made flesh, John 1. 14. or, God being manifest in the flesh, 1 Tim. 3. 16. That is, the Son of God being made partaker of flesh and blood, Heb. 2. 14. or taking on him the Seed of Abraham, vers. 14. That is, his being made of a Woman, Gal. 4. 4. or his being made of the Seed of David according to the flesh, Rom. 1. 3. His being of the Fathers ••s to the flesh, Rom, 9. 5. And this was directly opposed unto those Heresies which were then risen, whose Broachers contended that Jesus Christ was but a Phantasie an Appear∣ance, a manifestation of Divine Love and Power, denying that the Son of God was really incarnate, as the Antients generally testifie. And well had it been for many in our dayes had they attended unto such Rules as this. But through a neglect of it, accompanied with an un∣grounded boldness and curiosity, they have hearkned in other things to deceiving Spirits, and have been engaged beyond a recovery, before they have considered that by their cogging deceits they have been cheated of all the principal Articles of their Faith; by which, if at first they had steadily tryed and examined them, they might have been preserved from their Snares.

[Sect. 22]

The Jews say well, that there was a double tryal of Prophets under the Old Testament; the one by their Doctrine, the other by their Predicti∣ons. That by their Doctrine, namely, whether they seduced Men from the Worship of the true God unto Idolatry, belonged unto all indivi∣dual Persons of the Church. Direction for this is given Deut. 13. 2, 3. If the Prophet giveth a Sign or a Wonder, and it come to pass, (effect any thing by a seeming presence of an extraordinary Power) and say, Let us go serve other Gods, thou shalt not hearken unto him. Let his Signs and Wonders be what they would the People were to try them by what they taught. The Judgment upon Predictions was left unto the Sanhe∣drim; for which Directions are given Deut. 18. 20, 21, 22. And by vertue hereof they falsly and cruelly endeavoured to take away the Life of Jeremiah, because he foretold the Ruine of them and their City, Chap. 26. v. 11. In the first place, though his Sign, Wonder, or Pre∣diction came to pass, yet the Doctrine he sought to confirm by it being false, he was to be rejected. In the latter, the fulfilling of his Sign ac∣quitted him, because he taught with it nothing in point of Doctrine that was false. The first kind of tryal of the Spirits of Prophets is the Du∣ty of all Believers under the Gospel. And those who would deprive them of this Liberty would make Bruits of them instead of Christians; unless to believe a Man knows not what, and to obey he knows not why, be the Properties of Christians, see Rom. 12. 2. Ephes. 5. 8, 9, 10, 11. Phil. 1. 10. 1 Thess. 5. 21. The other, so far as was needful to preserve the Church in Truth and Peace, was provided for in those Primitive Times, whilst there was a real communication of extraordinary Gifts of the Spi∣rit, (and so more occasion given to the false Pretence of them, and more danger in being deceived by them) by a peculiar Gift of discerning them bestowed on some amongst them, 1 Cor. 12. 10. Discerning of Spirits is reckoned among the Gifts of the Spirit. So had the Lord graciously provided for his Churches, that some among them should be enabled in an extraordinary manner, to discern and judg of them who pretended unto extraordinary actings of the Spirit. And upon the ceasing of Ex∣traordinary Gifts really given from God, the Gift also of discerning Spi∣rits ceased, and we are left unto the Word alone for the tryal of any that shall pretend unto them. Now this kind of Pretence was so com∣mon in those dayes, that the Apostle Paul writing to the Thessalonians, to caution them that they suffered not themselves to be deceived in their Expectation and Computations about the Time of the coming of Christ, in the first place warns them not to be moved in it by Spirit, 2 Thess. 2. 2. That is, Persons pretending unto Spiritual Revelations. Something al∣so of this nature hath continued and broken out in succeeding Ages, and that in Instances abominable and dreadful. And the more eminent in any Season are the real Effusions of the Holy Spirit upon the Ministers of the Gospel, and Disciples of Christ, the more Diligence and Watch∣fulness against these Delusions are necessary. For on such opportunities it is, when the Use and Reputation of Spiritual Gifts is eminent, that Satan doth lay hold to intrude under the colour of them his own de∣ceitful Suggestions. In the dark Times of the Papacy all Stories are full of Satanical Delusions in Phantastical Apparitions, Horrors, Spectrums, and the like Effects of Darkness. It was seldom or never that any falsly

pretended to the Gifts and Graces of the Holy Spirit; For these things were then of little use or request in the World. But when God was pleased to renew really a fresh communication of Spiritual Gifts and Graces unto Men in and upon the Reformation, the old Dreads and Ter∣rors, nightly Appearances tending unto Deeds of Darkness vanished, and every where by Satans Instigation arose false Pretenders to the Spi∣rit of God; in which way of delusion he will still be more active and industrious, as God shall increase the Gifts and Graces of his Spirit in his Churches; though as yet in these latter Ages he hath not attained what he was arrived unto in the Primitive Times of the Gospel. A full and clear Declaration from the Scripture of the Nature of the Holy Spi∣rit and his Operations, may through the blessing of God be of use to fortifie the Minds of Professors against Satanical Delusions counterfeit∣ing his Actings and Inspirations. For Directions unto this purpose are given us by the Holy Apostle, who lived to see great havock made in the Churches by deluding Spirits. Knowledg of the Truth, trying of Spi∣rits that go abroad by the Doctrines of the Scriptures, Dependence on the Holy Spirit for his Teachings according to the Word, are the Things which to this purpose he commends unto us.

[Sect. 23] Thirdly; There is in the Dayes wherein we live, an Anti-Spirit set up and advanced against the Spirit of God in his Being and all his Ope∣rations, in his whole Work and Use towards the Church of God. For this new Spirit takes upon him whatever is promised to be effected by the good Spirit of God. This is that which some Men call the Light within them, though indeed it be nothing but a dark Product of Satan upon their own Imaginations; or at best the Natural Light of Conscience, which some of the Heathens also called a Spirit.† But hereunto do they trust as that which doth all for them, leaving no room for the Pro∣mise of the Spirit of God, nor any thing for him to do. This teacheth them, instructs them, enlightens them; to this they attend as the Sama∣ritans to Simon Magus, and as they say, yield Obedience unto it. And from hence with the Fruits of it do they expect Acceptation with God, Justification and Blessedness hereafter. And one of these two things these deluded Souls must fix upon; namely, that this Light whereof they speak, is either the Holy Spirit of God or it is not. If they say it is the Spirit, it will be easie to demonstrate how by their so saying they utter∣ly destroy the very Nature and Being of the Holy Ghost, as will evidently appear in our Explication of them. And if they say that it is not the Holy Spirit of God which they intend thereby, it will be no less mani∣fest that they utterly exclude him on the other side from his whole Work and substitute another, yea an Enemy in his room. For another God is a false God, another Christ is a false Christ, and another Spirit is a false Spirit, the Spirit of Antichrist. Now because this is a growing Evil amongst us many being led away and seduced, our Duty unto Jesus Christ, and Compassion for the Souls of Men, do require that our ut∣most indeavour in the wayes of Christ's Appointment, should be used to obviate this Evil which eateth as doth a Canker; which also is propa∣gated by prophane and vain bablings encreasing still unto more ungodli∣ness. Some I confess do unduly rage against the Persons of those who have imbibed these Imaginations, falling upon them with violence and

fury, as they do also on others; The Lord lay it not unto their charge. Yet this hinders not but that by those Weapons of our Warfare which are not carnal, but mighty through God to the pulling down of strong holds, casting down such like Imaginations, and every high thing that exalteth it self against the Knowledg of God, and bringing into Captivity every thought unto the Obedience of Christ, We ought to attempt the destruction of their Errors, and the breaking of the Snares of Satan by whom they are taken captive alive at his pleasure. The course indeed of opposing Errors and false Spirits by Praying, Preaching, Writing, is despised by them in whose furious and haughty minds, Ure, Seca, Occide; Burn, Gût, and Kill, are alone of any signification; that think, Arise Peter kill and eat, to be a Precept of more Use and Advantage unto them than all the Commands of Jesus Christ besides. But the way proposed unto us by the Lord Jesus Christ himself, walked in by his Holy Apostles and all the Ancient Holy Learned Writers of the Church, is that which in these Matters we must and shall attend unto. And that course which is particularly suited to obviate the Evil mentioned, is to give a full plain evident Declaration from the Scripture of the Nature and Operations of the Holy Spirit of God. Hence will it be undeniable manifest what a stranger this pretended Light is unto the true Spirit of Christ; how far it is from being of any real Use to the Souls of Men; yea how it is set up in opposition unto Him and his Work, by whom, and by which alone we become accepted with God, and are brought unto the enjoyment of him.

[Sect. 24] Fourthly; There are moreover many hurtful and noxious Opinions concerning the Holy Ghost gone abroad in the World, and entertained by many to the Subversion of the Faith which they have professed, Such are those whereby his Deity and Personality are denyed. About these there have been many contests in the World; some endeavouring with Diligence and subtilty to promote the perverse Opinions mentioned; others contending according to their Duty for the Faith once delivered unto the Saints. But these Disputations are for the most Part so managed, that although the Truth be in some of them strenuously vindicated, yet the minds of Believers generally are but little edified by them. For the most are unacquainted with the ways and Terms of arguing, which are suited to convince or stop the mouths of gain-sayers, rather than to direct the Faith of others. Besides, our Knowledge of things is more by their operations and proper Effects, than from their own Nature and formal Reason. Especially is it so in Divine Things, and particularly with respect unto God himself. In his own Glorious Being, he dwelleth in Light whereunto no Creature can approach. In the Revelation that he hath made of himself by the Effects of his Will in his Word and Works are we to seek after him. By them are the otherwise invisible things of God made known, his Attributes de∣clared; and we come to a better Acquaintance with him, than any we can attain by our most diligent speculations about his Nature it self immedi∣ately. So is it with the Holy Ghost and his Personality. He is in the

Scripture proposed unto us to be known by his Properties and Works, Adjuncts and Ope∣rations; by our Duty towards him, and our Offences against him. The due consideration of these things, is that which will lead us into that assured knowledg of his Being and Subsi∣stence, which is necessary for the guidance of our Faith and Obedience, which is the end of all these Enquiries, Col. 2. 2. Wherefore although I shall by the way explain confirm and vindicate the Testimonies that are given in the Scrip∣ture, or some of them, unto his Deity and Personality; yet the princi∣pal means that I shall insist on for the establishing of our Faith in him, is the due and just Exposition and Declaration of the Administrations and Operations that are ascribed unto him in the Scriptures; which also will give great Light into the whole Mystery and Oeconomy of God in the work of our salvation by Jesus Christ.

[Sect. 25] Fifthly; The Principal Cause and Occasion of our present Undertak∣ing, is the open and horrible opposition that is made unto the Spirit of God and his Work in the World. There is no concernment of his that is not by many derided, exploded, and blasphemed. The very name of the Spirit is grown to be a reproach; nor do some think they can more despightfully expose any to scorn, than by ascribing to them a Concern in the Spirit of God. This indeed is a thing which I have often wondred at, and do continue still so to doe. For whereas in the Gos∣pel every thing that is Good, Holy, Praise worthy in any Man, is expres∣ly assigned to the Spirit as the immediate Efficient Cause and Operator of it, and whereas the Condition of Men without him, not made Partak∣ers of Him, is described to be reprobate or rejected of God, and forreign unto any Interest in Christ; yet many pretending unto the Belief and Profession of the Gospel, are so far from owning or desiring a Participa∣tion of this Spirit in their own Persons, as that they deride and contemn them who dare plead or avow any concern in him or his Works. Only I must grant that herein they have had some that have gone before them, namely the old scoffing Heathens. For so doth Lucian in his Philopatris, speak in imitation of a Christian by way of scorn, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Speak out now, receiving Power or Ability of speak∣ing from the Spirit, or by the Spirit. Certainly an attendance to the old Caution, Si non caste tamen Caute, had been needful for some in this Matter. Could they not bring their own hearts unto a due Reverence of the Spirit of God, and an endeavour after a Participation of his Fruits and Effects, yet the things that are spoken concerning him and his Work in the whole New Testament, and also in Places almost innumerable in the Old, might have put a check to their publick Contemptuous Reproaches and scornful Mockings, whilst they own those writings to be of God. But such was his Entertainment in the World upon his first Effusion; Acts 2. 13. Many Pretences I know will be pleaded to give Countenance unto this Abomination. For First, They will say, it is not the Spirit of God himself and his works, but the Pretence of others unto him and them, which they so reproach and scorn. I fear this Plea or Excuse, will prove too short and narrow, to make a Covering unto their Profaneness. It is dan∣gerous

venturing with Rudeness and Petulancy upon holy things, and then framing of Excuses. But in Reproaches of the Lord Christ and his Spirit, Men will not want their Pretences, Joh. 10. 32. And the things of the Spirit of God which they thus Reproach & scorn in any, are either such as are truely and really ascribed unto him and wrought by him in the Dis∣ciples of Jesus Christ; or they are not: If they are such as indeed are no Effects of the Spirit of Grace, such as he is not promised for, nor at∣tested to work in them that do believe, as vain Enthusiasmes, extatical Raptures, and Revelations, certainly it more became Christians, Men professing or at least pretending a Reverence unto God, his Spirit, and his Word, to manifest and convince those of whom they treat, that such things are not Fruits of the Spirit, but Imaginatiocs of their own; then to deride them under the name of the Spirit or his Gifts & Operations. Do Men consider with whom and what they make bold in these things? But if they be things that are real Effects of the Spirit of Christ in them that believe, or such as are undeniably assigned unto him in the Scripture, which they despise; what remains to give countenance unto this daring Prophaneness? Yea, but they say, Secondly, It is not the real true Ope∣rations of the Spirit themselves, but the false Pretensions of others un∣to them which they traduce and expose. But will this warrant the Course which it is manifest they steer in Matter and Manner? The same Persons pretend to believe in Christ and the Gospel, and to be made Par∣takers of the Benefits of his Mediation. And yet if they have not the Spirit of Christ, they have no saving Interest in these things; for if any Man have not the Spirit of Christ, he is none of his. If it be then onely their false pretending unto the Spirit of God and his Works which these Persons so revile and scorn, why do they not deal with them in like manner with respect unto Christ and the Profession of the Gospel? Why do they not say unto them, you believe in Christ, you believe in the Gospel; and thereon expose them to Derision? So plainly dealt the Jews with our Lord Jesus Christ. Psal. 22. 7, 8. Math. 21. 39, 43. It is therefore the things themselves, and not the Pretences pretended, that are the Objects of this contempt and Reproach. Besides; suppose those whom at pre∣sent on other Occasions they hate or despise, are not Partakers of the Spi∣rit of God, but are really strangers unto the things which hypocritically they profess? Will they grant and allow that any other Christians in the World do so really partake of him, as to be led, guided, directed, by him, to be quickned, sanctified, purified by him, to be enabled unto Com∣munion with God, and all duties of Holy Obedience by him, with those other Effects and Operations for which he is promised by Jesus Christ unto his Disciples? If they will grant these things to be really effected and accomplished in Any, let them not be offended with them who desire that they should be so in themselves, and declare themselves to that pur∣pose, and Men would have more Charity for them under their petulant scoffing, than otherwise they are able to exercise. It will Thirdly, Yet be pleaded, that they grant as fully as any the Being of the Holy Ghost, the Promise of him and his real Operations, only they differ from others as to the sense and Exposition of those Phrases and Expressions that are used concerning these things in the Scripture which those others abuse in an unintelligible manner, as making them proper which indeed are Me∣taphorical. But is this the way which they like and choose to express

their Notions and Apprehensions? Namely openly to revile and scorne the very Naming and asserting the work of the Spirit of God, in the words which himself hath taught? A Boldness this is which as whereof the former Ages have not given us a President, so we hope the future will not afford an Instance of any to follow the Example. For their sense and Apprehension of these things they shall afterward be examined, so far as they have dared to discover them. In the mean time we know that the Socinians acknowledge a Trinity, the Sacrifice of Christ, the Exp••a∣tion of sin made thereby; and yet we have some differences with them a∣bout these things. And so we have with these Men about the Spirit of God and his Dispensation under the Gospel; though like them, they would grant the things spoken of them to be true, as Metaphorically to be inter∣preted. But of these things we must treat more fully hereafter.

[Sect. 26] I say, it is so come to pass amongst many who profess they believe the Gospel to be true, that the Name or Naming of the Spirit of God is become a Reproach. So also is his whole work. And the Promise of him made by Jesus Christ unto his Church, is rendred useless and frustrated. It was the main, and upon the matter the only supportment which he left unto it in his Bodily Absence, the only means of rendring the work of his Mediation effectual in them and among them. For without him, all o∣thers, as the Word, Ministry, and Ordinances of Worship, are Lifeless and Useless. God is not Glorified by them, nor the Souls of Men ad∣vantaged. But it is now uncertain with some of what Use he is unto the Church, yea as far as I can discern whether he be of any or no. Some have not trembled to say and contend, that some things as plainly a∣scribed unto him in the Scripture, as words can make an assignation of any thing, are the cause of all the Troubles and Confusions in the World. Let them have the Word or Tradition outwardly revealing the Will of God, and what it is that he would have them do, (as the Jews have both to this day) these being made use of by their own Reason, and improved by their natural Abilites, they make up the whole of Man, all that is required to render the Persons or Duties of any accepted with God. Of what use then is the Spirit of God in these things? Of none at all it may be, nor the Doctrine concerning him, but only to fill the World with a buzze and noise, and to trouble the minds of Men with unintelligi∣ble Notions. Had not these things been spoken, they should not have been repeated, for Death lyeth at the Door in them. So then Men may pray without him, and preach without him, and turn to God without him, and perform all their Duties without him well enough. For if any one shall plead the necessity of his Assistance for the due performance of these things, and ascribe unto him all that is good and well done in them, he shall hardly escape from being notably derided. Yet all this while we would be esteemed Christians. And what do such Persons think of the Prayers of the Antient Church and Christians unto him for the working

of all Good in them, and their Ascriptions of every good thing unto him? And wherein have we any advantage of the Jews, or wherein con∣sists the preeminence of the Gospel? They have the Word of God, that part of it which was committed unto their Church, and which in its kind is sufficient to direct their Faith and Obedience; For so is the sure Word of Prophesie if diligently attended unto, 2 Pet. 1. 19. And if Tradi∣tions be of any use, they can outvie all the World. Neither doth this sort of Men want their Wits, and the Exercise of them. Those who Converse with them in the things of this World, do not use to say they are all Fools. And for their Diligence in the Consideration of the letter of the Scripture, and inquiring into it according to the best of their Un∣derstanding, none will Question it, but those unto whom they and their Concernments are unknown. And yet after all this, they are Jews still. If we have the New Testament, no otherwise then they have the Old, have only the letter of it to Philosophize upon according to the best of our Reasons and Understandings without any Dispensation of the Spirit of God accompanying it to give us a Saving Light into the Mistery of it, and to make it effectual unto our Souls; I shall not fear to say, but that as they call themselves Jews and are not, but are the Syn••gogue of Sathan, Revel. 2. 9. So we who pretend our selves to be Christians, as to all the saving Ends of the Gospel, shall not be found in a better Condition.

And yet it were to be wished that even here bounds might be fixed unto the fierceness of some Mens Spirits. But they will not suffer themselves to be so confined. In many Places they are transported with Rage, and Fury, so as to stir up Persecution against such as are really anointed with the Spirit of Christ, and that for no other Reason but because they are so. Gal. 4. 29. Other things indeed are pretended by them, but but all the World may see that they are not of such importance as to give Countenance unto their wrath. This is the Latent cause which stirs it up, and is oftentimes openly expressed.

[Sect. 27] These things at present are charged only as the Miscarriages of Private Persons. When they are received in Churches, they are the Cause of, and an Entrance into a Fatal Defection and Apostasy. From the Foun∣dation of the World the Principal Revelation that God made of himself, was in the Oneness of his Nature, and his Monarchy over all. And here∣in the Person of the Father was immediately represented with his Power and Authority. For he is the Fountain and Original of the Deity, the other Persons as to their Subsistence being of him. Only he did withal give out Promises concerning the peculiar Exhibition of the Son in the Flesh in an appointed season, as also of the Holy Spirit to be given by him in an especial manner. Hereby were their Persons to be signally glorifyed in this World; it being the Will of God that all Men should honour the Son, as they honoured the Father; and the Holy Spirit in like manner. In this state of things, the only Apostacy of the Church could be Polutheisme and Idolatry. Accordingly so it came to pass. The Church of Israel was continually prone to these Abominations; so that scarcely a Generation passed, or very few, wherein the Body of the People did not more or less defile themselves with them. To wean and recover them from this Sin was the Principal End of the Preaching of those Prophets which God from time to time sent unto them, 2 Kings 17. 13. And this also

was the Cause of all the Calamities which befel them, and of all the Judg∣ments which God inflicted on them, as is testifyed in all the Historical Books of the Old Testament, and confirmed by Instances innumerable. To put an End hereunto God at length brought a total Desolation upon the whole Church, and caused the People to be carried into Captivity out of their own Land. And hereby it was so far effected that upon their Return what-ever other sins they fell into, yet they kept them∣selves from Idols and Idolatry, Ezek. 16. 62, 63. Chap. 23. vers. 27, 48. And the Reason hereof was, because the time was now drawing nigh wherein they were to be tryed with another Dispensation of God. The Son of God was to be sent unto them in the Flesh. To receive and obey him was now to be the principal Instance and Trial of their Faith and Obedi∣ence. They were no longer to be tried merely by their Faith whether they would own only the God of Israel, in opposition unto all false Gods and Idols; for that Ground God had now absolutely won upon them; But now all is to turn on this Hinge, whether they would receive the Son of God coming in the Flesh according to the Promise; Here the Generallity of that Church and People fell by their Unbelief, apostatised from God, and became thereby neither Church nor People Joh. 8. 24. They being rejected, the Son of God calls and gathers another Church, founding it on his own Person with Faith and the Profession of it therein. Mat. 16. v. 18, 19. In this new Church therefore this Foundation is fixed and this Ground made Good, That Jesus Christ the Son of God is to be owned and honoured as we honour the Father. 1 Cor. 3. 11. And herein all that are duly called Christians do agree; as the Church of Israel did in one God after their re∣turn from the Captivity of Babylon; But now the Lord Jesus Christ being ascended unto his Father, hath committed his whole Affairs in the Church and in the World unto the Holy Spirit. Joh. 16. 7, 8, 9, 10, 11. And it is on this Design of God, that the Person of the Spirit may be singularly ex∣alted in the Church, unto whom they were so in the dark before that some none of the worst of them professed they had not so much as heard whether there were any Holy Ghost or no, Acts 19. 2. that is, at least as unto the peculiar Dispensation of him then introduced in the Church. Wherefore the Duty of the Church now immediately respects the Spirit of God, who acts towards it in the Name of the Father and of the Son. And with respect unto him it is, that the Church in its present state is capable of an Apostasy from God; And whatever is found of this Nature amongst any here it hath its Beginning. For the sin of despising his Person and rejecting his work now, is of the same Nature with Idola∣try of Old, and the Jews Rejection of the Person of the Son. And whereas there was a Releif provided against these Sins, because there was a new Dispensation of the Grace of God to ensue in the Evangelical work of the Holy Ghost; if Men sin against him and his operations containing the Perfection and Complement of God's Revelation of himself unto them, their Condition is deplorable.

[Sect. 28] It may be some will say and plead, that whatever is spoken of the Holy Ghost, his Graces, Gifts, and Operations, did entirely belong unto the first Times of the Gospel wherein they were manifested by visible and wonderful Effects. To those times they were confined, and consequent∣ly that we have no other Interest or concern in them but as in a recorded Testimony given of old unto the Truth of the Gospel. This is so indeed

as unto his Extraordinary and miraculous operations. But to confine his whole Work thereunto, is plainly to deny the Truth of the Promises of Christ, and to overthrow his Church. For we shall make it undenyably evident that none can believe in Jesus Christ or yield Obedience unto him, or Worship God in him, but by the Holy Ghost. And therefore if the whole Dispensation of him and his Communications unto the Souls of Men do cease, so doth all Faith in Christ, and Christianity also.

[Sect. 29] On these and the like Considerations it is that I have thought it ne∣cessary for my self, and unto the Church of God, that the Scripture should be diligently searched in and concerning this great matter. For none can deny but that the Glory of God, the Honour of the Gospel, the Faith and Obedience of the Church, with the Everlasting Welfare of our own Souls, are deeply concerned herein.

[Sect. 30] The Apostle Peter treating about the Great things of the Gospel taught by himself and the Rest of the Apostles of our Lord Jesus Christ, tells those to whom he wrote, that in what was so preached unto them, they had not followed cunningly devised Fables, 2 Pet. 1. 16. For so were the Power and Coming of our Lord Jesus Christ then reported to be in the World. What was preached concerning them, was looked on as cun∣ningly devised and artificially framed fables to inveagle and allure the People. This the Apostle gives his Testimony against, and withal ap∣peals unto the Divine Assurance which they had of the Holy Truths de∣livered unto them. v. 17, 18, 19, 20. In like manner our Lord Jesus Christ himself having preached the Doctrine of Regeneration unto Nicode∣mus, he calls it into Question as as thing incredible, or unintelligible, Joh. 3. 4. For whose Instruction and the Rebuke of his Ignorance he lets him know that he spake nothing but what he brought with him from Heaven, from the Eternal Fountain of Goodness and Truth. v. 11, 12. 13. It is fal∣len out not much otherwise in this Matter.

[Sect. 31] The Doctrine concerning the Spirit of God, and his Work on the Souls of Men, hath been preached in the World. What he doth in convinc∣ing Men of Sin, what in Working Godly Sorrow and Humiliation in them, what is the exceeding Greatness of his Power which he puts forth in the Regeneration and Sanctification of the Souls of Men, What are the supplys of Grace which he bestowes on them that do believe, what Assistance he gives unto them as the Spirit of Grace and Supplications, hath been preach∣ed, taught, and pressed on the minds of them that attend unto the Dis∣pensation of the Word of the Gospel. Answerable hereunto Men have been urged to try, search, examine them-selves, as to what of this Work of the Holy Ghost they have found, observed, or had experience to have been effectually accomplished in or upon their own Souls. And hereon they have been taught, that the Great Concernments of their Peace, Comfort, and Assurance, of their Communion among themselves as the Saints of God, with many other Ends of their Holy Conversation, do depend. Nay it is and hath been constantly taught them that if there be not an effectual Work of the Holy Ghost upon their hearts, that they cannot enter into the Kingdom of God. Now these things and whatever is spo∣ken in the Explication of them, are by some called in Question if not utterly rejected. Yea some look on them as cunningly devised Fables; Things that some not long since invented, and others have propagated for

their Advantage. Others say, that what is delivered concerning them is hardly if at all to be understood by Rational Men, being only empty Speculations about things wherein Christian Religion is little or not at all concerned. Whereas therefore many, very many, have received these things as Sacred Truths, and are perswaded that they have found them realized in their own Souls, so that into their Experience of the work of the Holy Spirit of God in them and upon them according as it is declared in the Word, all their Consolation and Peace with God is for the most part resolved, as that which gives them the best Evidence of their Interest in him who is their Peace; and whereas for the Present they do believe that unless these things are so in and with them, they have no Foundation to build an Hope of Eternal Life upon; it cannot but be of in∣dispensible necessity unto them to examine and Search the Scripture dili∣gently whether these things be so or no. For if there be no such Work of the Spirit of God upon the Hearts of Men and that indispensibly necessary to their Salvation; if there are no such Assistances and supplys of Grace needful unto every Good Duty as wherein they have been instructed; then in the whole course of their Profession they have only been sedu∣ced by cunningly devised Fables, their deceived hearts have fed upon ashes, and they are yet in their Sins. It is then of no less conside∣ration and Importance than the eternal welfare of their Souls imme∣diately concerned therein can render it, that they diligently trye, exa∣mine and search into these things, by the safe and infallible Touchstone and Rule of the Word, whereon they may, must, and ought to venture their Eternal Condition. I know indeed that most Believers are so far satisfyed in the Truth of these things and their own Experience of them, that they will not be moved in the least by the Oppositions which are made unto them, and the scorn that is cast upon them. For he that beleiveth on the Son of God hath the witness in himself. 1 Joh. 5. 10. But yet as Luke wrote his Gospel to Theophilus that he might know the certainty of those things wherein he had been instructed, Luke 1. 4. that is, to confirm him in the Truth by an Addition of new Degrees of Assurance unto him; so it is our Duty to be so far excited by the Clamorous Oppositions that are made unto the Truths which we Profess, and in whose being such we are as much concerned as our Souls are worth, to compare them diligently with the Scripture that we may be the more fully confirmed and established in them. And upon the Examination of the whole matter, I shall leave them to their option as Elijah did of Old; if Jehovah be God, serve him, and if Baal be God let him be worshipped. If the things which the Gene∣rality of Professors do believe and acknowledg concerning the Spirit of God and his Work on their Hearts, his Gifts and Graces in the Church with the manner of their Communication, be for the substance of them wherein they all generally agree according to the Scripture, taught and re∣vealed therein on the same terms as by them received; them may they abide in the Holy Profession of them, and rejoyce in the Consolations they have received by them. But if these things with those other which in the Ap∣plication of them to the Souls of Men are directly and necessarily dedu∣ced, and to be deduced from them, are all but vain and useless Imaginati∣ons, it is high time the Minds of Men were disburthened of them.

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

(1.) Of the Name of the Holy Spirit. (2.) Various Uses of the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the Wind or any thing invisible with a sensi∣ble Agitation. (3.) Amos 4. 14. Mistakes of the Antients rectified by Hierom. (5.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 metaphorically for vanity. (6.) Metonymi∣cally for the part or quarter of any thing. (7.) For our Vital Breath. The Rational Soul. The Affections. Angels good and bad. (8.) Am∣biguity from the Use of the Word how to be removed. Rules concern∣ing 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 Scrip∣ture. This is the Spirit, or the Holy Spirit, or the Holy Ghost as we usu∣ally speak. And this I shall do that we be not deceived with the Ho∣monimy 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Word, and of the Third, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Spirit, are often applyed to signifie other things; I mean, those words are so. And some make their Advantages of the ambigu∣ous use of them. But the Scripture is able of it self to manifest its own Intention and Meaning unto humble and diligent enquirers in∣to it.

[Sect. 2] It is then acknowledged that the use of the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 sig∣nification therefore in particular places is to be collected and determined from the Subject Matter treated of in them, and other especial Circum∣stances of them. This was first attempted by the most Learned Didy∣mus of Alexandria, whose Words therefore I have set down at large, and shall cast his Observations into a more perspicuous Method, with such

Additions as are needful for the further clearing of the whole Matter. In general, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie a Wind or Spirit, that is, any thing which moves and is not seen. So the Air in a violent agitation, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gen. 8. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used John 3. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the cool of the Day; that is, when the Evening-Air

began 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, this is one thing deno∣ted by it in the Scripture. So among many other places expresly; Amos 4. 13. for lo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that formeth the Mountains, and createth the Spirit, that is, the Wind. The LXX render this place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who establisheth the Thunder, and createth the Spirit; though some Copies read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Mountains. And the next words in the Text, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and declareth unto Man what is his Thought; they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and declareth unto men his Christ, or his Anointed, or his Messiah. For they took 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 homi∣nes Christum suum. Which Hierom rectified into, formans Montes, & cre∣ans 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place, with the corrupt Translati∣ons 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 Crea∣ture, as may be seen in Didymus, Ambrose, Hierom, Hilarius, and the An∣cients 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 opera∣tions, 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. be∣ing deceived by the corrupt Translation mentioned, annuncians in homi∣nes 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 ano∣ther Corruption in the same place, where forming the Mountains, is ren∣dred 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

he designs to answer. His words are, Siquis propheticum dictum, ideo de∣rivandum putet ad interpretationem Spiritus sancti; quia habet, annuncians in homines Christum suum is ad Incarnationis Dominicae Mysteria dictum fa∣cilius derivabit. Nam si te movet quia Spiritum dixit, & hoc non putas deri∣vandum ad Mysteria a assumptionis humanae; persequere scripturas & invenies ptime congruere de Christo, de quo bene convenit aestimari, quia firmavit to∣nitrua adventu suo; vim videlicet & sonum coelestium scripturarum; qua∣r••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 di∣centis ad Filium, & honorificavi te, & iterum honorificabo, Judaei dicebant to∣nitruum 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 su∣scepit 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 con∣sulting the Original, as he was well able to do, first translated the words, Quia ecce formans Montes & creans Ventum, & annuntians Homini eloqui∣um suum, declares the Mistake of the LXX, and the occasion of it: Pro Montibus qui Hebraice dicuntur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, soli LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, tonitruum verterunt. Cur autem illi Spiritum & nos dixerimus Ventum, qui Hebraice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocatur, causa manifesta est. Quodque sequitur annuncians homini elo∣quium suum, LXX transtulerent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Verbi similitudine, & ambiguitate decepti. So he shews that it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Text, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, saith he, juxta Aquilam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Symmachum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, juxta Theodotionem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; juxta quintam Edi∣tionem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whence the word is, signifying both to meditate and to speak, so the word it self intends a conceived thought to be spoken after∣wards. And that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is reciprocal not relative. And to this pur∣pose 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 va∣riation, 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 sig∣nify vanity, Eccles. 5. 16. What profit hath a man that he hath labour∣ed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the Wind. So Mic. 2. 11. If a Man walk 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the Wind and falshood; that is, in vanity; pretending to a Spirit of Prophe∣cy,

and falshood, vainly, foolishly, falsly boasting. So Job 15. 2. Should a Wise-man utter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 knowledg of Wind? vain words with a pre∣tence of knowledg of Wisdom. As he calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 words of Wind. Chap. 16. 3. So also Jer. 5. 13. And the Prophets shall become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wind; or, be vain, foolish, uncertain, and false in their Predictions. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Chro. 9. 24. whence are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 deter∣minate 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 Crea∣tures Breath is called. Every thing wherein was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 signi∣fies the Rational Soul of Man, Psal. 31. 5. Into thy hands I commend, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is my Soul; they are the words whereby our Saviour commit∣ted his departing Soul into the hands of his Father; Luk. 23. 46. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Psal. 146. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Affecti∣ons of the Mind or Soul of Man; and that whether they be Good or E∣vil, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after their Spirit; that is their own Desires and Inclinati∣ons, 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 mur∣muring 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 An∣gels,

Psal. 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 Ad∣dition or Mark of Distinction holds only in the New Testament. And because Evil Spi∣rits are wont to torment the Minds and Bodies of Men, therefore evil Thoughts, disorders of Mind, wicked Purposes disquieting and vex∣ing 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, be∣cause 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 Revela∣tion or Declaration of the Spirit, or the Spirit of God† 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 par∣ticular 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 in∣fluential

fluential Power of God; which conceit is entertained and diligently pro∣moted 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 Promo∣ters 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 pecu∣liarly applyed unto him are to be premised. 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, de∣notes his Person; the Additions, express his Properties and Relation un∣to the other Persons.

In the Name Spirit two things are included. First, his Nature or Es∣sence; namely, that he is a pure spiritual or immaterial Substance. For neither the Hebrews nor the Greeks can express such a Being in its Subsi∣stence, but by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; a Spirit. Nor is this Name firstly given unto the Holy Spirit in allusion unto the Wind in its Subtilty, Agili∣ty and Efficacy. For these things have respect only unto his Operati∣ons, 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,† Joh. 4. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God is a Spirit; that is, he is of a pure spiritu∣al immaterial Nature, not confined unto any place, and so not regarding one more than ano∣ther 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 pecu∣liar 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, 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 more∣over as it is peculiarly and constantly ascri∣bed unto Him; it declares his especial Man∣ner and Order of Existence. So that where∣ever 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 here∣in 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

Breath of man. For as the vital breath of a man hath a continual Ema∣nation 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 dis∣agreement is infinitely more than their Agreement; yet such Allusions doth our weakness need instruction from and by. Thus he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 ema∣nation 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And because in our first Creation it is said of Adam, that God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, breathed into his Nostrils the Breath of Life, Gen. 2. 7. He hath the same Ap∣pellation with respect unto God, Psal. 18. 15. Thus is he called the Spi∣rit. And because as we observed before the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is variously used, Didymus de Spiritu Sancto, lib. 3. supposeth that the prefixing of the Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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. This is the most usual Appellation of him in the New Testament. And it is derived from the Old, Psal. 51. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Spirit of thy Holiness, or thy Holy Spirit. Isa. 63. 10, 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Spirit of his Holiness, or his Holy Spirit. Hence are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Holy Spirit, and the Spirit of Holiness in common use among the Jews. In the New Testament He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That Holy Spirit. And we must enquire the special Reasons of this Ad∣junct. 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 sepa∣ration 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]

But 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. 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 Na∣ture. And on this Account is the Opposition made between him and the Unholy, or unclean Spirit. Mark. 3. 29, 30. He that shall blaspheme a∣gainst the Holy Spirit, hath never forgivness. Because they said he hath an unclean Spirit. And herein first his Personality is asserted; for the Un∣clean 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 immedi∣ate 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 Appear∣ance; 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 Pro∣vidence, a Work which for the strangeness of it Men would in no wise be∣lieve, though it were declared unto them, Acts 13. 41. he was signally pro∣clamed 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.

This Spirit is called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an evil Spirit of God, Chap. 16. 15. and absolutely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Spirit of God, v. 33. where we have supplied Evil in the Translation. But these Expressions are to be re∣gulated and explained by v. 14. where he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 opera∣tions, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Foun∣dation 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 princi∣pally he wrought by the Excitation and Provocation of his Personal Di∣stempers 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 ani∣mus 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 Un∣dertakings; so he, as I suppose from Plato de Repub. lib. 9. Where So∣crates disputes sundry things to that purpose. And another Roman Hi∣storian gives us a signal Instance hereof in Jugurtha, after he had con∣tracted the Guilt of many horrible wickednesses.

And yet this Work in it self is of the same kind with what God some∣times 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; The Good Spirit of thy Holiness; or thy Holy Good Spirit. Didymus Lib. 2. de Spirit. Sanc. says that some Copies here read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Remembrance whereof is in the M. S. of T••cla and not elsewhere. So Nehem. 9. 10. Thou gavest them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Good Spirit of thine to instruct them. And he is called so princi∣pally from his Nature which is essentially Good; as there is none Good

but 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 Govern∣ment 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 Un∣derstanding, 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 in∣deed various Operations, but one Spirit; and that the one and self same Spirit worketh all these things as he pleaseth. 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Spirit of God, moved on the Face of the Waters. And I doubt not but that the Name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 onely unto the Unity of the Essence of God. Now the Spirit is called the Spirit of God, origi∣nally 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon the account of the Order and Nature of Personal Subsistence and Distinction in the Holy Trinity. The Per∣son 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

Generation 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Spirit of God, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Spirit that is of God, which proceedeth from him as a Distinct Person. 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 Suppositi∣on, he is also called, Secondly, The Spirit of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 In∣stances 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. Now if any Man have not the Spirit of Christ he is none of his. The Spi∣rit 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 Spi∣rit 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. Secon∣darily, 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 antece∣dently 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 en∣dowed 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

the Spirit of every Believer who hath received the Unction, or are anoin∣ted with his Gifts and Graces. For although Believers are so as to Mea∣sure 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 in∣conceivably 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 Fa∣ther; 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 conse∣quentially 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 Spi∣rit of Christ which was in them did signify. And this Spirit is said abso∣lutely 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 Purpo∣ses according to their measure. But this cannot be so with respect un∣to them who lived and Prophesyed by him and died long before his In∣carnation. 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

did 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, treat∣ed 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 de∣nyal 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 suffer∣ing and the Glory that did ensue, and that be the sole Reason of that De∣nomination, 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 Inter∣pretation, 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 in∣tended, 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

Doctrine which is to be tryed and rejected. Neither is any singular Per∣son 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 Apellati∣on. 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 Spi∣rit 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 Of∣fices and Operations will be manifested in our Progress.

Divine Nature and Personality of the HOLY SPIRIT Proved and Vindicated. CHAP. III.

(1.) Ends of our consideration of the Dispensation of the Spirit. (2.) Prin∣ciples premised thereunto. (3.) The Nature of God the Foundation of all Religion. (4.) Divine Revelation gives the Rule and Measure of Religious Worship. (5.) God hath revealed himself as Three in One. (6.) Distinct Actings and Operations ascribed unto these Distinct Persons. (7.) Therefore the Holy Spirit a Divine Distinct Person. (8.) Double Opposition to the Holy Spirit. (9.) By some his Personality granted, and his Deity denyed. (10.) His Personality denyed by the Socinians. (11.) Proved against them. (12.) The open vanity of their Pretences. Matth. 28. 19. pleaded. (13, 14, 15.) Appearances of the Spirit un∣der the shape of a Dove. (16.) Explained and Improved. (17.) His ap∣pearance as Fire opened. (18.) His Personal Subsistence proved. (19.) Personal Properties assigned unto him. Understanding. Argument from hence pleaded and vindicated. (20.) A Will; Joh. 33. Jam. 3. 4. cleared. (21.) Exceptions removed. (22.) Power. (23, 24, &c.) Other Personal Ascriptions to him, with Testimonies of them, vindicated and explained.

[Sect. 1] WE shall now proceed to the Matter it self designed unto Consideration; namely, the Dispensation of the Spirit of God unto the Church. And I shall endeavour to six what I have to offer upon its proper Principles, and from them to educe the whole Doctrine concerning it. And this must be so done, as to manifest the Interest of our Faith, Obedience, and Holy Worship, in the whole and each Part of it. For these are the immediate Ends of all Divine Revelations; according to that Holy Maxime of our Blessed Saviour; if you know these things, happy are ye if you doe them. To this End the Ensuing Principles are to be observed.

[Sect. 2] 1. The Nature and Being of God is the Foundation of all true Religion and holy Religious Worship in the World. The great End for which we were made, for which we were brought forth by the Power of God into this World, is to Worship him and to give glory unto him. For he made all things for himself or his own Glory (Prov. 16. 4.) to be rendred unto him according to the Abilities and Capacities that he hath furnished

them withal, Revel. 4. 11. And that which makes this Worship indis∣pensibly necessary unto us, and from whence it is Holy or Religious, is the Nature and Being of God himself. There are indeed many Parts or Acts of Religious Worship which immediately respect, (as their Reason and Motive) what God is unto us, or what he hath done and doth for us. But the Principal and Adaequate Reason of all Divine Worship and that which makes it such, is what God is in himself. Because he is, that is, an Infinitely Glorious, Good, Wise, Holy, Powerful, Righteous, self-subsisting, self-sufficient, All-sufficient Being, the Fountain, Cause and Au∣thor of Life and Being to all things, and of all that is Good in every kind, the First Cause, last End, and absolutely Sovereign Lord of all, the Rest and All-satisfactory Reward of all other Beings, therefore is he by us to be adored, and Worshipped with Divine and Religious Worship. Hence are we in our Hearts, Minds and Souls, to Admire, Adore, and Love Him, his Praises are we to celebrate; Him to Trust and fear, and so to resign our selves and all our concernments unto his Will and Disposal; to regard him with all the Acts of our Minds and Persons, answerably to the Holy Properties and Excellencies of his Nature. This it is to glo∣rify him as God. For seeing of him, and through him, and to him are all things, to him must be Glory for ever, Rom. 11. 36. Believing that God thus is, and that he is a Rewarder of them that seek him, is the Ground of all Coming unto God in his Worship, Heb. 11. 6. And herein lies the sin of Men, that the invisible things of God being Manifest unto them, even his Eternal Power and Godhead, yet they do not Glorify him as God, Rom. 1. 21. This is to Honour, Worship, Fear God for himself; that is, on the Account of what he is himself. Where the Divine Nature is, there is the true, proper, formal Object of Religious worship, and where that is not, it is Idolatry to ascribe it to or exercise it towards any. And this God instructs us in, in all those Places where the Proclaimes his Name and describes his Eternal Excellencies, and that either absolutely or in Comparison with other things. All is that we may know him to be such a one, as is to be Worshipped and Glorified for himself, or his own sake.

[Sect. 3] Secondly; The Revelation that God is pleased to make of himself unto us, gives the Rule and measure of all Religious Worship and Obedience. His Being absolutely considered as comprehending in it all infinitely Divine Perfections, is the formal Reason of our Worship; but this Worship is to be directed, guided, regulated, by the Revelation he makes of that Being, and of those Excellencies unto us. This is the End of Divine Revelati∣on; namely to direct us in paying that Homage which is due unto the Divine Nature. I speak not now only of Positive Institutions which are the free Effects of the Will of God depending originally and solely on Revelation, and which therefore have been various and actually chang∣ed. But this is that which I intend. Look what way soever God mani∣festeth his Being and Properties unto us, by his Works or his Word, our Worship consisteth in a due Application of our Souls unto him according to that Manifestation of himself.

[Sect. 4] Thirdly; God hath revealed or manifested himself as Three in One. And therefore as such is to be worshipped and glorified by us; that is, as three

distinct Persons, subsisting in the same Infinitely Holy One individed Essence. This Principle might be, and had not that labour been obvia∣ted, ought to have been here at large confirmed, it being that which the whole ensuing Discourse doth presuppose and lean upon. And in truth I fear that the failing of some Mens Profession begins with their Relin∣quishment of this Foundation. It is now evident unto all, that here hath been the fatal miscarriage of those poor deluded Souls amongst us whom they call Quakers. And it is altogether in vain to deal with them about other Particulars, whilst they are carried away with Infidelity from this Foundation. Convince any of them of the Doctrine of the Trinity, and all the rest of their Imaginations vanish into Smoak: And I wish it were so with them only. There are others and those not a few, who either reject the Doctrine of it as false, or despise it as unintelligible, or ne∣glect it as useless or of no great Importance. I know this Ulcer lies hid in the minds of many, and cannot but expect when it will break out and cover the whole Body with its Defilements whereof they are Members. But these things are left to the care of Jesus Christ. The Reason why I shall not in this place insist professedly on the Confirmation and Vindi∣cation of this Fundamental Truth, is because I have done it elsewhere, as having more than once publickly cast my Mite into this Sanctuary of the Lord; for which and the like services wherein I stand indebted unto the Gospel, I have met with that Reward which I did alwayes except. For the present I shall only say, that on this Supposition that God hath revealed himself as Three in One; He is in all our Worship of him so to be considered. And therefore in our Initiation into the Profession and Practice of the Worship of God according to the Gospel, we are in our Baptism ingaged to it, In the Name of the Father, the Son, and the Ho∣ly Ghost, Mat. 28. 19. This is the Foundation of our doing all the things that Christ commands us, v. 20. Unto this Service we are solemnly dedica∣ted, namely of God, as Father, Son, and Holy Spirit; as they are each of them equally participant of the same Divine Nature.

[Sect. 5] Fourthly; These Persons are so distinct in their peculiar Subsistence, that distinct Actings and Operations are ascribed unto them. And these Actings are of two sorts; (1.) Ad intra, which are those internal Acts in one Person whereof another Person is the Object. And these Acts ad invicem, or intra, are natural and necessary inseparable from the Be∣ing and Existence of God. So the Father knows the Son, and loveth him, and the Son seeth, knoweth, and loveth the Father. In these mu∣tual Actings, one Person is the Object of the Knowledg and Love of the other. John 3. 35. The Father loveth the Son, and hath given all things into his hand, Chap. 5. 20. The Father loveth the Son, Matth. 11. 27. No Man knoweth the Son but the Father, neither knoweth any Man the Fa∣ther save the Son. John 6. 46. None hath seen the Father save he which is of God he hath seen the Father. This mutual Knowledg and Love of Father and Son is expressed at large, Prov. 8. 22. which place I have opened and vindicated elsewhere. And they are Absolute, Infinite, Natural and Necessary unto the Being and Blessedness of God. So the Spirit is the mutual Love of the Father and the Son, knowing them as he is known, and searching the deep things of God. And in these mutual internal eternal Actings of themselves, consists much of

the infinite Blessedness of the Holy God. Again, (2.) there are distinct Actings of the several Persons ad extra, which are voluntary or effects of Will and Choice, and not natural or necessary. And these are of two sorts, (1.) Such as respect one another. For there are external Acts of one Person towards another; but then the Person that is the Ob∣ject of these actings is not considered absolutely as a Divine Person, but with respect unto some peculiar Dispensation and Condescention. So the Father gives, sends, commands the Son, as he had condescended to take our Nature upon him, and to be the Mediator between God and Man. So the Father and the Son do send the Spirit, as he condescends in an especial manner to the Office of being the Sunctifier and Comforter of the Church. Now these are free and voluntary Acts, depending upon the Sovereign Will Counsel & Pleasure of God, and might not have been without the least diminution of his Eternal Blessedness. (2.) There are especial Acts ad extra towards the Creatures. This the whole Scripture testifieth unto, so that it is altogether needless to confirm it with particular Instances. None who have learned the first Principles of the Doctrine of Christ, but can tell you what works are ascribed peculiarly to the Father, what to the Son, and what to the Holy Ghost. Besides this will be manifested afterwards in all the distinct Actings of the Spi∣rit, which is sufficient for our purpose.

[Sect. 6] Fifthly; Hence it follows unavoidably, that this Spirit of whom we treat, is in himself a distinct, living, powerful, intelligent divine Person; for none other can be the Author of those internal and external Divine Acts and Operations which are ascribed unto him. But here I must stay a little, and firm that Foundation which we build upon. For we are in the Investigation of those things which that one and self-same Spi∣rit distributeth according to his own Will. And it is indispensibly ne∣cessary unto our present Design, that we enquire who, and what that one and self-same Spirit is; seeing on him and his Will all these things do depend. And we do know likewise, that if men prevail in the Op∣position they make unto his Person, it is to no great purpose to concern our selves in his Operations. For the Foundation of any Fabrick being taken away, the Superstructure will be of no use nor abide.

[Sect. 7] The Opposition that is made in the World against the Spirit of God Doctrinally, may be reduced unto two Heads. For some there are who grant his Personality, or that he is a distinct self-subsisting Person; but they deny his Deity, deny him to be a participant of the Divine Na∣ture, or will not allow him to be God. A Created Finite Spirit they say he is, but the chiefest of all Spirits that were created, and the Head of all the Good Angels. Such a Spirit they say there is, and that he is cal∣led the Spirit of God, or the Holy Ghost, upon the account of the Work wherein he is employed. This way went the Macedonian Hereticks of old, and they are now followed by the Mahumetans; and some of late among our selves have attempted to revive the same Frenzy. But we shall not need to trouble our selves about this Notion. The folly of it

is so evident, that it is almost by all utterly deserted. For such things are affirmed of the Holy Ghost in the Scripture, as that to assert his Personality and deny his Deity, is the utmost madness that any one can fall into in Spiritual things. Wherefore the Socinians, the present great Enemies of the Doctrine of the Holy Trinity, and who would be thought to go soberly about the work of destroying the Church of God, do utter∣ly reject this Plea and Pretence. But that which they advance in the room of it is of no less pernitious Nature and Consequence. For granting the things assigned to him to be the Effects of Divine Power, they deny his Personality; and assert that what is called by the Name of the Spirit of God, or the Holy Spirit, is nothing but a Quality in the Di∣vine Nature, or the Power that God puts forth for such and such pur∣pose; which yet is no new invention of theirs. I do not design here professedly to contend with them about all the Concernments of this Difference; for there is nothing of importance in all their Pretences or Exceptions, but it will in one place or other occur unto consideration in our Progress; I shall onely at present con∣firm the Divine Personality of the Holy Ghost with one Argument; which I will not say is such as no Man can return the shew of an An∣swer unto; For what is it that the Serpentine Wits of Men will not pretend an Answer unto, or an Exception against, if their Lusts and Prejudices require them so to do? But I will boldly say, it is such as that the Gates of Hell shall never prevail against it in the Hearts of true Believers, the strengthning of whose Faith is all that in it I do aim at. And if it doth not unto all unprejudiced Persons evince the Truth and Reality of the Divine Personality of the Holy Ghost, it must certainly convince all Men, that nothing which is taught or delivered in the Scripture can possibly be understood.

[Sect. 8] One Consideration which hath in part been before proposed I shall premise, to free the Subject of our Argument from Ambiguity. And this is that this Word or Name Spirit is used sometimes to denote the Spirit of God himself, and sometimes his Gifts and Graces, the Effects of his Operations on the Souls of Men. And this our Adversaries in this Cause are forced to confess, and thereon in all their Writings di∣stinguish between the Holy Spirit and his Effects. This alone being supposed, I say it is impossi¦ble to prove the Father to be a Person, or the Son to be so, both which are acknowledged any other way, than we may and do prove the Ho∣ly Ghost to be so. For he to whom all personal Properties, Attributes, Adjuncts, Acts and Ope∣rations are ascribed, and unto whom they do be∣long, and to whom nothing is or can be truly and properly ascribed, but what may and doth belong unto a Person, he is a Person, and him are we taught to believe so to be. So know we the Father to be a Person, as also the

Son. For our Knowledg of things is more by their Properties and Ope∣rations, than by their Essential Forms. Especially is this so with re∣spect to the Nature Being and Existence of God, which are in themselves absolutely Incomprehensible, Now I shall not confirm the Assumption of this Argument with reference unto the Holy Ghost from this or that particular Testimony, nor from the Assignation of any single Personal Pro∣perty unto him, but from the constant Uniform Tenor of the Scripture in ascribing all these Properties unto him. And we may add hereunto, that things are so ordered in the Wisdom of God, that there is no Perso∣nal Property that may be found in an Infinite Divine Nature, but it is in One place or other ascribed unto him.

[Sect. 9] There is no Exception can be laid against the force of this Argument, but only that some things on the One hand are ascribed unto the Spirit which belong not unto a Person, nor can be spoken of him who is so; and on the other, that sundry things that properly belong to Persons are in the Scripture figuratively ascribed unto such things as are not so. Thus as to the first head of this Exception, the Holy Spirit is said to be poured out, to be shed abroad, to be an Unction, or the like, of all which Expressions we shal treat afterwards. What then shall we say, that he is not a Person, but only the Power of God? Will this render those Expressions concerning him pro∣per? How can the Vertue of God or the Power of God be said to be poured out, to be shed abroad & the like? Wherefore both they and we acknowledg that these Expressions are figurative, as many things are so expressed of God in the Scripture and that frequently; and what is the meaning of them under their figurative Colours we shall afterwards declare. This therefore doth not in the least impeach our Argument, unless this Asser∣tion were true generally; that whatever is spoken of figuratively in the Scripture is no Person; which would leave no One in Heaven or Earth. On the other side it is confessed that there are things peculiar unto ratio∣nal Subsistents or Persons, which are ascribed sometimes unto those that are not so. Many things of this Nature, as to hope, to believe, to bear, are ascribed unto Charity; 1 Cor. 13. But every one presently appre∣hends that this Expression is figurative; the Abstract being put for the Cencrete, by a Metalepsis; and Charity is said to do that, which a Man endued with that Grace will doe. So the Scripture is said to see, to fore∣see, to speak, and to judg, which are Personal Actings; but who doth not see and grant that a Metonymy, is and must be allowed in such assigna∣tions; that being ascribed unto the Effect, the Scripture, which is pro∣per to the Cause, the Spirit of God speaking in it. So the Heavens and the Earth are said the hear, and the Fields with the Trees of the For∣rest to sing and clap their hands, by a Prosopopeia. Now concerning these things there is no danger of Mistake. The Light of Reason and their own Nature therein, do give us a sufficient understanding of them. And such figurative Expressions as are used concerning them, are common in all Good Authors. Besides the Scripture it self in other Places innumerable doth so teach and declare what they are, as that its plain and direct pro∣per Assertions do sufficiently expound its own figurative Enunciations. For these and such like Ascriptions are only occasional, the direct descrip∣tion of the Things themselves is given us in other Places. But now with respect unto the Spirit of God all things are otherwise. The con∣stant

uniform Expressions concerning him, are such as declare him to be a Person endowed with all Personal Propertys, no Description be∣ing any-where given of him inconsistent with their proper Application to him.

[Sect. 10] If a Sober, Wise, and Honest Man, should come and tell you, that in such a Countrey where he hath been, there is One who is the Gover∣nour of it that doth well discharge his Office; that he heareth Causes, dis∣cerneth Right, distributes Justice, relieves the Poor, comforts them that are in distress; supposing you gave him that Credit which Honesty Wise∣dom and Sobriety do deserve, would you not believe that he intended a Righteous, Wise, Diligent, Intelligent Person, discharging the Office of a Governour? What else could any Man living imagine? But now suppose that another unknown Person, or so far as he is known justly suspe∣cted of deceit and forgery, should come unto you and tell you, that all which the other informed you and acquainted you withal was indeed true; but that the words which he spake have quite another Intention. For it was not a Man or any Person that he intended, but it was the Sun or the Wind that he meant by all which he spake of him. For whereas the Sun by his benign Influences doth make a Countrey fruitful and temperate, suited to the Relief and Comfort of all that dwell therein, and disposeth the Minds of the Inhabitants unto mutual Kindness and Benig∣nity; he described these things figuratively unto you, under the notion of a Righteous Governour and his Actions, although he never gave you the least intimation of any such Intention. Must you not now believe that either the First Person whom you know to be a Wise Sober and Ho∣nest Man, was a Notorious trister, and designed your Ruine if you were to Order any of your occasions according to his Reports; or that your latter Informer whom you have just reason to suspect of falsehood and de∣ceit in other things, hath endeavoured to abuse both him and you; to render his Veracity suspected, and to spoyl all your Designs grounded thereon. One of these you must certainly conclude upon. And it is no otherwise in this Case. The Scripture informes us, that the Holy Ghost Rules in and over the Church of God, appointing Overseers of it under him, that he discerns and judgeth all things, that he comforteth them that are faint, strengthens them that are weak, is grieved with them and provoked by them who sin, and that in all these and in other things of the like Nature innumerable, he worketh, ordereth and disposeth all accord∣ing to the Counsel of his Own Willl. Hereupon it directeth us so to or∣der our Conversation towards God, that we do not grieve him nor displease him, telling us thereon, what great things he will doe for us, on which we lay the stress of our Obedience and Salvation. Can any Man possibly that gives Credit to the Testimony thus proposed in the Scripture, con∣ceive any otherwise of this Spirit, but as of an Holy, Wise, Intelligent, Person. Now whilst we are under the Power of these Apprehensions, there come unto us some Men, Socinians or Quakers, whom we have just cause on many other Accounts to suspect at least of deceit and falsehood; and they confidently tell us that what the Scripture speaks concerning the Holy Spirit is indeed true; but that in and by all the Expressions which it useth concerning him, it intendeth no such Person as it seems to do, but an Accident, a Quality, an Effect, or Influence of the Power of

God, which figuratively doth all the things mentioned; namely, that hath a Will figuratively, and Understanding figuratively, discerneth and judgeth figuratively, is sinned against figuratively, and so of all that is said of Him. Can any Man that is not forsaken of all Natural Reason as well as Spiritual Light, chuse now but determine that either the Scrip∣ture designed to draw him into Errors and Mistakes about the Principal Concernments of his Soul, and so to ruine him Eternally; or that these Persons who would impose such a sense upon it, are indeed Corrupt Se∣ducers that seek to overthrow his Faith and Comforts? Such will they at last appear to be: I shall now proceed to confirm the Argument pro∣posed.

[Sect. 11] 1. All things necessary to this purpose are comprized in the solemn Form of our Initiation into Covenant with God. Mat. 28. 19. Our Lord Jesus Christ commands his Apostles to Disciple all Nations, baptizing them in the Name of the Father, and the Son, and the Holy Ghost. This is the Foundation we lay of all our Obedience and Profession which are to be regulated by this initial Ingagement. Now no Man will or doth deny but that the Father and the Son are distinct Persons. Some indeed there are who deny the Son to be God; but none are so mad as to deny him to be a Person, though they would have him only to be a Man. All grant him, whether God and Man, or only Man, to be a distinct Person from the Father. Now what confusion must this needs introduce, to add to them and to joyn equally with them as to all the concerns of our Faith and Obedience, the Holy Ghost, if he be not a Divine Person even as they? If as some fancy he be as Person indeed, but not one that is Divine but a Creature, then here is openly the same Honour assigned un∣to him who is no more, as unto God himself. This elsewhere the Scrip∣ture declares to be Idolatry to be detested, Gal. 1. 8. Rom. 1. 25. And if he be not a Person but a Vertue and Quality in God, and Emanation of Power from him, concerning which our Adversaries 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, speak things portentous and unintelligible, what sense can any Man ap∣prehend in the Words?

[Sect. 12] Besides; whatever is ascribed unto the other Persons either with re∣spect unto themselves or our Duty towards them, is equally ascribed un∣to the Holy Ghost. For whatsoever is intended by the Name of the Father and the Son, he is equally with them concerned therein. It is not the Name Father, and the name Son, but the Name of God, that is of them both, that is intended. It is a Name common to them all, and distinctly applyed unto them all; but they have not in this sense distinct or divers Names. And by the Name of God, either his Being or his Authority is signified; for other intention of it none have been able to invent. Take the Name here in either sense, and it is sufficient as to what we intend. For if it be used in the first way, then the Being of the Spirit must be acknowledged to be the same with that of the Father. If in the latter he hath the same Divine Authority with him. He who hath the Nature and Authority of God is God, is a Divine Person.

[Sect. 13] Our Argument then from hence, is not meerly from his being joyned with the Father and the Son; for so as to some Ends and Purposes any

Creatures may be joyned with them. This our Adversaries prove from Acts 20. 32. Ephes. 6. 10. Phil. 3. 10. 2 Thess. 1. 9. and might do it from other places innumerable, although the first of these will not con∣firm what it is produced to give countenance unto; Schlicting. de Tri∣nitat. ad. Meisner. p. 605. But it is from the manner and end of his being conjoyned with the Father and the Son, wherein their Name, that is, their Divine Nature and Authority are ascribed unto him, that we argue.

[Sect. 14] Again we are said to be baptized, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into his Name. And no sense can be affixed unto these words, but what doth unavoidably in∣clude his Personality. For two things they may and do intend, nor any thing else but what may be reduced unto them. First, Our Religious owning the Father, Son, and Holy Ghost, in all our Divine Worship, Faith, and Obedience. Now as we own and avow the One, so we do the Other; for we are alike baptized into their Name, equally submitting to their Authori∣ty, and equally taking the Profession of their Name upon us. If then we avow and own the Father as a Distinct Person, so we do the Holy Ghost. Again by being baptized into the Name of the Father, and of the Son, and of the Holy Ghost, we are sacredly initiated and consecrated or dedicated un∣to the Service and Worship of the Father, Son, and Holy Ghost. This we take upon us in our Baptism. Herein lies the Foundation of all our Faith and Profession, with that engagement of our selves unto God which constitutes our Christianity. This is the Pledg of our entrance into Covenant with God, and of our giving up our selves unto him in the solemn Bond of Religion. Herein to conceive that any one who is not God as the Father is, who is not a Person as he is also and the Son likewise, is joyned with them for the ends and in the manner men∣tioned, without the least note of Difference as to Deity or Personality, is a strange fondness, destructive of all Religion, and leading the minds of men towards Polytheism. And as we ingage into all Religious Obedience unto the Father and Son herein, to believe in them, trust, fear, honour and serve them, so we do the same with respect unto the Holy Ghost; which how we can do, if he be not as they are, no Man can under∣stand.

We do not then in this Case from hence merely plead our being bap∣tized into the Holy Ghost, as some pretend. Nor indeed are we said so to be. Men may figuratively be said to be baptized into a Doctrine, when their Baptism is a Pledg and Token of their Profession of it. So the Disciples whom the Apostle Paul met withal at Ephesus, Acts 19. 3. are said to be baptized 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into the baptism of John; that is, the Doctrine of Repentance for the forgiveness of sins whereof his Bap∣tism was a Pledg. So also the Israelites are said to be baptized 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into Moses, 1 Cor. 10. 2. because he led and conducted them through the Sea, when they were Sprinkled with the Waves of it is a token of their Initi∣ation into the Rites and Ceremonies which he was to deliver unto them. But we are said to be baptized into his Name, which is the same with that of the Father and Son. And certainly this Proposal of God as Father,

Son, and Holy Ghost, to be the Object of all our Faith and Worship, and our ingagement hereunto required as the Foundation of all our present Religion and future Hopes, being made unto us, and that under one and the same Name; if the Doctrine of a Trinity of Persons subsisting in the same individed Essence be not taught and declared in these words, we may justly despair of ever having any Divine Mystery manifested unto us.

[Sect. 15] 2. His Appearance in, and under a visible sign argues his Personal Ex∣istence. This is related Matth. 3. 16. Luke 3. 22. John 1. 32. Luke speaks first in general that he descended, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a Bodily shape; or Appearance. And they all agree that it was the shape of a Dove under which he appeared. The words in Matthew are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He saw the Spirit of God de∣scending like a Dove, and lighting, (or rather coming,) upon him. He, that is John the Baptist, not Christ himself. The Relative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, refers in this Place to the more remote Antecedent. For although he that is Christ himself also saw the descending of the Holy Spirit, yet I suppose this re∣lates unto that Token which was to be given of him unto John, whereby he should know him, Joh. 1. 32, 33. The following words are ambig∣uous. For that Expression, like a Dove, may refer to the manner of his descending, descending, (in a bodily shape) as a Dove descends. Or they may respect the manner of his Appearance; he appeared like a Dove des∣cending. And this sense is determined in the other Evangelists, to the bodily shape wherein he descended. He took the form or shape of a Dove, to make a visible Representation of himself by. For a visible Pledg was to be given of the coming of the Holy Ghost on the Messiah according to the Promise; and thereby did God direct his great forerunner to the Know∣ledg of him. Now this was no real Dove. That would not have been a thing so Miraculous as this Appearance of the Holy Ghost is represen∣ted to be. And the Text will not bear any such Apprehension, though it was entertained by some of the Antients. For it is evident that this shape of a Dove came out of Heaven. He saw the Heavens opened and the Dove descending, that is out of Heaven, which was opened to make way, as it were, for him. Moreover the Expression of the Opening of the Heavens is not used but with respect unto some Appearance or Manifestation of God himself. And so, or (which is the same,) the bowing of the Hea∣vens, is often used; Psal. 144. 5. Isa. 64. 1. Bow thy Heavens O Lord, and come down. 2 Sam. 22. 10. Ezek. 1. 1. The Heavens were opened and I saw the Visions of God. So Acts 7. 56. God used not this Sign but in some manifestation of himself. And had not this been an Appearance of God, there had been no need of bowing or opening the Heavens for it. And it is plainly said that it was not a Dove, but the shape or representati∣on of a Dove. It was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a bodily shape, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of a Dove.

[Sect. 16] As then at the beginning of the old Creation, the Spirit of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 incubabat, came and fell on the Waters, cherishing the whole, and communicating a prolifick and vivifick Quality unto it, as a Fowl or Dove in particular gently moves it self upon its Eggs, until with, and by its generative warmth it hath communicated vital heat unto them;

so now at the entrance of the new Creation, he comes as a Dove upon Him who was the immediate Author of it, and virtually comprized it in himself, carrying it on by vertue of his Presence with him. And so this is applyed in the Syriack Ritual of Baptism composed by Severinus, in the account given of the Baptism of Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the pirit of Holiness descended, flying in the likeness of a Dove, and rested upon him, and moved on the Waters. And in the assumption of this form there may be some respect unto the Dove that brought tydings to Noah of the ceasing of the Flood of Waters, and of the ending of the Wrath of God, who thereon said that he would curse the Earth no more, Gen. 8. 11. For herein also was there a significant Representation of him who visited poor lost mankind in their cursed Condition, and proclaimed Peace unto them that would return to God by him the Great Peace∣maker, Ephes. 2. 14, 15. And this Work he immediately ingaged into on the resting of this Dove upon him. Besides there is a natural aptness in that Creature to represent the Spirit that rested on the Lord Jesus. For the known Nature and Course of a Dove is such, as is meet to mind us of Purity and harmless Innocencie, Mat. 10. 16. Hence is that Dire∣ction, Be harmless as Doves. So also the sharpness of its sight or eyes, as Cant. 1. 16. Chap. 4. 1. is fixed on, to represent a quick and discern∣ing Understanding, such as was in Christ from the resting of the Spirit upon him, Isa. 11. 3.

[Sect. 14] The shape thereof that appeared was that of a Dove; but the Sub∣stance it self I judge was of a fiery Nature, an aethereal Substance sha∣ped into the form or resemblance of a Dove. It had the shape of a Dove, but not the appearance of Feathers, Colours, or the like. This also rendred the appearance the more Visible, Conspicuous, Heavenly and Glorious. And the Holy Ghost is often compared to Fire, because he was of old typified or represented thereby. For on the first solemn offering of Sacrifices, there came fire from the Lord for the kindling of them. Hence Theodotion of old rendred. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gen. 4. 4. the Lord had respect to the Offering of Abel; by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God fired the Offering of Abel, sent down Fire that kindled his Sacrifice as a Token of his Acceptance. However it is certain that at the first Erection of the Altar in the Wilderness, upon the first Sacrifices, fire came out from before the Lord and consumed on the Altar the Burnt-Offering and the Fat; which when all the People saw, they shouted and fell on their Fa∣ces, Levit. 9. 24. And the Fire kindled hereby was to be perpetuated on the Altar, so that none was ever to be used in Sacrifice but what was traduced from it. For a neglect of this Intimation of the Mind of God, were Nadab and Abihu consumed, Chap. 10. 1. So was it also upon the Dedication of the Altar in the Temple of Solomon. Fire came down from Heaven and consumed the Burnt-Offering, 2 Chron. 7. 1. and a fire thence kindled, was alwayes kept burning on the Altar. And in like manner God bare Testimony to the Ministry of Elijah, 1 King. 18. 38, 39. God by all these signified, that no Sacrifices were accepted with him, where Faith was not kindled in the Heart of the Offerer by the Holy Ghost, represented by the Fire that kindled the Sacrifices on the Altar. And in Answer hereunto is our Lord Jesus Christ said to offer himself

through the eternal Spirit, Heb. 9. 14. It was therefore most probably a fiery Appearance that was made. And in the next bodily shape which he assumed, it is expresly said that it was fiery, Acts 2. 3. There appeared unto them cloven Tongues like as of Fire; which was the Visible Token of the coming of the Holy Ghost upon them. And he chose then that figure of Tongues, to denote the Assistance, which by the miraculous Gift of speaking with divers Tongues, together with that Wisdom and Utterance, which he furnished them withal for the Publication of the Go∣spel. And thus also the Lord Christ is said to baptize with the Holy Ghost and with Fire, Matth. 3. 11. Not two things are intended, but the latter words and with Fire are added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the expression is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; with the Holy Ghost, who is a Spiritual, Divine, Eter∣nal Fire. So God absolutely is said to be a consuming Fire, Heb. 12. 29. Deut. 4. 24. And as in these words, He shall Baptize with the Holy Ghost and with Fire, there is a Prospect unto what came to pass afterwards, when the Apostles received the Holy Ghost with a visible Pledg of fiery Tongues; So there seems to be a Retrospect by way of Allusion unto what is recorded, Isa. 6. 6, 7. For a living or fiery Coal from the Altar, where the Fire represented the Holy Ghost or his Work and Grace, having touched the Lips of his Prophet, his sin was taken away both as to the guilt and filth of it. And this is the Work of the Holy Ghost; who not onely sanctifieth us, but by ingenerating Faith in us, and the application of the Promise unto us, is the Cause and Means of our Ju∣stification also, 1 Cor. 6. 11. Tit. 3. 4, 5, 6, 7. whereby our sins on both ac∣counts are taken away. So also his Efficacy in other places is compared unto Fire and Burning; Isa. 4. 4, 5. When the Lord shall have washed away the filth of the Daughters of Sion, and shall have purged the Blood of Je∣rusalem from the midst thereof, by the Spirit of Judgment, and the Spirit of Burning; He is compared both to Fire and Water, with respect unto the same cleansing vertue in both. So also Mal. 3. 2. Hence as this is expressed, by the Holy Ghost and Fire in two Evangelists, Matth. 3. 11. Luke 3. 16. So in the other two there is mention onely of the Holy Ghost, Mark 8. John 1. 33. the same thing being intended. I have ad∣ded these things, a little to clear the manner of this Divine Appearance, which also belongs unto the Oeconomy of the Spirit.

[Sect. 18] Now I say that this Appearance of the Holy Ghost in a bodily shape, wherein he was represented by that which is a Substance and hath a Subsistence of his own, doth manifest that he himself is a Substance and hath a Subsistence of his own. For if he be no such thing, but a meer in∣fluential Effect of the Power of God, we are not taught right Apprehen∣sions of him but mere mistakes by this Appearance. For of such an accident there can be no substantial Figure or Resemblance made, but what is monstrous. It is excepted by our Adversaries, (Crell. de Natur. Spirit. Sanct.) that a Dove is no Person, because not endued with an Un∣derstanding which is essentially required unto the constitution of a Person. And therefore they say no Argument can thence be taken for the Perso∣nality of the Holy Ghost. But it is enough that he was represented by a subsisting Substance; which if they will grant him to be, we shall quick∣ly evince that he is endued with a Divine Understanding, and so is com∣pleatly a Person. And whereas they farther Object, That if the Holy

Ghost in the Appearance intended to manifest himself to be a Divine Person, he would have appeared as a Man, who is a Person, for so God or an Angel in his Name appeared under the Old Testament; it is of no more importance than the preceeding Exception. The Holy Ghost did mani∣fest himself as it seemed good unto him; and some Reasons for the in∣structive Use of the shape of a fiery Dove, we have before declared. Nei∣ther did God of old appear only in an humane shape. He did so some∣times in a burning fiery Bush, Exod. 3. 2, 4. Sometimes in a Pill••r of Fire, or a Cloud, Exod. 14. 24. Moreover the Appearances of God, as I have elsewhere demonstrated, under the Old Testament, were all of them of the second Person; and he assumed an Humane Shape as a pre∣ludium unto, and a signification of his future personal Assumption of our Nature. No such thing being intended by the Holy Ghost, he might re∣present himself under what shape he pleased. Yea the Representation of himself under an humane shape had been dangerous and unsafe for us. For it would have taken off the Use of those instructive Appear∣ances under the Old Testament, teaching the Incarnation of the Son of God; and also that sole Reason of such Appearances being removed, namely that they had all respect unto the Incarnation of the Second Person, as they would have been by the like appearance of the Third, there would have been danger of giving a false Idea of the Deity unto the Minds of Men. For some might from thence have conceived that God had a bodi∣ly shape like unto us, when none could ever be so fond as to imagine him to be like a Dove. And these with the like Testimonies in general are given unto the Divine Personality of the Holy Spirit. I shall next consi∣der those Personal Properties which are particularly and distinctly ascri∣bed unto him.

[Sect. 19] First; Understanding or Wisdom, which is the first inseparable Property of an Intelligent Subsistence, is so ascribed unto him in the Acts and Effects of it; 1 Cor. 2. 10. The Spirit searcheth all things, even the deep things of God. What Spirit it is that is intended is declared expresly, v. 12. For we have not received 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Spirit of the World are not acted by the Evil Spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but that Spi∣rit which is of God, a signal Description of the Holy Ghost. So he is called his Spirit vers. 10. God hath revealed these things unto us by his Spirit. Now to search is an Act of Understanding. And the Spirit is said to search, because he knoweth, v. 11. No man knoweth the things of a Man save the Spirit of a Man; which is intimate unto all its own Thoughts and Counsels. So the Things of God knoweth no Man but the Spirit of God; and by him are they revealed unto us, for by him we know the things that are freely given us of God, v. 12. These things cannot be spoken of any but a Person endued with Understanding. And he thus searcheth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the deep things of God; that is the My∣steries of his Will, Counsel, and Grace; and is therefore a Divine Person that hath an Infinite Understanding. As it is said of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Isa. 40. 28. There is no End, Measure, or Investiga∣tion of his Understanding, Psal. 147. 5. There is no number of his Un∣derstanding; it is endless, boundless, infinite. It is excepted (Schi∣licting. de Trinitat. p. 605.) that the Spirit is not here taken for the Spi∣rit himself, nor doth the Apostle express what the Spirit himself doth, but

what by the Assistance of the Holy Ghost men are enabled to do. By that Be∣lievers are helped to search into the deep Counsels of God. But as this Exception is directly against the words of the Text, so the context will by no means admit of it. For the Apostle giveth an account how the Wisdom, Counsels, and deep things of God, which the World could not understand, were now preached and declared unto the Church. God, saith he, hath revealed them unto us by the Spirit. But how com∣eth the Spirit himself the Author of these Revelations to be acquainted with these things? This he hath from his own Nature, whereby he knoweth or searcheth all things, even the deep things of God. It is therefore the Revelation made by the Spirit unto the Apostles and Pen∣men of the Scripture of the New Testament, who were acted by the Holy Ghost in like manner as were the Holy Men of old, 1 Pet. 1. 21. which the Apostle intendeth, and not the Illumination and Teaching of Be∣lievers in the knowledg of the Mysteries by them revealed, whereof the Apostle treateth in these words. But who is this Spirit? The same A∣postle tells us, that the Judgments of God are unsearchable, and his wayes past finding out, Rom. 11. 33. And asketh who hath known the mind of the Lord, or who hath been his Counsellor? v. 34. And yet this Spirit is said to search all things, even the deep things of God; such as to all Crea∣tures are absolutely unsearchable and past finding out. This then is the Spirit of God himself, who is God also. For so it is in the Prophet from whence these words are taken. Who hath directed the Spirit of the Lord, or being his Counsellor hath taught him? Isa. 40. 13.

It will not relieve the Adversaries of the Holy Ghost, though it be pleaded by them, that he is compared with and opposed unto the spirit of a Man, v. 11. which they say is no Person. For no Comparisons hold in all Circumstances. The Spirit of a Man is his Rational Soul endued with Understanding and Knowledg. This is an individual intelligent Substance, capable of a subsistence in a separate Condition. Grant the Spirit of God to be so far a Person, and all their Pretences fall to the ground. And whereas it is affirmed by one among our selves, though otherwise asserting the Deity of the Holy Ghost, (Good. p. 175.) that this Expression of searching the things of God, cannot be applyed directly to the Spirit, but must intend his enabling us to search into them, because to search includes imperfection, and the use of means to come to the knowledg of any thing; it is not of weight in this matter. For such Acts are ascribed unto God with respect unto their Effects. And searching being with us the means of attaining the perfect knowledg of any thing, the perfecti∣on of the knowledg of God is expressed thereby. So David prays that God would search him and know his heart, Psal. 139. 23. And he is of∣ten said to search the hearts of men, whereby his infinite Wisdom is in∣timated, whereunto all things are open and naked. So is the Spirit said to search the deep things of God, because of his infinite Understanding, and the perfection of his Knowledg, before which they lie open. And as things are here spoken of the Spirit in reference unto God the Father; so are they spoken of him, in reference unto the Spirit. Rom. 8. 27. He that searcheth the Hearts, knoweth the Mind of the Spirit. And here∣unto that this Spirit is the Author of Wisdom and Understanding in and unto others; and therefore he must have them in himself, and that not virtually or causally onely, but formally also. 1 Cor. 12. 8. Wisdom

and Knowledg are reckoned among the Gifts bestowed by him. For those of Faith and Tongues it is enough that they are in him virtually. But for Wisdom and Understanding, they cannot be given by any but he that is wise and understandeth what he doth. And hence is he called ex∣presly a Spirit of Wisdom and Understanding, of Counsel and Knowledg, Isa. 11. 3. I might confirm this by other Testimonies where other Effects of Understanding are ascribed unto him; as 1 Tim. 4. 1. 1 Pet. 1. 11. 2 Pet. 1. 21. but what hath been spoken is sufficient unto our purpose.

[Sect. 20] Secondly; A Will is ascribed unto him. This is the most eminently distinguishing Character and Property of a Person. Whatever is endu∣ed with an intelligent Will is a Person. And it cannot by any Fiction with any tolerable congruity be ascribed unto any thing else, unless the Reason of the Metaphor be plain and obvious. So when our Saviour sayes of the VVind that it bloweth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it willeth or listeth, Joh. 3. 8. the abuse of the Word is evident. All intended is, that the Wind as unto us is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not at all at our disposal; acts not by our Guidance or Direction. And no Man is so foolish as not to appre∣hend the meaning of it, or once to enquire whether our Saviour doth properly ascribe a Will to the Wind or no. So James, Chap. 3. v. 4. The words rendred by us, turned about with a very small Helm, whithersoever the Governour listeth, are in the Original, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which the act of Willing is ascribed to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the imp••tus or inclina∣tion of the Governour; which yet hath not a Will. But the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that place is not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Philosophers; the motus primo-pri∣mus or the first Agitation or Inclination of the Mind; but it is the Will it self under an earnest Inclination, such as is usual with them who govern Ships by the Helms in Storms. Hereunto the Act of Willing is properly ascribed, and he in whom it is proved to be a Person. Thus a Will acting with Understanding and Choice, as the Principle and Cause of his outward Actions is ascribed unto the Holy Ghost, 1 Cor. 12. 11. All these things worketh that one and self-same Spirit dividing unto every Man as he will. He had before asserted that he was the Author and Donor of all the Spiritual Gifts which he had been discoursing about, v. 4, 5, 6. These Gifts he declares to be various, as he manifests in nine Instances, and all variously disposed of by him, v. 8, 9, 10. If now it be enquired what is the Rule of this his distribution of them, he tells us that it is his own Will, his Choice and Pleasure. What can be spoken more fully and plainly to describe an intelligent Person, acting vo∣luntarily with freedom and by choice I know not.

[Sect. 21] We may consider what is excepted hereunto. They say (Schli••ting. p. 610.) that the Holy Ghost is here introduced as a Person by a Proso∣popeia; that the distribution of the Gifts mentioned is ascribed unto him by a Metaphor; and by the same or another Metaphor, he is said to have a Will or to act as he will. But is it not evident that if this course of in∣terpreting or rather of perverting Scripture may be allowed, nothing of any certainty will be left unto us therein. It is but saying this or that is a Metaphor, and if one will not serve the turn, to bring in two or three one on the neck of another and the work is done, the Sense in∣tended is quite changed and lost. Allow this Liberty or bold Licenti∣ousness,

and you may overthrow the Being of God himself and the Me∣diation of Christ, as to you Testimony given unto them in the Scripture. But the words are plain, He d••videth to every one as he will. And for the confirmation of his Deity, though that be out of question on the sup∣position of his Personality, I shall only add from this place, that he who hath the sovereign disposal of all Spiritual Gifts, having only his own Will which is infinitely Wise and Holy, for his Rule, He is over all God blessed for ever.

[Sect. 22] Thirdly; Another Property of a living Person is Power. A Power whereby any one is able to act according to the guidance of his Under∣standing and the determinations of his Will; declares him to be a Per∣son. It is not the meer ascription of Power absolutely, or ability unto a∣ny thing that I intend. For they may signifie no more but the Efficacy wherewith such things are attended in their proper places, as Instruments of the Effects whereunto they are applyed. In this sense Power is ascri∣bed to the Word of God, when it is said, to be able to save our Souls, Jam. 1. 21. And Acts 20. 32. The Word of God's Grace is said to be able to build us up, and to give us an Inheritance among them that are sanctified; if that place intend the Word written or preached, whereinto I have made enquiry elsewhere. For these things are clearly interpreted in other places. The Word is said to be able, yea to be the Power of God unto Salvation, Rom. 1. 16. because God is pleased to use it and make it effectual by his Grace unto that End. But where Power, Divine Power is absolutely ascribed unto any one, and that declared to be put forth and exercised by the Understanding, and according to the Will of him to whom it is so ascribed, it doth undeniably prove him to be a Divine Per∣son. For when we say the Holy Ghost is so, we intend no more but that he is one who by his own Divine Understanding, puts forth his own Divine Power. So is it in this Case, Job 32. 4. The Spirit of God hath made me, and the Breath of the Almighty hath given me Life. Creation is an Act of Divine Power; the highest we are capable to receive any Noti∣on of. And it is also an Effect of the Wisdom and Will of him that cre∣ateth, as being a voluntary act and designed unto a certain end. All these therefore are here ascribed to the Spirit of God. It is excepted (Schlicting. p. 613, 615.) that by the Spirit of God here mentioned, no more is intended but our own vital Spirits, whereby we are quickned, called the Spirit of God because he gave it. But this is too much confidence; The words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There were two di∣stinct Divine Operations in and about the Creation of Man. The first was the forming of his Body out of the Dust of the Earth; This is ex∣pressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; He made he formed: and secondly, the infu∣sion of a living or quickning Soul into him, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the Breath of Life. Both these are here distinctly mentioned; the first a∣scribed to the Spirit of God, the other to his Breath; that is the same Spirit considered in a peculiar way of operation in the Infusion of the rational Soul. Such is the sense of those figurative and oenigmatical words; God breathed into Man the Breath of Life; that is by his Spirit he effected a Principle of Life in him, as we shall see afterwards.

Isa. 11. 2. As he is called a Spirit of Wisdom and Understanding, so is he also of Might or Power; and although it may be granted that the things there mentioned are rather Effects of his Operations than Ad∣juncts of his Nature; yet he who effecteth Wisdom and Power in others, must first have them himself. To this purpose also is that demand, Mich. 2. 7. Is the Spirit of the Lord straitned or shortned? that is, in his Power, that he cannot Work and Operate in the Prophets and his Church as in former dayes; And the same Prophet, Chap. 3. vers. 8. affirms, That he is full of Power, and of Judgment, and of Might, by the Spirit of the Lord. These things were wrought in him by his Power, as the Apostle speaks to the same purpose, Ephes. 3. 16.

Those by whom this Truth is opposed, do lay out all their strength and skill in Exceptions, I may say Cavils, against some of these particu∣lar Testimonies and some Expression in them. But as to the whole Ar∣gument taken from the consideration of the Design and Scope of the Scri∣pture in them all they have nothing to except.

[Sect. 24] To compleat this Argument, I shall add the Consideration of those Works and Operations of all sorts which are ascribed to the Spirit of God, which we shall find to be such as are not capable of an assignation unto him with the least congruity of Speech, or design of speaking intelligi∣bly, unless he be a distinct singular Subsistent, or Person endued with Divine Power and Understanding. And here what we desired formerly might be observed must be again repeated. It is not from a single In∣stance of every one of the Works which we shall mention that we draw and confirm our Argument. for some of them singly considered may perhaps sometimes be metaphorically ascribed unto other Causes, which doth not prove that therefore they are Persons also, which contains the force of all the Exceptions of our Adversaries against these Testimonies. But as some of them at least never are nor can be assigned unto any but a Divine Person; So we take our Argument from their joint consideration, or the uniform constant Assignation of them all unto him in the Scrip∣tures, which renders it irrefragable. For the things themselves I shall not insist upon them because their particular Nature must be afterwards unfolded.

[Sect. 25] First; He is said to teach us, Luk. 12. 12. The Holy Ghost shall teach you what you ought to say, John 14. 26. The Comforter which is the Holy Ghost whom the Father will send in my Name, he shall teach you all things, and bring all things to remembrance, 1 John 2. 27. He is the Unction which teacheth us all things; how and whence he is so called shall be after∣wards declared. He is the great Teacher of the Church, unto whom the accomplishment of that great Promise is committed; and they shall be all taught of God, John 6. 45. It is said with the Church of God when Her Teachers are removed into a Corner, and Her Eyes see them not. But better lose all other Teachers and that utterly, than to lose this great Teacher only. For although he is pleased to make use of them, He can teach effectually and savingly without them where they are removed and taken away; but they cannot teach without him unto the least Spiritual Advantage. And those who pretend to be Teachers of others, and yet

despise his teaching Assistance, will one day find that they undertook a Work which was none of theirs. But as unto our use of this Assertion it is excepted, that the Apostle affirms, that Nature also teacheth us; 1 Cor. 11. 14. Doth not even Nature it self teach you? Now Nature is not a Person. This is the way and manner of them with whom we have to do. If any word in a Testimony produced by us have been any where used metaphorically, though it be never so evident that it is so used in that place, instantly it must have the same figurative Application in the Te∣stimony excepted against, although they can give no Reason why it should so signifie. And if this course of excepting be allowed, there will be nothing left intelligible in the Scripture nor in any other Author, nor in common Conversation in the World. For there is scarce any Word or Name of thing but one where or other is or hath been abused or used Metaphorically. In particular, Nature in this place of the Apostle is said to teach us objectively, as the Heavens and Earth teach us in what we learn from them. For it is said to teach us what we may learn from the customs and actings of them, who live proceed and act according to the Principles Dictates and Inclinations of it. Every one sees that here is no intimation of an active teaching by Instruction or a reall Communi∣cation of Knowledg; but it is said figuratively to do what we do with re∣spect unto it. And not only in several places, but in the same Sentence a word may be used properly with respect unto one thing, and abusively with respect unto another. As in that saying of the Poet;

Disce puer virtutem ex me, verumque laborem; Fortunam ex aliis.

For Vertue and Industry are to be learned properly; but Fortune, as they called it, or prosperous Events are not so. These things therefore are very different, and their difference is obvious unto all. But we insist not meerly on this or that particular Instance. Let any Man not abso∣lutely prepossessed with prejudice, read over that Discourse of our Sa∣viour unto his Disciples, wherein he purposely instructs them in the Na∣ture and Work of the Spirit of God, on whom as it were he then devolved the care of them and the Gospel according unto the Promise John 14, 15, 16, Chap. and he will need no farther Instruction or Confirmation in this Matter. He is there frequently called the Comforter, the Name of a Person, and that vested with an Office, with respect unto the Work that he would do; and another Comforter in answer and conformity un∣to the Lord Christ who was one Comforter and a Person as all grant, Chap. 14. 16. If he be not so, the intention of this Expression with these Circumstances, must be to deceive us and not instruct us. He tells them moreover that he is one whom the World neither sees nor knows, but who abideth with and dwelleth in Believers, v. 17. One whom the Father would send, and who would come accordingly; and that to teach them, to lead and guide them, and to bring things to their remembrance, v. 26. A Comforter that should come and testifie or bear witness unto him, Chap. 15. 26. One that should be sent of Him to reprove the world of Sin, Righteousness, and Judgment, Chap. 16. 7, 8. and abide with his Disciples to supply his own bodily absence. So is he said to Speak, Guide, Teach, Hear, to receive of Christ and to shew it unto others,

v. 13, 14. with sundry other things of the same Nature and Importance. And these things are not spoken of him occasionally or in transitu, but in a direct continued Discourse, designed on purpose by our Lord Jesus Christ, to acquaint his Disciples who he was, and what he would do for them. And if there were nothing spoken of him in the whole Scripture but what is here declared by our Saviour, all unprejudiced Men must and would acknowledg him to be a Divine Person. And it is a confidence swelling above all bounds of Modesty, to suppose that because one or other of these things are or may be Metaphorically or Metaleptically ascri∣bed unto this or that thing which are not Persons, when the figurative∣ness of such an Ascription is plain and open; that therefore they are all of them in like manner so ascribed unto the Holy Ghost in that Discourse of our Saviour unto his Disciples, wherein he designed the Instruction of them as above declared. Of the same Nature is that which we discour∣sed before concerning his searching of all things, from 1 Cor. 2. 11. which as it proves him to be an understanding Agent, so it undeniably de∣notes a Personal Action. Such also are the things mentioned; Rom. 8. 15, 16, 26. He helpeth our Infirmities, he maketh intercession for us, He himself beareth; witness with our Spirits; the particular meaning of all which Expressions shall be afterwards enquired into. Here the only re∣fuge of our Adversaries is to cry up a Prosopopaeia, (Schlicting. p. 627.) But how do they prove it? Only by saying that these things belong pro∣perly to a Person which the Spirit is not: Now this is nothing but to set up their own false Hypothesis against our Arguments, and not being able to contend with the Premises to deny the Conclusion.

[Sect. 26] There are two other places of this Nature both to the same purpose sufficient of themselves to confirm our Faith in the Truth pleaded for. And these are Acts 13. 2, 4. As they ministred unto the Lord and fasted, the Holy Ghost said, separate me Barnabas and Saul for the Work whereunto I have called them. So they being sent forth by the Holy Ghost departed. The other is Acts 20. 28. Take heed therefore unto your selves, and to all the Flock, over the which the Holy Ghost hath made you Overseers. These places hold a good correspondence; and what is reported in an extraor∣dinary case as matter of Fact in the first, is doctrinally applyed unto ordi∣nary Cases in the latter. And two things are remarkable in the first Place. (1.) The Holy Ghost's designation of Himself as the Person unto whom and whose Work Barnabas and Saul were to be separated and dedicated. Saith he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not, separate me, as in our Translati∣on, making the Spirit onely the Author of the Command, but separate unto me; which proposeth him also as the Object of the Duty required, and the Person whose Work was to be attended. Who or what then is intended by that Pronoun Me? Some Person is directed unto and sig∣nified thereby. Nor can any Instance be given where it is so much as figuratively used, unless it be in a professed Parable. That remains there∣fore to be enquired into, Who is intended in that word Me? And the words are the words of the Holy Ghost; The Holy Ghost said separate un∣to me; He therefore alone is intended. All the Answer which the Wit and Diligence of our Adversaries can invent is, That these words are ascribed unto the Holy Ghost, because the Prophets that were in the Church of Antioch spake therein by his Instinct and Inspiration. But in this Eva∣sion

there is no regard unto the force of our Argument; for we do not argue meerly from his being said to speak but from what is spoken by him, separate unto me, and do enquire whether the Prophets be intended by that word or no? If so, which of them? for they were many by whom the Holy Ghost spake the same thing; and some one must be intended in common by them all. And to say that this was any of the Prophets is foolish, indeed blasphemous. (2.) The close of the third Verse confirms this application of the Word, to the Work whereunto I have called them. This confessedly is the Holy Ghost. Now to call Men to the Ministry is a free Act of Authority Choice and Wisdom, which are Properties of a Person and none other. Nor is either the Father or the Son in the Scrip∣ture introduced more directly clothed with Personal Properties than the Holy Ghost is in these places. And the whole is confirmed vers. 4. And they being sent forth by the Holy Ghost, departed. He called them by furnishing them with Ability and Authority for their work; he com∣manded them to be set apart by the Church, that they might be blessed and owned in their Work; and he sent them forth by an impression of his Authority on their Minds given them by those former Acts of his. And if a Divine Person be not hereby described, I know not how he may so be.

[Sect. 27] The other Text speaks unto the same purpose, Chap. 20. 28. It is expresly said that the Holy Ghost made the Elders of the Church the Over∣seers of it. The same Act of Wisdom and Authority is here again assig∣ned unto him; and here is no room left for the Evasion before insisted on. For these words were not spoken in a way of Prophesie, nor in the Name of the Holy Ghost, but concerning him. And they are Ex∣plicatory of the other. For he must be meant in those Expression, se∣parate unto Me those whom I have called, by whom they are made Mini∣sters. Now this was the Holy Ghost, for he makes the Overseers of the Church. And we may do well to take notice, that if he did so then he doth so now; for they were not Persons extraordinarily inspired or called that the Apostle intends, but the ordinary Officers of the Church. And if Persons are not called and constituted Officers as at the first in ordinary Cases, the Church is not the same as it was. And it is the Concern∣ment of those who take this Work and Office upon them, to consider what there is in their whole Undertaking that they can ascribe unto the Holy Ghost. Persons furnished with no Spiritual Gifts or Abilities, en∣tring into the Ministry in the pursuit of Secular Advantages, will not easily satisfie themselves in this Enquiry, when they shall be willing, or be forced at the last to make it.

[Sect. 28] There remains yet one sort of Testimonies to the same purpose which must briefly be passed through. And they are those where he is spoken of as the Object of such Actings and Actions of Men as none but a Per∣son can be. For let them be applyed unto any other Object and their In∣consistency will quickly appear. Thus he is said to be tempted of them that sin. You agree together to tempt the Spirit of the Lord, Acts 5. 9. In what sense soever this word is used, whether in that which is indiffe∣rent to try, as God is said to tempt Abraham, or in that which is evil, to provoke or induce to sin, it never is, it never can be used but with respect

unto a Person. How can a Quality, an Accident, an Emanation of Power from God be tempted? None can possibly be so but he that hath an Understanding to consider what is proposed unto him, and a Will to determine upon the Proposals made. So Satan tempted our first Parents; so Men are tempted by their own Lusts; so are we said to tempt God when we provoke him by our Unbelief, or when we unwarrantably make Experiments of his Power. So did they tempt the Holy Ghost, who sin∣fully ventured on his Omniscience as if he would not or could not disco∣ver their sin; or on his Holiness, that he would patronize their Deceit. In like manner Ananias is said to lie to the Holy Ghost, vers. 3. And And none is capable of lying unto any other but such a one as is cap∣able of hearing and receiving a Testimony. For a Lie is a false Testi∣mony given unto that which is spoken or uttered in it. This He that is lyed unto, must be capable of judging and determining upon, which without Personal Properties of Will and Understanding none can be. And the Holy Ghost is here so declared to be a Person, as that he is de∣clared to be One that is also Divine. For so the Apostle Peter declares in the Exposition of the words, v. 4. Thou hast not lyed unto Men but unto God. These things are so plain and positive, that the Faith of Belie∣vers will not be concerned in the Sophistical Evasions of our Adversaries. In like manner he is said to be resisted, Acts 7. 51. which is the moral Re∣action or Opposition of one Person unto another. So also is he said to be grieved, or we are commanded not to grieve him, Ephes. 4. 30. as they of old were said to have rebelled and vexed the Holy Spirit of God, Isa. 63. 10. A figurative Expression is allowed in these words. Properly the Spirit of God cannot be grieved or vexed; for these things include such Imperfections as are incompetent unto the Divine Nature. But as God is said to repent and to be grieved at his heart, Gen. 6. 6. when he would do things correspondent unto those which Men will do, or judg fit to be done on such Provocations; and when he would declare what Effects they would produce in a Nature capable of such perturbations; So on the same Reason is the Spirit of God said to be grieved and vexed. But this can no way be spoken of him, if he be not one whose respect unto sin may from the Analogie unto humane Persons, be represented by this figurative Expression. To talk of grieving a Vertue, or an actual Emanation of Power, is to speak that which no Man can understand the Meaning or Intention of. Surely He that is thus tempted resisted and grieved by Sin and Sinners, is one that can understand judg and deter∣mine concerning them. And these things being elsewhere absolutely spoken concerning God, it declares that he is so, with respect unto whom they are mentioned in particular.

[Sect. 24] The whole of the Truth contended for is yet more evident in that Discourse of our Saviour, Matth. 12. 24. The Pharisees said, He doth not cast out Devils but by Beelzebub the Prince of Devils, v. 28. If I cast out Devils by the Spirit of God, then the Kingdom of God is come unto you, v. 31, 32. Wherefore I say unto you, All manner of Sin and Blasphemy shall be forgiven unto Men, but the Blasphemy against the Holy Ghost shall not be forgiven unto Men; And whosoever speaketh a word against the Son of Man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him. To the same purpose see Luk. 12. 8,

9, 10. The Spirit is here expresly distinguished from the Son, as one Person from another. They are both spoken of with respect unto the same things in the same manner; and the things mentioned are spoken concerning them universally in the same sense. Now if the Holy Ghost were only the Vertue and Power of God then present with Jesus Christ in all that he did, Christ and that Power could not be distinctly spoken against for they were but one and the same. The Pharisees blasphemed, saying, That he cast out Devils by Beelzebub the Prince of Devils. A Per∣son they intended, and so expressed him by his Name Nature and Office. To which our Saviour replies, that he cast them out by the Spirit of God; A Divine Person opposed to him who is Diabolical. Hereunto he immediately subjoyns his Instruction and Caution, that they should take heed how they blasphemed that Holy Spirit, by assigning his Effects and Works to the Prince of Devils. And blasphemy against him directly ma∣nifests both what and who He is; especially such a peculiar blasphemy as carrieth an aggravation of Guilt along with it, above all that Humane Nature in any other Instance is capable of. It is supposed that blas∣phemy may be against the Person of the Father. So was it in him who blasphemed the Name of Jehovah and cursed by it, Levit. 24. 11. The Son as to his distinct Person may be blasphemed, so it is said here ex∣presly; and thereon it is added that the Holy Ghost also may be distinct∣ly blasphemed, or be the immediate Object of that Sin which is declared to be inexpiable. To suppose now that this Holy Ghost is not a Divine Person, is for Men to dream whilst they seem to be awake.

[Sect. 30] I suppose by all these Testimonies we have fully confirmed what was designed to be proved by them; namely, that the Holy Spirit is not a Quality as some speak residing in the Divine Nature; not a meer Ema∣nation of Vertue and Power from God; not the acting of the Power of God in and unto our Sanctification, but an Holy Intelligent Subsistent or Person. And in our Passage many Instances have been given, whence it is undeniably evident that he is a Divine Self-sufficient Self-subsisting Per∣son, together with the Father and the Son equally participant of the Divine Nature. Nor is this distinctly much disputed by them with whom we have to do. For they confess that such things are ascribed unto him as none but God can effect. Wherefore denying him so to be, they lay up all their hopes of success in denying him to be a Person; But yet because the Subject we are upon doth require it, and it may be use∣ful to the Faith of some; I will call over a few Testimonies given expresly unto his Deity also.

[Sect. 31] First; He is expresly called God; and having the Name of God pro∣perly and directly given unto him, with respect unto Spiritual Things, or things peculiar unto God, he must have the Nature of God also, Acts 5. 3. Ananias is said to lie to the Holy Ghost. This is repeated and interpreted v. 4. Thou hast not lyed unto Men but unto God. The Declara∣tion of the Person intended by the Holy Ghost, is added for the aggrava∣tion of the Sin, for he is God. The same Person, the same Object of the sin of Ananias is expressed in both places; and therefore the Holy Ghost is God. The word for lying is the same in both places; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only it is used in a various construction; v. 3. It hath the Accusative Case

joyned unto it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that thou shouldest de∣ceive, or think to deceive or attempt to deceive the Holy Ghost: How? by lying unto him in making a Profession in the Church wherein he pre∣sides of that which is false. This is explained v. 4. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast lyed unto God; the Nature of his Sin being principally inten∣ded in the first place, and the Object in the latter. Wherefore in the progress of his Discourse, the Apostle calls the same sin a tempting of the Spirit of the Lord, vers. 9. It was the Spirit of the Lord that he lyed unto when he lyed unto God. These three Expressions the Ho∣ly Ghost, God, the Spirit of the Lord do denote the same thing and Person, or there is no coherence in the Discourse. It is excepted that what is done against the Spirit is done against God, because he is sent by God. It is true, as he is sent by the Father, what is done against him is morally and as to the Guilt of it done against the Fa∣ther. And so our Saviour tells us with respect unto what was done against himself. For saith he, He that despiseth me, despiseth him that sent me. But directly and immediately both Christ and the Spirit were sinned against in their own Persons. He is God here provoked. So also He is called Lord in a sense appropriate unto God alone, 2 Cor. 3. 17, 18. Now the Lord is that Spirit; and we are changed from Glory to Glory, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Lord the Spirit, or the Spirit of the Lord; where also Divine Operations are ascribed unto him. What is affirmed to this purpose, 1 Cor. 12. 6, 7, 8. hath been observed in the opening of the beginning of that Chapter at the beginning of our Dis∣course. The same also is drawn by just Consequence from the comparing of Scriptures together, wherein what is spoken of God absolutely in one place is applyed directly and immediately unto the Holy Ghost in ano∣ther. To instance in one or two particulars, Levit. 26. 11, 12. I will, saith God, set my Tabernacle amongst you; and I will walk among you, and will be your God, and ye shall be my People. The accomplishment of this Promise the Apostle declares, 2 Cor. 6. 16. Ye are the Temple of the Li∣ving God, as God hath said, I will dwell in them, and walk amongst them, and I will be their God, and they shall be my People. How and by whom is this done? 1 Cor. 3. 16, 17. Know you not that ye are the Temple of God, and that the Spirit of God dwelleth in you? If any Man defile the Temple of God, him will God destroy, for the Temple of God is Holy, which ye are. If it were then God who of old promised to dwell in his Peo∣ple and to make them his Temple thereby, then is the Holy Spirit God; for he it is, who according to that Promise thus dwelleth in them. So Deut. 32. 12. speaking of the People in the Wilderness, he saith, The Lord alone did lead him; And yet speaking of the same People at the same time it is said, That the Spirit of the Lord did lead them, and caused them to rest, Isa. 63. 14. The Spirit of the Lord therefore is Jehovah, or Jehovah alone did not lead them. That also which is called in the same People their sinning against God, and provoking the most High in the Wilderness, Psalm. 78. 17, 18. is termed their re∣belling against, and vexing the Holy Spirit, Isa. 63. 10, 11. And ma∣ny other Instances of an alike Nature have been pleaded and vindicated by others.

[Sect. 32] Add hereunto in the last place, that Divine Properties are assigned un∣to

him. As Eternity; Heb. 9. 14. He is the Eternal Spirit. Immen∣sity, Psalm. 139. 7. Whither shall I flee from thy Spirit. Omnipoten∣cy, Micah 2. 8. The Spirit of the Lord is not straitned; compared with Isa. 40. 28. The Power of the Spirit of God; Rom. 15. 19. Presci∣ence, Acts 1. 16. This Scripture must be fulfilled which the Holy Ghost by the Mouth of David spake before concerning Judas. Omniscience; 1 Cor. 2. 10, 11. The Spirit searcheth all things, even the deep things of God. Sovereign Authority over the Church, Acts 13. 3. Acts 20. 28. The Divine Works also which are assigned unto him, are usual∣ly and to good purpose pleaded in the vindication of the same Truth. But these in the progress of our Discourse I shall have occasion di∣stinctly to consider and inquire into, and therefore shall not in this place insist upon them. What hath been proposed cleared and con∣firmed may suffice as unto our present purpose; that we may know who He is, concerning whom, his Works and Grace, we do design to Treat.

[Sect. 33] I have but one thing more to add concerning the Being and Persona∣lity of the Holy Spirit. And this is that in the Order of Subsistence He is the Third Person in the Holy Trinity. So it is expressed in the solemn Numeration of them, where their Order gives great direction unto Go∣spel-Worship and Obedience; Matth. 28. 18. Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. This Or∣der I confess in their Numeration, because of the Equality of the Per∣sons in the same Nature is sometimes varied. So Rev. 1. 4, 5. Grace be unto you, and Peace, from him which is, and which was, and which is to come, and from the seven Spirits which are before his Throne, and from Jesus Christ. The Holy Spirit under the name of the seven Spirits be∣fore the Throne of God, because of his various and perfect Operations in and towards the Church, is reckoned up in order before the Son Je∣sus Christ. And so in Paul's euctical conclusion unto his Epistles, the Son is placed before the Father: 2 Cor. 13. 14. The Grace of the Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost be with you all. And some think that the Holy Ghost is mentioned in the first place: Col. 2. 2. The acknowledgment of the Mystery of God, and of the Father, and of Christ. In this expression of them therefore we may use our liberty, they being all one God over all blessed for ever. But in their true and natural Order of Subsistence, and consequently of Operation, the Holy Spirit is the Third Person. For as to his Personal Subsistence, he proceedeth from the Father and the Son, being equally the Spirit of them both as hath been declared. This constitutes the na∣tural Order between the Persons which is unalterable. On this depends the Order of his Operation; for his working is a consequent of the Or∣der of his Subsistence. Thus the Father is said to send him, and so is the Son also, John 14. 16, 26. Chap. 16. 7. And he is thus said to be sent by the Father and the Son, because he is the Spirit of the Father and Son, proceeding from both, and is the next cause in the Applicati∣on of the Trinity unto External Works. But as he is thus sent, so his own Will is equally in and unto the Work for which he is sent. As the Father is said to send the Son, and yet it was also his own Love and

Grace to come unto us and to save us. And this ariseth from hence, that in the whole Oeconomy of the Trinity, as to the Works that out∣wardly are of God, especially the Works of Grace, the order of the Subsistence of the Persons in the same Nature is represented unto us, and they have the same dependance on each other in their Operations as they have in their Subsistence. The Father is the Fountain of all, as in Being and Existence so in Operation. The Son is of the Father, be∣gotten of him, and therefore as unto his Work is sent by him. But his own Will is in and unto what he is sent about. The Holy Spirit proceedeth from the Father and the Son, and therefore is sent and given by them as to all the Works which he immediately effecteth; but yet his own Will is the direct Principle of all that he doth. He divideth un∣to every one according to his own Will. And thus much may suffice to be spoken about the Being of the Holy Spirit, and the order of his Sub∣sistence in the Blessed Trinity.

Peculiar Works of the HOLY SPIRIT in the First or Old Creation. CHAP. IV.

(1.) Things to be observed in Divine Operations. The Works of God, how ascribed absolutely unto God, and how distinctly to each Person. (2.) The Reason hereof. (3.) Perfecting Acts in Divine Works ascribed unto the Holy Spirit and why. (4, 5.) Peculiar Works of the Spirit with respect unto the Old Creation. (6.) The Parts of the Old Creation. Heaven and its Host. What the Host of Heaven. The Host of the Earth. (7.) The Host of Heaven compleated by the Spirit. (8.) And of the Earth. (9.) His moving on the Old Creation, Psal. 104. 30. (10.) The Creation of Man, the Work of the Spirit therein. (11, 12, 13, 14, 15.) The Work of the Spirit in the preservation of all things when created, Natural and Moral. (16.) Farther Instances thereof, in and out of the Church. (17.) Work of the Spirit of God in the Old Creation why sparingly delivered.

[Sect. 1] INtending to treat of the Operations of the Holy Ghost or those which are peculiar unto him, some things must be premised concerning the Operation of the Godhead in general, and the manner thereof. And they are such as are needful to guide us in many Passages of the Scripture, and to direct us aright in the Things in particular which now lie before us. I say then (1.) that all Divine Operations are usually ascribed unto God absolutely. So it is said God made all things, and so of all other Works whether in Nature or in Grace. And the reason hereof is, because the several Persons are individed in their Operations, acting all by the same Will, the same Wisdom, the same Power. Every Person therefore is the Author of every Work of God, because each Person is God, and the Divine Nature is the same individed Principle of all Divine Operations. And this ariseth from the Unity of the Per∣sons in the same Essence. But as to the manner of Subsistence therein, there is Distinction Relation and Order between and among them. And hence there is no Divine Work but is distinctly assigned unto each Person

and eminently unto one. So is it in the Works of the Old Creation and so in the New, and in all particulars of them. Thus the Creation of the World is distinctly ascribed to the Father as his Work, Acts 4. 24. And to the Son as his, John 1. 3. and also to the Holy Spirit, Job 33. 4. but by the way of eminence to the Father, and absolutely to God, who is Father Son and Holy Spirit.

[Sect. 2] The Reason therefore why the Works of God are thus distinctly ascri∣bed unto each Person, is because in the individed Operation of the Divine Nature, each Person doth the same Work in the Order of their Subsi∣stence; not one as the Instrument of the other or meerly employed by the other, but as one common Principle of Authority, Wisdom, Love, and Power. How come they then eminently to be assigned one to one Person, another to another? As unto the Father are assigned Opera Na∣turae, the Works of Nature or the Old Creation; to the Son, Opera Gratiae procuratae, all Divine Operations that belong unto the recovery of Mankind by Grace; and unto the Spirit, Opera Gratiae applicatae, the Works of God whereby Grace is made effe∣ctual unto us. And this is done; (1.) when any especial Impression is made of the especial property of any Person on any Work, then is that work assigned peculiarly to that Person. So there is of the Power and Authority of the Fa∣ther on the Old Creation, and of the Grace and Wisdom of the Son on the New. (2.) Where there is a peculiar condescention of any Person unto a Work wherein the others have no concurrence but by Approbation and Consent. Such was the susception of the Humane Nature by the Son and all that he did there∣in. And such was the Condescention of the Holy Ghost also unto his Office, which intitles him peculiarly and by way of Eminence unto his own immediate Works.

[Sect. 3] (2.) Whereas the Order of Operation among the Distinct Persons, depends on the Order of their Subsistence in the Blessed Trinity in every great Work of God, the Concluding, Compleating, Perfecting Acts are ascribed unto the Holy Ghost.† This we shall find in all the Instances of them that will fall under our consideration. Hence the immediate act∣ings of the Spirit are the most hidden, curious, and mysterious, as those which contain the perfecting part of the Works of God. Some seem willing to exclude all thoughts or mention of him from the Works of God; but indeed without him no part of any Work of God is perfect or compleat.‖ The beginning of Divine Operations is assigned unto

the Father as he is fons & origo Deitatis, the Fountain of the Deity it self. Of him, and through him, and to him are all things, Rom. 11. 32. The subsisting, establishing, and upholding of all things is ascribed unto the Son: He is before all things, and by him all things consist; Col. 1. 17. As he made all things with the Father, so he gives them a consistency, a permanency in a peculiar manner, as he is the Power and Wisdom of the Father. He upholds all things by the Word of his Power Heb. 1. 3. And the finishing and perfecting of all these Works is ascribed to the Holy Spirit, as we shall see. I say not this as though one Person succeeded unto another in their Operation, or as though where one ceased and gave over a Work, the other took it up and carried it on. For every Divine Work and every part of every Divine Work is the Work of God, that is, of the whole Trinity unseparably and undividedly. But on these Divine Works which outwardly are of God, there is an especial impression of the order of the Operation of each Person with respect unto their natural and necessarie Subsistence, as also with regard unto their internal Characte∣ristical Properties, whereby we are distinctly taught to know them and a∣dore them. And the due Consideration of this order of things will direct us in the right understanding of the proposals that are made unto our Faith, concerning God in his Works and Word.

[Sect. 4] These things being premised, we proceed to consider what are the peculiar Operations of the Holy Spirit, as revealed unto us in the Scripture Now all the Works of God, may be referred unto two Heads. (1.) Those of Nature; (2.) Those of Grace. Or the Works of the Old, and New Creation. And we must enquire what are the especial Op∣erations of the Holy Spirit, in and about these Works, which shall be distinctly explained.

[Sect. 5] The Work of the Old Creation had two Parts (1.) That which concern∣ed the inanimate Part of it in general, with the Influence it had into the Production of animated or Living but bruit Creatures. (2.) The Rational or Intelligent Part of it, with the Law of its Obedience unto God, the especial Uses and Ends for which it was made. In both these sorts we shall enquire after and consider the especial Works of the Holy Spirit.

[Sect. 6] The general Parts of the Creation, are the Heavens and the Earth. Gen. 1. 1. In the Beginning God Created the Heavens and the Earth; and what belongs unto them is called their Host. Gen. 2. 1. The Heavens and the Earth were finished and all their Host. The Host of Heaven is the Sun, Moon, and Stars; and the Angels themselves. So are they called 1 Kings. 22. 19. I saw the Lord sitting on his Throne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and all the Host of Heaven standing by him on his right hand and on his left. That is all the Holy angels; as Dan. 7. 10. 2 Chron. 18. 18. And the Host of God, Gen. 32. 1, 2. And Jacob went on his Way, and the An∣gels of God met him; and when Jacob saw them, he said this is God's Host. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Word he useth signifieth an Host encamped; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luke. 2. 13. The Heavenly Host or Army. The Sun, Moon and stars are also called the Host of Heaven. Deut. 4 19. And lest thou shouldest lift up thine Eys unto Heaven and when thou seest the Sun and the Moon, and

the Stars, even all the Host of Heaven. So Isa. 34. 4. Jerem. 33. 22. This was that Host of Heaven which the Jews Idolatrously Worshipped; Jerem. 8. 2. They shall spread them before the Sun and the Moon and all the Host of Heaven, whom they have Loved, and whom they have served, after whom they have Walked, and whom they have sought, and whom they have Worshipped. The Expressions are multiplied to shew that they used all ways of ascribing that Divine Honour unto them which was due to God alone, whom only they ought to have Loved, to have Served, to have Walked after, to have Sought and Worshipped. So Chap. 19. 13. This they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Queen of Heaven; Jerem. 44. 17. Be∣cause of its Beauty and Adornings. The Host of the Earth is men and Beasts, with all other Creatures that either grow out of it, or live upon it, and are nourished by it. And these things are called the Host of Hea∣ven and Earth upon a double Account. (1.) Because of their Order and beautiful Disposition. An Host properly is a Number of Men put in∣to a certain Order, for some certain End or Purpose. And all their strength and Power, all their Terror and Beauty consisteth in, and ari∣seth from that Order. Without this they are but a confused Multitude. But an Host or Army with Banners is beautiful and terrible, Cant. 6. 10. Before things were cast into this Order, the Universe was as it were full of Confusion; it had no beauty nor Glory, for the Earth was void and without form, Gen. 1. 2. Hence the Vulgar Latine in this Place renders the Word by Ornatus eorum; all their Beauty and Adorning. For the Creation and Beautiful disposal of these Hosts gave them Beauty and Or∣nament, and thence do the Greeks call the World 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, an Ador∣ned thing. (2.) Because all Creatures in Heaven and Earth, are God's Armys to accomplish his irresistible Will and Pleasure. Hence he often stiles himself the Lord of Hosts; of both these Hosts, that above of the Heavens, the Holy Angels, and the Celestial Bodies; and that of all Creatures beneath in the Earth. For all these he useth and applyeth at his Pleasure to do his will and execute his Judgments. Thus One of those Angels slew an whole Host of men in one Night, Isa. 37. 36. And it is said that the Stars in their Courses fought against Sisera, Judg. 5. 20. God overruled the Influences of Heaven against them, though it may be Angels also are here intended. And among the meanest Creatures of the Earth, he calls Locusts and Caterpillars when he sends them to destroy a Countrey for sin, his Host or Army, Joel. 2. 11. This by the Way.

[Sect. 7] Now the Forming and perfecting of this Host of Heaven and Earth, is that which is assigned peculiarly to the Spirit of God. And hereby the Work of Creation was compleated and finished. First for the Hea∣vens; Job 26. 13. By his Spirit he hath garnished the Heavens, his hand hath formed the crooked Serpent. Or rather, His Spirit hath garnished. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 agrees with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Spirit, and not with He; and the word signifies to adorn, to make fair, to render beautifull to the Eye. Thus the Heavens were garnished by the Spirit of God, when by the Creation and disposal of the aspectable Host of them, he rendred them so glorious and beautiful as we behold. So the Targum; His Spirit beautified the Face of the Heavens, or gave them that comely beauty and Order where∣in their Face appeareth unto us. Hence the Heavens as adorned with the

Moon and the Stars, are said to be the Work of God's fingers. Psal. 8. 3. That is, not only those which were powerfully made, but also Curiously wrought and adorned by the Spirit of God. For by the finger or fingers of God, the Spirit of God is in an especial manner intended. Hence those words of our Saviour, Luk. 11. 20. but if I with the finger of God, do cast out Devils; Matth. 12. 28. are; if I cast out Devils by the Spirit of God. By him were the Heavens as it were curiously wrought, adorned, garnished, rendred beautiful and Glorious, to shew forth the Praise of his Power and Wisdom; Psal. 19. 1. And by the Crooked Serpent, which is added to the garnishing of the Heavens, the Hebrews understand the Galaxie or Milky way which to the Eye represents the moving or wirth∣ing of a Serpent in the Water. This then is peculiarly assigned to the Spirit with respect to the Heavens and their Host; the compleating finishing Work is ascribed unto him, which we must understand by the Rules before mentioned and not exclusively to the other Persons.

[Sect. 8] And thus was it also in the Earth. God first out of nothing created the Earth which comprized the whole Inferior Globe, which afterwards divided itself into Seas and dry Land; as the Heavens contain in that Expression of their Creation all that is above and over it. The whole Material Mass of Earth and Water wherewith probably the more solid and firm substance was covered and as it were overwhelmed, is intended by that Earth which was first Created. For immediately there is men∣tion made of the Deeps and the Waters, without any intimation of their Production but what is contained in that of the Creation of the Earth. Gen. 1. 2. This Mass being thus framed and mixed, the Spirit of God mo∣ved on the Face of the Waters; not taken distinctly but as containing that radical Humour which was the Material Principle of Life and Being unto all Creatures. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Word Merachepheth signifies an easy gentle motion, such as a Dove or other Fowl useth over its Nest or Young Ones, either to communicate Vital heat unto its Eggs, or to cherish and defend its Young. And this will no way consist with that Exposition which some would give in this place of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ruah they say here signifies the Wind, as it doth sometimes; and it is cal∣led the Wind of God, because it was great and mighty. For this Phrase of Speech is usual in the Sacred Language, to set out the Greatness and Singular Eminency of any thing. So a great trembling, is called a trem∣bling of God, 1 Sam. 14. 15. the Cedars of God, and the like. But: (1.) When was this Wind Created? The Meteors were not made before the fourth Day with the Firmament the Place of their Residence. And whence or what this Wind should be is not to be discovered. (2.) The Word here used signifies such an easy and gentle Motion as is in Birds when they move themselves upon their Nests. And it is but three times used in the Scripture. In this Place, and Deut. 32. 11. Jerem. 23. 9. In Deut. it is expresly applyed unto the Motion of an Eagle over her young, for their safety protection and growth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as an Eagle flut∣tereth spreading her Wings over her Young; and in the other Place, we render it shake. All My bones shake; that is are in a trembling Motion, like the feathers of a fowl over her Nest. No such great and Violent Wind therefore as from thence should be called a Wind of God, can be intended

in this Place. But it is the Spirit of God himself and his Work that is expressed.

[Sect. 9] This therefore was the Work of the Holy Spirit of God in reference unto the Earth and the Host thereof. The whole matter being Created out of which all Living Creatures were to be educed and of which they were to be made, he takes upon him the Cherishing and Preservation of it, that as it had its Subsistence by the Power of the Word of God, it might be carried on towards that Form, Order, Beauty and Perfection that it was designed unto. To this purpose he Communicated unto it a Quick∣ning and prolifick Vertue, inlaying it with the Seeds of animal Life unto all kinds of things. Hence upon the Command of God it brought forth all sorts of Creatures in Abundance, according to the Seeds and Principles of Life which were communicated unto the Rude inform Chaos, by the cherish∣ing Motion of the Holy Spirit. Without him all was a dead-Sea, a confu∣sed deep with Darkness upon it, able to bring forth nothing, nor more prepared to bring forth any one thing than another. But by the Moving of the Spirit of God upon it the Principles of all those Kinds, Sorts, and Forms of things which in an unconceivable variety make up its Host and Ornament were communicated unto it. And this is a better ac∣count of the Original of all things in their several kinds, than any is gi∣ven by ancient or Modern Philosophers. And hence was the Old Tra∣dition of all things being formed of Water; which the Apstle alludes un∣to, 2 Pet. 3. 5. The whole is declared by Cyprian, whose words I have therefore transcribed at large. And as at the first Creation so in the Course of Providence, this Work of Cherishing and Nourishing the Cre∣tures is assigned in an especial manner unto the Spirit; Psal. 104. 30. Thou sendest forth thy Spirit they are Created, and thou renewest the Face of the Earth. The Making or Creation of things here intended, is not the first great Work of the Creation of all but the daily Production of Creatures in and according to their Kind, For in the verse foregoing the Psalmist treats of the decay of all sorts of Creatures in the World, by a Providen∣tial cutting off and finishing of their Lives, v. 29. Thou hidest thy Face they are troubled; thou takest away their breath they dye and return unto their Dust. That under this continual decay and dying of all sorts of Creatures, the

World doth not come to Emptiness and Desolation; the only Reason is, because the Spirit of God whose Office and Work it is to uphold and preserve all things continually, produceth by his Power a new supply of Creatures in the room of them that fall off like Leaves from the Trees and return to their Dust every day. And whereas the Earth it self, the common Nurse of them all, seems in the Revolution of every year to be at an end of its Use and Work, having Death brought upon the Face of it, and oft-times entring deep into its Bowels, the Spirit of God by its influential Concurrence renews it again, causing every thing afresh to bring forth Fruit according unto its Kind, whereby its Face receiveth a new Beauty and Adorning. And this is the Substance of what the Scripture expresly asserts concerning the Work of the Spirit of God towards the inanimate part of the Creation. His actings in reference unto Man, and that Obedience which he owed to God according to the Law and Co∣venant of his Creation is nextly to be considered.

[Sect. 10] Man in his Creation falleth under a two-fold Notion. For he may be considered either meerly naturally as to the essentially constitutive parts of his Being, or morally also with reference unto his Principles of Obe∣dience the Law given unto him, and the End proposed as his Reward. And these things are distinctly proposed unto our contemplation in the Scripture. The first is expressed Gen. 2. 7. And the Lord God formed Man of the Dust of the Ground, and breathed into his Nostrils the Breath of Life, and Man became a Living Soul. (1.) There is the Matter whereof he was formed; (2.) The Quickning Principle added thereunto; And (3.) the Effect of their Conjunction and Union. For the Mat∣ter he was made of, it is said he was formed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dust of the Ground, or dust gathered together on an heap from and upon the Ground, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prov. 8. 26. So is God the great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the universal framer of All, represented as an Artificer, who first prepares his Matter and then forms it as it seemeth good unto him. And this is mentioned for two ends; First, To set forth the Excellency, Power, and Wisdom of God, who out of such vile contemptible Matter, as an heap of Dust swept as it were together on the Ground, could and did make so excellent curious and glorious a Fabrick as is the Body of Man, or as was the Body of Adam before the Fall. Secondly, To mind Man of his Original, that he might be kept humble and in a meet dependance on the Wisdom and Bounty of his Creator; for thence it was, and not from the Original Matter whereof he was made, that he became so excellent. Hereof Abraham makes his solemn Acknowledgment before the Lord; Gen. 18. 27. Behold I have taken upon me to speak unto the Lord which am but Dust and Ashes. He ashes himself with the Remembrance of his Original. And this as it were God reproacheth Adam withal upon his Sin and Transgression; Gen. 3. 19. Thou shalt return unto the Ground, for out of it wast thou taken. For Dust thou art, and unto Dust thou shalt return. He lets him know that he had now by sin lost that Immortality which he was made in a condition to have enjoyed; and that his Body according to his Nature and Constitution, should return again into its first Principles or the Dust of the Earth.

Into this formed Dust, Secondly, God breathed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the Breath of Life; Divine aurae particulam, a vital immortal Spirit. This

God breathed into him as giving him something of himself, somewhat im∣mediately of his own, not made out of any praecreated Matter. This is the Rational Soul or Intelligent Spirit. Thus Man became a middle Creature between the Angels above and the sensitive Animals below. His Body was formed as the Beasts from the Matter made the first Day, and digested into dry Land on the third Day. His Soul was an immediate Production of and Emanation from the Divine Power as the Angels were. So when in the Works of the New Creation our Blessed Savi∣our bestowed the Holy Ghost on his Disciples, he breathed on them as a sign that he gave them something of his own. This Coelestial Spirit, this Heavenly Breath was unto Man a quickning Principle. For, third∣ly, the Effect hereof is that Man became 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a living Soul. His Body was hereby animated and capable of all Vital Acts. Hence he could move, eat, see, hear, &c. for the natural Effects of this Breath of Life are only intended in this Expression. Thus the first Man Adam was made a Living Soul, 1 Cor. 15. 45. This was the Creation of Man, as unto the essentially constituting Principles of his Nature.

[Sect. 11] With respect unto his Moral Condition and Principle of Obedience un∣to God, it is expressed Gen. 1. 26, 27. And God said, Let us make Man in our own Image after our likeness; and let them have dominion; so God cre∣ated Man in his own Image, in the Image of God created he him. He made him upright, Eccles. 7. 29. perfect in his Condition; every way com∣pleat, fit, disposed, and able to and for the Obedience required of him. Without Weakness, Distemper, Disease, contrariety of Principles In∣clinations or Reasonings. An universal Rectitude of Nature consisting in Light Power and Order in his Understanding Mind and Affections, was the principal part of this Image of God wherein he was created. And this appears as from the Nature of the thing it self, so from the Descrip∣tion which the Apostle giveth us of the Renovation of that Image in us by the Grace of Christ, Ephes. 4. 24. Col. 3. 10. And under both these Considerations we may weigh the especial Operations of the Spirit of God.

[Sect. 12] First; As to the Essential Principles of the Nature of Man, it is not for nothing that God expresseth his Communication of a Spirit of Life by his breathing into him. God breathed into his Nostrils the Breath of Life. The Spirit of God and the Breath of God are the same; onely the one Expression is proper, the other metaphorical; wherefore this breathing is the especial acting of the Spirit of God. The Creation of the Humane Soul, a Vital Immortal Principle and Being, is the imme∣ate Work of the Spirit of God; Job 33. 4. The Spirit of God hath made me, and the Breath of the Almighty hath given me Life. Here indeed the Creation and Production of both the essential parts of Humane Nature Body and Soul, are ascribed unto the same Author. For the Spirit of God and the Breath of God are the same; but several Effects being men∣tioned causeth a repetition of the same Cause under several names. This Spirit of God first made Man, or formed his Body of the Dust, and then gave him that Breath of Life whereby he became a living Soul. So then under this first Consideration, the Creation of Man is assigned unto the Holy Spirit; for Man was the Perfection of the Inferior Creation, and

in order unto the Glory of God by him were all other things Crea∣ted. Here therefore are his Operations distinctly declared, to whom the perfecting and compleating of all Divine Works is peculiarly com∣mitted.

[Sect. 14] Secondly; We may consider the moral State and Condition of Man, with the Furniture of his Mind and Soul in reference unto his Obedi∣ence to God and his enjoyment of him. This was the principal part of that Image of God wherein he was created. Three things were required to render Man idoneous or fit unto that Life to God for which he was made. First, An ability to discern the Mind and Will of God, with respect unto all the Duty and Obedience that God required of him; as also so far to know the Nature and Properties of God, as to believe him the only proper Object of all Acts and Duties of Religious Obedience, and an all-sufficient Satisfaction and Reward in this World and to Eter∣nity. Secondly, A free uncontrolled unintangled disposition to every Duty of the Law of his Creation in order unto living unto God. Third∣ly, An ability of Mind and Will, with a readiness of complyance in his Affections, for a due regular performance of all Duties and abstinence from all Sin. These things belonged unto the integrity of his Nature, with the uprightness of the State and Condition wherein he was made. And all these things were the peculiar Effects of the immediate Operati∣on of the Holy Ghost. For although this Rectitude of his Nature be distinguishable and separable from the Faculties of the Soul of Man; yet in his first Creation they were not actually distinguished from them, nor superadded or infused into them when Created, but were concreated with them; that is his Soul was made meet and able to live to God as his Sovereign Lord, Chiefest Good, and Last End. And so they were all from the Holy Ghost from whom the Soul was as hath been declared. Yea suppose these Abilities to be superadded unto Man's Natural Facul∣ties, as Gifts supernatural (which yet is not so) they must be acknow∣ledged in a peculiar manner to be from the Holy Spirit. For in the Re∣stauration of these Abilities unto our minds, in our Renovation unto the Image of God in the Gospel, it is plainly asserted that the Holy Ghost is the immediate Operator of them. And he doth thereby restore his own Work, and not take the Work of another out of his Hand. For in the New Creation the Father in the way of Authority designs it and brings all things unto an head in Christ, Ephes. 1. 10. which retrived his ori∣ginal peculiar Work; and the Son gave unto all things a new consistency which belonged unto him from the beginning, Col. 1. 16. So also the Holy Spirit renews in us the Image of God, the original implantation whereof was his peculiar Work. And thus Adam may be said to have had the Spirit of God in his Innocency. He had him in these peculiar Effects of his Power and Goodness, and he had him according to the Te∣nor of that Covenant, whereby it was possible that he should utterly lose him as accordingly it came to pass. He had him not by especial Inhabitation, for the whole World was then the Temple of God. In the Covenant of Grace founded in the Person and on the Mediation of Christ it is otherwise. On whomsoever the Spirit of God is bestowed for the Renovation of the Image of God in him, he abides with him for ever. But in all Men from first to last, all Goodness, Righteousness, and Truth, are the Fruits of the Spirit, Ephes. 5. 9.

[Sect. 15]

The Works of God being thus finished, and the whole frame of Na∣ture set upon its Wheels, it is not deserted by the Spirit of God. For as the preservation, continuance, and acting of all things in the Uni∣verse, according to their especial Nature and mutual Application of one unto another, are all from the powerful and efficacious Influences of Di∣vine Providence; so there are particular Operations of the Holy Spirit ••••nd about all things, whether meerly Natural and Animal, or also Ra∣tional and Moral. An Instance in each kind may suffice. For the first, (as we have shewed) the Propagation of the succeeding Generations of Creatures, and the annual Renovation of the Face of the Earth are ascri∣bed unto him, Psal. 104. 30. For as we would own the due and just Powers and Operations of second Causes, so we abhor that Atheism which ascribes unto them an Original and Independent Efficacy and Causality, without a previous acting in, by, and upon them, of the Power of God. And this is here ascribed unto the Spirit, whom God sendeth forth unto that End and Purpose. As to rational and moral actions, such as the great Affairs of the World do consist in and are disposed of by, he hath in them also a peculiar Efficiency. Thus those great Vertues of Wisdom, Courage, and Fortitude, which have been used for the producing of great Effects in the World, are of his especial Operation. So when God stirred up Men to Rule and Govern his People of Old, to fight against and to subdue their Enemies, it is said the Spirit of God came upon them, Jud. 3. 10. The Spirit of the Lord came upon Othniel, and he judged Israel and went out to War. The Spirit of God endued him with Wisdom for Government, and with courage and skill in conduct for War. So Judg. 6. 34. And although Instances hereof are given us principally among the People of God, yet whereever Men in the World have been raised up to do great and wonderful things, whereby God executeth his Judg∣ments, fulfilleth any of his Promises or his Threatnings, even they also have received of the especial Gifts and Assistances of the Holy Spirit of God. For this Reason is Cyrus expresly called God's Anointed, Isa. 45. 1. Cyrus had by God's Designation a great and mighty Work to effect. He was utterly to ruine and destroy the Great, Antient, Babylonian Monar∣chy. God had a concern herein, as to the avenging of the Quarrel of his People, and therein the accomplishment of many Promises and Threatnings. The Work it self was great, arduous, and insuperable to ordinary humane Abilities. Wherefore God sends his Spirit to fill Cy∣rus with Wisdom, Courage, skill in all Military Affairs, that he might go through with the Work whereunto in the Providence of God he was de∣signed. Hence is he called God's Anointed, because the Unction of Kings of old was an instituted Sign of the Communication of the Gifts of the Holy Ghost for Government unto them; see Isa. 45. 1, 2, 3, 4, 5. and other Instances of the like kind might be given.

[Sect. 16] Thus when the Church was to have a blessed Restauration of the Worship of God after the return of the People from their Captivity; Zerubbabel is in an especial manner called to begin and carry on this Work in the building of the Temple. But the Difficulties he had to conflict withal were great, and appeared insuperable. The People were few and poor, and the Oppositions made unto them and their Work

great and many. Especially what arose from the Power of the Persian Monarchy under whose Rule and Oppression they were. For although they had Permission and Encouragement from Cyrus for their Work, yet immediately upon his Death they were oppressed again, and their Work caused to cease. This Power they could no way conflict withal; yet God tells them that all this Opposition shall be removed and conquered. Who art thou, saith he, O great Mountain? before Zerubbabel thou shalt be∣come a plain, Zech. 4. 7. All the hindrance that arose from that great Mountain of the Persian Empire shall be removed out of the way, and the progress of Zerubbabel in his Work shall be made smooth plain and easie. But how shall this be effected and brought about? Not by an Army, or by Might, nor by Power, but by my Spirit saith the Lord of Hosts, v. 6. You would suppose that it must be done by Armies and open force, which you are altogether insufficient for. But this is not the way I will take in this matter. My Spirit shall work in their Hearts, Minds, and Counsels, that contrary to their fears they shall themselves further that work which hitherto they have impeded. And he shall work in the Minds and Counsels of others to oppose them and entangle them where they would hinder it, until they are destroyed, and that great Mountain be fully removed, as in the Event it came to pass. So that the Providen∣tial Alterations that are wrought in the World, are Effects of his Power and Efficacy also.

[Sect. 17] And thus have we taken a short view of the Dispensation and Work of the Spirit of God in the first Creation. But the Effect hereof being a State of things that quickly passed away, and being of no advantage to the Church after the entrance of sin, what belonged unto it is but spa∣ringly delivered in the Scriptures; the true sense of what is so delivered depending much on the Analogie of the following Works of God in Man's Renovation and Recovery. But as to the New Creation (which falls under our Consideration in the next place, as that alone which is directly intended by us) the Foundation, building up and finishing the Church of God therein, being the things whereon depends the principal manifestation of the Glory of God, and wherein the great Concerns of all the Elect do lie, they are more fully and directly declared in the Scrip∣ture. And in reference unto them we shall find a full distinct Declara∣tion of the whole Dispensation and Work of the Spirit of God.

Way and Manner of the Divine Dispensation of the HOLY SPIRIT. CHAP. V.

(1.) Dispensation of the Spirit to be learned from the Scripture only; ge∣neral Adjuncts thereof. (2.) The Administration of the Spirit and his own Application of himself to his Work how expressed. (3.) The Spirit how and in what sense given and received. (4.) What is included in the giving of the Spirit. (5.) What in receiving of him. (6, 7.) Priviledg and Advantage in receiving the Spirit. (8.) How God is said to SEND the Spirit; what is included in sending. (9.) How God MINISTERS the Spirit. (10.) How God is said to PUT his Spirit on us; What is in∣cluded in that Expression. (11.) The Spirit how POURED out. (12, 13.) What is included and intended herein. (14.) The wayes of the Spirits Application of himself unto his Work. (15.) His proceeding from Father and Son explained. (16.) How he cometh unto us. (17.) His falling on Men. (18.) His resting. (19.) How and in what sense he is said to depart from any Person. (20.) Of the Divisions of the Holy Ghost, Heb. 2. 3. (21.) Exposition of them vindicated.

[Sect. 1] BEfore we treat of the especial Operations Works and Effects of the Holy Ghost in and on the New Creation, the Order of things requires, that we should first speak somewhat of the General Nature of God's Dispensation of him, and of his own Applica∣tions of himself unto his Actings and Workings in this Matter. For this is the Foundation of all that he doth, and this for our Edification we are instructed in by the Scriptures. Unto them in this whole Dis∣course we must diligently attend; for we are exercised in such a Subject as wherein we have no Rule nor Guide, nor any thing to give us Assi∣stance but pure Revelation. And what I have to offer concerning these things, consists upon the Matter solely in the Explication of those places of Scripture wherein they are revealed. We must therefore consider (1.) what we are taught on the part of God the Father with respect unto the Holy Spirit and his Work; and (2.) what relates immediately un∣to himself.

[Sect. 2] First; God's disposal of the Spirit unto his Work, is five wayes ex∣pressed in the Scripture. For he is said, (1.) to give or bestow Him; (2.) to send Him; (3.) to administer him; (4.) to pour him out; (5.) to

put him on us. And his own Application of Himself unto his Work is likewise five wayes expressed. For he is said (1.) to proceed, (2.) to Come, or come upon; (3.) to fall on Men, (4.) to rest; and (5.) to de∣part. These things containing the general Manner of his Administration and Dispensation, must be first spoken unto.

[Sect. 3] First; He is said to be GIVEN of God; that is, of God the Father, who is said to GIVE him in an especial manner. Luk. 11. 13. Your Hea∣venly Father will give the Holy Spirit to them that ask him. Joh. 3. 34. He hath Given his Spirit unto us. 1. Joh. 3. 24. Joh. 14. 16. The Father shall Give you another Comforter, which is the Holy Ghost, v. 26. And in answer unto this Act of God, those on whom he is bestowed are said to Receive him. Joh. 7. 39. This he spake of the Spirit which they that believe on Him should Receive. 1 Cor. 2. 12. We have received the Spirit which is of God. 2. Cor. 11. 4. if you have received another Spirit which you had not Reoeived; Where the Receiving of the Spirit is made a matter Common unto all Beleivers. So Gal. 3. 2. Acts. 8. 15, 19. Joh. 14. 17. Chap. 20. 22. For these two, Giving and Receiving are related; the one supposing the o∣ther. And this Expression of the Dispensation of the Holy Ghost is irre∣concileable unto the Opinion before rejected; Namely that he is nothing but a transient Accident, or an Occasional Emanation of the Power of God. For how, or in what sense can an Act of the Power of God be Given by him, or be Received by us? It can indeed in no sense be either the Object of God's Giving or of our Receiving, especially as this is explained in those other Expressions of the same thing before laid down, and afterwards considered. It must be somewhat that hath a Subsistence of its own, that is thus Given and Received. So the Lord Christ is frequently said to be Given of God and Received by us. It is true we may be said in another sense to receive the Grace of God. Which is the Exception of the Socini∣ans unto this Consideration, and the constant practice they use to evade plain Testimonies of the Scripture. For if they can find any Words in them used elsewhere in another sense, they suppose it sufficient to con∣tradict their plain Design and proper meaning in an other place. Thus we are exhorted not to receive the Grace of God in vain, 2 Cor. 6. 1. I Answer the Grace of God may be considered two Ways. (1.) Objectively for the Revelation or Doctrine of Grace; as Tit. 2. 11, 12. So we are said to Receive it when we believe and profess it, in opposition unto them by whom it is opposed and rejected. And this is the same with our Re∣ceiving the Word preached so often mentioned in the Scripture; Acts 2. 41. James 1. 21; which is by Faith to give it Entertainment in our Hearts; which is the meaning of the Word in this Place, 2 Cor. 6. 1. Having taken the Profession of the Doctrine of Grace, that is of the Gos∣pel upon us, we ought to express its Power in Holiness and suitable O∣bedience, without which it will be of no use or Benefit unto us. And the Grace of God is sometimes (2.) take Subjectively, for the Grace which God is pleased to Communicate unto us, or gracious Qualities that he Works in our Souls by his Spirit. In this sense also we are sometimes said to receive it; 1 Cor. 4. 7. Who maketh thee to differ from another, and what hast thou which thou didst not receive; Where the Apostle speaketh both of the Gifts and Graces of the Spirit. And the Reason hereof is, because in the Communication of internal Grace unto us, we contribute

nothing to the Procurement of it, but are merely capable recipient Sub∣jects. And this Grace is a Quality or Spiritual Habit permanent and abideing in the Soul. But in neither of these senses can we be said to re∣ceive the Spirit of God, nor God to Give him, if he be only the Power of God making an Impression on our Minds and Spirits; no more than a Man can be said to receive the Sun-beams, which cause Heat in him by their Natural Efficacy, falling on him. Much less can the Giving and Receiving of the Spirit be so interpreted, considering what is said of his being sent and his own Coming, with the like Declarations of God's Dis∣pensation of him, whereof afterwards.

[Sect. 14] Now this Giving of the Spirit, as it is the Act of Him by whom he is Given, denotes Authority Freedom and Bounty; and on the Part of them that receive him, Priviledge and Advantage.

(1.) Authority; He that gives any thing, hath Authority to dispose of it. None can give but of his own, and that which in some sense he hath in his Power. Now the Father is said to give the Spirit, and that upon our Request; as Luk. 11. 13. This I acknowledg wants not some Dif∣ficulty in its Explication. For if the Holy Ghost be God himself, as hath been declared, how can he be said to be given by the Father, as it were, in a way of Authority? But keeping our selves to the sacred Rule of Truth, we may solve this Difficulty without Curiosity or Danger. Wherefore (1.) the Order of the Subsistence of the three Persons in the Divine Nature is regarded herein. For the Father as hath been shew∣ed is the Fountain and Original of the Trinity, the Son being of him, and the Spirit of them both. Hence he is to be considered as the principal Author and Cause of all those works which are immediately wrought by either of them. For of whom the Son and Spirit have their Essence as to their Personality, from him have they Life and Power of Operation; Joh. 5. 19, 26. Therefore when the Holy Spirit comes unto any, the Father is said to Give him, for he is the Spirit of the Father. And this Autho∣rity of the Father doth immediately respect the Work it self, and not the Person Working. But the Person is said to be given for the Works sake. (2.) The Oeconomy of the Blessed Trinity in the Work of our Re∣demption and Salvation is respected in this Order of things. The Fountain hereof lies in the Love Wisdom Grace and Counsel of the Father. What∣ever is done in the pursuit hereof is originally the Gift of the Father, be∣cause it is designed unto no other End but to make his Grace effectual. Hence is he said to send and give his Son also. And the whole Work of the Holy Ghost, as our Sanctifier Guide Comforter and Advocate, is to make the Love of the Father effectual unto us; Joh. 10. 13, 14. As this out of his own Love and Care he hath Condescended unto, so the Fountain of it being in the Love and Purpose of the Father, and that also or the making them effectual being their End, he is rightly said to be Given of him. (3.) In the whole Communication of the Spirit respect is had unto his Effects, or the Ends for which he is given. What they are shall be afterwards declared. Now the Authority of this Giving respects prin∣cipally his Gifts and Graces, which depend on the Authority of the Fa∣ther.

(2.) This Expression denotes Freedom. What is given might be with∣held. This is the Gift of God, (as he is called Joh. 4. 10,) not the

Purchase of our Indeavours, nor the Reward of our Desert. Some men delight to talk of their Purchasing Grace and Glory. But the one and the other are to be bought without Money and without Price. Even E∣ternal Life it self the End of all our Obedience, is the Gift of God through Jesus Christ our Lord, Rom. 6. 23. The Scripture knows of no earn∣ings that Men can make of themselves but Death. For as Austin says, Quicquid tuum est peccatum est; and the Wages of Sin is death. To what End or Purpose soever the Spirit is bestowed upon us, whether it be for the Communication of Grace, or the Distribution of Gifts, or for Con∣solation and Refreshment, it is of the Meer Gift of God, from his absolute and Sovereign Freedom.

[Sect. 5] Secondly; In Answer hereunto they are said to Receive him, on whom as a Gift he is bestowed; as in the Testimonies before mentioned. And in Receiving two things are implyed. (1.) That we contribute nothing thereunto which should take off from the thing Received as a Gift. Re∣ceiving answers Giving, and that implys freedom in the Giver. (2.) That it is their Priviledg and Advantage. For what a Man Receives he doth it for his own Good. First, then we have him freely as a Gift of God. For to Receive him in general is to be made Partaker of him, as unto those Ends for which he is given of God. Be those Ends what they will, in respect of them they are said to Receive him who are made Parta∣kers of him. Two things may be pleaded to take off the Freedom of this Gift and of our Reception, and to cast it on something necessary and re∣quired on our part. For (1.) our Saviour tells us, that the World cannot Receive him, because it seeth him not, neither knoweth him, Joh. 14. 17. Now if the World cannot Receive him, there is required an Ability and Preparation in them that do so, that are not in the World; and so the Gift and Communication of the Spirit depends on that Qualification in us. But all Men are Naturally alike the World, and of it. No One Man by Nature hath more Ability or strength in Spiritual things than another. For all are equally dead in Trespasses and Sins, all equally Children of Wrath. It must therefore be enquired how some come to have this Ability and Power to Receive the Spirit of God which others have not. Now this, as I shall fully manifest afterwards, is merely from the Holy Ghost himself and his Grace; respect being had herein only unto the Order of his Operations in us, some being Preparatory for and dispositive unto other; One being instituted as the means of ob∣taining another, the whole being the Effect of the free Gift of God. For we do not make our selves to differ from others, nor have we any thing that we have not Received, 1 Cor. 4. 7. Wherefore the Receiving of the Ho∣ly Ghost intended in that Expression of our Saviour, with respect where∣unto some are able to receive him some are not, is not absolute, but with respect unto some certain Work and End. And this, as is plain in the Context, is the receiving of him as a Comforter and a Guide in Spiritu∣al Truth. Here-unto Faith in Christ Jesus, which also is an effect and fruit of the same Spirit, is antecedently required. In this sense there∣fore Beleivers alone can receive him, and are enabled so to do by the Grace which they have received from him in their first Conversion unto God. But (2dly.) it will be said that we are bound to pray for him before we receive him; and therefore the bestowing of him depends on a Condi∣tion

to be by us fulfilled. For the Promise is that our Heavenly Father will give the Holy Spirit unto them that ask him, Luke 11. 13. But this doth not prove the bestowing and receiving of him not to be abso∣lutely free. Nay it proves the Contrary. It is Gratia indebita, unde∣served Grace, that is the proper object of Prayer. And God by these encouraging Promises doth not abridge the Liberty of his own Will, nor derogate from the Freedom of his Gifts and Grace, but only directs us into the way whereby we may be made Partakers of them, unto his Glory and our own Advantage. And this also belongs unto the Order of the Communication of the Grace of the Spirit unto us. This very Praying for the Spirit is a Duty which we cannot perform without his Assistance. For no man can call Jesus Lord but by the Holy Ghost, 1 Cor. 12. 3. He helps us as a Spirit of Grace and Supplication, to pray for him as a Spirit of Joy and Consolation.

[Sect. 6] (3.) This is such a Gift as in God proceeds from Bounty. For God is said to give him unto us richly, Tit. 3. 6. This will be spoken unto in the fourth Way of his Communication. Onely I say at present, the greatness of a Gift, the free Mind of the Giver, and want of desert or merit in the Receiver, are that which declare Bounty to be the spring and fountain of it. And all these concur to the height in God's Gi∣ving of the Holy Ghost.

[Sect. 7] Again, on the part of them who receive this Gift, Priviledg and Ad∣vantage are intimated. They receive a Gift and that from God, and that a great and singular Gift from Divine Bounty. Some indeed re∣ceive him in a sort as to some Ends and Purposes, without any advantage finally unto their own Souls. So do they who prophesie and cast out Devils by his Power in the Name of Christ, and yet continuing workers of Iniquity are rejected at the last day, Matth. 7. 22, 23. Thus it is with all who receive his Gifts only without his Grace to sanctifie their Persons and their Gifts, and this whether they be ordinary or extraordinary; But this is only by accident. There is no Gift of the Holy Ghost but is good in its own Nature, tending to a good End, and is proper for the Good and Advantage of them by whom it is received. And although the direct end of some of them be not the Spiritual Good of them on whom they are bestowed but the Edification of others; for the manifesta∣tion of the Spirit is given unto every man to profit withal, 1 Cor. 4. 12, 17. yet there is that excellency and worth in them, and that use may be made of them, as to turn greatly to the advantage of them that receive them. For although they are not Grace, yet they serve to stir up and give an edg unto Grace, and to draw it out unto Exercise whereby it is strengthened and increased. And they have an influence into Glory; For it is by the Abilities which they give that some are made wise & effectual Instruments for the turning of many to Righteousness, who shall shine as the brightness of the Firmament, and as the Stars for ever and ever, Dan. 12. 3. But the Unbelief, Ingratitude, and Lusts of Men, can spoil these and any other good things whatever. And these things will after∣wards in particular fall under our Consideration. In general, to be made Partaker of the Holy Ghost, is an inestimable Priviledg and Advan∣tage, and as such is proposed by our Saviour, John 14. 17.

[Sect. 8]

Secondly; God is said to SEND him. Psal. 104. 30. Thou sendest forth thy Spirit. John 14. 26. The Father will send the Holy Ghost in my Name. This is also spoken of the Son; I will send unto you the Comforter from the Father, John 15. 26. John 16. 7. And in the ac∣complishment of that Promise it is said, he poured him forth, Acts 2. 33. Gal. 4. 6. God hath sent forth the Spirit of his Son in your hearts; and in other places the same Expression is used. Now this upon the matter i•• the same with the former of Giving him, arguing the same Authority, the same Freedom, the same Bounty. Only the word naturally includes in its signification a respect unto a local Motion. He which is sent, re∣moveth from the place where he was, from whence He is sent, unto a place where he was not, whither he was sent. Now this cannot properly be spoken of the Holy Ghost. For he being God by Nature, is naturally omnipresent, and an Omnipresence is inconsistent with a Local Mutation. So the Psalmist expresly, Psal. 139. 7, 8. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? if I ascend up into Hea∣ven, &c. There must therefore a Metaphor be allowed in this Expres∣sion, but such a One as the Scripture by the frequent use of it hath ren∣dred familiar unto us. Thus God is said to arise out of his place, to bow the Heavens and come down; to come down and see what is done in the Earth, Gen. 18. 21. Isa. 64. 1. That these things are not spoken pro∣perly of God who is immense all men acknowledg. But where God be∣gins to work in any place in any kind, where before he did not do so, he is said to come thither; For so must we do, we must come to a place before we can work in it. Thus the Sending of the Holy Ghost includeth two things as added unto his being Given. (1.) That He was not before in or with that Person, or amongst those Persons for that especial Work and End which he is sent for. He may be in them and with them in one respect, and be afterwards said to be sent unto them in another: So our Lord Jesus Christ promiseth to send the Holy Ghost unto his Disciples as a Comfor∣ter, whom they had received before as a Sanctifier. I will, saith he, send him unto you and you know him, for he dwelleth with you, John 14. 17. He did so as a Sanctifier before he came unto them as a Comforter. But in every coming of His, He is sent for one especial Work or another. And this sufficiently manifests that in his Gifts and Graces he is not com∣mon unto all. A supposition thereof would leave no place for this espe∣cial Act of sending him, which is done by Choice and Distinction of the Object. Much less is he a Light which is alwayes in all Men, and which all Men may be in if they please. For this neither is nor can be absent in any sense from any one at any time. (2.) It denotes as especial Work there or on them, where and on whom, there was none before of that kind. For this cause is he said to be sent of the Father. No Local Motion then is intended in this Expression only there is an allusion there∣unto. For as a Creature cannot produce any Effects where it is not, until it either be sent thither, or go thither of its own accord; So the Holy Ghost produceth not the blessed Ef∣fects of his Power and Grace, but in and to∣wards them unto whom he is given and sent by

the Father. How in answer hereunto he is said himself to come, shall be afterwards declared. And it is the Person of the Spirit which is said to be thus sent; For this belongs unto that Holy Dispensation of the se∣veral Persons of the Trinity in the Work of our Salvation. And here∣in the Spirit in all his Operations is considered as sent of the Father, for the Reasons before often intimated.

[Sect. 9] Thirdly; God is said to MINISTER the Spirit; Gal. 3. 5. He that ministreth the Spirit unto you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; He that gives you continual or abundant supplies of the Spirit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to give a suf∣ficiency of any thing; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are dimensum, a sufficien∣cy of Provision. And addition thereunto is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereby the Communication of the Spirit is expressed. Phil. 1. 19. For I know that this shall turn to my Salvation through your Prayers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the additional supply of the Spirit of Jesus Christ. That Spirit and its Assistance he had before received; but He yet stood in need of a daily further supply. So is the word used constantly for the adding of one thing to another, or one degree of the same thing unto another, 2 Pet. 1. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, add to your Faith Ver∣tue; or in your Faith make an increase of Vertue. When therefore God is thus said to Minister the Spirit, it is his continual giving out of Additional Supplies of his Grace by his Spirit which is intended. For the Holy Spirit is a voluntary Agent, and distributes unto every one as he will. When therefore he is given and sent unto any, his Operations are limited by his own Will and the Will of him that sends him. And therefore do we stand in need of supplies of him and from him, which are the principal Subject Matter of our Prayers in this World.

[Sect. 10] Fourthly; God is said to PUT his Spirit in or upon Men; and this also belongeth unto the manner of his Dispensation; Isa. 42. 1. Behold my Servant whom I uphold, I have put my Holy Spirit upon him. The word there indeed is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have given my Holy Spirit upon him, but be∣cause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon Him is joyned to it, it is by ours rendred by Put. As also Ezek. 37. 14. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in you is added; Put my Spirit in you. The same is plainly intended with that Isa. 63. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that put his Holy Spirit in the midst of them. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have given, or I will give, Isa. 42. 1. is rendred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 12. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will put my Spirit upon him. The Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then used in this sense, doth not denote the granting or Donation of any thing but its actual bestowing, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth. And it is the effectu∣al Acting of God in this Matter that is intended. He doth not only give and send his Spirit unto them to whom he designs so great a Benefit and Priviledg, but he actually collates and bestows him upon them. He doth not send Him un∣to them, and leave it in their Wills and Power whether they will receive Him or no; but he so effectually collates and puts him in them or upon them, as that they shall be actually made Parta∣kers of him. He efficaciously endows their Hearts and Minds with Him for the Work and End which he is designed unto. So Exod. 31. 6.

I have put Wisdom, is as much as I have filled them with Wisdom, v. 2. So then, where God intendeth unto any the Benefit of his Spirit, he will a∣ctually and effectually collate Him upon them. He doth not indeed always doe this in the same manner. Sometimes he doth it as it were by a sur∣prizal when those who receive him are neither aware of it nor do desire it. So the Spirit of the Lord as a Spirit of Prophesy, came upon Saul when his Mind was remote and enstranged from any such thoughts. In like manner the Spirit of God came upon Eldad and Medad in the Camp; when the other Elders went forth unto the Tabernacle to receive Him, Numb. 11. 27. And so the Spirit of Prophesy came upon most of the Pro∣phets of Old, without either Expectation or Preparation on their Parts; So Amos giveth an Account of his Call unto his Office, Chap. 7. 1••, 15. I was, saith he, no Prophet, neither was I a Prophets Son, but I was an Heardman and a gatherer of Sycomore fruits. And the Lord took me as I followed the Flock, and the Lord said unto me go Prophesy. He was not brought up with any Expectation of receiving this Gift. He had no Preparation for it, but God surprized him with his Call and Gift as he followed the Flock. Such also was the Call of Jeremiah, Chap. 1. 5, 6, 7. So vain is the Discourse of Maimonides on this Subject prescri∣bing various Natural and Moral Preparations for the receiving of this Gift. But these things were extraordinary. Yet I no way doubt but that God doth yet continue to Work Grace in many by such unexpected Surprizal, the manner whereof shall be afterwards inquired into. But sometimes, as to some Gifts and Graces, God doth bestow his Spirit, where there is some Preparation and Cooperation on our Part. But wherever he designs to put or place him, he doth it effectually.

Fifthly; God is said to POUR him out; and that frequently. Prov. 1. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 behold I will pour out my Spirit unto you. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies ebullire more scaturiginis, to bubble up as a Fountain. Hence the words are rendered by Theodot 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; scaturire faci∣am; I will cause my Spirit to Spring out unto you as a Fountain; And it is frequently applied unto speaking, when it signifies eloqui aut proferre ver∣ba more scaturiginis. See Psal. 72. 2. Psal. 145. 7. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also which some take to be the root of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Prov. 1. 23. hath the same sig∣nification. And the Word hath a double lively Metaphor. For the Proceeding of the Spirit from the Father, is compared to the continual ri∣sing of the Waters of a Living Spring; and his Communication unto us, to the overflowing of those Waters, yet guided by the Will and Wisdom of God. Isa. 32. 15. Until the Spirit be poured upon us from on High, and the Wilderness be a fruitful field. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is indeed sometimes to pour out, but more properly and more commonly to uncover, to make bare, to reveal. Until the Spirit be revealed from on High. There shall be such a plentiful Communication of the Spirit, as that He and His Work shall be made open, revealed, and plain. Or the Spirit shall be bared, as God is said to make his Arme bare when he will Work mightily and effectually. Isa. 52. 10. Isa. 44. 3, I will pour my Spirit upon thy Seed, and my Blessing upon thine Offspring. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Word here is so to pour a thing out, as that it cleaveth unto and abideth on that which it is poured out upon. As the Spirit of God abides with them unto whom he is Communicated. Ezek. 39. 29. I have poured out my Spirit on the House of Israel. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 another word; This is properly to

pour out, and that in a plentiful manner. The same word that is used in that great Promise, Joel. 2. 28. which is rendred Acts 2. 17. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, effundam, I will pour out my Spirit; and the same Thing is again expressed by the same word, Acts 10. 45. The Gift of the Holy Ghost is poured on the Gentiles.

[Sect. 12] Let us then briefly consider the Importance of this Expression. And one or two things may be observed concerning it in general. As (1.) wherever it is used it hath direct respect unto the Times of the Gospel. Either it is a part of the Promises concerning it, or of the Story of its Accomplishment under it. But where-ever it is mentioned, the Time, State, and Grace of the Gospel are intended in it. For the Lord Christ was in all things to have the preeminence, Col. 1. 18. And therefore al∣though God gave his Spirit in some measure before, yet he poured him not out until He was first anointed with his Fulness. (2.) There is a tacit comparison in it with some other Time and Season, or some other Act of God wherein or whereby God gave his Spirit before, but not in the way and manner that he intended now to bestow him. A larger Measure of the Spirit to be now given than was before, or is signified by any other Expressions of the same Gift, is intended in this Word.

[Sect. 13] Three things are therefore comprized in this Expression. (1.) An eminent Act of Divine Bounty. Pouring forth is the way whereby Bounty from an all-sufficeing fulness is expressed. As the Clouds filled with a moist vapour pour down Rain, Job 36. 27. until it water the Ridges of the Earth abundantly, setling the Furrows thereof, and making it soft with Showers; as Psal. 65. 10. which with the things following in that place, v. 11, 12, 13. are spoken Allegorically of this pouring out of the Spirit of God from above. Hence God is said to do this richly, Tit. 3. 6. The renewing of the Holy Ghost; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which he hath poured on us richly; that is, on all Believers who are con∣verted unto God. For the Apostle discourseth not of the extraordinary Gifts of the Holy Ghost which were then given forth in a plentiful man∣ner, but of that Grace of the Holy Ghost whereby all that believe are regenerated, renewed, and converted unto God. For so were men con∣verted of old by a rich participation of the Holy Ghost, and so they must be still whatever some pretend, or die in their sins. And by the same word is the bounty of God in other things expressed. The living God who giveth us richly all things to enjoy, 1 Tim. 6. 17. (2.) This pouring out hath respect unto the Gifts and Graces of the Spirit and not unto his Person. For where he is given he is given absolutely, and as to him∣self not more or less; but his Gifts and Graces may be more plentifully and abundantly given at one time than at another, to some Persons than to others. Wherefore this Expression is metonymical, that being spoken of the Cause which is proper to the Effect; the Spirit being said to be poured forth, because his Graces are so. (3.) Respect is had herein un∣to some especial Works of the Spirit. Such are the Purifying or Sanctify∣ing, and the Comforting or Refreshing them on whom He is poured. With respect unto the first to these Effects, he is compared both unto Fire and Water. For both Fire and Water have purifying Qualities in them, though towards different Objects and working in a different

manner. So by Fire are Metals purified and purged from their Dross and Mixtures, and by Water are all other unclean and defiled things cleansed and purified. Hence the Lord Jesus Christ in his Work by his Spirit is at once compared unto a Refiners Fire and to Fullers Sope, Mal. 3. 2, 3. because of the purging purifying Qualities that are in Fire and Water. And the Holy Ghost is expresly called a Spirit of Burning, Isa. 4. 4. For by him are the Vessels of the House of God that are of Gold and Silver refined and purged, as those that are but of Wood and Stone are consumed. And when it is said of our Lord Jesus that he should baptize with the Holy Ghost and with Fire, Luke 3. 16. it is but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the same thing doubly expressed, and therefore mention is made only of the Holy Ghost, John 1. 33. But the Holy Ghost was in his Dispensation to purifie and cleanse them as Fire doth Gold and Sil∣ver. And on the same account is he compared to Water, Ezek. 36. 35. I will sprinkle clean Water upon you and you shall be clean; which is ex∣pounded v. 26. by a New Spirit will I put within you, which God calls his Spirit, Jer. 32. 39. So our Saviour calls him Rivers of Water, Joh. 7. 38, 39. see Isa. 44. 3. And it is with regard unto his purifying cleansing and sanctifying our Natures that he is thus called. With re∣spect therefore in an especial manner hereunto is he said to be poured out. So our Apostle expresly declares, Tit. 3. 4, 5, 6. Again it respects his comforting and refreshing them on whom he is poured. Hence is he said to be poured down from above as Rain that descends on the Earth; Isa. 44. 3. I will pour Water upon him that is thirsty, and Floods upon the dry ground; that is, I will pour my Spirit on thy Seed, and my Blessing upon thy Off-spring; and they shall spring up as among the Grass, as Willows by the Water-Courses, v. 4. see Chap. 35. 6, 7. He comes upon the dry parched barren ground of the hearts of men, with his refreshing fru∣ctifying Vertue and Blessing, causing them to spring and bring forth Fruits in Holiness and Righteousness to God, Heb. 6. 7. And in respect unto his Communication of his Spirit, is the Lord Christ said to come down like Rain upon the mown Grass, as Showers that water the Earth, Psal. 72. 6. The good Lord give us alwayes of these Waters and re∣freshing Showers.

And these are the wayes in general whereby the Dispensation of the Spirit from God, for what End or Purpose soever it be, is expres∣sed.

[Sect. 14] We come nextly to consider what is ascribed unto the Spirit Himself, in a way of complyance with these Acts of God whereby he is given and administred. Now these are such Things or Actions as manifest him to be a Voluntary Agent; and that not only as to what he acts or doth in men, but also as to the manner of his coming forth from God, and his Appli∣cation of himself unto his Work. And these we must consider as they are declared unto us in the Scripture.

The first and most general Expression hereof is, that he proceedeth from the Father; and being the Spirit of the Son, he proceedeth from him also in like manner; John 15. 25. The Spirit of Truth which pro∣ceedeth from the Father, he shall testifie of me. There is 〈…〉〈…〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Procession of the Holy Ghost. The 〈…〉〈…〉,

Natural or Personal. This expresseth his Eternal Relation to the Per∣sons of the Father and the Son. He is of them by an eternal Emanation or Procession. The manner hereof unto us in this Life is incompre∣hensible. Therefore it is rejected by some who will believe no more than they can put their hands into the sides of. And yet are they for∣ced in things under their Eyes, to admit of many things which they cannot perfectly com∣prehend. But we live by Faith and not by Sight. † This is enough unto us that we admit nothing in this great Mystery but what is revealed, and nothing is revealed unto us that is inconsistent with the Being and Subsistence of God. For this Procession or Emanation includes no Sepa∣ration or Division in or of the Divine Nature, but only expresseth a distinction in Subsistence by a Property peculiar to the Holy Spirit: But this is not that which at present I intend. The consideration of it belongeth unto the Do∣ctrine of the Trinity in general and hath been handled elsewhere. Secondly, There is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Procession of the Spirit, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or dispensatory. This is the Egress of the Spirit in his Application of Himself unto his Work. A voluntary Act it is of his Will, and not a necessary Property of his Person. And he is said thus to proceed from the Father, be∣cause he goeth forth or proceedeth in the pur∣suit of the Counsels and Purposes of the Fa∣ther, and as sent by him to put them into Exe∣cution or to make them effectual. And in like manner he proceedeth from the Son, sent by Him for the Application of his Grace unto the Souls of his Elect, John 15. 16. It is true, this proves his Eternal Re∣lation to the Father, and the Son, as he proceeds from them, or receives his peculiar Personal Subsistence from them; For that is the Ground of this order of Operation. But it is his own Personal voluntary acting that is intended in the Expression. And this is the general Notation of the Ori∣ginal of the Spirits acting in all that he doth. He proceedeth or cometh forth from the Father. Had it been only said that He was given and sent, it could not have been known that there was any thing of his own Will in what he did, whereas he is said to divide unto every one as He will. But in that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He proceedeth of his own accord unto his Work, his own Will and Condescention is also asserted. And this his proceeding from the Father, is in complyance with his sending of Him to accomplish and make effectual the Purposes of his Will and the Coun∣sels of his Grace.

[Sect. 16] Secondly; To the same purpose He is said to come; John 15. 26. When the Comforter is come. John 16. 7. If I go not away the Comforter will not come; v. 8. and when he is come. So is he said to come upon Per∣sons.

We so express it, 1 Chron. 12. 18. The Spirit came upon Amasai, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the Spirit clothed Amasai; possessed his Mind as a Man's Cloths cleave unto him, Acts 19. 6. The Holy Ghost came on them and they prophesied; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to come is as it were the Terminus ad Quem of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, going forth or proceeding. For there is in these Expressions an Allusion unto a local Motion, whereof these two words denote the Beginning and the End. The first intendeth his voluntary Application of himself to his Work, the other his progress in it; such Condescentions doth God make use of in the declaration of his Divine Actings to accommodate them unto our Understandings, and to give us some kind of Apprehension of them. He proceedeth from the Father as given by him, and cometh unto us as sent by him. The meaning of both is, that the Holy Ghost by his own Will and Consent worketh in the pursuit of the Will of the Father, there and that where and what he did not work before.† And as there is no local Motion to be thought of in these things, so they can in no tolerable sense be re∣conciled to the Imagination of his being onely the inherent Vertue or an actual Emanation and Influence of the Power of God. And hereby is our Faith and Obedience Regulated in our dealing with God about Him. For we may both pray the Father that he would give and send Him unto us ac∣cording to his Promise, and we may pray to Him to come unto us to sanctifie and comfort us according to the Work and Office that he hath undertaken. This is that which we are taught hereby. For these Re∣velations of God are for our Instruction in the Obedience of Faith.

[Sect. 17] Thirdly; He is said to fall on Men; Acts 10. 44. While Peter yet spake these words, the Holy Ghost fell on all them which heard the Word. So Chap. 11. 4. Where Peter repeating the same Matter, sayes, The Holy Ghost fell on them as on us at the beginning: that is, Acts 2. 4. A great∣ness and suddainness in a surprizal is intended in this Word. As when the Fire fell down from Heaven (which was a Type of him) upon the Altar and Sacrifice of Elijah the People that saw it were amazed, and falling on their Faces cryed out, The Lord he is God, 1 Kings 18. 38, 39. When Men are no way in expectation of such a Gift, or when they have an Expectation in general but are suddainly surprized as to the par∣ticular Season it is thus declared. But where-ever this word is used, some extraordinary Effects evidencing his Presence and Power do imme∣diately ensue, Acts 10. 44, 46. And so it was at the beginning of his Effusion under the New Testament, Acts 2. 4. & 8. 16.

[Sect. 18] Fourthly; Being come, He is said to Rest on the Persons to whom he is given and sent; Isa. 11. 3. And the Spirit of the Lord shall Rest up∣on him. This is interpreted abiding and remaining, John 1. 32, 33. Numb. 11. 25, 26. The Spirit of the Lord rested on the Elders. So the Spirit of Elijah rested on Elisha, 2 Kings 2. 15. 1 Pet. 4. 14. The Spi∣rit of God and of Glory resteth on you. Two things are included herein; (1.) Complacency. (2.) Permanency. First, He is well-pleased in his Work wherein he Rests. So where God is said to rest in his Love, he

doth i•• with Joy and singing, Zeph. 3. 17. so doth the Spirit rejoyce where he rests. Secondly, He abides where he Rests. Under this No∣tion is this acting of the Spirit promised by our Saviour. He shall a∣bide with you for ever, John 14. 16. He came only on some Men by a sudden surprizal to act in them and by them some peculiar Work and Duty. To this end he only transiently affected their Minds with his Power. But where he is said to rest, as in the works of Sanctification and Con∣solation, there he abides and continues with Complacency and Delight.

[Sect. 19] Fifthly; He is said to depart from some Persons. So it is said of Saul, 1 Sam. 16. 14. The Spirit of the Lord departed from him. And David prayes that God would not take his Holy Spirit from him. Psal. 51. 11. And this is to be understood answerably unto what we have dis∣coursed before about his coming and his being sent. As he is said to come so is he said to depart; and as he is said to be sent so is he said to be taken away. His departure from men therefore is his ceasing to work in them and on them as formerly; and as far as this is penal he is said to be taken away. So he departed and was taken away from Saul when he no more helped him with that Abili∣ty for Kingly Government which before he had by his Assistance. And this departure of the Holy Ghost from any is either total or par∣tial onely. Some on whom he hath been bestowed for the working of sundry Gifts for the good of others, with manifold convictions by Light and general Assistance unto the performance of Duties, He utterly deserts and gives them up unto themselves and their own hearts lusts. Examples hereof are common in the World. Men who have been made Partakers of many Gifts of the Holy Ghost, and been in an especial man∣ner enlightned, and under the Power of their Convictions carried out unto the Profession of the Gospel and the performance of many Duties of Religion; yet being entangled by Temptations and overcome by the power of their lusts, relinquish all their Beginnings and Engagements and turn wholly unto Sin and Folly. From such Persons the Holy Ghost utterly departs, all their Gifts dry up and wither; their Light goeth out and they have Darkness in stead of a Vision. The Case of such is de∣plorable; for it had been better for them not to have known the way of Righteousness, than after they have known it to turn from the Holy Com∣mandment delivered unto them, 2 Pet. 2. 21. And some of these add despight and contempt of that whole Work of the Spirit of God where∣of themselves were made Partakers unto their Apostasie. And the con∣dition of such profligate Sinners is for the most part irrecoverable, Heb. 6. 4, 5, 6. Chap. 10. v. 26, 27, 28, 29, 30. From some He with∣draweth and departeth partially only, and that mostly but for a season. And this Departure respects the Grace Light and Consolation which he administers unto Believers, as to the degrees of them and the Sense of them in their own Souls. On whom He is bestowed to work these things in a saving way, from them he never utterly or totally departs. This our Blessed Saviour plainly promiseth and asserteth; John 4. 14. Whosoever drinketh of the Water that I shall give him shall never thirst; but the Wa∣ter that I shall give him shall be in him a Well of Water springing up into Everlasting Life. That this Well of Living Water is his Sanctifying Spirit himself declares, John 7. 37, 38. He who hath received him,

shall never have a thirst of total Want and Indigence any more. Besides He is given unto this end by vertue of the Covenant of Grace. And the Promise is express therein, that he shall never depart from them to whom he is given, Isa. 59. 21. Jer. 31. 33. Chap. 32. 39, 40. Ezek. 11. 19, 20, But now as to the degrees and sensible Effects of these Operations, He may depart and wi••hdraw from Believers for a Season. Hence they may be left unto many Spiritual Decays and much weakeness, the things of Grace that remain in them being as it were ready to die, Revel. 3. 2. and they may apprehend themselves deserted and forsaken of God. So did Sion, Isa. 40. 27. Chap. 49. 15. For therein doth God hide himself, Isa. 44. 15. or forsake his People for a moment, Chap. 54. 7. He hides himself and his wrath, Chap. 57. 17. These are the things which Da∣vid so often and so bitterly complaineth of, and which with so much ear∣nestness he contendeth and wrestleth with God to be delivered from. These are those spiritual Desertions which some of late have laden with reproach contempt and scorn. All the apprehensions and complaints of the People of God about them, they would represent as nothing but the idle Imaginations of distempered Brains, or the Effects of some disorder in their Blood and Animal Spirits. I could indeed easily allow that Men should despise and laugh at what is declared as the Experience of Profes∣sors at present. Their prejudice against their Persons will not allow them to entertain any thoughts of them but what are suited unto Folly and Hypocrisie. But at this I acknowledg I stand amazed; that whereas these things are so plainly, so fully and frequently declared in the Scrip∣tures, both as to the actings of God and his Holy Spirit in them, and as to the sense of those concerned about them; whereas the whole of God's dealings, and Believers application of themselves to him in this Matter, are so graphically exemplified in sundry of the Holy Saints of old, as Joh, David, Heman, and others; and great and plentiful Provision is made in the Scripture for the Direction, Recovery, Healing and Con∣solation of Souls in such a condition; yet men professing themselves to be Christians, and to believe the Word of God at least not to be a Fable, should dare to cast such opprobrious Reproaches on the Wayes and and Works of God. The end of these Attempts can be no other but to decry all real entercourse between God and the Souls of Men, leaving only an outside form or shape of Religion, not one jot better than A∣theism.

Neither is it only what concerns Spiritual Desertions, whose Nature, Causes, and Remedies, are professedly and at large handled by all the Casuistical Divines even of the Roman Church, but the whole Work of the Spirit of God upon the Hearts of Men, with all the Effects produ∣duced in them with respect unto Sin and Grace, that some men by their odious and scurrilous Expressions endeavour to expose to con∣tempt and scorn; S. P. p. 339, 340, 341, 342. Whatever trouble befals the minds of men upon the account of a sense of the guilt of Sin, what∣ever Darkness and Disconsolation they may undergo through the dis∣pleasure of God and his withdrawing of the wonted influences of his Grace Love and Favour towards them, whatever Peace Comfort or Joy they may be made Partakers of by a sense of the Love of God shed abroad in their Hearts by the Holy Ghost, it is all ascribed in most opprobrious Language unto Melancholy reeks and vapours, whereof a certain and

mechanical account may be given by them who understand the Anatomy of the Brain. To such an height of Profane Atheism is the daring Pride and Ignorance of some in our dayes arrived.

[Sect. 20] There remaineth yet one general Adjunct of the Dispensation and Work of the Holy Ghost, which gives a further Description of the manner of it; which I have left unto a single Consideration. This is that which is mentioend Heb. 2. 4. God witnessing unto them with Signs and Wonders, with divers Miracles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Gifts say we of the Holy Ghost. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are Distributions or Partitions. And hence advantage is taken by some to argue against his very Being. So Crellius contends that the Holy Ghost here is taken passively, or that the Expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Genitivus Materiae. Wherefore he supposes that it followeth that the Holy Ghost himself may be divided into Parts, so that one may have one Part and Parcel of him, and another may have another Part. How inconsistent this is with the Truth of his Being and Personality is apparent. But yet neither can he give any tolerable account of the Division and Partition of that Power of God which he calls the Holy Ghost, unless he will make the Holy Spirit to be a Quality in us and not in the Divine Nature, as Ju∣stin Martyr affirms Plato to have done, and so to be divided. And the Interpretation he useth of the words is wrested perverse and foolish. For the Contexture of them requires that the Holy Ghost be here taken actively as the Author of the Distribution mentioned. He gives out of his Gifts and Powers unto Men in many Parts, not all to One, not all at once; not all in one way, but some to one some to another, some at one time some at another, and that in great variety. The Apostle therefore in this place declares, That the Holy Spirit gave out various Gifts unto the first Preachers of the Gospel for the confirmation of their Doctrine, according to the Promise of our Saviour, John 15. 26, 27. Of these he mentions in particu∣lar, First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Signs. That is, Miraculous Works wrought to signifie the Presence of God by his Power with them that wrought them; so giving out his Approbation of the Doctrine which they taught. Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pro∣digies or Wonders, Works beyond the Power of Nature or energie of Natural Causes wrought to fill Men with Wonder and Admiration; mani∣festing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and surprizing Men with a sense of the Presence of God. Thirdly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mighty Works of several sorts, such as opening of the Eyes of the Blind, raising the Dead and the like. These being menti∣oned, there is added in general 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gifts of the Holy Ghost. For these and other like things did the Holy Ghost work and effect to the end mentioned. And these Distributions are from him as the Signs and Wonders were, that

is, Effects of his Power; only there is added an intimation how they are all wrought by him, which is by giving them a power for their Ope∣ration variously dividing them amongst those on whom they were be∣stowed; and that as it is added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according unto his own Will. And this place is so directly and fully expounded, 1 Cor. 12. 7, 8, 9, 10, 11. that there is no room of exception left unto the most obstinate. And that place having been opened before in the en∣trance of this Discourse, I shall not here call it over again. These 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore are his Gifts which as Parts and Parcels of his Work he giveth out in great variety. To the same purpose are his Operati∣ons described, Isa. 11. 2, 3. The Spirit of the Lord shall rest upon Him, the Spirit of Wisdom and Understanding, the Spirit of Counsel and of Might, the Spirit of Knowledg and of the Fear of the Lord. He is first called the Spirit of the Lord to express his Being and Nature; and then he is termed the Spirit of Wisdom and of Counsel, &c. That is He who is the Author of Wisdom and Counsel, and the rest of the Graces mentioned, who divides and distributes them according to his own Will. That va∣riety of Gifts and Graces wherewith Believers are endowed and adorned are these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Distributions of the Holy Spirit. Hence the princi∣pal respect that we have unto him immediately in our Worship of him under the New Testament is, as he is the Author of these various Gifts and Graces. So John saluting the Churches of Asia, prayeth for Grace for them from God the Father, and the seven Spirits that are before his Throne, Rev. 1. 4. That is, the Holy Spirit of God considered in his care of the Church, and his yielding supplies unto it as the Author of that Perfection of Gifts and Graces which are and are to be bestowed up∣on it. So doth the number of Seven denote. And therefore whereas our Lord Jesus Christ as the Foundation of his Church was anointed with all the Gifts and Graces of the Spirit in their Perfection, it is said that upon that one Stone should be seven Eyes, Zech. 3. 9. all the Gifts of the Seven Spirits of God, or of that Holy Spirit which is the Author of them all.

[Sect. 21] All therefore that is pleaded for the Division of the Holy Ghost from this place, is built on the Supposition that we have before rejected; namely, that he is not a Divine Person, but an Arbitrary Emanation of Divine Power; and yet neither so can the division of the Holy Ghost pleaded for be with any tolerable sense maintained. Crellius sayes in∣deed that all Divine Inspirations may be considered as one Whole, as ma∣ny Waters make up one Sea. In this respect the Holy Ghost is One, that is, one Universal made up of many Species, this is totum logicum. And so He may be divided into his Subordinate Species. But what Ground or Colour is there for any such Notions in the Scripture? Where is it said that all the Gifts of the Holy Ghost do constitute or make up one Holy Ghost? Or the Holy Ghost is one in general, because many Effects are ascribed unto him? Or that the several Gifts of the Spirit are so ma∣ny distinct kinds of it? The contrary unto all these is expresly taught; namely, that the One Holy Spirit worketh all these things as he pleas∣eth, so that they are all of them external Acts of his Will and Power. And it is to as little purpose pleaded by the same Author, that he is di∣vided as a Natural Whole into its Parts, because there is mention of a

Measure and Portion of him. So God is said not to give him to Jesus Christ by Measure, John 3. 34. And to every one of us is given Grace according to the Measure of the Gift of Christ; as though one Mea∣sure of him were granted unto One, and another Measure to another. But this Measure is plainly of his Gifts and Graces. These were be∣stowed on the Lord Christ in all their fulness, without any limitation either as to Kinds or Degrees. They were poured into him according unto the utmost extent and capacity of Humane Nature, and that under an inconceivable advancement by its Union unto the Son of God. O∣thers receive his Gifts and Graces in limited proportion both as to their Kinds and Degrees. To turn into a Division of the Spirit himself is the greatest madness. And casting aside Prejudices there is no difficul∣ty in the understanding of that saying of God to Moses, Numb. 11. 17. I will take of the Spirit that is on thee and put it on the Elders. For it is evidently of the Gifts of the Spirit enabling Men for Rule and Go∣vernment that God speaketh and not of the Spirit himself. Without any diminution of that Spirit in him, that is of the Gifts that He had received, God gave unto them, as lighting their Candle by his. And so also the double Portion of the Spirit of Elijah, which Elisha requested for himself, was only a large and peculiar measure of Prophetical Light, above what other Prophets which he left behind him had received; 2 Kin. 2. 9. He asked 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 os duorum or duplex; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This Expression is first used Deut. 21. 17. where the double Portion of the First-Born is intended. So that probably it was such a Portion a∣mong the other Prophets, as the First-Born had among the Brethren of the same Family, which he desired; and so it came to pass, whence also he had the Rule and Government of them.

Notes

• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Loc. So al∣so Ambros. and Theo∣phylact. in Loc.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Loc.
• Spiritualia illis traditu∣rus, exem∣plum prioris conversatio∣nis memorat; ut simula∣crorum fue∣runt forma colentes ido∣la, & duce∣bantur duce voluntate doemonirū; ita & colen̄¦tes deum sint forma legis dominicae. Ambros. in loc.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrysost. in loc.
• Crel. de Sp. S. Prolegom. p. 29, 30, 31.
• Ex hoc capite & proximo licet conjicere quae fuerint dotes illius veteris Ecclesiae Christianae, priusquam tot ceremoniis, opi∣bus, imperiis, copiis, bellis aliis{que} id genus esset onerata. Nunc fere tot praeclara mu∣nia ad unam potestatem redacta sunt: h. e. Christi tituto palliatam Tyrannidem. Quid enim aliud est potestas nisi adsit ani∣mus Apostolicus? Erasm. Annot. ad v. 4.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Homil. 15. de fide.
• Spiritus San∣ctus ad hoc missus a Chri∣sto, ad hoc po∣stulatus de Pa∣tre ut esset Do∣ctor Veritatis, Christi Vicari∣us, Tertul. ad∣vers. Haeret. c. 28.

  Quoniam Do∣minus in caelos esset abituius, Paracletum Discipulis ne∣cessario dabat, ne illos quod∣ammodo pu∣pillos, quod minimè de∣cebat, relin∣queret; & sine Advocato & quodam Tuto∣re desereret. Hic est enim qui ipsorum a∣nimos mentes∣que firmavit, qui in ipsis il∣luminator re∣rem Divina∣rum fuit; quo confirmati, pro Nomine Do∣mini nec Car∣ceres nec Vin∣cula timuerunt; quin imo ipsas seculi potestates & tormenta calcaverunt, armati jam sclicet per ipsum atque firmati, habentes in se dona quae hic idem Spiritus Ecclesiae Christi sponsa, quasi quaedam ornamenta distribuit & dirigit, Nova∣tian. de Trinitat.

  Totum ex Spiritus Sancti constat ducatu, quod devii diriguntur, quod impii converuntur, quod debiles confirmantur. Spiritus rectus, Spiritus Sanctus, Spiritus Principalis regit, componit, consummat & perficit, Nostras inhabitat mentes &c. corda quae possidet, nec errare patitur, nec corrupi, nec vinci quos docuerit, quos possederit, quos gladio poten∣tissimae veritatis accimet ir, Cyprian. de Spirit. Sanct.
• Praesentia spiritali cum eis erat ubique futurus post Ascensionem suam, & cum tota Ecclesia sua in hoc mundo usque in consummationem seculi:—Neque enim de solis Apostolis potest intelligi, sicut de∣disti ei potestatem omnis carnis, ut omne quod dedisti ei det eis vitam aeternam; sed ubique de omnibus quibus in eum cre∣dentibus vita aeterna datur. August. Tractat. 106. in Evangel. Johan.

  Munus hoc quod in Christo est, in con∣summationem seculi nobiscum; hoc ex∣pectationis nostrae solatium, hoc in dono∣rum operationibus futurae spei pignus est; hoc Moralium lumen, hic splender anima∣rum est. Hilar. lib. 2. de Trinitat.
• Hic est qui Prophetas in Ecclesia constitu∣it, magistros erudit, linguas dirigit, ver∣tutes & sanctitates facit, opera mirabilia∣gerit, discretiones Spirituum porrigit, gu∣bernationes contribuit, consilia suggerit, quaeque alia sunt Charismatum dona com∣ponit & degerit; & ideo Ecclesiam Domi∣no undique & in omnibus consummatam & perfectum facit. Tertul.
• Hic est qui operatur ex aquis, secundam Nativitatem, semen quoddam divini ge∣neris, & conserator caelestis Nativitatis; Pignus promissae haereditatis & quasi chi∣rographum quoddam aeternae salutis; qui nos Dei faciat Templum & nos efficiat domum, qui interpellat divinas auces pro nobis gemitibus ineloquacibus, advocatio∣nis officia, & defensionis exhibens nune∣ra, inhabitator corporibus nostris ductus, & Sanctitatis effector; Hic est qui inex∣plebiles cupiditates coercet &c. Novat de Trinitat.
• Omnibus quidem quae divina sunt cum Reverentia & vehementi cura oportet in∣tendere, maxime autem his quae de Spi∣ritus Sancti divinitate dicuntur, praeser∣tim cum Blasphemia in eum sine venia sit; ita ut blasphemantis poena tendatur non solum in omne praesens seculum, sed etiam in futurum. Ait quippe Salva∣tor, Blasphemanti in Spiritum Sanctum non esse remissionem, neque in isto seculo neque in futuro: unde magis ac magis intendere oportet quae Scripturarum de eo sit relatio, ne in aliquem, saltem per ig∣norantiam, Blasphemiae error obrepat. Dy∣dym. de Spir. Sanct. lib. 1. Interpret. Hieron.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrysost. in 1 Cor. 12.
• †

  Ita dico Lucili; sacer inter nos spi∣ritus sedet, bonorum ma∣lorumque no∣strorum ob∣servator & custos; prout a nobis tra∣ctatus est, ita ipse nos tra∣ctat. Senec. Epist. 41.
• Quoniam quidam temeritate potius quam recta via etiam in superna erigun∣tur, & haec de Spiritu Sancto Jactitant, quae neque in Scripturis lecta, nec a quo∣quam Ecclesiasticerum Veterum usurpata sunt, compulsi sumus celeberrimae Exhor∣tationi fratrum cedere, quaeque sit nostra de eo opinio etiam Scripturarum Testi∣moniis comprobare; ne imperitia tanti dogmatis, hi qui contraria opponunt de∣cipiant eos qui sine discussione sollicita in adverfariorum sententiam statim pertra∣••untur. Didym. de Sp. S. Lib. 1.
• Appellatio Spiritus Sancti, & ea quae monstratur ex ipsa appellatione substantia, penitus ab his ignoratur, qui extra sacram Scripturam philosophantur; solummodo e∣um in nostratibus literis & notio ejus & Vo∣cabulum refertur tam in Nobis quam in Veteribus, Didym. de Spirit Sanc. lib. 1.
• Adesto San∣cte Spiritus, & paraclesin tuam expe∣ctantibus il∣labere Caeli∣tus, Sanctifi∣ca templum corporis nostri & consecra in habitaculum tuum; Desi∣derantes te animas tua praesentia laetifica, dignam te habitatore domum compone; adorna thalamum tuum, & quietis tuae reclinatorium, circumda varietatibus Virtutum; sterne pavimenta pigmentis; niteat mansio tua carbunculis flammeis, & Gemmarum splendoribus; & omnium Chrismatum intrinsecus spirent Odora∣menta; affatim balsami liquor flagrantia sua cubiculum suum imbuat; & abigens inde quicquid ta∣bidum est, quicquid corruptelae seminarium; stabile & perpetuum hoc facias gaudium nostrum, & creationis tuae renovationem in decore immar••••ssibili solides in aeternum. Cyprian. de Sp. Sa.
• Quia vero Spiritus Vo∣cabulum multa signi∣ficat, enume∣randum est breviter qui∣bus rebus no∣men ejus ap∣tetur: Voca∣tur. Spiritus & Ventus, si∣cut in Eze∣chiele; Ter∣tiam 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 spi∣ritus us in Jacobi Epistola. Quomodo corpus tuum sine spiritu mortuum est; manifestissime enim spiri∣tus hic nihil aliud nisi anima nuncupatur. Juxta quam intelligentiam Stephanus animam suam Spi∣ritum vocans; Domine inquit Jesus suscipe Spiritum meum. Illud quoque quod in Ecclesiastice dici∣tur, quis scit an spiritus hominis ascendat sursum, & spiritus Jumenti descendat deorsum. Conside∣randum ultimo num & pecudum animae spiritus appellentur. Dicitur etiam excepta anima, & excep∣to 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 spiri∣tu 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 spi∣ritum hominis. Ad Thessalonicenses quoque, integer, inquit, spiritus vester & anima & corpus.—Appellantur quoque supernae rationabilesque virtutes, quae solet Scriptura Angelos & Fortitudines no∣minare, vocabulo spiritus; ut ibi, qui facis Angelos tuos Spiritus; & alibi, nonne omnes sunt ad∣ministratores spiritus? Rationales quoque aliae creaturae & de bono in malum sponte profluentes, spi∣ritus 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 addita∣mento spiritum significari contrarium, ut spiritus immundus, & spiritus Daemonis; hi vero qui san∣cti sunt spiritus absque ullo additamento spiritus simpliciter appellantur. Sciendum quoque quod no∣men spiritus & voluntatem hominis & animi sententiam sonet. Volens quippe Apostolus non solum cor∣pore sed & mente sanctum esse, id est, non tantum corpore, sed & motu cordis interno, ait, ut sitis san∣cti 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 vocabu∣bulum spiritus, altiorem & mysticum in scripturis sanctis significat intellectum; ut ibi litera occidit, spiritus autem vivificat. Haec juxta possibilitatem nostri ingenii, quot res spiritus significet, atti∣gimus.—Nonnunquam autem spiritus & Dominus noster Iesus Christus, id est, Dei Filius appel∣latur. 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 ne∣cessario 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, sophis∣mata eorum & fraudulentas Decipulas conteramus, qui spiritum sanctum asserunt creaturam. Legen∣tes 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.
• Discant (homines) Scripturae Sanctae consuetudinem; nunquam Spiritum per∣versum absolute, sed cum additamento aliquo Spiritum nuncupari; sicut ibi, Spiritu fornicationis seducti sunt. Et in Evangelio, cum autem Spiritus im∣mundus exierit de homine, & caetera his similia. Hieronym. Comment. in Hab∣bak. Cap. 2.
• †

  Qui Spiritum negant, & Deum Pa∣trem negant & Filium; quoniam idem est Spiritus Dei, qui Spiritus Christi est. Vnum autem esse Spiritum nemo dubita∣verit; etsi de uno Deo plerique dubita∣verunt. Ambros. de Sp. Sanct. lib. 1. cap. 3.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. de Adorand. Sp.
• Crell. Pro∣legom.
• †

  Sanctificationis bonitatisque vocabu∣lim, & 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 Spi∣ritus, Dominus inquit Spiritus ejus: Spiritus autem Sanctus semper Spiritus Sancti appellatione censetur; non quod ex consortio tantum Nominis cum Pa∣tre ponatur & Filio; sed quod una Na∣tura unum possideat & nomen. Didym. de Sp. Sanct. lib. 3.
• Multa sunt Testimonia, quibus hoc evidenter ostenditur, & Patris & Filii ipsum esse Spiritum, qui in Trinitate di∣citur Spiritus Sanctus. Nec ob aliud ex∣istimo 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 ap∣paret amborum. August. Tractat. 99. in Johan.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Justin. Mart.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. ub. Sup.
• Neque post id locorum, Jugurthae dies aut nox ulla quieta fuit; neque loco neque mortali cui∣quam aut tempori satis credere; civis hostisque jux∣ta metuere: circumspecta∣re omnia & omni strepitu pavescere, a∣lio atque alio loco saepe con∣tra decus re∣gium requi∣escere, inter∣dum somno excitus am∣plis animis tumultum facere; ita formidine quasi vaecor∣dia agitari. Bell. Jugur.
• Nemo suspicetur alium Spiritum San∣ctum fuisse in Sanctis, nimirum aute ad∣ventum Domini, & alium in Apostolis caeterisque Discipulis, & quasi nomina in differentibus esse substantiis; possumus quidem testimonia de Divinis Literis ex∣hibere, quia idem Spiritus & in Aposto∣lis & in Prophetis fuerit. Paulus in Epistola quam ad Hebraeos scribit, de Psalmorum Volumine Testimonium pro∣serens, a Spiritu Sancto id dictum esse commemorat. Didym. de Spirit. Sanct. lib. 1.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. de Sp. Sanct.
• In hae Divini Magisterii Schola, Pa∣tor est qui doce•• & instruit; Eilius qui ••rc••••s Dei nobis revelat & apperit, Spi∣ritus Sanctus qui nos replet & imbuit. A Patre potentiam, a Filio sapientiam, a Spiritu Sancto accipimus Innocentiam; Pater eligi••, Filius diligit, Spiritus San∣ctus conjungit & unit. Cyprian. de Bap∣tismo Christi.
• Haec autem omnia operatur unus at∣que idem Spiritus, dividens singulis prout vult; unde discentes operatricem & ut ita dicam distributricem naturam Spiritus Sancti; non abducamur ab his qui dicunt, operationem & non substan∣tiam Dei esse Spiritum Sanctum, Et ex aliis quoque plurimis locis subsistens na∣tura demonstratur Spiritus Sancti. Di∣dym. de Spirit. Sanct. lib. 2.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost.

  Nec existimare debemus Spiritum San∣ctum secundum substantias esse divisum quia multitudo bonorum dicatur—impas∣sibilis enim & indivisibilis atque immu∣tabilis est, sed juxta differentes efficienti∣as & intellectus multis bonorum vocabulis nuncupatur; quia participes suos, non juxta unam eandemque virtutem commu∣nione sui donet. Quippe cum ad utili∣tatem uniuscujusque aptus sit. Didym. lib. 1.
• Baptizate Gentes in Nomine Patris & Filii & Spiritus Sancti. In Nomine dixit, non in Nominibus. Non ergo aliud no∣men Patris, aliud nomen Filii, aliud no∣men Spiritus Sancti, quam unus Deus. Ambros. de Sp. Sanct. lib. 1. cap. 4.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athanas. Epistol. ad Serapionem.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Homil. 17. in Sanctum Baptisma. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem advers. Eunom. lib. 4.

  Quicquid de Spiritu Sancto diximus hoc similiter de Patre & Filio communiter & indivise volumus intelligi; quia sancta & inseparabilis Trinitas nunquam aliquid extra se sigillatim operari noverit. Ambros. in Symbol. Apost. c. 9.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arethas, in Apocal. Com∣mentar. cap. 1.
• Hoc non est inaequalitas substantiae, sed ordo na∣turae; non quod alter esset prior al∣tero, sed quod alter esset ex altero. Aug. lib. 3. contra Maxentium, cap. 14.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gre∣gor. Nyssen. ad Ablabium. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basilius de Spirit. Sanc. cap. 16.
• ‖

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jobius apud Photium. lib. 122. cap. 18.
• Hic Spiri∣tus Sanctus ab ipso Mun∣di initio a∣quis legitur superfusus; non materi∣alibus aquis quasi vehicu∣lo egens, quas potius ipse ferebat, & complecten∣tibus Fir∣mamentum dabat con∣gruum motum & limitem praesinitum. Hujus sempiterna virtus & Divinitas, eum in propria natura ab inquisitoribus mundi antiquis Philosophis proprie investigari non posset, subtilissimis tamen intuiti sunt conjecturis compositionem Mundi; compositis & distinctis Elementorum Affectibus presentem omni∣bus animam affusse, quae secundum genus & ordinem singulorum vitam praeberet & motum, & intrans∣gressibiles figeret metas, & stabilitatem assignaret & usum. Hanc vitam, hunc motum, hanc rerum essentiam, Animam Mundi Philosophi vocaverunt, putantes caelestia corpora, Solem dico Lunam & Stel∣las ipsumque Firmamentum hujus animae virtute moveri & regi, & aquas & terram & aerem hujus semine impraegnari. Qui si Spiritum & dominum & creatorem & vivificatorem & nutritorem crederent omnium quae sub ipsosum, convenientem haberent ad vitam accessum. Sed abscondita est a sapientibus & prudentibus tantae rei majestas, nec potuit humani fastus Ingenii secretis interesse caelestibus, & penetrare ad superessentialis Naturae altitudinem; & licet intelligerent, quod vere esset Creatrix & Gubernatrix rerum Divinitas, distinguere tamen nullo modo potuerunt quae esset Deitatis Trinitas, vel quae unitas vel quae personarum proprietas. Hic est Spiritus vitae cujus vivificus calor animat omnia & fovet & pro∣vehit & faecundat. Hic omnium viventium Anima, ita largitate sua se omnibus abundanter infundit, ut habeant omnia rationabilia & irrationabilia secundum genus suum ex eo quod sunt, & quod in suo ordine suae naturae competentia agunt; on quod ipse sit substantialis anima singulis▪ sed in se singulariter manens, de plenitudm•• sua distributor magnificus proprias efficientias singulis dividit & largitur; & quasi Sol omnia calefacieus subjecta, omnia nutrit, & absque ulla sui diminutione, integritatem suam de inex∣hausta abunda••tia quod satis est & sufficit omnibus commodat & impartit. Cyprian. lib. de Spirit. Sanct.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Hom. 15. de fide.
• Etenim si de loco procedit Spiritus & in locum transit, & ipse Pater in loco in∣venitur & Filius: si de loco exit quem Pater mittit aut Filius, utique de loco transiens Spiritus & progrediens, & Pa∣trem sicut corpus secundum impias in∣terpretationes relinquere videtur & Fi∣lium. Hoc secundum eos loquor qui pu∣tant quod habet Spiritus descensorium motum; venit non de loco in locum, sed de dispositione constitutionis in salutem Re∣demptionis. Ambros. de Sp. Sanct. lib. 1. cap. 10.
• Quid igitur Spiritus Sancti operatio∣ne Divinius, cum etiam benedictionum suarum praesentem Spiritum Deus ipse te∣stetur, dicens, Ponam Spiritum meum super semen tuum, & benedictiones meas super Filios tuos, nulla enim potest esse plena benedictio nisi per infusionem Spiri∣tus Sancti. Ambros. de Sp. Sancto. lib. 1. cap. 7.
• Significat autem effusi∣onis verbum largam & divitem mu∣neris abun∣dantiam; i∣taque cum u∣nus quis ali∣cubi aut duo Spiritum Sanctum ac∣cipiant non dicitur ef∣fundam de Spiritu meo, sed tunc quando in u∣niversas gen∣tes munus Spiritus Sancti re∣dundaverit. Dydim. de Sp. Sanc. lib. 1.
• Spiritus Sanctus qui a Patre & Filio procedit, nec ipse caepit; quia processio e∣jus continua est, & ab eo qui non caepit. Ambros. in Symbol. Apostol. cap. 3.

  Spiritus quidem Sanctus nec ingenitus est nec genitus alieubi dicitu••, ne si inge∣nitus diceretur sicut Pater, duo Patres in Sancta Trinitate intelligerentur; aut sigenitus diecretur sicut Filius, duo iti∣dem Filii in eadem estimarentur esse Sancta Te••uitate: sed tantummodo pro∣cedere de Patre & Filio salva fide di∣cendum est. Qui tamen non de Patre procedit in Filium, & de Filio procedit ad Sanctificandam ereaturam, sicut qui∣dam male intelligentes credendum esse putabant, sed simul de utroque procedit. Quia Pater talem genuit Filium, ut quemadmodum de se, ita & de illo quo∣que procedat Spiritus Sanctus. August. Sermo 38. de Tempore.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Justin. Martyr. Expositio Fidei de recta Confess.
• †

  Nullus sine Deo, neque ullus non in Deo locus est. In Caelis est, in Inferno est, ultra Maria est. Inest interior, ex∣cedit exterior. Itaque cum habet atque habetur, neque in aliquo ipse, neque non in omnibus est. Hilar. lib. 1. de Trini∣tat.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Justin. Martyr. ad Graec. Cohortat.

  Aliter statuit Cyprianus seu quisquis fuit Author lib. de Spirit. Sanct. inter Opera Cypriani. Hic est Spiritus Sa••∣ctus quem Magi in Aegypto tertii signi ostensione convicti, cum sua defeciss••. prae∣stigia faterentur, Dei digitum appella∣bant, & antiquis Philosophis ej•••• inti∣marunt presentiam defuisse. Et licet de Patre & Filio aliqua sensissent Platonici, Spiritus tamen tumidus & humani ap∣petitor favoris sanctificationem mentis Divinae mereri non potuit, & ubi ad pro∣funditatem Sacramentorum deventum est, omnis eorum caligavit subtilitas, nec po∣tuit insidelitas Sanctitudini propinquare. Cyp. de Spirit. Sanct.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Origen. Comment. in Matthaeum.