24 GENERAL MIN in the New Testament arecalled unclean spirits, Matth. x. I. And the observation of the ancients, that Seta! is notcalled a Spirit absolutely, but with an addition or markof distinction holds only in the New Testament * And becauseevil spirits are wont to torment the minds and bodies of men; therefore evil thoughts, disorders of mind, wicked purposes, 'disquieting and vexing the soul, arising from, or much furthered- by melancholy distempers, are called, it may be, sometimes an evil spirit. The case of Saul shall be afterwards considered. Sect. 8. In such variety are these words used and applied in the scripture, because of some very general notions wherein the things intendeddo agree. For the most part, there is no difficulty in discovering the espe- cial meaning of them, or what it is they signify in the several places where they occur. Their design and cir- cumstances us to the subject matter treated of, deter- mine the signification. And notwithstanding the am- biguous use of these words in the Old and New Testa- ment, there are two things clear and evident unto our purpose. First, that there is in the holy scriptures a full distinct revelation or declaration of the Spirit, or the Spirit off God as one singular, and everyway dis- tinct from every thing else that is occasionally or con- stantly signified or denoted by that word Spirit. And this not only a multitude of particular places gives tes- timony unto, but also the whole course of the scrip- ture 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 ad- vantage to the souls of men; and take away the doc- trine concerning him, from the writing of it, and the whole will be unintelligible and useless. Secondly, That whatever is affirmed of this Holy Spirit, the Spi- Disease (homines) Scripturse Sancta consuetudinem; nunquam Spi- ritum perverssm absolute, sed cum additamento sogno Spiritumsuncu- pari; ficus ibi, Spirits fornications sedasti saut. Et in Evangelio, um autem Spiritus im undus ea erit de Nomine, et matera his similia. FIieronym. Comment. in Hebak. Cap. 2 } Qui Spiritum nagent, et Deum Patres, august et Filius,; quoniam idem est Spiritus Dei, qui Spiritus Christi est. L'nnmasters esse Spi. ritum nemo dubitaverit; ersi de uno Deo pleriq,e dubitaverust. Am- brus. de Sp. Sanct. lib. I. cap. 3. CIPLES CONCERNING sit of God, it all relates either to his person, or his o Aerations. And these operations of his, being various, are sometimes by a metonymy called spirit, whereof af- terwards. I shall not thereforeneed to prove that there is an Holy Spirit distinct from all other spirits whatev- er, and from every thing else that on several occasions is signified bythat name. For this is acknowledged by all that acknowledge the scriptures; yea, it is so by Jews and Mahometans, as well as allsorts of Christians. And indeed all those false apprehensions concerning him, which have at this day any countenance given un- to them, may be referred unto two heads. (I.) That of the modern Jews, who affirm the Holy Ghost to be the influential power of God; which conceit is entertain- cal, anti diligently promoted by the Socinians. (2.) That of the Mahometans, who make him an eminent angel, and sometimes say it is Gabriel, which being traduced from the Macedonians ofold, hath found some defenders and promoters in our days. Sect. 9.This then being the name of him concern- ingwhom we treat, some things concerning it, and the use of it as peculiarly applied unto him are to be pre- mised. e For sometimes he is called the Spirit abso- lutely, sometimes the Holy Spirit, or, as we speak, the Holy Ghost; sometimes the Spirit of God, the good Spirit of God, the Spirit of Truti, and Holiness; some- times the Spirit of Christ, or of the Son. The first absolutely used, denotes his person; the additions, ex- press his properties and relation unto the other persons. In the name Spirit, two things are included. First, his nature or essence; namely, that he is a pure spiri- tual, or immaterial substance. For neither the He- brews nor the Greeks can express such a being in its subsistence but by art and rr,sc5ae; a Spirit. Nor is this name, firstly, given unto the Holy Spirit, in allusion unto the wind in its subtilty, agilty, and efficacy. For these things have respect only unto his operations. wherein from some general appearances his works and effects are likened unto the wind and its effects, John iii. 8. But it is his substance or being which is first in- * Ovopaa vsv6ca sytuv, zvs'vtCa dra6e,an, r. satt re Ore, Arev6.Na zrleá orvvFao rtl Wooten, ,trnVaa Xta9'e; 1ST N zaTel chord ySagn. Masi, di dare iature Ires orve'v,aa Esa, zas avsv6ea re s ra Era.Chrysost. de Adorand. $p.
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