HOLT SPIRIT ANIS FIIS WORK. 45 tended in this name. So it is said of God, s John iv. 21. le tos, God is a Spirit; that is, he is ofa -pure spiritual immaterial nature, not confined unto any place, and so not regarding one more than another in his worship; as is the design of the place to evince. It will therefore be said, that, on this account, the name of Spirit is not peculiar unto the third person, seeing it contains the description of that nature, which is the same in them all. For, whereas it is said God is a Spirit, it is not spoken of this or that person, but of' the nature of Gail abstractedly. I grant that so it is, t and therefore the name Spirit is not in the first place characteristical of the third person in the Trinity, but denotes that nature whereof each person is partaker. But moreover, as it is peculiarly and constantly ascrib- ed unto him; it declares his especial manner and order of existence. So that wherever there is mention of the Holy Spirit, his relation unto the Father and Son is included therein; for he is the Spirit of God. And herein there is au allusion to somawhat 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 emanation from him, and yet is never separated utterly from his person, or forsaketh him; so doti, the Spirit of the Father and the Son pro- ceed from them by a continual divine emanation, still abiding one with them. For all these allusions are weak and imperfect, wherein substantial things are compared with accidental, infinite things with finite, and those that are eternal with those that are temporary. Hence their disagreement is infinitely more than their agree- ment; yet such allusions doth our weakness need in- struction front and by. Thus he is called i a m", Psal. Sanctificationis bonitatisque aocabulum, et ad Patrem et ad Fainm, et ad Spiritum Sanotmn ague refertnr; scut ipsa gnoque appcllatio Spi- ritus. Nam et Pater Spiritus dicitur utibi,. Spiritus est Delis; Spiritus est Deusas Filius Spiritus, Dominas inquit Spiritus jus: Spiritus a - tem Sanctussemper Spiritus Sancti appellatione t setur; non quod ex consortio ,nutum Nomini, turn Paire ponatur et Filio; sed quad ana Natura anon possideat et numen.Didym. de Sp. Sanct. Lib. 3. t Aloha cent Testi,nonia, qu;bn> bot e.;dentur estemcnrr, et raira et Fat poem asan Spiriwm, qui i, Trinitate dicitur Spiritus Sanctus. Non ob aliad esstimo ipsum proprio n i Spiritum, c otíam si de gals interrogem n posy nPatron as Filium Spiritum di- e; qu m. m Spiritus est Deus id est nor Corpus est Deus sed Spiri. tus; hue proprie ocad opportuit cum, qui n est u s meant, sed in quo communias apparel amboram. August Teoctat.'t99. in Johan. xxxíü. 6. The Spirit or breath ofthemouth oftheLord; or of his nostrils; as Psal. xviii. 15. wherein there is alt eminent allusion unto the breath of a man. Of the manner of this proceeding and emanation of the Spirit from the Father and the Son, so far as it is revealed, and as we are capable of an useful apprehension of it,. I have treated elsewhere. And from hence, or the subsistenceof the Holy Spirit in an eternal emanation front the Father and Son, as the breath of God, did our Saviour signify his communication of bis gifts unto his disciples, by breathing on them,.John xx. 25. i,agnewt. And-because in our first creation it is said of Adam, that God a"n nnmo 'saa rim, breathed into his nostrils the breath oflife, Gen. ii. 7. He bath the same appel- lation with respect unto God, Psal. xviii. 15. Thus is he called the Spirit. And because as we observed before the word m'tenta is variously used, Didymus de Spiritu Sancto, lib. 3. stipposeth that the prefixing of the article re doth distinguish the signification, and confine it to the Holy Ghost in the New Testament. Oft-times, no doubt, it doth so, but not always, as is manifest from John viii. 3. where no is joined with cueto, and yet on- ly 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 eminence 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. li. 11. ierp rm the Spirit of thy Holiness, or thy Holy Spirit. Isa. lxiii. IO, 11. "tmcp rm the Spirit of his Holiness, or his Holy Spirit. Hence are acept, n,', and WV,* m-, the Holy Spirit, and the Spirit of Holiness in common use among the Jews. In the New Testament, he is re orrso,xx co ;woo,: that Holy Spirit. And we must inquire the special reasons of this adjunct. Some suppose it is only from his peculiar work of sanctifying us, or making us holy. For this effect of sanctification is his peculiar work, and that of what sort soever it be; whether it consist, in a separation from things profane and common unto holy uses and services; or whether it be the real infusion and operation of holiness in men, it is from him in an " 'Aru9tr menuOEn ouetoex' iav ras d,19,o 'xy,as Suns, q, arw¿ca dyer ZIklp. Zarce dt rto,'e1sÇnrae - Jasttn. Mart.
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