Selected quad for the lemma: heart_n
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A34958
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The two books of John Crellius Francus, touching one God the Father wherein many things also concerning the nature of the Son of God and the Holy Spirit are discoursed of / translated out of the Latine into English.; De uno Deo Patre libri duo. English
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Crell, Johann, 1590-1633.
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1665
(1665)
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Wing C6880; ESTC R7613
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369,117
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356
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us but that by him we should be profited For the Dative case of the person often signifies finem cui the end to which as they speak not the possessor as is observed by learned men And hence the appellation of the end to which ariseth But if any say although from that place of Isa it cannot be evinced that Christ is so given to us as to dwell in us Ephes 3.17 yet that it is manifest from elsewhere For the Apostle wisheth to the Ephesians that Christ may dwel by faith in their hearts it is first to be observed that Christ dwells in the hearts of beleevers not by vertue of that giving of which there is mention in Isa as the next cause as the holy Spirit dwels in them as soon as he is given to beleevers since that giving of Christ hath hapned to men even as yet unbeleevers and hath been accomplished as soon as he was born but Christ dwells not in the hearts of men but by faith as the place it self shewes Besides this is to be observed that Christ is there taken Metonymically for the religion or doctrine by him delivered as it is also beneath in the same epistle chap. 4.20 21. So also Moses is taken for the Law delivered by him Acts. 15.21 2 Cor. 3.15 The sense then of the words of the Apostle is That God may give you that you may believe in your hearts and adhere constantly to the doctrine of Christ and that it may be thorowly fixed in your mindes by faith And though at length it were spoken of the person of Christ yet it would not follow that Paul willeth that he in very deed and properly should dwell in the hearts of beleevers but that he should do it by his grace aide and spirit which both the Apostles wish and the manner or middle cause of that inhabitation expressed by him to wit by faith doth sufficiently shew For if Christ by his Essence should dwell in them he should dwell in all men whether beleevers or not beleevers For that would be by reason of his natural immensity which would be excluded from no place whatsoever it be neither in that thing could there be regard had either of faith or infidelity For it is necessary that what is immense in Essence fill all places and all mens hearts Neither then that place of Isa not this to the Ephesians makes any thing to purpose But that place of the Epistle to the Romans chap. 8. 32. saith not the same with that of Isa For that all things shall be given to us with Christ we may so interpret and indeed more rightly that God wil give to us all things to wit which he hath promised us even as to Christ or as before in the same chap. the Apostle had said that we shall be co-heirs of Christ and be glorified together with him vers 17. For we must be made conformable to the image of the Son of God that he may be the first-born among many brethren vers 29. which verse the Apostle seemes here to eye But the manner of speaking should offend none as if with him could not signifie in like manner as to him since we have seen already we are to be together glorified to wit with Christ that is so as Christ was glorified So in the same Epistle * Rom. 6.6 8. it is said that we are buryed with him that is as well as he and that our old man is crucified with him that we are dead with him that we shall live with him that is no otherwise than as he See also 2 Tim. 2.11 12. An Appendix of the precedent Argument in which the places are urged in which the holy Spirit is called The Earnest and by it men are said to be sealed and to be powered upon baptized and drencht TO the testimonies which speak of the giving and receiving of the holy Spirit let us joyn others which although of themselves also they might be urged against the vulgar opinion concerning the holy Spirit yet because they are not much unlike to the former therefore we will have them to be as an overplus of the former Argument And first hither pertaine those testimonies of Scripture in which the holy Spirit is called a Pledge 2 Cor. 1.22 5.5 Ephes 1.14 or rather as the Greek Text hath it The Earnest either simply or of our inheritance But the earnest is part of the thing promised given before hand which makes him to whom any thing is promised certain of the residue also Therefore seeing God doth not as yet in very deed exhibit the inheritance promised he gives to us as it were aforehand the holy Spirit which may make us sure of the future inheritance until he really bring us into the possession of it But hence it sufficiently appears that the holy Spirit is not the most high God For he is the promiser not the earnest or pledge of the thing promised Who doth pledge or give himself for an earnest Or how can God be received of a man for an earnest or pledge For an earnest is in some manner possessed by him to whom it is given But how may the most high God be possessed by a man Besides is it credible that God hath now already given us more than he promised he will give in time to come That surely neither doth the nature of an earnest bear nor this suffer to wit that by the confession of all we shall here after at length become far more happy and excellent in dignity yea then truly happy and glorious But he had given us more now than is the inheritance it self promised unto us if the holy Spirit were the most high God For who dares to compare our inheritance though infinite in time with God himself But the places quoted advertise us also of another manner of speaking used of the holy Spirit which shews that he is not a divine person And that is that Believers are said to be sealed with the holy Spirit For so it is plainly written Ephes 1.13 to which the place chap. 4.30 is like For though it is said in the latter place that the Ephesians were sealed in the holy Spirit which some interpret by the holy Spirit yet we shall shew a little after that also in other places and those such indeed where it is spoken of the holy Spirit the particle in by an Hebraism is redundant and that it is so in this place is apparent enough both by comparing of the words chap. 1.13 where that particle is omitted and by the thing it self For neither here would the Apostle shew who hath sealed but with how excellent a sign we have been marked and as it were secured by God considering which we might not doubt of our future redemption and further considering how much is given to us we might diligently take heed that we do not peradventure by vanity of words deprive our selves of so great a good and rase and blot
out the character and mark stamped on us by God But the Apostle had not expressed that if he had only said that we are sealed by the holy Spirit unless perhaps any one should take such words in such a sence in which we would have them said to wit that it may be understood that we have been sealed with the divine Spirit or that the holy Spirit is as it were a sign mark and character impressed on us by which God hath marked us as his proper goods and hath made us sacred and inviolable and safe from all danger of perishing if we do our duty The same thing the Apostle hath shewed 2 Cor. 1.22 especially if one compare the place with those two which we have cited out of the Epistle to the Ephesians and chiefly with the former For in both places the same thing is explained nor do the words much differ For there indeed after the Apostle had said ver 21. Now he which stablisheth us with you in Christ Greek into Christ and hath anointed us is God He adds ver 22. who hath also sealed us and given the earnest of the Spirit in our hearts But here he saith In whom that is by whom to wit Christ also after that ye believed ye were sealed with that holy Spirit of promise that is the holy Spirit promised which is the Pledge or Earnest of our inheritance unto the day of redemption c. namely the latter clause is added for explication of the former and what is the earnest of our inheritance the same is also the seal with which we are marked Hence then it again appears that the holy Spirit is neither the most high God nor a person For neither is any thing sealed with a person but with some thing nor is any thing more absurd than to say that the most high God whose propriety we are and who hath sealed us unto the day of redemption is the seal it self wherewith we are sealed By these things also it appears that the Adversaries labour in vain who endeavour out of the words Ephes 4.30 to deduct the person of the holy Spirit because he is said to be grieved and vexed by us as if the like things were not attributed to Charity which is said to rejoyce in the Truth and on the contrary not to rejoyce which is all one as to be grieved with Iniquity and as if it were not more easie to find here a seigning of a person than to shew that to some person and he indeed the most high God it agrees to be a seal imprinted on men Certainly they who else where * Ro. 8.26 The Defence will they nill they are forced to acknowledge that groans are improperly attributed to the holy Spirit have no cause why they will not have grieving figuratively to be ascribed to it especially when neither themselves can properly asscribe grieving to it seeing that doth not proper befal God But if they say that that also is improperly and by a Metaphor said of the holy Spirit that we are sealed by it we answer Although the thing expressed by that metaphorical kind of speaking be conceived in proper words yet nevertheless the force of our Argument would be the same For it is signified as was said that the holy Spirit is a certain thing given unto us by God by which we may be certified of our future redemption and the happiness promised us Besides although that manner of speaking be metaphoricall yet it is not such as is fitted to a person For neither is every Metaphor accommodated to every thing Let there be brought forth but one place either out of profane or sacred Writers where some one is said to be sealed with any person Wherefore if the holy Spirit were a person Paul would have used such a Metaphor as might have been fitted to a person and had not less expressed the thing which he here handled than the word of sealing He had said to wit that the holy Spirit was a surety or undertaker or hostage or had been content with the name of earnest or pledge which last word is sometime by a Metaphor accommodated to persons But it is altogether unheard of that any person who is given to another to certifie him of his salvation and safety is compared to a seal imprinted on him who is secured or any one said to be sealed by him Neither indeed in the places alleaged doth any thing go before which gave occasion to the Apostle for so bold yea absurd a kind of metaphor rather then for another a like fitted to his purpose and more to the person But unusual metaphors and figures are not wont to be used by considerate and grave men unless special occasion invites them and leads them thereto much less that they speak so absurdly without any necessity The same we would have also said unto them who say these things are pronounced of the holy Spirit by a Metonimy or Metalepsis to wit in respect of the gifts which come from hint For there are also other Metalepsis in some manner accommodated to persons or at least more in use But unusual ones are not to be ascribed to considerate men unless it appears that they are led to them by some certain occasion Although the same Adversaries also are bound to excuse a Metaphor which would nothing less concur with a Metalepsis In the third place those places of holy Scripture deserve to be mentioned in which the holy Spirit is said to be poured out on men such as are these Isa 44.3 Joel 2.28 29. which place is cited by Peter Acts â— 18 19. Zach. 12.10 Tit. 3.6 to which also those are to be joyned in which men are said to be baptized in or with it and its baptism is opposed to the baptism of water used by John as it is Mat. 3.11 and the places in the other Evangelists answering to it and likewise John 1.33 Acts 1.5 11 16. add 1 Cor. 12.13 although there to be baptized in one spirit is taken by some for to be baptized by one Spirit so we might say we are baptized by Christ by whom God hath poured out abundantly the holy Spirit upon us Tit. 3.6 when nevertheless otherwise where ever that phrase To be baptized in spirit is extant it signifies nothing else as all confess than to be baptized with the spirit the particle in among the Greeks being redundant which hath flowed from an Hebraism For because that which the Greeks express by the simple Dative case the Latins by the Ablative the Hebrews cannot express without the Particle prefixed which is for the most part Be that is In therefore it is often retained by the he braising Greek Writers and prefixed to the dative which alone would have that force But that those words in the holy Spirit are elsewhere so to be understood easily appears by the opposite member For in most places in which it is said that John baptized with water it is