be breathed then to this divine inspiration of which we treat since that comes not forth without God this proceeds from God and is inspired into men It is manifest therefore that that divine inspiration is properly termed the holy spirit not metonimycally only As to the latter I scarse believe the adversaries will deny that that very inspiration is properly given For how is that which is breathed and put into the hearts of men to their greatest profit not properly given them Therefore there is no Metalepsis here to be sought by which it may come to pass that that which properly agrees only to the effect may improperly be attributed to the efficient cause since here the very efficient cause of those effects which are understood that is the very divine inspiration is by it self given to men And let these things suffice concerning the general reason and common to all the places which we treat of As for the special Reasons more proper to certain places those words of Christ which we have before cited out of John 14.16 17. deserve to be first mentioned I will ask the Father and he shall give you another Advocate that he may abide with you for ever even the Spirit of Truth whom the world cannot receive because it seeth him not nor knoweth him But ye know him for he dwelleth with you to wit as inhabiting in Christ he did as it were converse among the Disciples and shall be in you that is and further shall be not only with you or among you as now but also in your selves being given of the Father unto you What could be said more clearly to shew that the holy Spirit properly so called is given of God that it is a gift which may be obtained of the Father by faithful prayers For what Is not the comforter that holy Spirit properly so called or is it not but by a Metalepsis said to be given to the Disciples by the Father The former the Adversaries cannot say unless they will deny that the third person of the Deity is the holy Spirit properly so called which yet they chiefly will have For that the same is understood by the Comforter they altogether contend and urge both the name it self of Paraclet or Comforter as also the word another added to it and the actions proper to persons attributed to him in this speech of Christ of which below we will somewhat treat This may of right be said that if it be not there spoken of the holy Spirit properly so called it is no where spoken of him It remains therefore that they say that it is indeed here spoken of the third person of the Deity and that this person 〈◊〉 meant by the Paraclâ—r but that he is not said to be given to the Apostles by the Father but by a Metalepsis namely because its effects or various gifts are to be given to them But neither hath that shift here any place For by comparing of that place with the words in verse 26. of the same chapter and also with the words verse 26. of the following chapter it will easily appear to any one that Christ so far asserts that the Father being asked of him was about to give the holy Spirit to the Disciples as he â—â—ould send him in the name of Christ or Christ himself should send him unto the Disciples from the Father For so he saith in that former place But the Comforter the holy Spirit whom the Father will send in my name he shall teach you all things c. But in the latter But when the Comforter is come whom I will send to you from the Father the Spirit of Truth which proceedeth from the Father he shall testifie of me And truly what other thing could either the Father of the Son do pertaining to that giving than that he should send the holy Spirit to the Disciples with that intent that he might remain in them for ever and produce those divine effects which afterwards appeared in them But that sending and the coming of the holy Spirit which follows it doth not agree first to the effects of the holy Spirit and only consequently to him which should be if it were attributed to him only by a Metalepsis but on the contrary Whence the Adversaries are wont to prove the person of the holy Spirit by that mission which they could not do if they did judge it primarily and of it self to agree to the gifts of the holy Spirit For as much as such a mission if it be in no sort proper to a person cannot also prove it But if then that mission primarily and of it self agree to the holy Spirit not to his effects there will be the same reason of the giving also which we have seen to consist in that sending But hence ariseth also another reason of the same thing For that the holy Spirit should teach the Disciples all things and recal all Christs sayings into their remembrance is put chap 14.26 as the consequent of the sending of the holy Spirit and moreover also of the giving it But if so far only the holy Spirit should be given as its gifts are bestowed that thing should be contained in the giving it self of the holy Spirit but not be a consequent of it For that imparting of the knowledge of divine things even first of all pertains to the producing of gifts coming from the holy Spirit upon the Apostles This place might have enough warned the Adversaries that they should not date to deny the holy Spirit properly so called to be given to us together with his effects But there want not also other places which do the same For by other Adversaries who therefore use not such an answer hath that place of Paul Rom. 5.5 been taken notice of where he saith The Love of God that is the sence of the divine Love is shed abroad in our hearts by the holy Spirit which is given to us Where indeed it is said concerning that Spirit which diffuseth the sence of divine Love in our hearts and so is the Author of the spiritual gift that he is given to us To which place may be added that of the same Epistle chap. 18 1â— where the Apostle saith Ye have received the Spirit of adoption whereby that is by whose force and impulse we cry Abba Father for the Spirit it self beareth witness to our spirit that we are the Children of God Of which also in the Epistle to the Galathians chap. 4.6 he saith God hath sent the Spirit of his Son into your hearts crying Abba Father So also 2 Tim. 1.7 it is said For God hath not given to us the spirit of fear but of Power of Love and of a sound mind For what else is it than that God hath not given to us such a Spirit as should effect fear and cowardise in us but such as begets in us strength and fortitude charity and prudence or sobriety But I remember not that I have hitherto
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
the motion of the Spirit himself How would it not have been again and again repeated and inculcated that none might be ignorant thereof unless he were resolved to be bâ—ind in the midst of the light But what place will they alleage where it is purposly delivered and openly wriâ—ten that the holy Spirit is God Certainly so many thoâ—sand Adversaries so many learned men perpetually conversant in the reading of the Scripture have for so many ages wherein this opinion concerning the holy Spirit hath prevailed not been able to find out so much as one which will easily appear if we examine the principal places which they alleage endeavouring to shew that the name of God is attributed to the holy Spirit The Defence of the Argument VVE will here omit that place which some have used or rather abused God is a Spirit John 4.34 For as much as the greatest part of the Adversaries have observed and sâ—ewn that in this place the name of Spirit doth not denote the holy Ghost but a spirituall substance For indeed it is there spoken of the Father as the foregoing words do manifestly demonstrate neither hath the word Spirit the place of the subject whence likewise it wanteth an article which notwithstanding is prefixt to the word God â—ut of the predicate For the sense is God is a Spirit that is a spiritual Essence or Substance These things therefore because either all or the greatest part of the Adversaries do acknowledge them shall now be passed â—y But for the most part of them that dispute concerning this subject their main Achilles is that place which is extant Acts 5.3 4. where when Peter as it is read in the vulgar translation had said to Ananias Why did Satan tempt thy heart to lye to the holy Spirit he addeth a littâ—e after Thou hast not lied to men but to God Much likewise is by some attributed to those words of Paul 1 Cor. 6.19 20. Where when he had said Your members are the temple of the holy Spirit which is in you which you have from God he addeth Glorifie God in your body And to those in the same Epistle Chap. 12.4 5 6. There are diversities of Gifts but the same Spirit and diversities of administrations but the same Lord and diversities of opperations but the same God which worketh all things in all Especiaâ—ly because it is afterward said in the 11th vers All these things worketh one and the same Spirit distributing to every one as he will Likewise out of the Old Testament those words of David are wont to be alleaged 2 Sam. 23.2 3. The Spirit of the Lord spake by me and his word was in my tongue The God of Israel said to me the mighty one of Israel spake to me They further add those places wherein they think the holy Spirit is called the Lord. First they say That in Deut. 32.12 it is said The Lord alone led him namely the people of Israel in the Wilderness and there was no strange God with him Now the same thing is affirmed of the holy Spirit namely that he led Israel Isa 63.14 Where it is read The Spirit of the Lord did lead him Again they say That the Lord Exod. 4.12 Numb 12.6 and elsewhere declared that he would speak by the Prophets But Acts 1.16 the same is attributed to the holy Spirit as also in that place that was a little before quoted 2 Sam. 23.2 Thirdly they say That the Lord was oftentimes provoked by the Israelites But this is referred to the holy Spirit Isa 63.10 Heb. 3.89 Acts 7.51 Finally Those words of the Lord Isa 6.9 c. are attributed to the holy Spirit Act. 28.25 26. These as far as I have hitherto been able to observe are the chiefe testimonies whereby the adversaries endeavour to prove that the holy Spirit is called God or which is some way of a greater foâ—ce the Lord. But first it is in none of these places openly written or puâ—posely delivered that the holy Spirit is God in that it is every wheâ—e to be concluded by some consequence and those places out of whiâ—h it is concluded that the holy Spirit is called the Lord are for the most part written in such places as are very distinct one from the other â—nd tâ—erefore not one of a thousand amongst the â—udor sort unless he be admonished by some other will compare those places together especially so as to draw such a conclusion from thence as the adversaâ—ies would have Now though we do not at all reject lawful consequences yet have we sâ—ewn that in this case it is necessary there should be such places extant in the holy Scripture wherein it is openly written that the holy Spiâ—it is God For it cannot be were he the most high God but that it should most openly and fâ—equently be written and purposely declared Wherefore if such places cannot be alleadged it may of right be concluded that the consequences which are drawn to prove the matter are not legitimate And this you will easâ—ly perceive by examining those which we saw weâ—e alleaged by â—he adversaries For the Arguments which are fetcht out of those places are for the most part grounded on this reason that those things which in one place are attributed to God or the Lord are either elsewhere or in the same place attributed to the holy Spirit Which reason how frivolous it is may from thence be understood that by this meanes it might not only be concluded that the holy Spirit is God or the Lord but likewise that he is Father or the Son and likewise that the Son is the Father and contrarily the Father the Son For the adversaries themselves contend that the external works of the Trinity are undivided or comon to all the persons and alleadge many places where either in the same or in diverse words the same thing is attributed either to all those persons or to two of them And the reason is manifest enough why such a consequence is illegitimate because like things may proceed from diverse causes or be conversant about diverse objects or exist in diverse subjects yea the self same works may proceed from diverse causes either coordinate as they speak and united among themselves or subordinate whereof the one doth depend on the o her or is subservient thereunto If theâ—e doth seem to be any further strenght in those places that when we have examined each will easily be found to be indeed none Wherefore that we may examine each place as much as it is needful the first place quoted out of Acts 5 doâ—h not prove that which the adversaries would have First because as * See the Annot. of Erasmus Beza others also have observed it is oâ—herwise read in the Greek than in the vulgar translation For it is not there written That thou shouldest lye to the holy Ghost but that thou shouldest belye the holy Ghost Or as a very learned †John Piscator Interpreter
be concluded concerning the Father For that he in a place like to these two which we have cited out of Luke 9. and Rev. 3. is omitted and the Angels only mentioned namely Luke Chap. 12.8 where Christ saith Also I say unto you whosoever shall confess me before men him shall the Son of man also confess before the Angels of God c. I answer that mention is here made of the Angels only because they alone among the heavenly persons shall be really present in judgment when Christ shall either confess or deny their names that are here spoken of But in the places before alleaged by us because menâ—ion is made of the Father likewise it appeaâ—eth that Christ and Paul intended to mention all the heavenly persons whose sight we ought to reverence and before whom it is most honourable to be praised most dishonourable to be reproved and rejected Arg. 3 the holy Spirit is often not joyned with God Christ and so not to pass by them who either are or shall hereafter be present by their power only Whence it followeth that the holy spirit could not have been omitted in such places if he had been a divine person but should have been named in stead of the Angels or if it had pleased the Scripture to name them also he should have been set before them Now let us shew that other things are wont to be joyned with God and Christ whilst the name of the holy spirit is omitted For this we have a notable place in the Revelation out of which we have before alleaged many testimonies namely Chap. 3.12 where Christ promiseth a reward to him that overcometh in these words I will write upon him the name of my God and the name of the City of my God new Jerusalem which cometh down out of Heaven from my God and my new name Where you see that between God and Christ or rather the name of both the New Jerusalem and the name of it is interposed Why did he not likewise say that he would write upon him the name of the holy spirit Why the name of the New Jerusalem rather than of the holy spirit if he be the most high God We will shut up all our proofes with that famous place Heb. 12.22 23 24. where not only Angels are joyned with God and Christ but also pious men partly alive partly dead or their spirits and certain other sacred things to which Christ hath given an access unto Christians but the mention of the holy Spirit is altogether omitted For thus there speaketh that divine Writer But ye are come unto Mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of Angels to the general assembly and Church of the first-born which are written in Heaven and to God the judge of all and to the spirits of just men made perfect and to Jesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things than that of Abel Who would believe that in so large a catalogue of persons who for their soveâ—aign excellency may be called divine the holy Spiâ—it could have been omitted if he were such a divine person as the Father or Christ Neither may any one say that under the name of God the Judge of all the holy Spirit is comprehended For this would â—e some way tollerable could but one plain place of the Scripture be alleaged wherein the holy Spirit is called God Again who perceiveth not from the places which were both above and also a little before in great number alleaged that the name of God put subjectively doth denote the Father and that he is in that manner distinguished both from all other persons also from Christ himself Neither can it seem likely unto any one that the Father was heâ—e omitted whom we never find in like places to be passed by But he was no where mentioned unless there where mention is made of God the Judge of all Neither may any one say that the Father indeed is understood yet not he alone but also the holy Spirit For if more persons were understood the person of Christ no less than that of the holy Spirit ought to be included in that name according to the opinion of the Adversaries touching the persons of the Deity But the person of Christ the Mediator is openly distinguished from that God as being afterwards mentioned apart Besides it is at no hand to be granted that there are many persons of God and not also many Gods and Judges But here mention is made of God the Judge of all and not of Gods the Judges of all But some one will perhaps object That if the reason drawn from this place were of force it would not only follow that the holy Spirit is no person but also no sacred or divine thing such as we see â—eâ—e to be recited or at least the things here mentioned are mroe divine than the holy Spirit which we our selves will not aâ—mit We answer That this Objection would have some strength if all things at least the most divine had been reckoned up as we see the most divine and holy persons are all reckoned up and also if here were the same reason of all divine things as is of persons But the thing is otherwise of the good things that are promised us of God by Jeâ—us Christ namely of immortality and remission of sins there is no express mention made but only the place thereof is figuratively mentioned namely Mount Sion and the heavenly Jerusalem and the middle efficient cause thereof namely Christ the Mediator of the new Covenant and the sprinkling of Blood which speaketh better things than that of Abel and the prime efficient cause of both even God In like manner neither was the holy Spirit mentioned which is contained among the good things which are promised to us Namely because he would reckon up all the persons with whom we have some conjunction communion by right of the Christian religion so that we may be rightly said to have access unto them but the divine author intended to mention only those sacred and divine things which are in some sort without us and elegantly answer and are in some sort opposed to those things to which the people of Israel had heretofore access when the Law was given them out of Mount Sinai by Moses the Mediator But in this number is not the divine efficacy or virtue which floweth from God to us and is sent into our hearts so neither the remission of sins and immortality But were the holy Spirit a person we had come to him no less than to the Father and should have intimate communion and society with him neither could he by any means be omitted in so large and accurate an enumeration of those persons with whom we have conjunction But it is no marvel that â—e is here omitted seeing John as we saw before describing our communion with
heard or read of any who could dare to deny that the divine Spirit the efficient cause of these gifts is the holy Spirit properly so called Neither indeed in these places hath the Metalepsis devised by others any place For the effects also of the holy Spirit are rehearsed in the same places as some things diverse from the holy Spirit given and so as effects of the thing given But if by that Metalepsis the holy Spirit were said to be given to wit in respect of the effects those effects should be contained in the thing given nor should be mentioned or distinct from it And let these things be said out of the sacred Writings against the Metonimy and Metalepsis devised in these manners of speaking As to the Hypothesis of the Adversaries although we have used them in some part already yet it is further to be added that by such an Answer to our Argument their own reason is vehemently overthrown which they are wont to bring further to prove the immensity of the holy Spirit and consequently its supream Deity to wit that the holy Spirit dwelt in all Believers dispersed through the whole world For two wayes they weaken this Argument First because if the very holy Spirit properly so called be not given to Believers but only its effects it cannot be proved that the holy Spirit himself or his Essence is in very deed in every Believer which is necessary to the concluding of their reason Again Because neither such immensity as they understand can be thence proved unless withal they make also the effect of the holy Spirit or at least all its effects dispersed in the hearts of Believers though the whole world joyned together to be immense and the supream God Therefore the Adversaries cannot deny that the holy Spirit it self to wit properly so called is given by God to believers but that together they take away both the testimonies of the holy Scripture and their own assertions But now let us somewhat loosen those bonds by which we have shewn them to be held and let us grant to them seeing they will have it so that not the holy Spirit properly so called is given to Believers but its effect only yet they shall not escape For nevertheless we will hence shew that the holy Spirit is not the most high God For first if the holy Spirit were the most high God it could not be said no not by a Metonymy or Metalepsis of him that he is given or bestowed by another upon men or that men receive him For who would not reject such a manner of speaking as absurd and unworthy of the most high God More soberly do the holy Scripture speak of the most high God than to feign in his names such trops But if yet any man contend that such speaking is not unbeseeming God or absurd let him shew an example of the like manner of speaking in the name either of the most high God or the Father or any other which is equivalent Besides if it were so it should not be understood that that certain gift or if you had rather kind of gifts is given which yet all understand to be given when the holy Spirit is said to be given For the gifts and effects of the most high God are of most large extent for what good soever there is it comes from him Therefore if thou shouldst hear that the most high God is given namely because his gifts are given either thou wouldst understand that all gifts are given together or if thou wouldst understand only a certain kind of gifts to be given thou wouldst believe that to be given which is of all the most excellent either alone or conjoyned with others The same thing therefore should be thought of the holy Spirit if he were the most high God and not said to be given but in respect of gifts and effects only But neither all gifts are understood to be given when we hear the holy Spirit is given nor that which is of all the greatest to wit immortal life or perfect justification but presently our mind is carried to a divine breathing or inspiration or the effects of it in men to wit because the divine Spirit properly so called is a divine inspiration or a force flowing from God into men breathed from heaven into their hearts This I say is the true caâ—se why our mind hearing the holy Spirit to be given is carried to that certain kind of gift or gifts But the adversaries will except that there is in this case another reason of the name of God or the Father or also of the Son another of the name of the holy Spirit although he be the Supream God For they so dispute as we have before shewed although all the works to without are common to the whoâ—e Trinity yet in a certain peculiar respect creation is attributed to the Father remdeption to the Son sanctification to the holy Spirit Now then they will say that that kind of gift or gifts which we understand as soon as we hear the holy Spirit is given doth pertain to sanctification Therefore it is not designed by the name of God common to three persons not by the name of the Father nor Son but the holy Spirit Thou seest by what circuits the mind is led by the adversaries thither whither it is forthwith straight carried But is it credible that those whether Jews oâ— Gentiles who first heard of the holy Spirit to be given to men either from Christ or other divine men did either already know those things or being ignorant of them did not understand what was signified by the name of the holy Spirit and what was promised both to them and to others Were those auditors of Iohn Baptist or Peter whom we mentioned before so knowing of those things that they could think at first when they heard of the holy Spirit to be poured out upon them that some effect should be given them not peculiar to the first and second person of the Deity but the third to whom it is proper to sanctify therefore that effect did pertain to sanctification and withal was a divine inspiration Was it not more ready for them to think that which the word it self declared that a divine inspiration or its effects were promised to them But besides whence is it manifest to the adversaries that the thâ—ee persons of the Deity have among themselves thus parted those three gifts Were they perhaps present at their councel that they so boldly affirme these things They will say from the holy Scriptures it is manifest to them concerning that thing as which doth chefliy ascribe creation to the Father redemption to the Son sanctification to the holy Spirit Of creation and redemption there is not now place of disputing Yet it may be said â—y the way that creation or that first production of all things is ascribed to the Father not cheifly only but also solely since he was the sole author of
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
he in that speech of his in which several times he brings in the holy Spirit as a person spake to the Disciples in Parables or Figures fetcht from common use but that sometimes he would openly and plainly declare to them of the Father or of the things pertaining to the Father Chap. 16.25 But among those things even chiefly is the holy Spirit of whom there is often mention in that discourse one while more openly another while more covertly Christ afterwards indeed explained the thing clearly enough when he poured out the holy Spirit on the Disciples by which he lead them into all the Truth For it not as a true person hath declared any thing to them but as a divine inspiration inspired into their minds hath wrought and imprinted in them the fullest knowledge of the Doctrine of Christ Wherefore since the event it self hath sufficiently explained that Discourse why do we seek another Interpretation CHAP. XIV Arg. 14 from 1 Cor. 2.10 Three Arguments from 1 Cor. 2.10 c. The Spirit searcheth all things even the deep things of God c. THe fourth place in this rank we shall assigne to those words of Paul 1 Cor. 2. which the Adversaries are wont to use to prove that the holy Spirit is a divine person For thus the Apostle there speaks But God hath revealed them to us to wit those things which God hath prepared for them who love him by his Spirit For the Spirit searcheth all things even the deep things of God For who of men knoweth the things of man save the spirit of man that is in him Even so the things of God knoweth none but the Spirit of God Now we have received not the Spirit of this world but the spirit which is of God c. This place yeelds us divers Arguments some of which are above alleaged by us in Sect. 3. Chap. 5. First That the holy â—pirit is distinguished from God whilest God is said by him to reveal to us the things of salvation whilest it is called the Spirit of God whilest it is asserted that he searcheth the deep things of God and hath known the things which are of God whilest in the end Chap. 8. Chap. 11. it is said to be of God Moreover that men are said to receive it Lastly that when he is said to be of God he is made the effect of God But none of these we have shewed can befal the most high God But besides these three as many other Arguments may be fetcht from the same words The first is That God is said to have revealed something to us by his Spirit For thence it is manifest that it is not the first but the middle cause of that Revelation which agrees not to the most high God See what we have said in those places above Sect. 2. Chap. 19. in which God is said to have done either all or certain things by Christ The second is That it is said to search even the deep things of God For neither is any one said to search those things the most clear and perfect knowledge of which is first in him and which are by him first constituted and decreed But if the holy Spirit is the most high God the deep things of God that is his hidden counsels and most clear and perfect knowledge thereof in him is first resident and by him they are all first constituted and decreed How then could he be said to search them God and Christ indeed is said to search our hearts because he penetrates into the secrets of anothers breast but his own counsels his own deep things he is no where said to search Indeed neither are men said to search their own counsels unless perhaps when either they are by some means slipt out of their memory or they themselves have not yet sufficiently examined the reason of them But what can be wanting to the most high God for the most exact knowledge of his depths Arg. 11 From 1 Cor. 2.10 The Apostle in this place being about to declare that which he had said of the Spirit of God by the example of the Spirit of man doth not say that it searcheth but knows the things which are of a man although the manner of speaking which he had used of the Spirit of God would lead him thereto that he should affirm that the spirit of man also searcheth those things which are of a man But he would not affirm it of the Spirit of man because in it first are resident those things which are of a man that is his counsels and decrees and by it are constituted Therefore the same reason should be of the holy Spirit if he were the most high God We know indeed that it is said by a Metalepsis which also brings forth a certain Prosopopey that the Spirit of God searcheth all things namely because it causeth men in whom it is to find out all things even the deep and hidden counsels of God In which manner the same Spirit is said to intercede for us with unutterable groans and to cry Abba Father because it is the cause that we may do these things But the Adversaries cannot use this answer who endeavour to frame the person of the holy Spirit from this that the holy Spirit is said to know all things even those which are of God which they could not do if they would acknowledge those things to be said of the holy Spirit by a Metalepsis For it would no more thence follow that the holy Spirit is a person than that Charity is a person because so many actions proper to persons are attributed to it by a Metalepsis afterward in the same Epistle 1 Cor. 13. Moreover such a Metalepsis would be altogether unusual if the holy Spirit should be the most high God Who would say that the Father searcheth the counsel of God because he may cause another to search them Why then should the holy Spirit be said to search the deep things of God if he himself were the most high God whose are those deep things We say the same words of Paul Rom. 8.27 which we touched a little before The Spirit it self askes or makes intercession for us with unutterable groans and he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to God For how could these things be said even by a Metalepsis of the holy Spirit if he were the most high God with whom the intercession is made and who searcheth the hearts and according to whom or according to whose will the Saints intercede For it is not convenient that not only humane action should be attributed to the most high God but that his own person also should be detracted from him The third Argument which may be drawn from the aforesaid place to the Corinthians is that if the holy Spirit were a person distinct from the Father and Son which speaking pâ—opeâ—ly should be said