CHAP. II.] THE NAME AND TITLES OF THE HOLY SPIEIT. 47
tliem; but if these things, with those others which, in the appli- cation of them to tlie souls of men, are directly and necessarily deduced, and to be deduced from them, are all but vain and useless imaginations, it is high time the minds of men were disburdened of them.
CHAPTER II.
THE NATME AND TITLES OF THE HOLT SPIEIT.
Of the name of the Holy Sph'it — ^Various uses of the words ^j^"> and vrnZ[Mi — !j1"i for the wind or any thing invisible with a sensible agitation, Amos iv. 13 — Mistakes of the ancients rectified by Hierom — ijli metaphorically for vanity, metonymically for the part or quarter of any thing ; for our vital breath, the rational soul, the affections, angels good and bad — Ambiguity from the use of the word, how to be removed — Rules concerning 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 ii. 33, 1 Pet. i. 10, 11, explained — 1 John iv, 3, vindicated.
Before we engage into the consideration of the things themselves concerning which we are to treat, it will be necessary to speak some- thing unto the name whereby the third person in the Trinity is commonly known and peculiarly called in the Scripture. This is the "Spirit," or the "Holy Spirit/' or the "Holy Ghost," as we usually speak. And this I shall do that we be not deceived with the homonymy of the word, nor be at a loss in the intention of those places of Scrip- ture where it is used unto other purposes: for it is so that the name of the second person, 6 Aoyog, " the Word," and of the third, TO Uvsv/xa, "the Spirit," are often applied to signify other things; I mean, those words are so. And some make their advantages of the ambiguous use of them. But the Scripture is able of itself to mani- fest its own intention and meaning unto humble and diligent in- quirers into it.
It is, then, acknowledged that the use of the words Dl"! and ■n-i/gu/ia 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 signification, therefore, in particular places is to be collected and de- termined from the subject-matter treated of in them, and other espe- cial circumstances of them. This was first attempted by the most learned Didymus 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 farther clearing
48 THE NAME AND TITLES [BOOK I.
of tlie whole matter.-^ First, In general, D^"" and TvsD/^a signify a wind or spirit, — that is, any thing which moves and is not seen. So the air in a violent agitation is called Dl"" : Gen. viii. 1, C'^''^ "^.^.V-l n^?"''^ ^^"' ; — " -^^^ Grod 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 irnZiha is used, John iii. 8, To miufia o-ttov "^sXh -TrvsT, x.T.'k., — "Thewind bloweth where it listeth,and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither 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 Ps. i. 4. And in this sense, sometimes it signifies a " great and strong wind," — that is, PJ01 '^^^"'? O^"", 1 Kings xix. 11; and sometimes a cool and soft wind, or a light easy agitation of the air, such as often ariseth in the evenings of the spring or .summer. So Gen. iii. 8, " God walked in the garden" ^i'l" D^"^?, "in the cool of the day;" that is, when the evening air began to breathe gently, and moderate the heat of the day. So in the poet, —
" Soils ad occasum, quum frigidus aera vesper Temperat." — Vii'g. Geor. iii. 336.
" 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, Ps. civ. 4, "Who maketh his angels riini"i^ spirits," — swift, agile, power- ful as mighty winds. But the reader may consult our Exposition on Heb. i. 7.
' " Quia vero Splritus vocabulum multa significat, enumerandum est brevitei* quibiis rebus nomen ejus aptetur. Vocatur splritus et ventus, sicut in Ezecbiele cap. v. : Ter- tiam partem dispcrges in spiritum; hoc est, in ventum. Quod si volueris secundum his- toriam illud sentire, quod scriptum est, In sjnritu violento conteres naves Tharcis, non aliud Ibi splritus quam ventus accipitur. Nee non Salomon inter multa hoc quoque munus a Deo accepit ut sciret violentias spirituum ; non aliud in hoc se accepisse demon- strans, quam scire rapidos veutorum flatus, et quibus causis eorum natura subsistat. Vocatur et anima splritus, ut in Jacobi epistola, Quomodo corpus tuum sine spiritu mor- tuum est. Manifestissime enlm splritus hie nihil aliud nisi anima nuncupatur. Juxta quam intelligentiam Stephanus animam suam spiritum vocans: Domine, inquit, Jem, suscipe spiritum meum, Act. vii. Illud quoque quod in Ecclesiaste dicitur, Quis scit an spiritus hominis ascendat sursiim., et spiritus jumenti desccndat deorsum? Eccl. iii. Con- siderandum utrumnam et pecudum animse spiritus appellentur. Dicitur etiam cxccpta anima, et excepto spiritu nostro, spiritus alius quis esse in homine, de quo Paulus scribit : Qids enim scit hominum ea quce sunt hominis, nisi spiritus hominis qui in eo est? 1 Cor.