Again ; He is commonly called the Spirit of God, and the Sjnrit of the Lord; so, in the first mention of him, Gen. i. 2, D'''V^ 0^"!, " The Spirit of God moved upon the face of the waters." And I doubt not but that the name ^'''?''^, " Elohim," which includes a j^lurality in the same nature, is used in the creation and the whole description of it to intimate the distinction of the divine persons ; for presently upon it the name Jehovah is mentioned also, chap. ii. 4, but so as Elohim is joined with it. But that name is not used in the account given us of the work of creation, because it hath respect only unto the unity of the essence of God. Now, the Spirit is called the " Spirit of God " originally and principally, as the Son is called the " Son of
' " Nemo suspicctur alium Spiritum Sanctum fuisse in Sanctis, uimirum ante advcn- tum Domini, ct alium in apostolis cceterisque discipulis, et quasi homonymum in diflfer- entibus esse substautiis ; possumus quidcm tcstimonia do diviiiis Uteris cxliibcre, quia idem Spiritus ct in apostolis et in proplietis fuerit. Paulus in epistola quam ad He- broeos scribit, do Psalmoium voluminc testimonium pi-oferens, a Spiritu Sancto id dic- tum esse commemorat." — Didym. de Spir. Sane. lib. i.
60 THE NAME AND TITLES [BOOK I.
God;" for the name of " God" in those enunciations is taken person- ally for the Father, — that is, God the Father, the Father of Christ, and our Father, John xx. 17. And he is thus termed hvosranx.ug, upon the account of the order and nature of personal subsistence and distinction in the holy Trinity. The jDerson of the Father being " fons et origo Trinitatis," the Son is from him by eternal genera- tion, and is therefore his Son, the Son of God ; whose denomination as the Father is originally from hence, even the eternal generation of the Son. So is the person of the Holy Spirit from him by eternal procession or emanation. Hence is that relation of his to God even the Father, whence he is called the " Spirit of God." And he is not only called livixJiMa rov Qiov, the " Spirit of God," but n.vsv/ji,a to Iz rou ©£oD, " the Spirit that is of God," which proceedeth from him as a distinct person.^ This, therefore, arising from and consisting in his proceeding from him, he is called, metaphorically, " The breath of his mouth," as proceeding from him by an eternal spiration. On this foundation and supposition he is also called, secondly, " The Sjoirit of God" diazpiTiKuig, to difference him from all other spirits whatever; as, thirdly, also, because he is promised, given, and sent of God, for the accomplishment of his whole will and pleasure towards us. The in- stances hereof will be afterward considered. But these appellations of him have their foundation in his eternal relation unto the Father, before mentioned.
On the same account originally, he is also called the Sjnrit of the Son: " God hath sent forth the Spirit of the Son into your hearts," Gal iv. 6 ; — and the Spirit of Christ : " What time the Spirit of Christ which was in them did signify," 1 Pet. i. 11. So Rom. viii. 9, " But ye are not in the flesh, but in the Spirit, if so be that the Sj^irit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his."^ The Spirit, therefore, of God and the Spirit of Christ are one and the same; for that hypothetical proposition, " If any man have not the Spirit of Christ, lie is none of his," is an infer- ence taken from the words foregoing, " If so be that the Spirit of God dwell in you." And this Spirit of Christ, verse 11, is said to be the " Spirit of him that raised up Christ from the dead." Look, then, in what sense he is said to be the Spirit of God, — that is, of the Father, — in the same he is said to be the Spirit of the Son. And this
ii/rayn h ypatph to •prvivfu.a, to uyiov, kou •xpoaT-'iSnirt tou Qiov, to ix @iou. "AXXo Ti to too @lou, xai dXXo TO Ix QioZ. &ioZ f/Xv yap oi/poivos xoa yn ii; -^Ip aliTui Tt^or/i//,ivoi. 'Ex
@ioZ Vi olblv Xiyirai, u /jl^ o ix Tni ovirioc; IffTt. — Chrysost. de Spir. Sane.
^ IL't'TTip wvsu^a QioZ oiKiT iv iifiiv, — i'Ss •^rviZfiK ©sou. " E/ oi Tig 'X'ViZ/zoi 'XpiffTou ohx i^il," — xoi.) fiiv ix,inv ii'pniv, u Ss ti; •^viZfio, ©saw ohx 'iX^'> a^^' ^''^^ ■;rviZff.a XpiirToZ. E<V£ @iou •prviZ/m, xai iTr'/iycyi to 'rviZf/.a tou 'Kpio'Tou. E/ os tis Tviufta ^fKTTov ovx 'ix^'> outb; ohx iffTiv al/ToZ, aXXa tovto I'i'priv, "vec 'hti^'/i oti 5» TTvivfia, xai "<rov Ictt'iv eiVsTv wtufioc &iau, xai TfviZfca Xfia'ToZ, — ibid.
CHAP. II.] OF THE HOLY SPIRIT. 61
is because he proceedeth from the Son also ; and for no other reason can he he so called, at least not without the original and formal rea- son of that appellation. Secondarily, I confess he is called the " Spirit of Christ'" because iwomisecl by him, sent by him, and that to make effectual and accomplish his work towards the church. But this he could not be unless he had antecedently been the Spirit of the Son by his proceeding from him also : for the order of the dispensation of the divine persons towards us ariseth from the order of their own subsistence in the same divine essence; and if the Spirit did pro- ceed only from the person of the Father, he could not be promised, sent, or given by the Son. Consider, therefore, the human nature of Christ in itself and abstractedly, and the Spirit cannot be said to be the Spirit of Christ; for it was anointed and endowed with gifts and graces by him, as we shall show. And if from hence he may be said to be the Spirit of Christ, without respect unto his proceeding from him as the Son of God, then he may be also said to be the Spirit of every believer who hath received the unction, or is anointed with his gifts and graces; for although believers are so, as to mea- sure and degree, unspeakably beneath what Christ was, who received not the Spirit by measure, yet as he is the head and they are the members of the same mystical body, their unction by the Spirit is of the same kind. But now the Spirit of God may not be said to be the Spirit of this or that man who hath received of his gifts and graces. David prays, " Take not thy Holy Spirit from me," — not " my Holy Spirit." And he is distinguished from our spirits even as they are sanctified by him: Kom. viii. 16, "The Spirit himself beareth witness with our spirit." No more, then, can he be said to be the Spirit of Christ merely upon the account of his communications unto him, although in a degree above all others inconceivably excellent ; for with respect hereunto he is still called the Spirit of God or the Father, who sent him, and anointed the human nature of Christ with him.