1 " Spiritus Sanctus qui a Patre et Filio procedit, nee ipse ccepit ; quia processio ejus continua est, et ab eo qui non ccepit." — Ambros. in Symbol. Apostol., cap. 3.
" Spii'itus quiclem Sanctus nee ingcnitus est nee genitus alicubi dicitur, ne si ingenitus diceretur sicut Pater, duo Patres in Sancta Trinitate intelligerentur; aut si genitus diceretur sicut Filius, duo itidom Filii in eadem estimarentur esse Saneta Trinitate : sed tantummodo procedcre de Patre et Filio salva iide dicendum est. Qui tamen non de Patre procedit in Filium, et de Filio procedit ad sanctificandam creaturam, sicut quidam male iutelligentes credcndum esse putabant, sed simul de utroque pi'ocedit. Quia Pater talcm genuit Filium, ut quemadniodum de se, ita et de illo C[Uoque procedat Spiritus Sanctus." — Aug. Serm. xxxviii. de Tempore.
- Ou yap I'Triiha.v Tafji.TCa.i aKCCTaXti'^Tiiv to QiTov oia, rovro vov vavrui fifi^oXais X>^ri7v vrift alrou ^poirvixiv, dXX' \v fatrrav/i tov tov ^iou !ia.ravxXi(ry.iiv ^lovov xara Se to f/,irpov TO fiipihv iKOLffref •ffapa tou xvpiov, Tii; yvuTlco; t'/iv l^iTcc<riv (pO^ocTovus ^oiiTrPar oti fj-iv ay-aTaXnTTOv dxpiSai ■n'^iifff/.tvou;- lip' oirov Se y^upovfj-iv S/a tJj; B-iupias, iccuToh; ixtlv^
ruidxTonTXi. — Justin. Martyr. Expositio Fidei de recta Confess.
118 WAY AND MANNER OF THE DIVINE [BOOK I.
proceedeth of his own accord unto bis v/ork, his own will and condescension are also asserted. And this his proceeding from the Father is in compliance Avith his sending of him to accomplish and make effectual the purposes of his will and the counsels of his grace.
Secondly, To the same purpose he is said to come: John xv. 26, " When the Comforter is come." John xvi. 7, " If I go not away, the Comforter will not come." Verse 8, "And when he is come." So is he said to come upon persons. We so express it, 1 Chron. xii. 18, " The Spirit came upon Amasai,"— '•^?.rnN r\mb nni. " And the Spirit clothed Amasai," possessed his mind as a man's clothes cleave unto him. Acts xix. 6, " The Holy Ghost came on them, and they prophesied," rjXQs. "Epxo/^ai, " to come," is, as it were, the te^^minus ad quern of Ixiropihoijjai, "going forth" or "proceeding;" for there is in these expressions an allusion unto a local motion, whereof these two words denote the beginning and the end. The first intend eth his voluntary application of himself to his work, the other his progress in it; svich condescensions doth God make use of in the declaration of his divine actings, to accommodate them unto our understandings, and to give us some kind of apprehension of them. He proceedeth from the Father, as given by him; and cometh unto us, as sent by him. The meaning of both is, that the Holy Ghost, by his own will and consent, worketh, in the pursuit of the will of the Father, there and that, where and what, he did not work before.^ And as there is no local motion to be thought of in these things, so they can in no tolerable sense be reconciled to the imagination of his being only the inherent virtue or an actual emanation and influence of the power of God. And hereby are our faith and obedience regulated in our dealing with God about him : for we may both pray the Father that he would give and send him unto us, according to his promise; and we may pray to him to come unto us to sanctify and comfort us, ac- cording to the work and office that he hath imdertaken. This is that which we are taught hereby ; for these revelations of God are for our instruction in the obedience of faith.
K. Thirdly, He is said io fall on men: Acts x. 44, "While Peter yet 1 spake these words, the Holy Ghost fell on all them which heard the word." So chap. xi. 15, where Peter, repeating the same matter, says, " The Holy Ghost fell on them, as on us at the beginning," — that is, Acts ii. 4. A greatness and suddenness in a surprisal is in- tended in this word ; as, when the fire fell down from heaven (which was a type of him) ujDon the altar and sacrifice of Elijah, the people
' " Nullus sine Deo, ncque ullus non in Deo locus est. In coclis est, in inferno est, ultra maria est. Incst interior, cxccdit exterior. Itaque cum habet atque habetur, neque in aliquo ipse, neque non in omnibus est." — Hilar, lib. i. de Trinitat.
CHAP, v.] DISPENSATION OF THE HOLY SPIRIT. 119
that saw it were amazed, and falling on their faces, cried out, " The Lord he is the God !" 1 Kings xviii. 38, 39. When men are no way in expectation of such a gift, or when they have an expectation in general, but are suddenly surprised as to the particular season, it is thus declared. But wherever this word is used, some extraordinary effects evidencing his presence and power do immediately ensue, Acts X. 44—46; and so it was at the beginning of his effusion under the New Testament, chap. ii. 4, viii. 16.
Fourthly, Being come, he is said to rest on the persons to whom I he is given and sent : Isa. xi. 2, "And the Spirit of the LoRD shall rest ' upon him." This is interpreted by "abiding" and "remaining," John i. 32, 33. Num. xi. 25, 26, " The Spirit of the Lord rested upon the elders."' So the " spirit of Elijah rested on Elisha," 2 Kings ii. 15. 1 Pet. iv. 14, " The Spirit of glory and of God resteth on you." Two things are included herein: — 1. Complacency; 2. Permanency. First, He is well pleased in his work wherein he rests. So where God is said to " rest in his love," he doth it with "joy" and " singing," Zeph. iii. 17. So doth the Spirit rejoice where he rests. Secondly, He abides where he rests. Under this notion is this acting of the Spirit promised by our Saviour: " He shall abide with you for ever," John xiv. 1 6. He came only on some men by a sudden surprisal, to act in them and by them some peculiar work and duty ; to this end he only transiently affected their minds with his power; — but where he is said to rest, as in the works of sanctification and consolation, there he abides and continues with complacency and delight.