04. Chapter III.

Chapter III.

Divine nature and personality of the Holy Spirit proved and vindicated.

Ends of our consideration of the dispensation of the Spirit — Principles premised to this — The nature of God, the foundation of all religion — Divine revelation gives the rule and measure of religious worship — God has revealed himself as three in one — Distinct actings and operations ascribed to these distinct persons; therefore the Holy Spirit is a divine distinct person — Double opposition to the Holy Spirit —His personality granted and his deity denied by some — His personality denied by the Socinians — Proved against them — The open vanity of their pretenses — Matthew 28:19, pleaded — Appearance of the Spirit under the shape of a dove explained and improved — His appearance as fire explained — His personal subsistence proved — Personal properties assigned to him — Understanding — Argument from this pleaded and vindicated — A will — John 3:8, James 3:4, cleared — Exceptions removed — Power — Other personal ascriptions to him, with testimonies vindicated and explained.

We will now proceed to the matter itself designed for consideration — namely, the dispensation of the Spirit of God to the church; and I will endeavor to fix what I have to offer upon its proper principles, and educe from them to the whole doctrine concerning it. And this must be so done as to manifest the interest of our faith, obedience, and holy worship, in the whole and each part of it; for these are the immediate ends of all divine revelations, according to that holy maxim of our blessed Savior, "If you know these things, happy are you if you do them." John 13:17 To this end the ensuing principles are to be observed:

First, The nature and being of God is the foundation of all true religion and holy religious worship in the world. The great end for which we were made —for which we were born by the power of God into this world — is to worship him and give glory to him. For he "made all things for himself," or his own glory, Proverbs 16:4, to be rendered to him according to the abilities and capacities that he has furnished them with, Revelation 4:11. And what makes this worship indispensably necessary to us, and from which it is holy or religious, is the nature and being of God himself. There are, indeed, many parts or acts of religious worship which immediately respect (as their reason and motive) what God is to us, or what he has done and does for us. But the principal and adequate reason for all divine worship, and what makes it divine, is what God is in himself. He is an infinitely glorious, good, wise, holy, powerful, righteous, self-subsisting, self-sufficient, all-sufficient Being, the fountain, cause, and author of life and being to all things, and of all that is good in every kind, the first cause, last end, and absolutely sovereign Lord of all, the rest and all-satisfactory reward of all other beings. Therefore he is to be adored and worshipped by us with divine and religious worship. Hence, in our hearts, minds, and souls, we are to admire, adore, and love him; we are to celebrate his praises; we are to trust and fear him, and so resign ourselves and all our concerns to his will and disposal; we are to regard him with all the acts of our minds and persons, in accord with the holy properties and excellencies of his nature. This is to glorify him as God — for seeing that "of him, and through him, and to him are all things," to him must be "glory forever," Romans 11:36. "Believing that God is, and that he is a rewarder of those who diligently seek him," is the ground of all coming to God in his worship, Hebrews 11:6. In this lies the sin of men: that the "invisible things of God being manifest to them, even his eternal power and Godhead," yet "they do not glorify him as God," Romans 1:19-21. And this is to honor, worship, and fear God for himself: namely, on account of what he is in himself. Where the divine nature is, there is the true, proper, formal object of religious worship; and where that is not, it is idolatry to ascribe worship to it, or to exercise worship towards any. And God instructs us in this, in all those places where he proclaims his name and describes his eternal excellencies, and that is either absolutely or in comparison with other things. All is this: that we may know him to be such a one as to be worshipped and glorified for himself, for his own sake.

Secondly, The revelation that God is pleased to make of himself to us gives the rule and measure of all religious worship and obedience. His being, absolutely considered, as comprehending in it all infinite, divine perfections, is the formal reason for our worship. But this worship is to be directed, guided, and regulated by the revelation he makes to us of that being and those excellencies. This is the end of divine revelation: namely, to direct us in paying that homage which is due the divine nature. I do not speak now only of positive institutions,119 which are the free effects of the will of God, depending originally and solely on revelation, and which therefore have been various, and actually changed.120

Rather, this is what I intend: — look at whatever way God manifests his being and properties to us, by his works or by his word, and our worship consists in a due application of our souls to him according to that manifestation of himself.

Thirdly, God has revealed or manifested himself as three in one, and therefore he is to be worshipped and glorified as such by us; — that is, as three distinct persons, subsisting in the same infinitely holy, one, undivided essence. This principle might be confirmed here at large, and would have been if that labor had not been obviated; for the whole ensuing discourse presupposes and leans upon it. In truth, I fear that the failing of some men’s profession begins with their relinquishment of this foundation. It is now evident to all that here has been the fatal miscarriage of those poor deluded souls among us whom they call Quakers; and it is altogether in vain to deal with them about other particulars, while they are carried away with infidelity from this foundation. Convince any of them of the doctrine of the Trinity, and all the rest of their imaginations will vanish into smoke. I wish it were so only with them. But there are others, and those are not a few, who either reject the doctrine of the Trinity as false, or else despise it as unintelligible, or neglect it as useless, or of no great importance. I know this ulcer lies hidden in the minds of many, and I can only expect a time when it will break out, and cover the whole body with its defilements of which they are members. But these things are left to the care of Jesus Christ. The reason why I will not insist professedly on the confirmation and vindication of this fundamental truth here, is because I have done it elsewhere, having more than once publicly cast my mite into this sanctuary of the Lord. For this and similar services, in which I stand indebted to the gospel, I have met with that reward which I always expected. For the present I will only say that, on this supposition that God has revealed himself as three in one, he is to be so considered in all our worship of him. And, therefore, in our initiation into the profession and practice of the worship of God, according to the gospel, we are engaged to it in our baptism, "In the name of the Father, and of the Son, and of the Holy Ghost," Matthew 28:19. This is the foundation of our doing all the things that Christ commands us, such as verse 20.121 To this service we are solemnly dedicated; namely, the service of God, as Father, Son, and Holy Spirit — as they are, each of them, equally participant of the same divine nature.

Fourthly, These persons are so distinct in their particular subsistence, that distinct actings and operations are ascribed to them. And these actings are of two sorts:

1. Ad intra (internal), which are those internal acts in one person of which another person is the object. And these acts ad invicem,122 or intra, are natural and necessary.

They are inseparable from the being and existence of God. So the Father knows the Son and loves him, and the Son sees, knows, and loves the Father. In these mutual actings, one person is the object of the knowledge and love of the other:

John 3:35, "The Father loves the Son, and has given all things into his hand."

John 5:20, "The Father loves the Son."

Matthew 11:27, "No man knows the Son, but the Father; nor does any man know the Father, save the Son."

John 6:46, "None has seen the Father, save the one who is of God, he has seen the Father." This mutual knowledge and love of Father and Son is expressed at large in Proverbs 8:22-31, which I have explained and vindicated elsewhere. And they are absolute, infinite, natural, and necessary to the being and blessedness of God. So the Spirit is the mutual love of the Father and the Son, knowing them as he is known, and "searching the deep things of God." 1 Corinthians 2:10 And in these mutual, internal, eternal actings, consist much of the infinite blessedness of the holy God.

2. Again, there are distinct actings of the several persons ad extra (external); which are voluntary, or effects of will and choice, and not natural or necessary. And these are of two sorts:

(1.) Those which respect one another; for there are external acts of one person towards another: but then the person that is the object of these actings is not considered absolutely as a divine person, but with respect to some particular dispensation and condescension. So the Father gives, sends, and commands the Son, as he condescended to take our nature upon him, and be the mediator between God and man. So the Father and the Son send the Spirit, as he condescends in a special manner to the office of being the sanctifier and comforter of the church. Now, these are free and voluntary acts, which depend on the sovereign will, counsel, and pleasure of God — and thus they might not have been, yet without the least diminution of his eternal blessedness.

(2.) There are special acts, ad extra, towards the creatures.123 The whole Scripture testifies to this, so that it is altogether needless to confirm it with particular instances. There are none who have learned the first principles of the doctrine of Christ, who cannot tell you what works are ascribed peculiarly to the Father, what to the Son, and what to the Holy Ghost. Besides, this will be manifested afterward in all the distinct actings of the Spirit — which is sufficient for our purpose.

Fifthly, From this it follows unavoidably that this Spirit of whom we treat is in himself a distinct, living, powerful, intelligent, divine person; for none other can be the author of those internal and external divine acts and operations which are ascribed to him. But here I must stay a little, and confirm that foundation which we build upon; for we are investigating those things which that one and self-same Spirit distributes according to his own will. And it is indispensably necessary to our present design that we inquire as to who and what that one and self-same Spirit is, seeing that all these things depend on him and his will. And we know likewise that if men prevail in the opposition they make to his person, it serves no great purpose to concern ourselves with his operations. For the foundation of any fabric being taken away, the superstructure will be of no use, nor will it abide. The opposition that is made in the world against the Spirit of God doctrinally, may be reduced to two heads; for there are some who grant his personality, or that he is a distinct self-subsisting person, but they deny his deity — they deny that he is a participant of the divine nature; thus they will not allow him to be God. They say he is a created finite spirit, but the highest of all spirits that were created, and the head of all the good angels. They say there is such a spirit, and that he is called the "Spirit of God," or the "Holy Ghost," on account of the work in which he is employed. This is the way the Macedonian heretics of old went, and they are now followed by the Mohammedans; and some of late among ourselves have attempted to revive the same frenzy. But we will not need to trouble ourselves about this notion. The folly of it is so evident that it is utterly deserted by almost all. For the things that are affirmed about the Holy Ghost in the Scripture are such that, to assert his personality and deny his deity, is the utmost madness that anyone can fall into in spiritual things. Hence the Socinians, the present great enemies of the doctrine of the holy Trinity — who might be thought to go soberly about the work of destroying the church of God — utterly reject this plea and pretense. But what they advance in its place has no less pernicious a nature and consequence: for, while they grant that the things assigned to him are the effects of divine power, they deny his personality, and assert that what is called by the name of the "Spirit of God," or the "Holy Spirit," is nothing but a quality in the divine nature, or the power that God exerts for various purposes. Yet this is no new invention of theirs.124 It is not my design to professedly contend with them here about all the concerns of this difference; for there is nothing of importance in all their pretenses or exceptions that will not arise, in one place or another, for our consideration as we progress.

I will only confirm at present the divine personality of the Holy Ghost with one argument, which I will not say is such that no man can respond to it with the pretense of an answer. For what is it that the serpentine wits of men will not pretend to give an answer to, or make an exception against, if their lusts and prejudices require them so to do? But I will boldly say that it is such that the gates of hell will never prevail against it in the hearts of true believers; the strengthening of their faith is all that I aim at in it. And if it does not evince the truth and reality of the divine personality of the Holy Ghost to all unprejudiced persons, then it must certainly convince all men that nothing which is taught or delivered in the Scripture can possibly be understood.

I will premise this with one consideration which has been proposed before in part, in order to free the subject of our argument from ambiguity. And this is, that this word or name "Spirit" is sometimes used to denote the Spirit of God125 himself, and sometimes it denotes his gifts and graces, that is, the effects of his operations on the souls of men. Our adversaries in this cause are forced to confess this, and in all their writings, they distinguish between the Holy Spirit and his effects. This alone being supposed, I say it would be impossible to prove that the Father is a person, or that the Son is so (though both are acknowledged), in any other way than we may and do prove that the Holy Ghost is a person. For the one to whom all personal properties, attributes, adjuncts, acts, and operations, are ascribed, and to whom they belong, and to whom nothing is or can be truly and properly ascribed, except what may and does belong to a person, is a person, and we are taught to believe he is so. This is how we know the Father is a person, and also the Son; for our knowledge of things is more by their properties and operations than by their essential forms. This is especially so with respect to the nature, being, and existence of God, which are in themselves absolutely incomprehensible. Now, I will not confirm the assumption of this argument with reference to the Holy Ghost from this or that particular testimony; nor from the assignation of any single personal property to him; but from the constant, uniform tenor of the Scripture in ascribing all these properties to him. And we may add to this, that things are so ordered, in the wisdom of God, that there is no personal property that may be found in an infinite divine nature, that is not in one place or another ascribed to the Holy Ghost.

There is no exception that can be laid against the force of this argument, except that some things, on the one hand, are ascribed to the Spirit which do not belong to a person, nor can be spoken of a person; and on the other, that various things that properly belong to persons are figuratively ascribed in the Scripture to such things that are not persons. Thus, as to the first head of this exception, the Holy Spirit is said to be "poured out," to be "shed abroad," to be "an unction," or the like; we will address all of these expressions afterward. What then? Should we say that he is not a person, but only the power of God? Would this render those expressions concerning him proper? How then would the virtue of God, or the power of God, be said to be "poured out," or "shed abroad," and the like? This is why both they and we acknowledge that these expressions are figurative, as many things are so expressed about God in the Scripture, and that is done frequently; what their meaning is under their figurative colors will be declared afterward. Therefore, this does not in the least impeach our argument, unless this assertion were true generally, that whatever is spoken of figuratively in the Scripture is not a person — which would leave no one in heaven or on earth! On the other side, it is confessed that there are things specific to rational subsistents or persons, which are sometimes ascribed to those that are not. Many things of this nature, such as to "hope," to "believe," to "bear," are ascribed to charity, 1Cor 13.7.126 But everyone quickly apprehends that this expression is figurative, the abstract being put for the concrete by a metalepsis; and charity is said to do what a man endowed with that grace will do. So the Scripture is said to "see," to "foresee," to "speak," and to "judge," 127 which are personal actings — but who does not see and grant that a metonymy is and must be allowed in such assignations? What is ascribed to the effect, the Scripture, is proper to the cause, which is the Spirit of God speaking in it. So the heavens and the earth are said to "hear," and the fields, with the trees of the forest, are said to "sing" Psalms 96:12 and "clap their hands," Isaiah 55:12 by a prosopopoeia.128 Now concerning these things, there is no danger of mistake. The light of reason and their own nature in this, give us a sufficient understanding of them; and those figurative expressions which are used concerning them are common in all good authors. Besides, the Scripture itself in countless other places, so teaches and declares what they are, that its plain and direct proper assertions sufficiently expound its own figurative enunciations — for these and like ascriptions are only occasional; the direct description of the things themselves is given in other places. But now, with respect to the Spirit of God, all things are otherwise. The constant uniform expressions concerning him are such that they declare he is a person who is endowed with all personal properties; no description is given of him anywhere, that is inconsistent with their proper application to him.

Say a sober, wise, and honest man were to come and tell you that in a particular country where he has been, there is one who is the governor of it, who discharges his office well — that he hears causes, discerns right, distributes justice, relieves the poor, and comforts those in distress. Supposing that you gave him that credit which honesty, wisdom, and sobriety deserve; would you not believe that he meant a righteous, wise, diligent, and intelligent person, was discharging the office of a governor? What else could any man living imagine? Now suppose there is another unknown person, or so far as he is known, he is justly suspected of deceit and forgery. If he were to come to you and tell you that all the things the first person informed you about and acquainted you with was indeed true, but the words which he spoke have quite another meaning; for it was not a man or any person that he intended, but it was the sun or the wind that he meant by all that he said about him. For the sun, by its benign influences, makes a country fruitful and temperate, suited to the relief and comfort of all who dwell in it, and disposes the minds of the inhabitants to mutual kindness and benignity. The first person merely described these things to you figuratively, under the notion of a righteous governor and his actions, even though he never gave you the least intimation of any such intention. You must certainly conclude one of two things. Either the first person, whom you know to be a wise, sober, and honest man, was a notorious trifler, and designed your ruin if you were to arrange any of your business according to his reports. Or else the latter informer, whom you have just reason to suspect of falsehood and deceit in other things, has endeavored to abuse both the former person and you, rendering his veracity suspect, and spoiling all your designs that were grounded on what he said. And it is not otherwise in this case. The Scripture informs us that the Holy Ghost rules in and over the church of God, appointing overseers of it under him; he discerns and judges all things; he comforts those who are faint, strengthens those who are weak, and he is grieved and provoked by those who sin. It informs us that in all these, and in countless other things of like nature, he works, orders, and disposes all "according to the counsel of his own will." Upon this, it directs us to so order our conduct towards God that we do not grieve the Spirit or displease him,Ephesians 4:30 telling us upon this, what great things he will do for us — on which we lay the stress of our obedience and salvation. Can any man who gives credit to the testimony thus proposed in the Scripture, possibly conceive of this Spirit in any other way than as a holy, wise, and intelligent person?

Now, while we are under the power of these apprehensions, there come to us some men, say Socinians or Quakers, whom we have just cause on many other accounts to suspect at least of deceit and falsehood. And they confidently tell us that what the Scripture says concerning the Holy Spirit is indeed true, but that in and by all the expressions which it uses concerning him, it does not intend any such person as it seems to do, but only "an appearance, a quality, an effect, or influence of the power of God," which figuratively does all the things mentioned — namely, it has a will figuratively, and understanding figuratively, discerns and judges figuratively, is sinned against figuratively, etc. with all that is said of him. Can any man who is not forsaken of all natural reason as well as spiritual light, choose now but to determine either that the Scripture is designed to draw him into errors and mistakes about the principal concerns of his soul, and thus to ruin him eternally; or that these persons, who would impose such a sense upon it, are indeed corrupt seducers who seek to overthrow his faith and comforts? They will appear to be such in the end. I will now proceed to confirm the argument proposed:

1. All things necessary to this purpose are comprised in the solemn form of our initiation into covenant with God. In Matthew 28:19, our Lord Jesus Christ commands his apostles to "disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" This is the foundation we lay for all our obedience and profession, which are to be regulated by this initial engagement. Now, no man will or does deny that the Father and the Son are distinct persons. There are some indeed who deny the Son to be God; but none are so mad as to deny that he is a person, though they would have him only be a man; — all grant, whether Christ is God and man, or only man, to be a distinct person from the Father. Now, if the Holy Ghost is not a divine person as they are, then what confusion this necessarily introduces to add him to them, and join him equally with them, as to all the concerns of our faith and obedience! If as some fancy, he is a person indeed, yet not a divine person but a creature, then here the same honor is openly assigned to him, who is no more than that, as assigned to God himself. The Scripture elsewhere declares this to be idolatry, and it is to be detested, Galatians 4:8, Rom 1.25.129 And if the Spirit is not a person, but a virtue and quality in God, an emanation of power from him, concerning which our adversaries speak things that are portentous and unintelligible, then what sense can any man apprehend in the words?

Besides, whatever is ascribed to the other persons, either with respect to themselves or our duty towards them, is equally ascribed to the Holy Ghost; for whatever is intended by the "name" of the Father and of the Son, he is equally concerned with them in this.

It is not the name "Father," and the name "Son," but the name of "God" — that is, the name of them both — that is intended. It is a name common to them all, and distinctly applied to them all; but they do not have distinct or diverse names in this sense. And what is signified by the "name" of God, is either his being or his authority; for none have been able to invent another intention for it. Take "name" here in either sense, and it is sufficient for what we intend: if it is used in the first way, the being of the Spirit must be acknowledged as the being of the Father; and if it is taken in the second way, he has the same divine authority as the Father. One who has the nature and authority of God, is God — he is a divine person. Our argument from this, then, is not merely from the Spirit being joined with the Father and the Son — for as to some ends and purposes, any creatures may be joined with them.130 Rather, we argue that it is from the manner and end of his being conjoined with the Father and the Son, for which their "name" is ascribed to him — that is, their divine nature and authority.

Again, we are said to be baptized "into his name." And no sense can be affixed to these words except what unavoidably includes his personality; for these words may and do intend two things, nor is anything else intended except what may be reduced to them:

First, Our religious owning of the Father, Son, and Holy Ghost, in all our divine worship, faith, and obedience. Now, as we own and avow the one, so we own the other; for we are baptized into their name alike,131 equally submitting to their authority, and equally taking the profession of their name upon us. If then, we avow and acknowledge the Father as a distinct person, so we do the Holy Ghost. Again, by being baptized into the name of the Father, and of the Son, and of the Holy Ghost, we are sacredly initiated and consecrated, or dedicated, to the service and worship of the Father, Son, and Holy Ghost. We take this upon ourselves in our baptism. In this lies the foundation of all our faith and profession; it is that engagement of ourselves to God which constitutes our Christianity. This is the pledge of our entrance into covenant with God, and surrendering ourselves to Him in the solemn bond of religion. To conceive from this, that anyone who is not God as the Father is, who is not a person as he is also, and the Son likewise, is joined with them for the ends and in the manner mentioned, without taking the least notice of their differences as to deity or personality, is a strange fondness.132

It is destructive of all religion, and it leads the minds of men towards polytheism. As we engage in all religious obedience to the Father and Son in this — to believe in them, trust, fear, honor, and serve them —we do the same with respect to the Holy Ghost. How we can do this, if the Holy Ghost is not as the Father and Son are, no man can understand.

We do not then, in this case, merely plead from this, that we are baptized into the "Holy Ghost," as some pretend; nor indeed are we said to be baptized in this way. Men may figuratively be said to be baptized into a doctrine, when their baptism is a pledge and token of their profession of it. So the disciples whom the apostle Paul met with at Ephesus, Acts 19:3, are said to be baptized "into the baptism of John" — that is, into the doctrine of repentance for the forgiveness of sins, of which his baptism was a pledge. So also the Israelites are said to be baptized "into Moses," 1 Corinthians 10:2, because he led and conducted them through the sea, when they were sprinkled with its waves as a token of their initiation into the rites and ceremonies which he was to deliver to them. But we are said to be baptized into his "name," which is the same as that of the Father and Son. Certainly God as Father, Son, and Holy Ghost, under one and the same name, is proposed to us as the object of all our faith and worship; and our acceptance of this is required as the foundation of all our present religion and future hopes. If the doctrine of a Trinity of persons, subsisting in the same undivided essence, is not being taught and declared in these words, then we may justly despair of ever having any divine mystery manifested to us.

2. His appearance in and under a visible sign argues for his personal existence. This is related in Matthew 3:16; Luke 3:22; and John 1.32.133 Luke says first, in general, that he descended "in a bodily shape" or appearance; and they all agree that it was the shape of a dove under which he appeared. The words in Matthew are, "He saw the Spirit of God descending like a dove, and lighting" (or rather coming) "upon him." "He" is John the Baptist, not Christ himself. The Greek relative, autos, translated "him," refers in this verse to the more remote antecedent. For although "he," that is Christ himself, also saw the descending of the Holy Spirit, I assume it relates to that token which was to be given about Christ to John, by which he would know him, John 1:32-33. The following words are ambiguous: "like a dove;" for the expression may refer to the manner of his descending — descending (in a bodily shape) as a dove descends — or they may respect the manner of his appearance — he appeared like a dove descending. This sense is determined in the other evangelists to be the bodily shape in which the Spirit descended. He took the form or shape of a dove to make a visible representation of himself; for a visible pledge was to be given of the coming of the Holy Ghost on the Messiah, according to the promise; and God directed his great forerunner to know him by this dove.

Now, this was no real dove. That would have been something that was not as miraculous as this appearance of the Holy Ghost is represented. And the text will not bear any such apprehension, though it was entertained by some of the ancients — for it is evident that this shape of a dove came out of heaven. He saw the heavens opened and the dove descending; that is, out of heaven, which was opened to make way for him, as it were. Moreover, the expression of the opening of the heavens is not used except with respect to some appearance or manifestation of God himself. And so (or which is the same thing) the bowing of the heavens is often used: Psalms 144:5, "Bow your heavens, O Lord, and come down;" 2 Samuel 22:10; Isaiah 64:1; Ezekiel 1:1, "The heavens were opened, and I saw visions of God;" as in Acts 7:56. God did not use this sign except in some manifestation of himself. If this had not been an appearance of God, there would have been no need for the bowing or opening of the heavens for it. And it is plainly said that it was not a dove, but the shape or representation of a dove. It was "a bodily shape;" and that was "of a dove." At the beginning of the old creation, the Spirit of God came and fell upon the waters, Heb. "merachepheth" (OT:07363),134 cherishing the whole, and communicating a prolific and vivific quality to it — as a fowl, or a dove in particular, gently moves itself upon its eggs until with and by its generative warmth, it has communicated vital heat to them. So now, at the beginning of the new creation, the Spirit comes like a dove upon the one who was the immediate author of the new creation, and virtually comprised it in himself, carrying it on by virtue of the Spirit’s presence with him. And so this is applied in the Syriac ritual of baptism, composed by Severinus, in the account given of the baptism of Christ:

"And the Spirit of Holiness descended, flying in the likeness of a dove, and rested upon him, and moved on the waters." And in the assumption of this form, there may be some respect to the dove that brought tidings to Noah of the ceasing of the flood waters, and of the ending of the wrath of God, who upon that act, said that he would curse the earth no more, Genesis 8:11; Genesis 8:21. For in this there was also a significant representation of the one who visited poor, lost mankind in their cursed condition, and proclaimed peace to those who would return to God by him who is the great peace-maker, Eph 2.14-17.135 And he immediately engaged in this work on the resting of this dove upon him. Besides, there is a natural aptness in that creature to represent the Spirit that rested on the Lord Jesus — for the known nature and course of a dove is fitting to remind us of purity and harmless innocence. Hence that direction, "Be harmless as doves," Matthew 10:16. So also, it fixes on the sharpness of its sight or eyes, as in Song 1.15, 4.1,136 to represent a quick and discerning understanding, such as that which is in Christ from the Spirit resting on him, Isa 11.2-4.137 The shape of what appeared was that of a dove, but the substance itself, I judge, was of a fiery nature, an ethereal substance, shaped into the form or resemblance of a dove. It had the shape of a dove, but not the appearance of feathers, colors, or the like. This also rendered the appearance more visible, conspicuous, heavenly, and glorious. The Holy Ghost is often compared to fire, because he was typified or represented by it of old; for on the first solemn offering of sacrifices fire came from the Lord for kindling them. Hence Theodotion138 of old rendered Genesis 4:4 ("The Lord had respect to Abel, and to his offering,") as "God fired the offering of Abel;" that is, he sent down fire that kindled his sacrifice as a token of his acceptance. However, it is certain that at the first erection of the altar in the wilderness, upon the first sacrifices,

Leviticus 9:24, "fire came out from before the Lord, and consumed the burnt-offering and the fat upon the altar; which when all the people saw it, they shouted, and fell on their faces." And the fire kindled by it was to be perpetuated on the altar, so that no fire was ever to be used in sacrifice except what was transmitted from it. It was for neglecting this intimation of the mind of God, that Nadab and Abihu139 were consumed, Leviticus 10:1-2. So it was also, upon the dedication of the altar in the temple of Solomon:

2 Chronicles 7:1 "Fire came down from heaven and consumed the burnt-offering and the sacrifices;" And a fire kindled from this was always kept burning on the altar. In the same way, God bore testimony to the ministry of Elijah, 1Kng 18.38-39.140 By all these, God signified that no sacrifices were accepted by him where faith was not kindled in the heart of the offerer by the Holy Ghost, represented by the fire that kindled the sacrifices on the altar. And corresponding to this, our Lord Jesus Christ is said to offer himself "through the eternal Spirit," Hebrews 9:14. It was, therefore, most probably a fiery appearance that was made. And in the next bodily shape which the Spirit assumed, it is expressly said that it was fiery:

Acts 2:3, "There appeared to them divided tongues, as of fire;" This was the visible token of the coming of the Holy Ghost upon them. He chose that figure of tongues, then, to denote the assistance which he furnished them with for publishing the gospel — by the miraculous gift of speaking with diverse tongues, together with wisdom and utterance. And thus, also, the Lord Christ is said to "baptize with the Holy Ghost and with fire," Matthew 3:11. Two different things are not what is intended here; rather, the words "and with fire," are added to the expression "with the Holy Ghost" — for he is a spiritual, divine, eternal fire. So God absolutely is said to be a "consuming fire," Hebrews 12:29, Deuteronomy 4:24. In these words, "He will baptize with the Holy Ghost and with fire," there is a prospect as to what came to pass afterward, when the apostles received the Holy Ghost with a visible pledge of fiery tongues. And there seems to be a retrospect, by way of allusion to what is recorded in Isaiah 6:6-7. For a living or "fiery coal from the altar" (where the fire represented the Holy Ghost, or his work and grace) having touched the lips of his prophet, his sin was taken away, both as to its guilt and filth. And this is the work of the Holy Ghost who not only sanctifies us, but — by ingenerating faith in us, and applying the promise to us — is the cause and means of our justification also (1 Corinthians 6:11, Titus 3:4-7),141 by which our sins on both accounts are taken away. So also his efficacy in other places is compared to fire and burning:

Isaiah 4:4-5, "When the Lord has washed away the filth of the daughters of Zion, and purged the blood of Jerusalem from her midst, by the spirit of judgment, and by the spirit of burning..."

He is compared both to fire and water, with respect to the same cleansing virtue in both. So too in Mal 3.2.142 Hence, though this is expressed by "the Holy Ghost and fire" in two of the evangelists, (Matthew 3:11 and Luke 3:16), in the other two there is mention only of the "Holy Ghost" (Mark 1:8, John 1:33) — yet the same thing is intended. I have added these things to clarify the manner of this divine appearance a little, which also belongs to the economy of the Spirit.

Now, I say that this appearance of the Holy Ghost in a bodily shape — in which he was represented by something that has a substance and subsistence of its own — manifests that he is a substance and subsistence of his own. For if he is no such thing, but a mere influential effect of the power of God, then we are not being taught right apprehensions of him, but mere mistakes by this appearance. For there can be no substantial figure or resemblance made of such an accident except what is monstrous. It is excepted by our adversaries (Crell. de Natur. Spir. Sanc.) that, "A dove is not a person, because it is not endowed with understanding, which is essentially required for the constitution of a person; and therefore," they say, "no argument can be taken from there for the personality of the Holy Ghost." But it is enough that he was represented by a subsisting substance; which if they will grant him to be that, we will quickly evince that he is endowed with a divine understanding, and so he is completely a person.

They further object that,

"If the Holy Ghost in his appearance, intended to manifest that he is a divine person, he would have appeared as a man, which is a person; for so God, or an angel in his name, appeared under the Old Testament." This has no more importance than the preceding exception. The Holy Ghost manifested himself as it seemed good to him; and we declared before some reasons for the instructive use of the shape of a fiery dove. Nor did God of old appear only in a human shape. He did so sometimes in a burning fiery bush, Exodus 3:2; Exodus 3:4; and sometimes in a pillar of fire or a cloud, Exodus 14:24. Moreover, the appearances of God under the Old Testament, as I have demonstrated elsewhere, were all of the second person;143 and he assumed a human shape as a prelude to, and a signification of, his future personal assumption of our nature. No such thing being intended by the Holy Ghost, he might represent himself under whatever shape he pleased. Indeed, the representation of himself under a human shape would have been dangerous and unsafe for us; for it would have removed the use of those instructive appearances under the Old Testament teaching the incarnation of the Son of God. And also, with the sole reason for such appearances being removed — namely, that they all respected the incarnation of the second person — as they would have had a similar appearance to that of the third person, there would have been a danger of giving a false idea of the Deity to the minds of men. For some might have conceived from this that God has a bodily shape like us, when none of them would ever be so silly as to imagine him to be like a dove.144 These testimonies, with similar ones in general, are given as to the divine personality of the Holy Spirit.

I will next consider those personal properties which are particularly and distinctly ascribed to the Spirit.

First, Understanding or wisdom is the first inseparable property of an intelligent subsistence ascribed to him in its acts and effects: 1 Corinthians 2:10, "The Spirit searches all things, yes, the deep things of God." The Spirit that is intended here is declared expressly in verse 12, "Now we have not received the spirit of the world" — i.e., we are not moved by the evil spirit; "but the Spirit which is of God," — a signal description of the Holy Ghost. So he is called "His Spirit," verse 10, "God has revealed these things to us by his Spirit." Now, to search is an act of understanding; and the Spirit is said to search because he knows: Verse 11, "What man knows the things of a man, save the spirit of man which is in him?" — this is intimate knowledge, with all its own thoughts and counsels; "even so no man knows the things of God, except the Spirit of God." And these things are revealed to us by him, for by him "we know the things that are freely given to us by God," verse 12. These things cannot be spoken by anyone except a person endowed with understanding. And he thus "searches the deep things of God," — that is, the mysteries of God’s will, counsel, and grace; — and he is therefore a divine person who has an infinite understanding; as it is said of God, Isaiah 40:28, "There is no end," measure, or investigation, "of his understanding;" Psalms 147:5, there is "no number of his understanding," — it is endless, boundless, infinite.

It is excepted (Schlichting. de Trinitat., p. 605) that,

"The Spirit is not taken here for the Spirit himself, nor does the apostle express what the Spirit himself does, but what men are enabled to do by the assistance of the Holy Ghost. By that assistance, believers are helped to search into the deep counsels of God." But as this exception is directly against the words of the text, so the context will by no means allow it; for the apostle gives an account of how the wisdom, counsels, and deep things of God — which the world could not understand — were now preached and declared to the church. "God," says Schlichting, "has revealed them to us by his Spirit." But how does the Spirit himself, the author of these revelations, come to be acquainted with these things? He has this from his own nature, by which he knows or "searches all things, yes, the deep things of God." It is therefore the revelation made by the Spirit to the apostles and penmen of the scripture of the New Testament — who were moved by the Holy Ghost in the same way as the holy men of old were moved, 2 Peter 1:21 — which is what the apostle intends in these words, and not the illumination and teaching of believers in the knowledge of the mysteries revealed by them. But who is this Spirit? Paul tells us that the "judgments of God are unsearchable, and his ways are past finding out," Romans 11:33; and he asks, "Who has known the mind of the Lord, or who has been his counsellor?" verse 34. And yet this Spirit is said to "search all things, indeed, the deep things of God" — those things which are absolutely unsearchable and past finding out as to all creatures. This then is the Spirit of God himself, who is God also; for so it is in Isaiah, "Who has directed the Spirit of the Lord, or being his counsellor, has taught him?" Isaiah 40:13

It will not relieve the adversaries of the Holy Ghost (even though it is pleaded by them) that the Spirit is compared with and opposed to the "spirit of a man," 1 Corinthians 2:11 which they say is not a person. No comparisons hold in all circumstances. The spirit of a man is his rational soul, endowed with understanding and knowledge. This is an individual intelligent substance, capable of a subsistence in a separate condition. Grant that the Spirit of God is so far a person, and all their pretenses fall to the ground. It is affirmed by one among ourselves that,

"This expression of ’searching the things of God,’ cannot be applied directly to the Spirit, but must intend his enabling us to search into them; because to search includes imperfection, and the use of means to come to the knowledge of anything." 145 But this has no weight in this matter; for such acts are ascribed to God with respect to their effects. And searching being the means of our attaining perfect knowledge of anything, the perfection of the knowledge of God is expressed by it. So David prays that God would "search him, and know his heart," Psalms 139:23. And God is often said to "search the hearts of men," by which his infinite wisdom is intimated, to which all things are open and naked. So his Spirit is said to "search the deep things of God," because of his infinite understanding and the perfection of his knowledge, before which they lie open. And just as things are said here about the Spirit in reference to God the Father, so they are spoken of the Father in reference to the Spirit: Romans 8:27, "He that searches the hearts, knows what the mind of the Spirit is." Add to this that this Spirit is the author of wisdom and understanding in and to others, and he must therefore have these things in himself; and that is not only virtually or casually, but formally also. In 1 Corinthians 12:8, wisdom and knowledge are reckoned among the gifts bestowed by him. For those gifts of faith and tongues, it is enough that they are in him virtually; but wisdom and understanding, cannot be given by anyone who is not wise and understands what he does; thus the Spirit is expressly called a "Spirit of wisdom and understanding, of counsel and knowledge," Isaiah 11:2. I might confirm this by other testimonies, where other effects of understanding are ascribed to him, as in 1 Timothy 4:1; 1 Peter 1:11; 2Pet 1.21;146 but what has been said is sufficient for our purpose.

Secondly, A will is ascribed to him. This is the most eminently distinguishing character and property of a person. Whatever is endowed with an intelligent will is a person; and it cannot by any fiction, with any tolerable congruity, be ascribed to anything else, unless the reason of the metaphor is plain and obvious. So when our Savior says of the wind that it blows "as it wills," or as it lists, John 3:8, the abuse of the word is evident. All that is intended is that the wind is not accountable to us; it is not at our disposal at all; it does not act by our guidance or direction. No man is so foolish as not to apprehend the meaning of it, or once inquire whether our Savior properly ascribes a will to the wind or not. So it is in James 3:4. The words rendered by us, "Turned about with a very small helm, wherever the governor lists (or pilot wishes)," ascribe the act of willing to the impetus or inclination of the governor; yet the impetus does not have a will.147 But the impulse or inclination in that verse (Gr. horme NT:3730) is not the motus primo-primus of the philosophers — or the first agitation or inclination of the mind — but it is the will itself, under an earnest inclination, as would be usual with those who govern a ship by the helm in storms. The act of willing is properly ascribed to this; and the one in whom it is proved to exist, is a person. Thus, a will that acts with understanding and choice, as the principle and cause of his outward actions, is ascribed to the Holy Ghost:

1 Corinthians 12:11, "That one and the self-same Spirit works all these, distributing to every man severally as he wills."148

Paul had before asserted that the Spirit was the author and donor of all the spiritual gifts which he had been discussing in verses 4-6. He declares that these gifts are various, as he manifests in nine instances; and all of them are variously disposed by the Spirit, verses 8-10. If it is now inquired what rules this distribution, Paul tells us that it is the Spirit’s own will, his choice and pleasure. I do not know what can be said more fully and plainly to describe an intelligent person, acting voluntarily with freedom and by choice.

We may consider what exception is taken to this. They say (Schlichting. p. 610) that,

"The Holy Ghost is here introduced as a person by a prosopopoeia — that the distribution of the gifts mentioned, is ascribed to him by a metaphor; and only by the same or another metaphor, is the Spirit said to have a will, or to act as he wills." But is it not evident that if this course of interpreting (or rather of perverting) Scripture is allowed, then nothing of any certainty will be left in this? It is but saying that this or that is a metaphor 149 — and if one metaphor will not serve their purposes, then bring in two or three, one on top of another, and the work is done — so that the sense intended is quite changed and lost. Allow this liberty or bold licentiousness, and you may overthrow the being of God himself, and the mediation of Christ, as to any testimony given of them in the Scripture. But the words are plain, "He distributes to every man severally as he wills." And to confirm his deity, even though that is beyond question on the supposition of his personality, I will only add from this place that the one who has the sovereign disposal of all spiritual gifts, having only his own will for his rule, which is infinitely wise and holy, he is "over all, God blessed forever." Romans 9:5

Thirdly, Another property of a living person is power. The power by which someone is able to act according to the guidance of his understanding and the determinations of his will, declares him to be a person. It is not the mere ascription of power absolutely, or an ability to do anything, that I intend; for these may signify no more than the efficacy attending such things in their proper places, as being instrumental to the effects which they produce. In this instrumental sense, power is ascribed to the word of God, when it is said to be "able to save our souls," James 1:21; and "the word of God’s grace" is said to be "able to build us up, and to give us an inheritance among all those who are sanctified," Acts 20:32, if that place intends the written or preached word (which I have inquired into elsewhere). But these things are clearly interpreted in other places. The word is said to be "able," indeed, to be the "power of God unto salvation," Romans 1:16, because God is pleased to use it and make it effectual to that end by his grace. But where power, divine power, is absolutely ascribed to anyone, and that is declared to be put forth and exercised by the understanding and according to the will of the one to whom it is so ascribed, it undeniably proves him to be a divine person; for when we say the Holy Ghost is divine, we intend no more than that he is one who, by his own divine understanding, exerts his own divine power. So it is in this case:

Job 33:4, "The Spirit of God has made me, and the breath of the Almighty has given me life."

Creation is an act of divine power, the highest we are capable of receiving any notion of; and it is also an effect of the wisdom and will of the one that creates, as being a voluntary act, and designed for a certain end. All these, therefore, are ascribed here to the Spirit of God. It is excepted (Schlichting. pp. 613-615) that "the ’Spirit of God’ mentioned here, intends no more than our own vital spirits by which we are quickened; it is called the ’Spirit of God’ because he gave it." But this is too much confidence. The words are,

Genesis 2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

There were two distinct divine operations in and about the creation of man. The first was forming his body out of the dust of the earth; this is expressed by "he made," or "he formed." And secondly, the infusion of a living or quickening soul into him, called "the breath of life." These two acts are mentioned distinctly here; the first is ascribed to the Spirit of God, and the other to his breath — that is, the same Spirit is considered in a special way of operation in the infusion of the rational soul. Such is the sense of these figurative and enigmatic words, "God breathed into man the breath of life," — that is, by his Spirit, God effected a principle of life in man; as we will see afterward. In Isa 11.2,150 just as he is called a "Spirit of wisdom and understanding," so he is called a Spirit of "might" or power. And although it may be granted that the things mentioned there are effects of his operations, rather than adjuncts of his nature, yet the one who effects wisdom and power in others must first have them himself. To this purpose also is that demand in Micah 2:7, "Is the Spirit of the Lord restrained," or shortened? That is, is he restrained in his power so that he cannot work and operate in the prophets and his church as in former days; and the same prophet, in Micah 3:8, affirms that he is "full of power, and of judgment, and of might, by the Spirit of the Lord." These things were worked in him by the power of the Spirit, just as the apostle speaks to the same purpose in Eph 3.16.151

Those who oppose this truth spend all their strength and skill in exceptions, I may say quibbles,152 against some of these particular testimonies and some expressions in them. But as to the whole argument, taken from the consideration of the design and scope of the Scripture in them all, they have nothing to take exception to. To complete this argument, I will add the consideration of those works and operations of all sorts which are ascribed to the Spirit of God. We will find they are not capable of being assigned to him with the least congruity of speech, or design of speaking intelligibly, unless he is a distinct, singular subsistent or person, endowed with divine power and understanding. And here we must again repeat what we previously desired might be observed. It is not from a single instance of every one of the works which we will mention, that we draw and confirm our argument. For some of them, singly considered, may perhaps sometimes be metaphorically ascribed to other causes, which does not prove that they are therefore persons. This is the force of all the exceptions our adversaries make against these testimonies. But because some of them, at least, never are nor can be assigned to any but a divine person, we take our argument from their joint consideration — or the uniform, constant assignation of them all to him in the Scriptures. This renders it irrefragable.153 I will not insist on the things themselves, because their particular nature must be unfolded afterward.

First, He is said to teach us: Luke 12:12, "The Holy Ghost will teach you what you ought to say." John 14:26, "The Comforter, which is the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your remembrance." 1 John 2:27, He is the "anointing which teaches us all things;" how and why he is so called will be declared afterward. He is the great Teacher of the church, to whom the accomplishment of that great promise is committed, "And they will be all taught by God," John 6:45. It is sad for the church of God when her teachers are removed into a corner, and her eyes do not see them; but it would be better to lose all other teachers utterly, than to lose this great Teacher only: for although he is pleased to make use of them, he can teach effectively and savingly without them if they are removed and taken away; but without him, they cannot teach to the least spiritual advantage. And those who pretend to be teachers of others, and yet despise his teaching assistance, will one day find that they undertook a work which was none of theirs. But as to our use of this assertion, it is excepted that, "The apostle affirms that nature also teaches us: 1 Corinthians 11:14, ’Does not even nature itself teach you?’ — now, nature is not a person." This is the way and manner of those we have to deal with. If any word in a testimony produced by us has been used metaphorically anywhere, however evident it is that it is so used in that verse, instantly it must have the same figurative application in the testimony they take exception to, even though they can give no reason why it should so signify! If this course of excepting is allowed, there will be nothing left that is intelligible in the Scripture, nor in any other author, nor in common conversation in the world; for there is scarcely any word or name of anything that in one way or another, has not been used or abused metaphorically. In particular, "nature" in this passage of the apostle, is said to teach us objectively, as the heavens and earth teach us in what we learn from them. For nature is said to teach us what we may learn from the customs and actings of those who live, proceed, and act, according to its principles, dictates, and inclinations. Everyone sees here that there is no intimation of an active teaching by instruction, or a real communication of knowledge, but it is said to do figuratively what we do with respect to nature. And not only in several places, but in the same sentence, a word may be used properly with respect to one thing, and abusively with respect to another:

"Learn from me what virtue is, and patient, genuine industry; let others guide your feet to prosperous fortune.154 (Aeneid xii, 435.)

Virtue and industry are to be learned properly; but prosperous fortune, as it is called, is not. These things are therefore very different, and their difference is obvious to all. But we do not insist merely on this or that particular instance. Let anyone who is not absolutely prepossessed with prejudice, read over that discourse of our Savior to his disciples, in which he purposely instructs them in the nature and work of the Spirit of God, on whom he then devolved, as it were, the care of them and the gospel according to the promise, John chapters 14-16 — he will need no further instruction or confirmation in this matter. The Spirit is frequently called there, "The Comforter," which is the name of a person; and that is vested with an office with respect to the work that he would do; and he is called "another Comforter," corresponding and conforming to the Lord Christ, who was one Comforter and a person, as all grant, John 14:16; John 14:26. If he is not so, then the intention of this expression in these circumstances must be to deceive us, and not instruct us.

He tells them, moreover, that the Spirit is one whom the world neither sees nor knows, but who abides with and dwells in believers, verse 17; one whom the Father would send, and who would come accordingly; and that would be to teach them, to lead and guide them, and to bring things to their remembrance, verse 26 — a Comforter who would come and testify or bear witness to him, John 15:26; one that would be sent by him, "to reprove the world of sin, and of righteousness, and of judgment," John 16:7-8, and to abide with his disciples, to supply his own bodily absence. So he is said to "speak," "guide," "teach," "hear," and to "receive of Christ’s and show it to others," John 14:26; John 16:13-14, with various other things of the same nature and importance. And these things are not spoken of him occasionally or in transitu,155 but in a direct continued discourse, designed on purpose by our Lord Jesus Christ to acquaint his disciples with who the Spirit was, and what he would do for them. And if there was nothing else said about him in the whole Scripture except what is declared here by our Savior, all unprejudiced men must and would acknowledge that He is a divine person.

It is a confidence swelling above all bounds of modesty, to suppose that just because one or another of these things is (or may be) metaphorically or metaleptically ascribed to things which are not persons — when the figurativeness of such an ascription is plain and open — that therefore all of them are in like manner so ascribed to the Holy Ghost in our Savior’s discourse to his disciples, in which he designed their instruction, as declared above. What we discussed before concerning the Spirit’s searching of all things, from 1 Corinthians 2:10, is of the same nature. Just as it proves him to be an understanding agent, so it undeniably denotes a personal action. So too are the things mentioned in Romans 8:16; Romans 8:26 : He "helps our infirmities," he "makes intercession for us," he himself "bears witness with our spirit." The particular meaning of all these expressions will be inquired into afterward. Here the only refuge of our adversaries is to protest that it is a prosopopoeia (Schlichting. p. 627). But how do they prove it? Only by saying that "these things properly belong to a person, which the Spirit is not." Now, this is nothing but to set up their own false hypothesis against our arguments — not being able to contend with the premises, they deny the conclusion.

There are two other places of this nature, both to the same purpose, sufficient of themselves to confirm our faith in the truth that is pleaded for. And these are,

Acts 13:2; Acts 13:4, "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work to which I have called them. So, being sent out by the Holy Ghost, they departed." The other is Acts 20:28, "Take heed therefore to yourselves, and to all the flock over which the Holy Ghost has made you overseers."

These verses correspond well to each other. What is reported in the first in an extraordinary case, as being a matter of fact, is doctrinally applied to ordinary cases in the second. And two things are remarkable in the first:

1. The Holy Ghost’s designation of himself as the person to whom and whose work Barnabas and Saul were to be separated and dedicated. He does not say "Separate me," as in our translation, making the Spirit only the author of the command, but "Separate unto me;"156 which also proposes him as the object of the duty required, and the person whose work was to be attended to. Who or what then is intended by that pronoun "me?" Some person is directed to and signified by it. Nor can any instance be given where it is figuratively used, unless it is in a professed parable. What remains to be inquired into, therefore, is this: Who is intended in that word "me?" And the words are the words of the Holy Ghost: "The Holy Ghost said, Separate unto me." Therefore, he alone is intended. The only answer which the wit and diligence of our adversaries can invent, is that "these words are ascribed to the Holy Ghost because the prophets that were in the church of Antioch said this by his instinct and inspiration." But in this evasion, there is no regard for the force of our argument; for we do not argue merely from his being said to speak, but from what is spoken by him, "Separate unto me." And we inquire whether the prophets are intended by that word or not? If they are, then which of them? For there were many by whom the Holy Ghost spoke the same thing; and some one of them must be intended in common by them all. To say that this was any of the prophets is foolish, indeed blasphemous.

2. The close of verse 2 confirms this application of the word, "For the work to which I have called them." This confessedly is the Holy Ghost speaking. Now, to call men to the ministry is a free act of authority, choice, and wisdom; which are properties of a person, and none other. Nor is either the Father or the Son introduced in the Scripture more directly clothed with personal properties than the Holy Ghost is in these places. And the whole is confirmed in verse 4, "So they, being sent out by the Holy Ghost, departed." He called them, by furnishing them with ability and authority for their work; he commanded them to be set apart by the church so that they might be blessed and owned in their work; and he sent them out, by an impression of his authority on their minds, given to them by those former acts of his. And if a divine person is not described by this, I do not know how he may be. The other text speaks to the same purpose. In Acts 20:28, it is expressly said that the Holy Ghost made the elders of the church its overseers.157 Here the same act of wisdom and authority is again assigned to him. And here there is no room left for the evasion insisted on. For these words were not spoken as a prophecy, nor in the name of the Holy Ghost, but they concerned Him directly. And they explain the other verse; for it is the Spirit that must be meant in these expressions, "Separate unto me those whom I have called" — the one by whom they are made ministers. Now, this was the Holy Ghost; for he is the one who makes the overseers of the church. And we may do well to take notice that if he did so then, he does so now. For those the apostle intends were not persons who were extraordinarily inspired or called, but the ordinary officers of the church. And if persons are not called and constituted as officers as they were at the beginning, in ordinary cases, then the church is not the same as it was. And it is the concern of those who take this work and office upon themselves, to consider what there is in their whole undertaking that they can ascribe to the Holy Ghost. Persons who are furnished with no spiritual gifts or abilities, who enter the ministry in pursuit of secular advantages, will not easily satisfy themselves in this inquiry when they are willing, or forced at last, to make it.

There still remains one sort of testimony to the same purpose which must briefly be passed through. And this is where the Spirit is spoken of as the object of such actings and actions of men as only a person can be; for if they are applied to any other object, their inconsistency will quickly appear. Thus the Spirit is said to be tempted by those who sin:

Acts 5:9, "How is it that you have agreed together to tempt the Spirit of the Lord?" In whatever sense this word "tempt" is used — whether in an indifferent sense, to test, as God is said to tempt Abraham; or in that sense which is evil, to provoke or induce to sin — it is never used, and it can never be used, except with respect to a person. How can a quality, an incident, or an emanation of power from God be tempted? No one can possibly be tempted except one who has an understanding to consider what is proposed to him, and a will to make a determination on the proposal made. So Satan tempted our first parents; so men are tempted by their own lusts; so we are said to tempt God when we provoke him by our unbelief, or when we unwarrantably test his power — so those who "tempted the Holy Ghost" sinfully risked his omniscience as if he would not or could not discover their sin; or they risked his holiness, that he would somehow patronize their deceit. In like manner, Ananias is said to "lie to the Holy Ghost," Acts 5:3; and no one is capable of lying to anyone who is not capable of hearing and receiving a testimony. For a lie is a false testimony given as to what is spoken or uttered. Thus the one that is lied to must be capable of judging and determining based on that testimony — without the personal properties of will and understanding, none are capable. And the Holy Ghost is not only declared to be a person here, but a divine person; for the apostle Peter declares, v. 4, "You have not lied to men, but to God."

These things are so plain and positive that the faith of believers should not be concerned in the sophistical 158 evasions of our adversaries. In the same way, the Spirit is said to be resisted, Acts 7:51 — which is the moral reaction or opposition of one person to another. He is also said to be grieved, or we are commanded not to grieve him, Ephesians 4:30 — as those of old were said to have "rebelled and vexed the Holy Spirit of God," Isaiah 63:10. A figurative expression is allowed in these words. Properly, the Spirit of God cannot be grieved or vexed; for these things include imperfections that are inconsistent with the divine nature. But then, God is said to "repent" and to be "grieved at heart," Genesis 6:6 — when he would do things corresponding to what men would do, or judge fit to be done, upon such provocations; and when he would declare what effects these would produce in a nature that was capable of such vexations. It is upon this reasoning that the Spirit of God is said to be grieved and vexed. But this can in no way be said of him if he is not one whose respect to sin may be represented (from the analogy to human persons) by this figurative expression. To speak of grieving as a virtue, or an actual emanation of power, is to speak of something that no man can understand the meaning or intention of. Surely one who is thus tempted, resisted, and grieved by sin and sinners, is one who can understand, judge, and determine concerning them. These things being absolutely said elsewhere concerning God, it declares that it is so with respect to the Spirit, about whom these things are mentioned in particular. The whole of the truth contended for is even more evident in that discourse of our Savior in Matthew 12:24. The Pharisees said, "He does not cast out devils except by Beelzebub, the prince of devils." And Jesus answered, verse 28, "If I cast out devils by the Spirit of God, then the kingdom of God has come to you." Verses 31, 32, "This is why I say to you, All manner of sin and blasphemy will be forgiven men: but the blasphemy against the Holy Ghost will not be forgiven men. And whoever speaks a word against the Son of man, it will be forgiven him: but whoever speaks against the Holy Ghost, it will not be forgiven him." To the same purpose, see Luke 12:8-10. The Spirit is expressly distinguished here from the Son, as one person from another. They are both spoken of with respect to the same things in the same manner; and the things mentioned are spoken concerning them universally, in the same sense. Now, if the Holy Ghost were only the virtue and power of God, who was then present with Jesus Christ in all that he did, Christ and that power could not be spoken against distinctly, for they were one and the same. The Pharisees blasphemed, saying, that "he cast out devils by Beelzebub, the prince of devils." They intended a person; and so they expressed by his name, nature, and office. Our Savior replies that he cast them out by the Spirit of God — a divine person, who is opposed to the one who is diabolical. He immediately subjoins his instruction and caution to this, that they should take heed how they blasphemed that Holy Spirit, by assigning his effects and works to the prince of devils. Blasphemy against the Spirit directly manifests both what and who he is. It is especially such a unique blasphemy, that it aggravates guilt along with it, above all that human nature in any other instance is capable of. It is presumed that blasphemy may be against the person of the Father: so it was with the one who "blasphemed the name of Jehovah and cursed" by it, Lev 24.11.159 The Son may be blasphemed as to his distinct person; so it expressly says here — and upon that, it is added that the Holy Ghost also may be distinctly blasphemed, or be the immediate object of that sin which is declared to be inexpiable.160 To now suppose that this Holy Ghost is not a divine person, is for men to dream while they seem to be awake.

I assume by all these testimonies, that we have fully confirmed what was designed to be proved by them — namely, that the Holy Spirit is not a quality, as some put it, residing in the divine nature; not a mere emanation of virtue and power from God; not the acting of the power of God in and for our sanctification; but a holy intelligent subsistent or person. And in our passage, many instances have been given, from which it is undeniably evident that the Spirit is a divine, self-sufficient, self-subsisting person, together with the Father and the Son — an equal participant of the divine nature. Nor is this distinctly disputed much by those with whom we have to deal; for they confess that those things are ascribed to him, which none but God can effect. Therefore, by denying that he is God, they lay up all their hopes of success in denying that he is a person.

Yet, because the subject we are addressing requires it, and because it may be useful to the faith of some, I will recall a few testimonies given expressly as to his deity also.

First, the Spirit is expressly called God; and having the name of God properly and directly given to him with respect to spiritual things, or things specific to God, he must have the nature of God also. In Acts 5:3, Ananias is said to "lie to the Holy Ghost." This is repeated and interpreted in verse 4, "You have not lied to men, but to God." The declaration of the person intended by the "Holy Ghost" is added for the aggravation of the sin, for he is "God." The same person, the same object of the sin of Ananias, is expressed in both places; and therefore, the Holy Ghost is God. The word for lying is the same in both places, pseudomai; only it is used in a distinct construction. In verse 3, it has the accusative case joined to it — that "you should deceive," or think to deceive, or attempt to deceive, "the Holy Ghost."

How? By lying to him in making a false profession in the church in which he presides. This is explained in verse 4 by, "you have lied to God" — the nature of his sin is principally intended in verse 3, and the object of his sin in verse 4. This is why, in the progress of his discourse, the apostle calls this same sin "tempting the Spirit of the Lord," verse 9; it was the Spirit of the Lord that he lied to when he lied to God. These three expressions, "The Holy Ghost," "God," and "The Spirit of the Lord," denote the same thing and person, or else there is no coherence in the discourse.

It is excepted that, "What is done against the Spirit is done against God, because he is sent by God." This is true: because he is sent by the Father, what is done against him is morally, and as to the guilt of it, done against the Father. And our Savior tells us the same thing with respect to what was done against himself; for he says, "He that despises me despises him that sent me." Luke 10:16 But directly and immediately, both Christ and the Spirit were sinned against in their own persons. It is God that is provoked here. So he is also called "Lord" in a sense appropriate to God alone: 2 Corinthians 3:17-18, "Now the Lord is that Spirit;" and, "We are changed from glory to glory by the Lord the Spirit," or the Spirit of the Lord — where divine operations are also ascribed to him. What is affirmed to this purpose in 1Cor 12.6-8,161 was observed at the opening of chapter 1 at the beginning of our discourse. The same is also drawn by just consequence from comparing Scriptures together, in which what is said of God absolutely in one place, is applied directly and immediately to the Holy Ghost in another. To instance this in one or two particulars:

Leviticus 26:11-12, "I will set my tabernacle among you; and I will walk among you, and will be your God, and you will be my people." The apostle declares the accomplishment of this promise,

2 Corinthians 6:16, "You are the temple of the living God; as God has said, I will dwell in them, and walk in them; and I will be their God, and they will be my people."

How and by whom is this done?

1 Corinthians 3:16-17, "Do you not know that you are the temple of God, and that the Spirit of God dwells in you? If any man defiles the temple of God, God will destroy him; for the temple of God is holy, which you are." So then, if it was God that of old promised to dwell in his people, and to make them his temple by doing so, is the Holy Spirit God? For the Spirit thus dwells in them according to that promise. So too in Deuteronomy 32:12, speaking of the people in the wilderness, God says, "The Lord alone led him." And yet, speaking of the same people, at the same time, it is said that "the Spirit of the Lord led them and caused them to rest," Isaiah 63:14. "The Spirit of the Lord," therefore, is Jehovah, or else Jehovah alone did not lead them.

Also, in those same people, what is called "sinning against God, and provoking the Most High in the wilderness," Psalms 78:17-18, is termed "rebelling against and vexing the Holy Spirit," Isaiah 63:10-11. Many other instances of a like nature have been pleaded and vindicated by others.

Add to this, lastly, that divine properties are assigned to him, such as eternity: Hebrews 9:14, he is the "eternal Spirit;" — immensity: Psalms 139:7, "Where will I go from your Spirit?" — omnipotence: Micah 2:7, "The Spirit of the Lord is not restrained," compared with Isa 40.28;162 and "The power of the Spirit of God," Romans 15:19; — prescience: Acts 1:16, "This scripture must be fulfilled, which the Holy Ghost spoke before by the mouth of David concerning Judas;" — omniscience: 1 Corinthians 2:10-11, "The Spirit searches all things, yes, the deep things of God;" — sovereign authority over the church" Acts 13.2, 4, 20.28.163 Also, divine works which are assigned to the Spirit are usually, and to good purpose, pleaded in the vindication of that same truth. But I will have occasion to distinctly consider and inquire into these in the progress of our discourse; therefore, I will not insist on them here. What has been proposed, clarified, and confirmed, may suffice for our present purpose: that we may know the one whom we intend to treat concerning his works and grace.

I have but one more thing to add concerning the being and personality of the Holy Spirit — that in the order of subsistence, he is the third person in the holy Trinity. So it is expressed in the solemn numeration of them, where their order gives great direction to gospel worship and obedience:

Matthew 28:19, "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."

I confess that their numeration in this order is sometimes varied, because of the equality of the persons in the same nature. So in Revelation 1:4-5, "Grace be to you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; and from Jesus Christ." The Holy Spirit is listed in order before the Son, Jesus Christ, under the name of "the seven Spirits before the throne of God." This is because of his various and perfect operations in and towards the church. And so too, in Paul’s supplicatory conclusion to his epistles, the Son is placed before the Father:

2 Corinthians 13:14, "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all."

Some think that the Holy Ghost is mentioned in the first place in Colossians 2:2, "The acknowledgment of the mystery of God, and of the Father, and of Christ." In this expression of them, therefore, we may use our liberty, because they are all one, "God over all, blessed forever." But in their true and natural order of subsistence, and consequently of their operation, the Holy Spirit is the third person — for as to his personal subsistence, he "proceeds from the Father John 14:26 and the Son,John 16:7" 164 being equally the Spirit of them both, as it has been declared. This constitutes the natural order between the persons, which is unalterable. On this depends the order of his operation — for his working is a consequence of the order of his subsistence. Thus the Father is said to send him, and so is the Son also, John 14:16; John 14:26; John 16:7. And he is thus said to be sent by the Father and the Son, because he is the Spirit of the Father and Son, proceeding from both, and he is the next cause165 in the application of the Trinity to external works. But as he is thus sent, so his own will is equally in and to the work for which he is sent — just as the Father is said to send the Son, and yet it was also the Son’s own love and grace to come to us and to save us.166 And it arises from this: that in the whole economy of the Trinity, as to the works that outwardly are of God — especially the works of grace — the order of subsistence of the persons in the same nature is represented to us. And they have the same dependence on each other in their operations, as they have in their subsistence. The Father is the fountain of all: as in being and existence, so too in operation. The Son is of the Father, begotten of him, and therefore, as to his work, the Son is sent by the Father; but his own will is in and to what he is sent for. The Holy Spirit proceeds from the Father and the Son, and therefore, the Spirit is sent and given by the Father and the Son as to all the works which he immediately effects. Yet his own will is the direct principle of all that he does — "he distributes to every one according to his own will." 1 Corinthians 12:11 And this much may suffice to be spoken about the being of the Holy Spirit, and the order of his subsistence in the blessed Trinity.