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mam fidein facere potest vel locus ille Pauli, 1 Cor. 13. à v. 4. ad 8. ubi perpetuò dę charitate, tanquam de perfona aliqua loquitur illi permulta tribuens , quæ revera non nisi in personain cadunt. Fauftus Socinus contra liekum, 6. 10.

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ons, answer that it is ordinary in the Scriptures to find the like expressions, which are proper unto Persons, given unto those things which are no Perfons: as when the Apostle faith, Charity fuffereth long and is kind, chari. I Cor. 13. 4, ty envieth not, charity vaunteth not it self, is not puffed up, doth not be- 5,0, 7. have it self unfeemly, seeketh not her own, is not easily provoked, thinketh none evil, rejoyceth not in iniquity, but rejoyceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things. All

11* So the Racowhich personal actions are attributed to charity which is no Person, as in vian Catech. * other cases it is usual, but belonging to that person which is charitable ; be- doth enlarge cause that Person which is so qualified doth perform those actions according this answer,

S stating the to, and by virtue of, that charity which is in him. In the fame manner, † fay question thus, they, personal actions are attributed to the Holy Ghost, which is no Person, Qui vero ii

Scripturæ loci but only the virtue, power, and efficacy of God the Father of our Lord accipiendi Jesus Christ, because that God the Father is a Person, and doth perform funt in quibus those personal actions, attributed to the Holy Ghost; by that virtue, power, Sp. S. actiones

· personarum and efficacy in himself, which is the Holy Ghost. As when we read the propriæ & ad Spirit said unto Peter, a Behold three men seek thee; arise therefore and Deum ipfum

spectantcs atget thee down and go with them, doubting nothing ; for I have fent them : ibuuntur we must understand that God the Father was the Person which spake those and returnwords, and which fent those men; but because he did so by that virtue ing this solum

Ction, Adeum which is the Holy Ghost, therefore the Holy Ghost is faid to speak those modum, quo words and send those men. In the same manner when we read, the Holy in Scripturis Ghost faid unto thofe at Antioch, b Separate me Barnabas and Saul, for jibuaturfona

rebus id atthe work whereunto I have called them; we must conceive it was God the penumero Father w ke those words, who had called Barnabas and Saul, and to quod peri

narum eft ; whom they were to be separated : but because God did all this by that Power neque tamen within him, which is his fpirit, therefore those words and actions are attri- res illæ propbuted to the Holy Ghoit.

host." This is the sum of their answer; and more than
This is the ium 0.

than næ censentur, this I conceive cannot be said in answer to that argument which we urge ut peccato, from those personal expressions attributed to the spirit of God, and, as we quod decepe.

rit, & occidebelieve, as to a Person.

rit, Rom.7. 11.

& legi quòd loquatur, Rom. 2. 19. & Scripturæ quòd prospiciat & prænunciet, Gal. 3. 18. & Charitati quòd fit longanimis, &c. I Cor. 13. 4, 5, 6, 7. Denique Spiritui, i. e. vento, quòd spiret ubi velit, c. 6. Vide Socini Epistolam 3. ad Petrum Statorium. t Quòd fi quis dixerit fatis conftare Paulum eo in loco figuratè loqui, & charitatis nomine eum intelligere qui charitate eft præditus, quatenus eâ eft præditus : respondebo, cùm Spiritus S. fit Spiritus Dei, certumq; fit alioqui fpiritum alicujus personæ non poffe effe perfonam ab ea cujus est Spiritus distinctam, non minùs constare cim Spiritui S. ea tribuuntur, quæ personæ & fimul ipfius Dei sunt propria, nihil aliud intelligendum nomine Spiritûs S. effe, quàm ipsum Deum fpiritu fuo, id eft, virtute atque efficaciâ fuâ agentem atque operantem. F. Socinus, ibid. Quoniam verò Spiritus S. virtus Dei eft, hinc fit ut ea quæ Dei sunt, Spiritui S. attribuantur, & fub nomine Spiritûs S. sæpe Deus ipse intelligatur, quatenus fuam virtutem Deus per Spirituin suum exerit. Catech. Racov. ibid. AES 10. 20. Acts 13. 2.

But this answer is most apparently insufficient, as giving no satisfaction to the argument. For if all the personal actions, attributed in the Scriptures to the spirit, might proceed from the person of God the Father, according to the power which is in him, then might this answer seem satisfactory; but if these actions be personal, as they are acknowledged and cannot be denied ; if the same cannot be attributed to the person of God the Father, whose spirit it is; if he cannot be said to do that by the power within him, which is said to be done by the Holy Ghost, then is that defence not to be defended, then must the Holy Ghost be acknowledged a Person. But I shall clearly prové, that there are several personal attributes given in the sacred Scriptures expressly to the Holy Ghost, which cannot be ascribed to God the Father ; which God the Father, by that power which is in him, cannot be said to do ;

and

and consequently cannot be any ground why those attributes should be given to the spirit if it be not a Perfon.

To make intercession is a personal action, and this action is attributed Rom. 8.27. to the spirit of God, because he maketh intercession for the saints accord

ing to the will of God.. But to make intercesfion, is not an act which can be attributed to God the Father, neither can he be said to intercede for us according to that power which is in him; and therefore this can be no Pro.

opopoeia, the Holy Ghost cannot be said to exercise the personal action of intercession for that reason, because it is the spirit of that Person which intercedeth for us. To come unto men, as being sent unto them, is a

personal action ; and so the Comforter, or Advocate, who is the Holy John 15. 26. Ghost, did come, being sent; when the comforter is come whom I will send John 16:9. you from the Father, faith Chrift: and again, if I go. not away, the com

forter will not come unto you; but if I depart, I will send him to you. But to come unto men, as being fent, cannot be ascribed to God the Father, who sendeth, but is never fent ; especially in this particular, in which the Father is said expressly to send, and that in the name of the Son (whom the Father' will fend in my name, faith our Saviour.) When therefore the Holy Ghost cometh to the Sons of men as sent by the Father in the name of the Son, and sent by the Son himself, this personal action cannot be attributed to the Father as working by the power within him, and consequently cannot ground a Prosopopæia by which the virtue or power of God the Father shall be said to do it. To speak and hear are personal actions, and both

together attributed to the Spirit; in such a manner as they cannot be ascribed John 16. 13. to God the Father. When he, faith Christ, the Spirit o

of truth is come, he will guide you into all truth; for he shall not speak of himself: but whatfoever he shall bear, that he shall speak. Now to speak, and not of himfelf, cannot be attributed to God the Father, who doth all things of himself; to speak what he heareth, and that of the Son; to deliver what he receiveth

from another, and to glorifie him from whom he receiveth by receiving from John 16. 14. him, as Christ speaketh of the Holy Ghost, He shall glorifie me, for be Mall

receive of mine, and shew it to you, is by no means applicable to the Father; and consequently it cannot be true that the Holy Ghost is therefore said to do these personal actions, because that Person whose spirit the Holy Ghost is, doth those actions, by and according to his own power, which is the Holy Ghost. It remaineth therefore that the answer given by the adverfaries of this truth, is apparently insufficient, and consequently that our argument, drawn from the personal actions attributed in the Scriptures to the Spirit, is sound and valid.

I thought this discourse had fully destroyed the Socinian Prosopopæia ; and * Credo me indeed as they ordinarily propound their answer, it is abundantly refuted. fatis oftendit. But I find the subtilty of Socinus prepared * another explication of the Prose, Spiritum S. non esse per- fopopvia , to

to supply the room where he foresaw the former would not fonam, non serve. Which double figure he groundeth upon this distinction: The fpimagis quàm alie vel pro-rit, that is, the power of God, faith he, may be considered either as a proprietates, vel priety and power in God; or as the things on which it worketh are affecteffecta Dei fint persone, ca

ice, ed with it. If it be considered in the first notion, then if any personal cùm nihil fit attribute be given to the spirit, the spirit is there taken for God, and by aliud quam the spirit God is signified: 'If it be considered in the second notion, then if peculiaris quædam vir- any personal attribute be given to the spirit, the spirit is taken for that tus & effica- man in which it worketh ; and that man, affected with it, is called the spicia Dei ; quæ rit of God. fi ut ipsius Dei proprietas, & vis per quam agit confideratur & accipitur, figuræ Metonymiæ aut Prosopopæiæ accommodatissimus eft locus :

& Metonymiæ quidem, fi Spiritûs S. nomine ipfe Deus cujus est Spiritus, quiq; per eum agit, fignificetur; Profo· popæiæ verò, ut quando Deus per Spiritum S. agit, ipl Spiritui S. Dei actio tribuatur: On autem hæc virtus &

efficacia

efficacia Dei confideratur & accipitur, ut res in quibus agit, ab ipfa afficiuntur, utrique isti figuræ fimiliter aptissimus est locus quandoquidem commodiffimè per Metonymiam is qui à Spiritu S. aliquo modo affectus quidpiam agit, quatenus id agit, Spiritus S. seu Spiritus Dei metonymicè dici poteft : ut factum est apud Paulum, cùm ait (1 Cor. 2. 10.) Spirituin (sub. Dei) omnia fcrutari.etiam profunda Dei : ubi Spiritus Dei nomine fine dubio intellexit hominem Spiritu Dei præditum, quatenus, viz. ab ifto Spiritu afficitur. Jam per Prosopopæiam ipfi Spiritui S. actionem tribui, quæ ipfius Spiritûs ope ab homine fiat adeo eft proclive ut nihil magis. F. Socin, in Refp. ad Wiek. cap. 1o.

Secondly, For those of his proper at the Socinian the Apostle in

So that now we must not only shew that such things which are attributed to the Holy Ghost cannot be spoken of the Father, but we must also prove that

they cannot be attributed unto Man, in whom the Spirit worketh from the : Father : and this also will be very easily and evidently proved. The Holy Ghost is said to come unto the Apostles as sent by the Father and the Son, and to come as fo fent is a personal action, which we have already shewed cannot be the action of the Father, who sent the S and it is as certain that it cannot be the action of an Apostle who was affected with the Spirit which was sent, except we can say that the Father and the Son did lend S. Peter an Advocate to S. Peter: and S. Peter, being sent by the Father and the Son, did come unto S. Peter. Again, our Saviour, speaking of the Holy Ghost, faith, He shall receive of mine : therefore the Holy Ghost in thar place is not taken for the Father; and jew it unto you, therefore he is not taken for an Apoftle: in that he receiveth, the first Socinian Profopopeia, is improper ; in that he sheweth to the Apostle, the second is abfurd. The Ho. ly Ghost then is described as a Person distinct from the Person of the Father, whose power he is, and distinct from the Person of the Apostle in whom he worketh, and consequently neither of the Socinian Figures can evacuate or enervate the Doctrine of his proper and peculiar personality

Secondly, For those Attributes or Expressions used of the Holy Ghost in the facred Scriptures, and pretended to be repugnant to the nature of a Perfon, either they are not so repugnant, or if they be, they belong unto the Spirit, as it signifieth not the Person, but the gifts or effects of the Spirit. * They simimi tell us that the Spirit is given, and that sometimes in measure, sometimes non effe Dei: without measure ; that the Spirit is poured out, and that men do drink of ir, tatis Persoand are filled with it; that it is doubled and distributed, and something is tan

nam hinc

discere potes; ken from it ; and that sometimes it is extinguished: and from hence they ga- primùm qudá ther, that the Holy Ghost is not a Person, because these expressions are incon- ea quæ Spiri

tui S. in Scrisistent with personality. But a fatisfactory Answer is easily returned to this pturis attriObjection. "'Tis true, that God is said to have a given the Holy Ghost to buuntur, nulthem that obey him, but it is as true that a Person may be given; so we read i pro persona

d lâ prorsus rain the Prophet Ifaiah,' b unto us a fon is given, and we are assured that God næ conveni

o loved the world that he gave his only-begotten Son, and certainly the Son ant, ut sunt of God is a Person. And if all the rest of the expressions be fuch as they quod ex eo pretend, that is, not proper to a Person ; yet do they no way prejudice the detur, idque truth of our Assertion, because we acknov

effects and operations of aut fecundùm

mensuram, the Spirit to have in the Scriptures the name of the Spirit, who is the cause of aut abfque those operations. And being to that Spirit, as the cause, we have already omni menfushewn those Attributes to be given which can agree to nothing but a Person ; fundatur ipfe

râ quòd efwe therefore conclude against the Socinians and the † Jews, That the Holy & ex ipso Ghost is not a Quality, but a Person; which is our first Assertion.

effundatur, & quod eo po

teniur homines, quòd augeatur, quòd in duplo detur, in partes distribuatur, tollatur ipfe, & ex ipfo tollatur ; & fimilia in Scripturis extant. Catech. Racov. c. 6. Qu«ft. 12.

a Aits 5: 32. bifa. 9.6. , The Opinion of the Fews was, That the Holy Ghost was nothing else but the afflatus or energy of God; and therefore they which denied the fubftantiality of the Spirit were looked upon as symbolizing with the Jews in this particular. Lactantius in libris suis, & maxiinè in Epiftolis ad Demetrianum Spiritûs S. omnino negat subftantiam ; & errore Judaico dicit eum vel ad

Patrem referri, vel ad Filium, & fanctificationenti utriusque Personæ sub ejus nomine dernonstrari. S. Hier, Ep. 65. · Moses Maimonides sufficiently declareth the opinion of the Jews, who delivering the several hgnifications of 114 ma

keth the fifth and sixth to be these : Quintò significat influentiam illain intellectualem divinam à Deo Prophetis inftillatam, cujus virtute prophetant. Sextò significant Propositum, & Voluntatem. And then concludes, Vox hæc ning quando Deo attribuitur, ubique fumitur partim in quinta, partim in fexta fignificatione, quatenus voluntatem significat.. More Nevochim, p. I. C.40.

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Our

I Cor. 2. II.

Our second Affertion is, That the Holy Ghost, in whose name we are baptized, and in whom be profess to believe, is not a created, but a divine and uncreated, Person. And for the proof of this Assertion, we shall first make use of that argument which our Adversaries have put into our hands. The Spirit of God which is in God is not a created Person : but the Holy Ghost is the Spirit of God which is in God, and therefore not a created Per1on. This argument is railed from thole words of the Apoltle, For who knoweth the things of a man save the spirit of man which is in him? even so the things of God knoweth no man but the Spirit of God. That this Spi

rit of God is the Holy Ghost, I find denied by none: That the fame Spirit is * The Socini- in God, appeareth by the Apostles Discourse, and is granted by the * Socinians endea. ans : That it is so the Spirit of God, and so by Nature in God that it cannot vouring to prove from be a Creature, is granted by the fame. It followeth therefore undeniably this place, that the Holy Ghost is no created Person; inasmuch as that cannot be a crearThat the Holy Gholt is ed Person which hath not a created Nature; and that can neither have nor - not a Person, be a created Nature, which by Nature is in God. Wherefore although it be Lay the Foun- replied by others, that it is not faid in the Text that the Spirit is in God, yet dation of their

Argument in our Adversaries reason over-weighs their negative observation; and it availeth this, That be little to say that it is not expressed, which must be acknowledged to be unis the Spirit of 1 God, and by derstood. The Holy Ghost then is a Person, (as I have proved) and is not Nature in of a nature distinguished from that which is in God, as is confessed, and God, so that

bat only denied to be in God, because it is not faid so when it is imp those things which are therefore he is no created Person. proper to the divine Nature are attributed and belong to him, and because there is another Person in the divine Essence, and, as they say, there can be but one, therefore the Holy Ghost is not a Perfon. Deinde idem (fc. Sp. S. non effe Personain) ex co patet, quòd non fit extra Deum naturâ fed in ipso Deo. Nisi enim naturâ Deo ineffet, non potuiffet Paulus Spiritum Dei cum spiritu hominis qui homini inest naturâ conferre, idque eo in loco, i Cor. 2.11. ubi ait, Quis hominum novit quæ funt hominis nifi fpiritus hominis qui ineft homine ? Ita quæ funt Dei nemo novit nisi Spiritus Dei. Quoniam verò Spiritus S. in Deo eft, nec tamen in Spiritu S. reciprocè dici poteft effe Deum, hinc apparet Sp. S. non esse Personam. Præterca cùm superiùs demonftratum fit unam tantùm esse in Deitate perfonam, & Spiritus S. fit Dei virtus, ut verba Chrifti ad Apostolos indicant. Luc. 24. 49. efficitur Spirituin S. non effe personam divinam. Denique si Spiritus S. esset persona, essentia'ın quoque divinam eum habere oporteret. Nam ea attribuuntur illi quæ propria sunt effentiæ divinæ: at superiùs docuimus fubftantiam divinain unam efie numero, nec tribus perfonis effe poffe communem. Quamobrem Sp. non effe Deitatis personam planum eft. Catech: Racovian, c. 6. To the same purpose doth Socinus argue against Wiekus, That the Nature of the Spirit is the Nature of God, and that the Spirit carnot therefore be a Person, because there can be but one person in the Nature of God. Whereas therefore independently from this place al'e have proved, that the Holy Spirit is a Perfon; and from this place have inferred with them, That the same Spirit is in God, and of the divine Nature, it followeth, That he is no created Spirit, inasmuch as nothing in the divine Najure can be created.

Secondly, The Holy Ghost is such a one as against whom a Sin may be committed, and when it is fo, cannot be remitted. But if he were no Person, we could not commit that Sin against him ; and if he were a created Person, the Sin committed against him could not be irremissible. Therefore he is a Pers

fon, and that uncreated. The argument is grounded upon the Words of our a Mat. 12. 31,

Saviour, a All manner of sin and blafphemy Mall be forgiven unto men, but 32. Quomo- the blafphemy against the Holy Ghost Mall not be forgiven unto men. And to audent whosoever speaketh a word against the Son of man it shall be forgiven him; inter omnia numerare but whosoever speaketh a word against the Holy Ghost, it shall not be forSpiritum S. given him, neither in this world, neither in the world to come. By which quando ipfe words Dominus

words it appeareth there is a Sin or Blasphemy against the Holy Ghost distinct dixerit, qui from all other Sins and Blasphemies committed against God the Father or the blasphemave- Son of God; that this Sin hath an aggravation added unto it, beyond other rii in Filium

Sins and Blasphemies: but if the Holy Spirit were no Person, the Sin could mittetur ei, not be distinct from those Sins which are committed against him whose Spi21. cantem... rit he is ; and if he were a Person created, the Sin could receive no such agblafphema verit'in spiri- gravation beyond other Sins and Blasphemies. tum S. nec hic nec in futurum remittetur ei. Quomodo igitur inter creaturas audet quisquam Spiritum computare? Aut quis fic le obligat, ut fi creaturæ derogaverit, non putet fibi hoc aliquâ veniâ relaxandum ? S. Ambrofi de Spiritu S. 1 1. c. 3.

To

To this they answer, That the Sin against the Holy Ghost is not therefore unpardonable, because he is God, which is not to our purpose, but they do not; cannot shew that it can be unpardonable, if he were not God. It is not therefore simply, and for no other reason unpardonable, because that Person is God against whom it is committed ; for if so, then any Sin committed against that Person which is God, would be unpardonable ; which is false. But that Sin, which is particularly called Blasphemy against the Holy Spirit, is a Sin against God, and in such a manner aggravated, as makes it irremissible ; of which aggravation it were uncapable, if the Spirit were not God.

Thirdly, Every created Person was made by the Son of God as God, and is now put under the feet of the Son of God as Man. But the Spirit was not made by the Son of God, nor is he now put under the feet of the Son of Man. Therefore the Spirit of God can be no created Person. All John 1. 3. things were made by the Word, and without him was not any thing made that was made ; therefore every created Perion was made by the Word. God hath put all things under the feet of Christ; and when he faith all 1 Cor. 15.27. things are put under him, it is manifeft that he is excepted which did put all things under him : and being none is excepted beside God, every created Person must be under the feet of the Son of Man. But the Spirit of God in the beginning was not made, yea rather in the beginning made the World, as * fob speaks of God, By his Spirit he hath garnished the heavens: nor * Job 26, 13.

vens: 101 Those which is he under the feet of Christ, now set down at the right hand of God, who anciently did with supreme Authority, together with the Father, sent the Prophets ; as believe the Isaiah testifieth, faying, Now the Lord God and his Spirit hath' fent me; spine

Spirit of God

m i to be a created and with the fame Authority, since the Exaltation of our Saviour, fent forth Person, did such as were separated to himself, as appeareth in the case of Barnabas and also teach Saul, and † with the same authority giveth all spiritual Gifts, a dividing to made by the every man severally as he will; fo that in this Kingdom of Christ all things Son, as Epiare done b by the power of the Spirit of God.

phanius testi

fieth of the

.. Arians, 11a73 ző to Maóv šsiv oto opodon šar og's of years wwózã yg yelovéyou, ss 78 si catei rõ Nvotre ce? @ Bacoonuãos sej Todãos aéfen xexlíay wa . Har. 69. 5.52. Ariani ab Ario, in eo sunt notissimi errore quo Patrem & Filium, & Spiritum S. nolunt esse unius ejusdemque naturæ, sed effe Filium creaturam, Sp. verò S. creaturam creaturæ, hoc eft, ab ipso Filio creatum volunt. S. Aug. Hkr.49. As Eusebius, Tòq ao xanov "Alior Tysõpece, šte Ods, Šte yos, éme na 'n rõ llen regis órdíws tw jūs saj auto et sfównow canoev, ev de to dia. tô võ fuorfu we turnevei, dva di autó égfóelo, my xweis WTð ég fó€70 de eu. De Eccl. Theol. l. 3, 6.6. Oni yos kóro waleirš Jeórnli teloninpelio Worloxos åv tin xey onursefnilaxos ne a sforlőv drev lov öegláv Te vc cordítav, rj di rj w rñs tó a Saraúto lo súpec? o iwdežews was to go do curš gfús7o, xj xweis au égfótlo ode mr. Ib. Where it is worth our observation, that Eufebius citing the place of S. John, to prove that the Holy Ghost was made by the Son, leaves out those words twice together by which the Catholicks used to refute that Herefie of the Arians, viz. 7 gélover. All things which were made, were made by the Son, but the Holy Ghost was not amongst them, à résovev, which were made, and therefore was not made by the Son. Tò'Alior g8 Nyköpet xVionice Gỡ A4y xớirtazas partm dv , đề ra, đề T8 48 8 cáw7w Yogax, w; 79 9 zag, quét Tvc d á %7. cao; αρή9 το ρητον έχοντες, αλλα κακώς ισονούντες, και απο ρηλά το καλώς ερημώύον και το κακω ωτών ισόνοιαν μεθερμηνεύοντες Tử Saan Eva xéAay Go To Issue]@ #ọa, Aả 2 seven vu quy, để T <sày 18 Aft Yus 2, x 25 mg ΛόΓ: τα γδ πάντα δι ωτά εγώ είο, και χωρίς αυτό έγύετο εδε έν, παρεκλεινομένης και ανανώσεως έχει, και γέΓονεν, ίνα έτω γνωo ñ, ti wkolce di awtó igfór7o, saj xweis witš igfús7o, tegy. Epiph. Hær. 69. $.56. | S. Chryf. Tom. 5. p. 1o. Ταύτα πάντα νεργά το ένα και το αυτο Πνεύμα, διαιρών, ιδία εκάσω καθως βάλε . Καθώς βέλεταί φησιν και καθώς προσάττε: disugšv, s dloscópefuos atv7ēv, gx widerlige waxei pelvor o cithi i Excider vitae fue deploegoe Tandlei, toutlw xj TW civic Πνδύμαι ανατίθησιν ο ΠαύλG- και ώασες επί το Παρός φησιν· “ο 3 Θεός εσιν ο ωεργών τα πάντα και σασιν, έτω και επί τα ário Dvoupata rate j as vice, onoir, cega so v tej tò auto wreõpice, dragón idide exásu rada's Bórego sides ámuelio pefóne išscias; ay ys j soia mic, didor sjove o owderlich nice sj adv icótipa ožice, Tóth sej si qu'avis sej aj igrid midt. a i Cor. 12.1. b Rom. 15. 19.

Fourthly, He, by whose operation Christ was conceived in the Womb of the Virgin, was no created Person: for by virtue of that Conception he was called the Son of God; whereas if a Creature had been the cause of his Con ception, he had been in that respect the Son of a Creature; nay, according to the Adversaries Principles, he had taken upon him the Nature of Angels. But the Holy Ghost it was by whose Operation Christ was conceived in the Womb of the Virgin. For it was an Angel that faid to Mary, (not that an

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