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mam fidem facere poteft vel locus ille Pauli, 1 Cor. 13. à v. 4. ad 8. uhi perpetuò de charitate, tanquam de perfona aliqua loquitur illi permulta tribuens, quæ revera non nifi in perfonam cadunt. Fauftus Socinus contra Wiekum, c. 10.

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* So

Sp. S. actiones

ons, answer that it is ordinary in the Scriptures to find the like expreffions, which are proper unto Perfons, given unto those things which are no Perfons: as when the Apoftle faith, Charity fuffereth long and is kind, chari- 1 Cor. 13. 4; ty envieth not, charity vaunteth not it self, is not puffed up, doth not be- 5, 6, 7. have it felf unfeemly, feeketh not her own, is not eafily 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 so the Racowhich perfonal actions are attributed to charity which is no Perfon, as in vian Catech. *other cafes it is ufual, but belonging to that Perfon which is charitable; be- doth enlarge this answer, cause that Person which is fo qualified doth perform thofe actions according stating the to, and by virtue of, that charity which is in him. In the fame manner, fay question thus, they, perfonal actions are attributed to the Holy Ghoft, which is no Perfon, Qui verò ii Scripturæ loci but only the virtue, power, and efficacy of God the Father of our Lord accipiendi Jefus Christ, becaufe that God the Father is a Person, and doth perform funt in quibus thofe perfonal actions, attributed to the Holy Ghoft, by that virtue, power, perfonarum and efficacy in himself, which is the Holy Ghoft. As when we read the propriæ & ad Spirit faid unto Peter, Behold three men feek thee; arife therefore and Deum ipfum get thee down and go with them, doubting nothing; for I have fent them tribuuntur? we muft understand that God the Father was the Perfon which fpake those and returnwords, and which fent thofe men; but because he did fo by that virtue ing this Soluwhich is the Holy Ghoft, therefore the Holy Ghoft is faid to speak thofe modum, quo words and fend those men. In the fame manner when we read, the Holy in Scripturis Ghost faid unto thofe at Antioch, Separate me Barnabas and Saul, for tribuatur fæthe work whereunto I have called them; we must conceive it was God the penumero Father who spake thofe words, who had called Barnabas and Saul, and to quod perfonarum eft; whom they were to be feparated: 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 Ghost. This is the fum of their answer; and more than næ cenfentur, this I conceive cannot be faid in answer to that argument which we urge ut peccato, from those perfonal expreffions attributed to the spirit of God, and, as we believe, as to a Perfon.

um.

a

fpectantes at

tion, Adeum

rebus id at

terea perfo

quod deceperit, & occiderit, Rom.7. 11. & legi quòd loquatur, Rom. 2. 19. & Scripturæ quòd profpiciat & pranunciet, Gal. 3. 18. & Charitati quòd fit longanimis, &c. 1 Cor. 13. 4, 5, 6, 7. Denique Spiritui, i. e. vento, quòd fpiret ubi velit, c. 6. Vide Socini Epiftolam 3. ad Petrum StatoritQuòd fi quis dixerit fatis conftare Paulum eo in loco figuratè loqui, & charitatis nomine eum intelligere qui charitate eft præditus, quatenus eâ eft præditus: refpondebo, cùm Spiritus S. fit Spiritus Dei, certumq; fit alioqui fpiritum alicujus perfonæ non poffe effe perfonam ab ea cujus eft Spiritus diftinétam, non minùs conftare cum Spiritui S. ea tribuuntur, quæ perfonæ & fimul ipfius Dei funt propria, nihil aliud intelligendum nomine Spiritûs S. effe, quàm ipfum Deum fpiritu fuo, id eft, virtute atque efficaciâ fuà agentem atque operantem. F. Socinus, ibid. Quoniam verò Spiritus S. virtus Dei eft, hinc fit ut ea quæ Dei funt, Spiritui S. attribuantur, & fub nomine Spiritûs S. fæpe Deus ipfe intelligatur, quatenus fuam virtutem Deus per Spirituin fuum exerit. Catech. Racov. ibid. a Ads 10. 20. b Acts 13. 2.

But this answer is most apparently infufficient, as giving no fatisfaction to the argument. For if all the perfonal actions, attributed in the Scriptures to the spirit, might proceed from the perfon of God the Father, according to the power which is in him, then might this answer feem fatisfactory; but if thefe actions be perfonal, as they are acknowledged and cannot be denied ; if the fame cannot be attributed to the perfon of God the Father, whose fpirit it is; if he cannot be faid to do that by the power within him, which is faid to be done by the Holy Ghost; then is that defence not to be defended, then must the Holy Ghost be acknowledged a Perfon. But I fhall clearly prove, that there are feveral perfonal attributes given in the facred Scriptures expreffly 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 faid to do and

;

Rom. 8.27.

John 15. 26.

John 16:7.

and confequently cannot be any ground why those attributes fhould be given to the spirit if it be not a Person.

To make interceffion is a perfonal action, and this action is attributed to the spirit of God, because he maketh interceffion for the faints according to the will of God.. But to make interceffion, 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 ProSopopaia, the Holy Ghost cannot be faid to exercife the perfonal action of interceffion for that reason, because it is the fpirit of that Perfon which intercedeth for us. To come unto men, as being fent unto them, is a perfonal action; and fo the Comforter, or Advocate, who is the Holy Ghoft, did come, being fent; when the comforter is come whom I will fend you from the Father, faith Chrift and again, If I go not away, the comforter will not come unto you; but if I depart, I will fend him to you. But to come unto men, as being fent, cannot be afcribed to God the Father, who fendeth, but is never fent; efpecially in this particular, in which the Father is faid expreffly to fend, 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 fent by the Father in the name of the Son, and fent by the Son himself, this perfonal action cannot be attributed to the Father as working by the power within him, and confequently cannot ground a Profopopeia by which the virtue or power of God the Father fhall be faid to do it. To speak and hear are personal actions, and both together attributed to the Spirit, in fuch a manner as they cannot be afcribed John 16. 13. to God the Father. When he, faith Chrift, the Spirit 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 fhall Speak. Now to fpeak, 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 Chrift fpeaketh of the Holy Ghoft, He fhall glorifie me, for he shall receive of mine, and fhew it to you, is by no means applicable to the Father; and confequently it cannot be true that the Holy Ghost is therefore faid to do thefe perfonal actions, because that Person whofe fpirit the Holy Ghost is, doth those actions, by and according to his own power, which is the Holy Ghoft. It remaineth therefore that the answer given by the adverfaries of this truth, is apparently infufficient, and confequently that our argument, drawn from the perfonal actions attributed in the Scriptures to the Spirit, is found and valid.

fatis oftendif

magis quàm

I thought this difcourfe had fully deftroyed the Socinian Profopopeia; and Credo me indeed as they ordinarily propound their anfwer, it is abundantly refuted. fe, Spiritum S. But I find the fubtilty of Socinus prepared * another explication of the Pronon effe per- fopopeia, to fupply the room where he forefaw the former would not fonam, non ferve. Which double figure he groundeth upon this distinction: The spialiæ vel pro- rit, that is, the power of God, faith he, may be confidered either as a proprietates, vel priety and power in God, or as the things on which it worketh are affecteffecta Dei ed with it. If it be confidered in the first notion, then if any perfonal cùm nihil fit attribute be given to the fpirit, the spirit is there taken for God, and by aliud quam the fpirit God is fignified: If it be confidered in the fecond notion, then if quædam vir- any perfonal attribute be given to the fpirit, the fpirit is taken for that tus & effica- man in which it worketh; and that man, affected with it, is called the spicia Dei; quae rit of God.

fint perfonæ,

peculiaris

fi ut ipfius

Dei proprie

tas, & vis per quam agit confideratur & accipitur, figuræ Metonymiæ aut Profopopæiæ accommodatiffimus eft locus: . & Metonymiæ quidem, fi Spiritûs S. nomine ipfe Deus cujus eft Spiritus, quiq; per eum agit, fignificetur; Profopopæiæ verò, ut quando Deus per Spiritum S. agit, ipfi Spiritui S. Dei actio tribuatur: fin autem hæc virtus &

efficacia

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

So that now we must not only fhew that fuch 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 alfo will be very eafily and evidently proved. The Holy Ghost is faid to come unto the Apostles as fent by the Father and the Son, and to come as fo fent is a perfonal action, which we have already fhewed cannot be the action of the Father, who fent the Spirit; and it is as certain that it cannot be the action of an Apostle who was affected with the Spirit which was fent, except we can say that the Father and the Son did fend S. Peter an Advocate to S. Peter: and S. Peter, being fent by the Father and the Son, did come unto S. Peter. Again, our Saviour, fpeaking of the Holy Ghost, faith, He shall receive of mine: therefore the Holy Ghost in thar place is not taken for the Father; and fhew it unto you, therefore he is not taken for an Apoftle: in that he receiveth, the firft Socinian Profopopæia, is improper; in that he fheweth to the Apostle, the fecond is abfurd. The Holy Ghost then is described as a Perfon diftinct from the Perfon of the Father, whose power he is, and diftinct from the Perfon of the Apostle in whom he worketh, and confequently neither of the Socinian Figures can evacuate or enervate the Doctrine of his proper and peculiar perfonality.

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*

nam hinc

tui S. in Scripturis attri

Secondly, For thofe Attributes or Expreffions used of the Holy Ghost in the facred Scriptures, and pretended to be repugnant to the nature of a Perfon, either they are not fo repugnant, or if they be, they belong unto the Spirit, as it fignifieth not the Perfon, but the gifts or effects of the Spirit. They Spiritum S. tell us that the Spirit is given, and that fometimes in measure, fometimes non effe Deiwithout measure; that the Spirit is poured out, and that men do drink of it, tatis Persoand are filled with it; that it is doubled and distributed, and fomething is ta- difcere potes? ken from it; and that fometimes it is extinguished: and from hence they ga- primùm quòd ther, that the Holy Ghoft is not a Perfon, because these expreffions are incon- ea quæ Spirififtent with perfonality. But a fatisfactory Answer is eafily returned to this Objection. 'Tis true, that God is faid to have a given the Holy Ghoft to buuntur, nulthem that obey him, but it is as true that a Perfon may be given; fo we read a prorfus rain the Prophet Ifaiah, bunto us a fon is given, and we are affured that God næ convenifo loved the world that he gave his only-begotten Son, and certainly the Son ant, ut funt of God is a Perfon. And if all the rest of the expreffions be fuch as they quod ex eo pretend, that is, not proper to a Perfon; yet do they no way prejudice the detur, idque truth of our Affertion, because we acknowledge the effects and operations of aut fecundùm the Spirit to have in the Scriptures the name of the Spirit, who is the cause of aut abfque thofe operations. And being to that Spirit, as the cause, we have already omni menfufhewn those Attributes to be given which can agree to nothing but a Perfon; fundatur ipfe we therefore conclude against the Socinians and the † Jews, That the Holy & ex ipfo Ghost is not a Quality, but a Person; which is our first Afsertion.

tione Perfo

quod detur,

menfuram,

râ quòd ef

effundatur, & quòd eo potentur homi

nes, quòd augeatur, quòd in duplo detur, in partes diftribuatur, tollatur ipfe, & ex ipfo tollatur; & fimilia in Scripturis extant. Catech. Racov. c. 6. Quaft. 12. a Acts 5. 32. b Ifa. 9. 6. t The Opinion of the Jews was, That the Holy Ghoft was nothing else but the afflatus or energy of God; and therefore they which denied the fubftantiality of the Spirit were looked upon as fymbolizing with the Jews in this particular. Lactantius in libris fuis, & maximè in Epiftolis ad Demetrianum Spiritûs S. omnino negat fubftantiam; & errore Judaico dicit eum vel ad Patrem referri, vel ad Filium, & fanctificationem utriufque Perfonæ fub ejus nomine demonftrari. S. Hier, Ep. 65. Mofes Maimonides fufficiently declareth the Opinion of the Jews, who delivering the feveral fignifications of maketh the fifth and fixth to be thefe: Quintò fignificat influentiam illam intellectualem divinam à Deo Prophetis inftillatam, cujus virtute prophetant. Sextò fignificant Propofitum, & Voluntatem. And then concludes, Vox hæc quando Deo attribuitur, ubique fumitur partim in quinta, partim in fexta fignificatione, quatenus voluntatem fignificat. More Nevochim, p. 1. c. 40. Our

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ans endea

Our fecond Affertion is, That the Holy Ghoft, in whose name we are baptized, and in whom be profess to believe, is not a created, but a divine and uncreated, Perfon. And for the proof of this Affertion, we shall first make use of that argument which our Adverfaries have put into our hands. The Spirit of God which is in God is not a created Perfon: but the Holy Ghoft is the Spirit of God which is in God, and therefore not a created Per1 Cor. 2. 11. fon. This argument is raised from thofe words of the Apostle, For who knoweth the things of a man fave the spirit of man which is in him? even fo the things of God knoweth no man but the Spirit of God. That this Spirit of God is the Holy Ghoft, I find denied by none: That the fame Spirit is *The Socini- in God, appeareth by the Apostles Difcourfe, and is granted by the * Socinians: That it is fo the Spirit of God, and fo by Nature in God that it cannot prove from be a Creature, is granted by the fame. It followeth therefore undeniably this place, that the Holy Ghost is no created Perfon; inasmuch as that cannot be a creatly Ghoft is ed Perfon which hath not a created Nature; and that can neither have nor not a Perfon, be a created Nature, which by Nature is in God. Wherefore although it be lay the Foundation of their replied by others, that it is not faid in the Text that the Spirit is in God, yet Argument in our Adverfaries reafon over-weighs their negative obfervation; and it availeth this, That be little to fay that it is not expreffed, which must be acknowledged to be unis the Spirit of derftood. The Holy Ghost then is a Perfon, (as I have proved) and is not Nature in of a nature diftinguished from that which is in God, (as is confeffed, and only denied to be in God, because it is not said fo when it is implied,) therefore he is no created Perfon.

vouring to

That the Ho

God, and by

God, fo that

those things which are proper to the divine Nature are attributed and belong to him, and because there is another Perfon in the divine Effence, and, as they fay, there can be but one, therefore the Holy Ghoft is not a Perfon. Deinde idem (fc. Sp. S. non effe Perfonam) ex eo patet, quòd non fit extra Deum naturâ fed in ipfo Deo. Nifi enim naturâ Deo ineffet, non potuiffet Paulus Spiritum Dei cum fpiritu hominis qui homini ineft naturâ conferre, idque eo in loco, I Cor. 2. 11. ubi ait, Quis hominum novit que funt hominis nifi fpiritus hominis qui ineft homine? Ita que funt Dei nemo novit nifi Spiritus Dei. Quoniam verò Spiritus S. in Deo eft, nec tamen in Spiritu S. reciprocè dici poteft effe Deum, hinc apparet Sp. S. non effe Perfonam. Præterea cùm fuperiùs demonftratum fit unam tantùm effe in Deitate perfonam, & Spiritus S. fit Dei virtus, ut verba Chrifti ad Apoftolos indicant. Luc. 24. 49. efficitur Spiritun S. non effe perfonam divinam. Denique fi Spiritus S. effet perfona, effentiam quoque divinam eum habere oporteret. Nam ea attribuuntur illi quæ propria funt effentiæ divinæ at fuperiùs docuimus fubftantiam divinam unam effe numero, nec tribus perfonis effe poffe communem. Quamobrem Sp. non effe Deitatis perfonam planum eft. Catech: Racovian, c. 6. To the fame purpofe doth Socinus argue against Wiekus, That the Nature of the Spirit is the Nature of God, and that the Spirit can-. not therefore be a Perfon, because there can be but one Perfon in the Nature of God. Whereas therefore independently from this place we have proved, That the Holy Spirit is a Perfon; and from this place have inferred with them, That the fame Spirit is in God, and of the divine Nature, it followeth, That he is no created Spirit, inasmuch as nothing in the divine Nature can be created.

a Mat. 12. 31,

do audent

inter omnia

Secondly, The Holy Ghoft is fuch a one as against whom a Sin may be committed, and when it is fo, cannot be remitted. But if he were no Perfon, we could not commit that Sin against him; and if he were a created Perfon, the Sin committed against him could not be irremiffible. Therefore he is a Perfon, and that uncreated. The argument is grounded upon the Words of our Saviour, a All manner of fin and blafphemy shall be forgiven unto men, but 32. Quomo- the blafphemy against the Holy Ghost shall not be forgiven unto men. And whofoever speaketh a word against the Son of man it shall be forgiven him; but who foever 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 it appeareth there is a Sin or Blafphemy against the Holy Ghost distinct dixerit, Qui from all other Sins and Blafphemies committed against God the Father or the blafphemave- Son of God; that this Sin hath an aggravation added unto it, beyond other Sins and Blafphemies: but if the Holy Spirit were no Perfon, the Sin could not be diftinct from those Sins which are committed against him whofe Spiblafphemave- rit he is; and if he were a Perfon created, the Sin could receive no fuch agrit in Spiri- gravation beyond other Sins and Blafphemies.

numerare

rit in Filium hominis re

mittetur ei, qui autem

tum S. nec hic

nec in futurum remittetur ei. Quomodo igitur inter creaturas audet quifquam Spiritum computare? Aut quis fic fe obligat, ut fi creaturæ derogaverit, non putet fibi hoc aliquâ veniâ relaxandum? S. Ambrof. de Spiritu S. Ĺ 1. c. 3.

Το

To this they answer, That the Sin against the Holy Ghoft is not therefore unpardonable, because he is God, which is not to our purpose, but they do not, cannot fhew that it can be unpardonable, if he were not God. It is not therefore fimply, and for no other reafon unpardonable, because that Perfon is God against whom it is committed; for if so, then any Sin committed against that Perfon which is God,, would be unpardonable; which is falfe. But that Sin, which is particularly called Blafphemy against the Holy Spirit, is a Sin against God, and in fuch a manner aggravated, as makes it irremiffible; of which aggravation it were uncapable, if the Spirit were not God.

Thirdly, Every created Perfon 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 of God 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 Perfon. All John 1. 3. things were made by the Word, and without him was not any thing made that was made; therefore every created Perfon was made by the Word. God hath put all things under the feet of Chrift; 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 befide God, every created Perfon 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, *Job 26. 13. as * Job fpeaks of God, By his Spirit he hath garnished the heavens: nor Those which is he under the feet of Chrift, now fet down at the right hand of God, who anciently did with fupreme Authority, together with the Father, fent the Prophets; as believe the Ifaiah teftifieth, faying, Now the Lord God and his Spirit hath fent me; to be a created and with the fame Authority, fince the Exaltation of our Saviour, fent forth Perfon, did fuch as were separated to himself, as appeareth in the cafe of Barnabas and also teach Saul, and † with the fame authority giveth all fpiritual Gifts, a dividing to made by the every man feverally as he will; fo that in this Kingdom of Christ all things Son, as Epiare done by the power of the Spirit of God.

Spirit of God

that he was

phanius teftifieth of the Arians, Пav

τᾶτο δῆλον ἐσιν ὅτι ὁμολογᾶσι τὰς ἀγέλες ὑπὸ τὰ ὑς γερονέναι, καὶ γδ καὶ περὶ το Πνεύμα] βλασφημᾶσι να τολμῶσι λέγει nextíag var rỡ 48. Har. 69. §. 52. Ariani ab Ario, in eo funt notiffimi errore quo Patrem & Filium, & Spiritum S. nolunt effe unius ejufdemque naturæ, fed effe Filium creaturam, Sp. verò S. creaturam creaturæ, hoc eft, ab ipfo Filio creatum volunt. S. Aug. Har. 49. As Eufebius, τὸ ἢ άκλητον Αιον Πνεῦμα, ἔτε Θεὸς, ἔτε τος, ἐπεὶ μὴ ἐκ τὅ Πατρὸς ὁμοίως τῷ ἡῷ καὶ αὐτὸ το γύνησιν εἴληφεν, ἓν δέ τι ἢ διὰ τὸ ὑς λυομθύων τυγχάνει, ὅτι ἢ πάντα δὲ αὐτῷ ἐλύετο, καὶ χωρὶς. αὐτῷ ἐλύετο ἐδὲ ἐν. De Eccl. Theol. 1. 3. c. 6. Ὁ δὲ ὑὸς μόνΘ πα]ρικῇ θεότητι τελικης ποιητικὸς ἂν εἴη καὶ δημιος δηλ κὸς τ τ γυνητῶν ἁπάντων ορατών τε καὶ ἀοράτων, καὶ δὴ καὶ αὐτῆς ἢ τὸ ρακλήτα Πνεύματος υπάρξεως πάντα δ' δὲ αὐτῷ ἐThús70, x xweis aut infueto de ir. Ib. Where it is worth our obfervation, that Eufebius citing the place of S. John, to prove that the Holy Ghoft was made by the Son, leaves out those words twice together by which the Catholicks used to refute that Herefie of the Arians, viz. vélover. All things which were made, were made by the Son, but the Holy Ghost was not amongst them, à vélover, which were made, and therefore was not made by the Son. To "Aftov S Пvεžμα xlioμa πάλιν κλίσματος φασιν εἶναι, διὰ τὸ, διὰ τὰ μὲ τὰ πάντα γε υπος, ὡς εἶπεν ή γραφή, ασιωέτως τινας διαρπάζοντες. Η καθὼς εἰςή) τὸ ῥητὸν ἔχοντες, ἀλλὰ κακῶς ὑπονοῦντες, καὶ δτὸ ῥηθὲ τὸ καλῶς εἰρημθρον καὶ τὰ κακί αὐτῶν υπόνοιαν μεθερμηνεύοντες· & γδ' τὸ θεῖον Εὐαγέλιον τεὶ τὸ Πνεύμα] ἔφη, ἀλλὰ περὶ πάντων * κεκλισμούων, ὅτι εἴ τι κλισὸν διὰ τῷ Λόδε γελούν, καὶ ὑπὸ τῶ Λόγω· τὰ γδ πάντα δὲ αὐτῷ ἐχόειο, καὶ χωρὶς αὐτῷ ἐνεῖο ἐδὲ ἕν, παρεκτεινομθύης ο αναγνώσεως ἔχει, ὃ γέγονεν, ἵνα ὕτω γνωDn, örs warla di aut≈ igfúεlo, x xweis aute igfústo, &de v. Epiph. Hær. 69. §.56. † S. Chryf. Tom. 5. p. 10.

Ταῦτα πάντα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, διαιρεν, ἰδίᾳ ἐκάτῳ καθώς βόλει. Καθώς βέλετας φησιν· ὁ καθώς προσάτλερ διαιρόν, ο διαιρέμρον αὐθεντών, εκ αὐθεντία υποκείμβρον γδ αὐτῶν ἐξεσίαν ἔνπερ ἐμαρτύρησε τῷ Πατρὶ, ταύτίω καὶ τι ἁγίῳ Πνεύματι ἀνατίθησιν ὁ Παῦλον· καὶ ὥστες ἐπὶ τῇ Παρός φησιν· Ο 3 Θεός ἐσιν ὁ ἐνεργῶν τὰ πάν]α ἐν πᾶσιν, ὅτω καὶ ἐπὶ το ἁγιο Πνεύμα]ο· ταῦτα ἢ πάντα, φησὶν, ἐνεργεῖ τὸ ἐν καὶ τὸ αὐτὸ πνεῦμα, διαιρῶν ἰδίᾳ ἑκάτῳ καθὼς βάλει · εἶδες απηρτισμούης ἐξεσίαν; ὧν η ἡ ἐσία μία, δῆλον καὶ ὅτι ἡ αὐθεντία μία· καὶ ὧν ἰσότιμων ἡ ἀξία, τέτων καὶ ἡ διύαμις καὶ ἡ ἐξασία μία.

a I Cor. 12. I.

b Rom. 15, 19.

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

Sfz

Angel;

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