rbofe you know why hould you be afbamed, among το many other things, to take That Safe Method of confelling your Ignorance as ftence of the Holy Spirit? And again: The very Motions of our own Mind, faith he, whether the Soul may be faid more properly to create or beget them ; who can exactly determine? What wonder then is it, that we are not abamed to confefs our Ignorance how the Holy Spirit was produced? For, that he is Superior to created Beings, the things delivered in Scrip. ture concerning bim do fuf. ficiently evidence: But the Title of self-exiftent, This no man can be fo abfurd as to prefume to give to Any Other than to the Su. preme God, no, not to the Son himfelf; for He is the One only-begotten. What Title then are we to give the Spirit? We are to call him the Holy Spirit, the Spirit of God, the Spirit of Truth, fent forth from God, and belowed through the Son: Not a Servant, but Holy and Good, the Dires Eting Spirit, the Quickning ἀκίνδιον ἄγνοιαν ἀνεπαιχως πως ὁμολογεῖς; Orat. contr. Sabell. to the Manner of the Exi Αὐτὰ τὰ τὸ νὰ κινήματα, πότερον κλίζειν ἡ γυνῶν πέρυκεν ἡ ψυχὴ, τίς ἄν ἀκριβῶς ε ποι; Τί ἐν θαύμαςὸν ἢ, κ αιχύντως ἡμᾶς ἢ ἄγνοιαν ὁ πεὶ Ἡ ἁγιο πνεύματο ἀνεπε μολογῶν; ὅτι μου γδὑπὲρ ἢ κτίσιν δεῖν, ἱκανῶς ἡμῖν παι διδόμμα είςησι τὰ διὰ ἢ γραφών ἀγώνητον δ, ἐδὲς ἔτως ἔξω παντελῶς ὅτι τὰ φρονῶν, ώςε τολμῆσαι ἕτερον αλλω εν 3 ὅλων προσαγι ρεῦσαι· ἀλλὰ μὲν ἐδὲ ὧδν, π ἕνα ? * μονογυή.Τί ἦν αὐτὸ χρὴ καλῶν; Πνεῦμα ἅγιον, καὶ πνεῦ μα θεῖ, καὶ πνεῦμα ἀληθείας, Σποςελλόμιμον αρα Θεῖ, διας χορηγέμμον ἐ δῆλον, ' ἄξιον, ἀγαθὸν, ἡγεμονικὸν, πνεῦμα ζωοποιόν, πνεῦμα υοθεσίας, έπις άρθρον πάντα τὰ Ἡ Θεῖ καὶ μηδεὶς διέπω ἀθέτης = κτίσμα εν τὸ πνεῦμα· ευσε σιν εν τ ύποςάσεως, ἢ ἄρνησιν βᾶς τὸ ὅτι διανοίας τὰ ἀποσιω πηθέντα ἐν ταῖς ἁγίαις γραφαῖς ευλαβείας επιφημίζουν τα ἁγίῳ πνεύματι, πεπειπς 5 με U 2 έμε Spirit, the Spirit of Adop- Heiar auto nỳ ánech na tion, the Spirit which knoweth all the things of God. Neither let any man think, that our refufing to call the Tántur eis & üsegor åμîxdanew diva. Contra Eunom. lib.3. Spirit a Creature, is denying bis Perfonality, [or real Subfiftence: For it is the part of a pious mind, to be afraid of faying any thing concerning the Holy Spirit, which is not revealed in Scripture, and rather be content to wait till the next Life, for a perfect knowledge and understanding of bis Nature. § XXII. The Holy Spirit of God does not in Scripture generally fignify a mere Power or Operation of the Father, but a real Perfon. See the Texts, No 1017, 1032, 1043, 1045, 1046, 1048, 1059*, 1077, 1138, 1129, 1143, 1144, 1147, 155, 1171, 1172. See above, 18; and below, § 23. § XXIII. They who are not careful to maintain these perfonal characters and diftinctions, but while they are folicitous (on the one hand) to avoid the the errours of the Arians, affirm (in the contrary extreme) the Son and Holy Spirit to be (individually with the Father) the Self-exiftent Being: Thefe, feeming in Words to magnify the Name of the Son and Holy Spirit, in reality take away their very Existence; and fo fall unawares into Sabellianifm, (which is the fame with Socinianifm.) See above, 18 and 22. Notes on $23. It is fo manifeftly declared in Scripture,(faith No. vatian,) that He [viz. Chrift] is God; that most of the hereticks, ftruck with the Greatnefs and Truth of his Divinity, and extending his Honour even too far, have dared to fpeak of him not as of the Son, but as of God the Father bimfelf. And Origen: Be it fo (faith he,) that fome among us, (as in fuch amultitude of Believers there cannot but be diversity of opinions,) are fo raf us to imagin our Saviour to be Himfelf the Supreme God over all; Yet WE do not fo, who believe his own words, My Father which And Athanafius: Was Ufque adeò Hunc manifeftum eft in Scripturis effe Deum tradi, ut plerique hereticorum, divinitatis ipfius magnitudine & veritate commoti, ultra modum extendentes honores ejus, aufiffent non filium, fed ipfum Deum patrem promere & pu. tare. De Trin. cap. 18. Ἔσω δέ τινας, ὡς ἐν πλήθει τις Μόντων καὶ δέχομθύων δια owviar. Sia The TOTSTHαν υποτίθεις σωτῆρα είναι nãoι deóv’¿y' ÉTI 29 ἡμεῖς τοιῖτον, δι πειθόμθμοι αὐτῷ λέγοντι, ὁ πατὴρ ὁ πέμ μας με μέζων με όξί. contr. Celf. lib. 8. fent me is greater than I. Ἤ ἐκ απεσάλη και υπό το not the Son (faith he) fent by the Father: He him. felfevery where declaresfo: And He likewife promifed to fend the Spirit, the Comforter; and did fend him according to bis Promife. But now they who run the Three Perfons into One, de πατρὸς ὁ ὑὸς; διαμαρτύρεν ἢ πανταχε και υποςέλλειν το πνεῦμα τὸ πράκλητον ἐπαγγέλ λε). καὶ δὴ καὶ ποςέλλει και ο πό χεσιν Αλλ' δι ἢ διάδα μονάδα ouvres vodiev ỳ & STOSO λω ὥσπερ * γύνησιν ἐπιχειρῖσιν. contra Sabell, froy (as much as in them lies) both the Generation of the Son,] and the Milion And Bafil: If any one (faith he) afirms the fame Perfon, to be the Father and the Son and the Holy Spirit, imagining One Being under diferent Names, and One real Subfiftence under three diftini Denomi. nations; we rank such a perfon among the fews. of the Son and Spirit. Ἔστις ἢ αὐτὸν πατέρα λέξις και ΰδη, καὶ ἅγιον πνεῦμα· κὶ ἕν κὶ 3, και μίαν υπόςασιν υπό πράγμα πολυώνυμον υπολίθε διῶν προσηγοριῶν ἀμφωνεμύτω * τοιῖτον ἡμᾶς ἐν τῇ μερίδι * Ιεδαίων τάπομβρ. Mona chis fuis, epift. 73· Μέχρι * νω ἐν πᾶσιν, οἷς ἐπιςέλλεσι, γράμμασι, * μ δυσώνυμον Αρειον ἄνω καὶ κάτω αναθεματίζοντες καὶ ἢ ἔκκλησιῶν ἐξορίζοντες δ' διαλέπεσι Μαρκέλλῳ ἢ τῷ και διάμερον ἐκείνῳ ἢ ἀσέβειαν ἐπιδειξαμέ νῳ, καὶ εἰς αὐτόν ἢ ὕπαρξιν τ Η μονογυές θεότητΘ ασεβήσαντι, καὶ κακῶς ** λόγο πρςσηγορίαν έκδεξαμλύῳ, ἐδεμίαν μέμψιν ἐπενεγκόντες φαίνον9. Ad Athanaf. epift. 52. And again: Unto this very Time, in all their Letters, They fail not to anathematize and expellout of the Churches the hated Name of Arius: But with Marcellus, who has introduced the directly contrary impiety, and profanely taken away the very ExiAtence of the Divinityofthe Only-begotten Son, and abufed the fignification ofthe word [ΛόγΘ,] (interpreting it of the internal Reafon of the Father ;) with This man they seem to find no fault at all. And And Nazianzen, speaking fomewhere of the fame Opinions, calls thofe men [ayav de todos over-Orthodox, who by affirming the Son and Holy Spirit to be Self-exiftent, did confequently either deflroy their Perfonality, that is, their Existence; or introduce Three co-ordinate Self-existent Perfons, that is, [açxiar] a Plurality of Gods. The Learned Bibop Bull, fpeaking of the Antient Writers before the Council of Nice: Though perbaps (faith he) they do Jomewhat differ from the Divinity of the Schools; on which, Petavius lays too much firefs in these my fteries. And again: He [viz. Pe tavius thought every thing jejune and poor, that was not exactly agreeable to the Divinity of the Schools, itSelf more truly in moft things jejune and poor. Quanquam fortafse a Scholafticâ Theologia, (cui plus æquo in his myfteriis tribuit Petavius,) nonnihil difcrepent. Sect. 2. cap. 13, § 1. Scilicet illi jejuna & enecta funt, quæcunque Scholafticæ Theologiæ, in plerifque vere jejunæ & enectæ, ad amuffim non exiguntur. Sect. 3, cap. 9, § 8. § XXIV. The Word, God, in the New Testament, fometimes fignifies the Perfon of the Son. See the Texts, N 533-545. |