figuratively(according to the Genius of their language) as of a Perfon Irenens and Clemens Alexandrinus, speak sometimes with fome Ambiguity; but upon the whole, plainly enough understand the Word or Son of God, to be a real Perfon. The other Writers before the Council of Nice, do generally fpeak of Him clearly and diftinctly, as of a real Perfon. And indeed St John himself, ftiling him [] God, (which can be understood only of a real Perfon,) fob. i, 1; com- divina, cujus nopared with Rev. 19, 13, where he says, men eft Verbum. * His Name is called the Word of God; Novatian, de Trin. does fufficiently determin This Point. *Subftantia illa 31. About the Time of the Council of Nice, they spake with more Uncertainty; fometimes arguing that the Father confidered without the Son, would t Λόγον ἢ ἐ προφορικὸν, ἐκ ἐμε diaderov, in Stopporav F TEλείν, ἐ τμῆσιν ἢ ἀπαθές ούσε ws, the weißorlu, "ay' you au10lex. Athanaf. Expofit. Fidei. be † without Reason and without Wisdom; †'ArozÓ » άσος Θ. (which is fuppofing the Son to be nothing but an Attribute of the Father:) and yet at other times exprefly maintaining, that the Son was neither the word spoken forth, nor the inward word [or reafon] in the Mind of the Fa• ther, nor an Efflux of him, nor a part or Segment] of his unchangeable Natures nor an Emiffion from him; but truly and perfectly a Son. But the greater part a greed in This latter Notion, that he was a real Per Jon: And the learned Eufebius has largely and beyond Contradiction proved the fame, [viz. that the Son is neither, diadens, a mere Power or: Attributè of the Father; nor the Same Perfon with the Father; but a real distinct Subfiftence, and true Son of ου ἢ αὐτὸν ὄντα την παρὶν καθ' ἑαυτὸν ἢ ὄντα καὶ ζῶντα nånndãs ÿòv ov»ív]á, Điòv čn DeEcclef.Theol.l.1,c.8. the 1 the Father, in his Books, de Ecclefiaftica Theologia, against Marcellus of Ancyra, a Follower of Sabellius and Paul of Samofat: And particularly, Book, chap. 8, and chap 20; Which highly deferve the perufal of all learned men. to balls baxibsbau dynas After the Time of the Council of Nice, they pake ftill more and more confufedly and ambiguoufly till at laft the Schoolmen, (who, as an ex-lo plong cellent Writer of our Church expref- Arch-Bishop fes it, wrought a great part of their Di concerning the UTillotson, Sermon vinity out of their own Brains, as Spinity of the divine ders do Cobwebs out of their own Bowels; Nature 351 Starting a thousand Subtilties, which we may reasonably prefume that they who talk of them, did themselves never thoroughly understand ;) made This Matter alfo, as they did moft Others, utterly unintelligible. 2 but modte Fatalition sant saacespug back wita: A swadtrue & ad cast on mỏ ada perfon più ai dow) crgo 16 mg hơne sods-4 scar atadruth as tad got Antara pou por nos yet quidistrom vlages 220 „Arzał wyjeg) faroko unt 7 hour buning ndh $ XIX. The Holy Spirit (or Third Perfon,) is not Self-exiftent, but derives his Being or Ef fence from the Father, (by the Son,) as from the Supreme Caufe. See the Texts, N° 1148, The Scripture, fpeaking of the Spirit of God, never mentions any Limitation of Time, when he derived his Being or Effence from the Father; but supposes him to have existed with the Father from the Beginning. See the Texts, N° 1132*, 1148, 1154. § XXI. In what particular metaphyfical Manner the Holy Spirit derives his Being from the Father, the Scripture hath no where at all defined, and therefore men ought not to presume to be able to explain. See the Texts, N° 1148, 1154. Notes on § 21. Thus Bafil: If (faith he) you are ignorant of many things; nay, if the things you are ignorant of, be ten skoufand times more than Ἐι ἢ πολλὰ ἀγνοεῖς, καὶ μυα ειοπλάσια της εγνωσμλύων ὅτι τὰ ἀγνοέμμα, τί ἐχὶ μετὰ πάντων καὶ πεὶ ? δόπι σε ὑπάρ ξεως * ἁγίω πνεύματα * rbofe you know why hould you be afbamed, among Το many other things, to take That Safe Method of confeffing your Ignorance as to ftence of the Holy Spirit? Su- 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 afamed to confefs our Ignorance how the Holy Spirit was produced? For, that he is διperior to created Beings,the things delivered in Scripture concerning bim do fuf. ficiently evidence: But the Title of self-exiftent, This no man can be Jo abfurd as to prefume to give to 4ny Other than to the Supreme 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 beflowed through the Son: Nor a Servant, but Holy and Good, the Diretting Spirit, the Quickning A ἀκίνδιον ἄγνοιαν ἀνεπαιχνί πως ομολογείς; Orat. contr. Sabell. the Manner of the Exi · 8 Αὐτὰ τὰ τὰ να κινήματα, πότερον κλίζειν ἤ γυνᾶν πέφυ κεν ἡ ψυχὴ, τίς ἄν ἀκριβῶς ἐποι; Τί ἔν θαυμασὸν ἦ, κα me = ἁγία πνώματΘ ανεπα αιχύντως ἡμᾶς ἢ ἄγνοιαν 6μολογῶν; ὅτι μὺ δὑπὲρ - κτίσιν ὅν. ἱκανῶς ἡμῖν πα είςησι τὰ διὰ 7 γραφῶν πρα διδόμμα αγώνητον το κατέβαλος δες τως ἔξω παντελῶς ὅτι τὰ φρονῶν, ὥς τολμῆσαι ἕτερον πλω δεῖ 30 ὅλων προσαγορεῦσαι· ἀλλὰ μίν ἐδὲ ὑὸν, την ἕνα ?? * μονογυῆ.Τί ἦν αὐτὸ χρὴ καλῶν; Πνεῦμα ἅγιον, καὶ πνεῦ μα θεῖον καὶ πνεῦμα ἀληθείας, Σποςελλόμβυον το Θεό, διας χορηγέμμον ἐδῆλον, ἐπ ̓ ἄξιον, ἀγαθὸν, ἡγεμονικὸν, πνεῦμα ζωοποιέν, πνεῦμα υοθεσίας, στις άρθρον πάντα τὰ ἢ Θε ४ Spirit, the Spirit of Adoption, the Spirit which knoweth all the things of God. Neither let any man think, that our refusing to call the μiav autě nỳ ánebî xaTan is useer ni x diva. Contra Eunom. lib.3. Spirit a Creature, is denying his Personality, 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 his Nature. The Holy Spirit of God does not in Scripture generally fignify a mere Power or Ope ration of the Father, but a real Perfon See the Texts, N° 1017, 1032, 1043, 1045, 1046, 1048, 1059*, 1077, 1138, 1129, 1143, 1144, 1147, 155, 1171, 1172. See above, § 18; and below, § 23. S 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 |