sistence as, "The Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him." (1 Sam. xvi. 14.) Now, what those evil spirits from the Lord were, is apparent from the sad example of Ahab, concerning whom we read, "there came out a spirit and stood before the Lord and said, I will entice him; and the Lord said unto him, Wherewith? and he said, I will go out and be a lying spirit in the mouth of all his prophets; and the Lord said, Thou shalt entice him, and thou shalt also prevail; go out, and do even so." (2 Chron. xviii. 20, 21.) From whence it is evident, that the evil spirits from God were certain persons, even bad angels, to which the one good Spirit as a person is opposed, departing from him to whom the other cometh.

Again, The New Testament doth describe the Holy Ghost by such personal dispositions, and with such operations, as are as evident marks and signs of a person as any which are attributed to the Father or the Son, which are unquestionable persons; and whatsoever terms are spoken of the Spirit by way of quality, are spoken as well of those which are acknowledged persons. We are exhorted by the apostle "not to grieve the Spirit of God;" (Eph. iv. 30.) but grief is certainly a personal affection, of which a quality is not capable. We are assured that the same "Spirit maketh intercession for us with groanings that cannot be uttered;" (Rom. viii. 26.) and we can understand what are interceding persons, but have no apprehension of interceding or groaning qualities. The operations of the Spirit are manifest, and as manifestly personal; for he" searcheth all things, yea, even the deep things of God;" (1 Cor. ii. 10.) and so he "knoweth all things, even the things of God," (Ibid. 11.) which can be no description of the power of God: he "worketh all the spiritual gifts, dividing to every man seve rally as he will,” (1 Cor. xii. 11.) in which the operation, discretion, distribution, and all these voluntary, are sufficient demonstrations of a person. He revealeth the will of God, and speaketh to the sons of men, in the nature and after the manner of a person; "for the Spirit said unto Peter, Behold three men seek thee: arise therefore and get thee down, and go with them, doubting nothing, for I have sent them." (Acts x. 19.) And "the Holy Ghost said" unto the prophets and teachers at Antioch, "Separate me Barnabas and Saul for the work whereunto I have called them." (Acts xiii. 2.) We cannot better understand the nature of the Holy Ghost than by the description given by Christ which sent him: and he said thus to his disciples, "The Comforter (or the Advocate), which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things;" "he shall testify of me: and ye also shall bear witness." "If I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world," and "he

will guide you into all truth; for he shall not speak of himself, but whatsoever he shall hear, that shall he speak, and he shall shew you things to come; he shall glorify me, for he shall receive of mine, and shall shew it unto you." (John xiv. 26. xv. 26, 27. xvi. 7, 8. 13, 14.) All which words are nothing else but so many descriptions of a person, a person hearing, a person receiving, a person testifying, a person speaking, a person reproving, a person instructing.

The adversaries to this truth, acknowledging all these personal expressions, 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 persons: as when the apostle saith, "Charity suffereth long and is kind, charity envieth not, charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh none evil, rejoiceth not in iniquity, but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things:" (1 Cor. xiii. 4-7.) all which personal actions are attributed to charity, which is no person, as in other cases it is usual, but belonging to that person which is charitable; because that person which is so qualified doth perform those actions according to, and by virtue of, that charity which is in him. In the same manner, say they. personal actions are attributed to the Holy Ghost, which is no person, but only the virtue, power, and efficacy of God, the Father of our Lord Jesus Christ, because that God the Father is a person, and doth perform those personal actions,

The present adversaries to this truth are the Socinians, and their opinion was thus delivered by Socinus: Quod in testimoniis sacris quæ adversarii citant, Spiritui S. actiones tribuuntur, et ea quæ personarum sunt propria, ex hoc nihil concludi potest, cum aliis rebus, quas personas non esse constat, similiter in Scripturis sacris actiones tribuantur, et ea quæ sunt propria personarum. Cujus rei plenissimam fidem facere potest vel locus ille Pauli, (1 Cor. xiii. a 4 ad 8.) nbi perpetuo de charitate, tanquam de persona aliqua loquitur, illi permulta tribuens, quæ revera non nisi in personam cadunt.' Faustus Socinus contra Wiekum,

+ So the Racovian Catechism doth enlarge this answer, stating the question thus: Qui vero ii Scripturæ loci accipiendi sunt, in quibus Spiritui S. actiones personarum propriæ, et ad Deum ipsum spectantes, attribuuntur?' And returning this solution: Ad eum modum, quo in Scripturis rebus id attribuatur sæpenumero, quod personarum est; neque tamen res illæ propterea persona censentur, ut eccato, quod deceperit, et occiderit, (Rom.

vii. 11.) et legi quod loquatur, (Rom. iii. 19.) et Scripturæ quod prospiciat et prænunciet, (Gal. iii. 18.) et Charitati quod sit longanimis, &c. (1 Cor. xiii. 4-7.) denique Spiritui, i. e. vento, quod spiret ubi velit. c. 6. Vide Socini Epistolam 3.

ad Petrum Statorium.

Quod si quis dixerit, satis constare, Paulum eo in loco figurate loqui, et charitatis nomine eum intelligere qui charitate est præditus, quatenus ea est præditus: respondebo, cum Spiritus S. sit Spiritus Dei, certumque sit alioqui spiritum alicujus personæ non posse esse personam ab ea, cujus est spiritus, distinctam, non minus constare, cum Spiritui S. ea tribuuntur, quæ personæ et simul ipsius Dei sunt propria, nihil aliud intelligendum nomine Spiritus S. esse, quam ipsum Deum spiritu suo, id est, virtute atque efficacia sua, agentem atque operantem.' F. Socinus, cont. Wiek. c. 10. 'Quoniam vero Spiritus S. virtus Dei est, hine fit ut ea quæ Dei sunt, Spiritui S. attribuantur, et sub nomine Spiritus S. sæpe Deus ipse intelligatur, quatenus suam virtutem Deus per spiritum suum exerit.' Cutech. Racov. c. 6.

attributed to the Holy Ghost, by that virtue, power, and efficacy in himself, which is the Holy Ghost. As when we read the Spirit said unto Peter, Behold three men seek thee: arise therefore, and get thee down and go with them, doubting nothing; for I have sent them:" (Acts x. 19, 20.) we must understand that God the Father was the person which spake those words, and which sent those men; but because he did so by that virtue which is the Holy Ghost, therefore the Holy Ghost is said to speak those words, and send those men. In the same manner when we read, "the Holy Ghost said" unto those at Antioch, "Separate me Barnabas and Saul, for the work whereunto I have called them :" (Acts xiii. 2.) we must conceive it was God the Father who spake those words, who had called Barnabas and Saul, and to whom they were to be separated; but because God did all this by that power within him, which is his Spirit, therefore those words and actions are attributed to the Holy Ghost. This is the sum of their answer; and more than this I conceive cannot be said in answer to that argument which we urge from those personal expressions attributed to the Spirit of God, and, as we believe, as to a person.

But this answer is most apparently insufficient, s 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 prove, 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 consequently cannot be any ground why those attributes should be given to the Spirit if it be not a person.

To make intercession is a personal action, and this action is attributed to the Spirit of God," because he maketh intercession for the saints according to the will of God." (Rom. viii. 27.) But to make intercession, 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 Prosopopia; 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 Ghost, did come, being sent; "when the Comforter is

come whom I will send you from the Father," (John xv. 26.) saith Christ and again, : "If I go not away, the Comforter will not come unto you; but if I depart, I will send him to you." (John xvi. 7.) But to come unto men, as being sent, cannot be ascribed to God the Father who sendeth, but is never sent; 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 send in my name," saith our Saviour. John xiv. 26.) 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 Prosopopœia, 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 to God the Father. "When he (saith Christ), the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself: but whatsoever he shall hear, that he shall speak." (John xvi. 13.) Now to speak, and not of himself, 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 glorify him from whom he receiveth by receiving from him, as Christ speaketh of the Holy Ghost," He shall glorify me, for he shall receive of mine, and shew it to you," (John xvi. 14.) 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 adversaries 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 Prosopopoeia; and indeed as they ordinarily propound their answer, it is abundantly refuted. But I find the subtilty of Socinus prepared another explication of the Prosopopœia,

'Credo me satis ostendisse, Spiritum S. non esse personam, non magis quam aliæ vel proprietates, vel effecta Dei, sint personæ, cum nihil sit aliud quam peculiaris quædam virtus et efficacia Dei; quæ si, ut ipsius Dei proprietas, et vis per quam agit, consideratur et accipitur, figuræ Metonymiæ aut Prosopopæiæ accommodatissimus est locus: et Metonymiæ quidem, si Spiritus S. nomine ipse Deus, cujus est spiritus, quique per eum agit, significetur; Prosopopæiæ vero, ut quando Deus per Spiritum S. agit, ipsi

Spiritui S. Dei actio tribuatur: sin autem hæc virtus et efficacia Dei consideratur, et accipitur, ut res in quibus agit, ab ipsa afficiuntur, utrique isti figuræ similiter aptissimus est locus; quandoquidem commodissime per Metonymiam is qui a Spiritu S. aliquo modo affectus quidpiam agit, quatenus id agit, Spiritus S. seu Spiritus Dei metonymice dici potest: ut factum est apud Paulum, cum ait (1 Cor. ii. 10.) Spiritum (sub. Dei) omnia scrutari, etiam profunda Dei: ubi Spiritus Dei nomine sine dubio intellexit hominem

to supply the room where he foresaw the former would not serve. Which double figure he groundeth upon this distinction: The Spirit, that is, the power of God, saith he, may be considered either as a propriety and power in God, or as the things on which it worketh are affected with it. If it be considered in the first notion, then if any personal attribute be given to the Spirit, the Spirit is there taken for God, and by the Spirit God is signified: if it be considered in the second notion, then if any personal attribute be given to the Spirit, the Spirit is taken for that man in which it worketh; and that man, affected with it, is called the Spirit of God.

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 so sent is a personal action, which we have already shewn cannot be the action of the Father, who sent the Spirit; 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 send St. Peter an Advocate to St. Peter; and St. Peter, being sent by the Father and the Son, did come unto St. Peter. Again, our Saviour speaking of the Holy Ghost saith, "He shall receive of mine:" therefore the Holy Ghost in that place is not taken for the Father; " and shew it unto you," therefore he is not taken for an apostle: in that he receiveth, the first Socinian Prosopopoeia is improper; in that he sheweth to the apostle, the second is absurd. The Holy 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 sacred Scriptures, and pretended to be repugnant to the nature of a person, 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 tell us that the Spirit is given, and that sometimes in measure, sometimes without measure;* that the Spirit is poured out,

Spiritu Dei præditum, quatenus, viz. ab isto Spiritu afficitur. Jam per Prosopopriam ipsi Spiritui S. actionem tribui, quæ ipsius Spiritus ope ab homine fiat, adeo est proclive ut nihil magis.' F. Socin. in Resp. ad Wiek. c. 10.

Spiritum S. non esse Deitatis PerSonam hinc discere potes; primum quod

ea quæ Spiritui S. in Scripturis attribuuntur, nulla proraus ratione Personæ conveniant, ut sunt, quod detur, quod ex eo detur, idque aut secundum mensuram aut absque omni mensura, quod effundatur ipse et ex ipso effundatur, et quod eo potentur homines, quod augeatur, quod in duplo detur, in partes distribuatur, tol