persons, is a perfection inferior to the peculiar characteristics of the other two persons; it does not follow, that one is less perfect than the others, or that either of these persons is not possessed of divine perfection, in the highest degree.

ILLUSTRATION 9.

As the Father cannot be separated from the Logos, who became man and assumed a human form [εγω εν τω πατρι, και ο marno ev eμoi1]; we may say, that the Father also revealed himself (John 14:7-9) in the man Jesus, with whom the Moyos eos united himself, John 1: 1, 14. 1 John 1: 2.

“The idea commonly attached to the word person, is that of an intelligent subsistence, or of a being subsisting by himself, apart from others. This idea, it is evident, cannot with propriety be applied to the relation existing between the Logos and the Father; for the Logos cannot be regarded as existing apart from the Father. They can be considered as two persons, or intelligent subsistences [vлoorαoεis], only so far as something (e. g. the incarnation) can be ascribed to one (the Logos), which cannot equally be attributed to the other (the Father)."

1 John 14: 10. 10: 28, 30. comp. the work on the Object of the Gospel of John, p. 196, 478 ff.

[2 On this mysterious and important doctrine, which is so intimately interwoven with the whole economy of redemption, it is important to the theological student to be habituated to the most rigid propriety and precision of language. And as it may be interesting as well as instructive to the critical reader, to have access to the phraseology of distinguished divines on this subject; I shall add some brief extracts from the systems of the most distinguished theologians. I select only from the works of Lutherans, because they are most rarely accessible to the American student:—And (1) from the illustrious M. Chemnitz, whom Tribbechovius terms, "Theologorum facile princeps." He says (in his work, "De duabus naturis in Christo"): "Essentia divina praedicatur de Patre, de Filio, et de Spiritu Sancto, non ut genus de speciebus, nec ut species de individuis, nec ut totum de partibus, sed alio quodam ineffabili et incomprehensibili modo. Hypostases vero seu personae Trinitatis omnes unum sunt."—(2) Dr. Finck, who lived about the close of the 16th century, a

$ 45.

Divinity of the Holy Spirit.

Just as the Son, who revealed himself to the world in the man Jesus, is joined with the Father in the formula of baptism (§ 43. Illust. 4), because,

(4) M.

bout forty years after the death of Chemnitz, says: "Gott Vater, Sohn, und Heiliger Geist: Der Vater der einen Sohn von Ewigkeit zu seinem Ebenbilde gezeugt, der Sohn so vom Vater gebohren ist, und der Heilige Geist, der vom Vater und Sohn auf unerforschliche Weise ausgehet." (Loci Commun. p. 107). — (3) William Lyser, Doctor and Professor of Divinity in the University of Wittenberg, says: "Trinitas est unitas in essentia trium personarum-Unitas essentiae distinctionem personarum non tollit, nec distinctio personarum unitatem essentiae multiplicat." (Systema thetico-exegeticum, p. 130, edit. J. G. Neumanni, 1680). Dav. Hollatzius (Examen Theolog. Acroamatic. a most excellent work, which the pious author, instead of dedicating to the illustrious personages of his age, formally inscribed "To the Triune God," in terms of the most ardent and intense devotion, on p. 311) says: 66 Augustissimum venerandae Trinitatis mysterium, modo simplissimo et planissimo traditurus ostendat, quod Deus unus sit: Quod unus Deus sit Pater, Filius, et Spiritus Sanctus: Quod alius sit Pater, alius Filius, alius Spiritus Sanctus: Quod Pater in aeternum generet Filium, Filius ab aeterno a Patre sit genitus, Spiritus Sanctus a Patre et Filio procedat." — (4) The indefatigable and learned Dr. Buddeus, successively the ornament of Cobourg, of Halle, and of Jena Universities, says: "Observandum, Scripturam sacram diserte et luculenter docere, I. Patrem a Filio, Filium a Patre, et ab utroque Spiritum Sanctum realiter differre, ut alius sit Pater, alius Filius, alius Spiritus Sanctus:-II. Non solum Patrem, sed etiam Filium et Spiritum Sanctum esse verum et aeternum Deum :-III. Nec tamen tres esse Deos, sed Deum unum.' ." (Theol. Dogmat. p. 266):-(5) Dr. S. J. Baumgarten, a most profound divine, who might not unaptly be styled the Lutheran Edwards, says: "Summa doctrinae de Trinitate huc redit, ut credamus, I. Patrem, Filium, et Spiritum Sanctum esse verum Deum; singulosque ad unum Deum ita pertinere, ut unus Deus sit Pater, Filius, et Spiritus Sanctus:-II. hunc Patrem, Filium, et Spiritum vere differre, ut supposita intelligentia seu personas :-III. has tres personas habere eandem essentiam, sibique invicem non solum similes, verum etiam aequales simul esse:- -et. IV. demum, has tres personas non essentiali aliqua re ad Deum in se considerata pertinente differe, sed actibus internis et exinde ortis relationibus, quibus efficiatur, ut unaquaeque sit alia a reliquis, non tamen aliud quid.” (Evangelische Glaubenslehre, Vol. I. p. 448).—(6) We shall close this

although there is a distinction between him and the Father, he is nevertheless one and the same God with the Father; so also is the Holy Spirit, in the same formula (1) joined with the Father and the Son, because, although there is a similar distinction between him and the Father and the Son, yet he is united in the closest manner with both (2), and is one and the same God with them, to whom the subjects of baptism addressed themselves (1 Pet. 3: 21), and to whom they pay adoration. There are other passages in which the Holy Spirit is either distinguished from the Father and the Son (3), or represented as one with God (4). And the same omniscience is specifically ascribed to him ( 5 ), which is attributed to the Father and the Son (6).

ILLUSTRATION 1.

2 Cor. 13: 13, ή χαρις του κυριου Ιησου Χριστου, και ή αγαπη του θεου, και ή κοινωνια του πνευματος άγιου the grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit. 1 Cor. 12: 4-6, το αυτο πνευμα—ό αυτ τος κυριος—ό αυτος θεος the same Spirit—the same Lord—the same God. 1 Pet. 1: 2. comp. Jude 20, 21. On the text

note, with the definition of that luminous and truly philosophic divine, Dr. Mosheim, whose Elementa theologiae dogmaticae is one of the most scientifically systematic and lucid works which Europe has produced on the subject of dogmatics: "Docet enim Revelatio, in Deo tametsi simpliciter unus sit, esse tamen partitionem quendam, quae tamen ternarium numerum non excedat, et realiter in essentia divina distingui debere Patrem, Filium, et Spiritum Sanctum. Theologi hoc dogma his verbis enuntiare solent: In una essentia divina tres sunt personae consubstantiales, Pater, Filius, et Spiritus Sanctus.-Propositio haec, tametsi generatim capiatur et intelligatur, haud tamen demonstrari, sed solo testimonio divino firmari potest, neque omni ex parte capitur et intelligitur." Vol. I. p. 307, 308, ed. 3d. See also the discriminating remarks of Morus on this subject. Epitome Theol. Christianae, p. 59-71, ed. 4th, 1799. S.]

1 John 5: 7. See Tübing. Gehlehrte Anzeigen;1 Griesbach's Remarks on Hezel's Vindication of 1 John 5: 7, Giessen, 1794, (contained also in Hezel's "Schriftforscher);"2 Griesbach's Novum Testamentum,3 appendix Diatribe in locum 1 John 5: 7, 8. Mori Praelectt. exeg. in tres Johannis epistolas.*

ILLUSTRATION 2.

John 15: 26, ὁ παρακλητος, ὃν εγω πεμψω παρα του πατρος the Paraclete (or Monitor) whom I will send from the Father. Matth. 10: 20, Tо пvεvμa тov паτoos the Spirit of the Father. Rom. 8: 11. comp. 6: 4. Rom. 8: 9 &c. Gal. 4: 6, e§añeorelλεν ὁ θεος το πνευμα του υἱου αυτου God sent forth the Spirit of his Son.

ILLUSTRATION 3.

John 14 : 16, αλλον παρακλητον δωσει ύμιν sc. ὁ πατηρ the Father will give you another Monitor. 15:26. 16:13-15. On the personality of the Holy Spirit, the reader may consult Schmidt's "Christliche Religionslehre ;"5 Schott's Epitome Theol. Christ. Dogm. (p. 182); and his Preacher's Journal for the promotion of piety.

6

ILLUSTRATION 4.

1 Cor. 2: 11.. In this passage, the relation of the Spirit of God to God, is represented as analogous to the relation subsisting between the spirit of man and man. Compare 1 Cor. 3: 16. and 6: 19. (comp. 3: 17, το σωμα ύμων ναος του εν ύμιν άγιου πνευματος εστιναος του θεου εστε ύμεις your body is the temple of the Holy Spirit in you-ye are the temple of God.) Compare also 2 Cor. 6: 16. In Acts 5: 3, 4, the phrases yεvõαoναι το πνεύμα άγιον and ψευσασθαι τῷ θεῷ are synonymous.

1 No. 72, for 1785.

3 Vol. II. 2d ed. Halle, 1806.

5 p. 105, Giessen, 1808.

2 Vol. II. P. III.

4 p. 68-77.

6 Vol. II. P. I, Leipsic, 1811. No. 3. p. 110.

ILLUSTRATION 5.

Another divine attribute, namely unlimited power, is attributed to the Spirit in 1 Cor. 12: 8, 9, 11, παντα ταυτα ενεργει το πνευμα, διαιρουν ἑκαστῳ καθως βουλεται all these are wrought by the Spirit, apportioning to each one as he will.

ILLUSTRATION 6.

1 Cor. 2 : 10, το πνευμα παντα ερευνα, και τα βάθη του Eou the Spirit discerns all things, even the secret purposes of God. The whole passage from v. 9-13, as Morus says, attributes to the Spirit, "Scire consilia Dei, ei soli nota, aliis omnibus utique ignota1 [to know these counsels of God, which are known only to God and are unknown to all others]." In John 16: 13-15, the same knowledge is ascribed to the Spirit, as to the Father and Son, even a knowledge of future things [row ερχομένων].

$ 46.

The nature of the distinction between Father, Son and Holy Spirit, can neither be explained nor expressed by words.2

Accordingly, we represent to ourselves these three distinct (persons), Father, Son and Holy Spirit, as one God; and worship them as such. But at the same time we must confess, that, just as many

1 Morus, Epitome Theologiae Christ. p. 66. note 1.

[2 On the words persona, υποστασις, προσωπον, ουσια, ὁμοουσιος, &c. as applied to the Divine Being, some interesting discussion may be found in Professor Stuart's Letters to Wm. E. Channing (p. 22—30, ed. 3d); in Baumgarten's Glaubenslehre (Vol. I. p. 429-434); and Semler's Einleitung (Vol. I. 197, 229. III. 314-316). Much was said, about the time of the Reformation, concerning the tendency of these terms to lead to tritheism; and among the advocates for their expulsion from