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other mind; fo the mind that begetteth and the mind that is begotten are of one species, or kind of essence; and are in all respects equal, excepting only the manner of their existence. The father existeth independent of generation, or of what may figuratively be so called, and therefore, is said to be 717begotten ; the son existeth by generation, that is, he exifteth in such a manner, as may, by a figure of speech, be called generating or begetting, and therefore, he is faid to be begoi
And as in human generation, from which those terms are borrowed, he who naturally begetteth is properly called a faiber, or the father ; and he who is naturally begotten is properly called a fon, or the Jon; fo, in the present case, he who figuratively begetteth is improperiy and figuratively called the father, and he who is figueratively begotten is improperly and figuratively called the fon. This I apprehend to le the ground of the above distinction of father and son, and of the application of those names. But then, as to those terms Looly ghost, I do not see the propriety, nor, indeed, any ground for applying them only to the third person or mind in the Trinity, or to him rather than to either of the other
For as both father and son are fpirits, or ghosts, or, at least, are of a spiritual or ghostly nature, each of which is Holy, as being perfectly free from all pollution and defilement of every kind, which is all that can be said of the third person in the Trinity; so, for any thing that appears, either of them may, with as much justness and propriety, be called a boly-ghost, or the boly-gholi, as that particular intelligence who is so called. And as the third person in the Trinity is supposed to exist by procession, as proceeding from the father and the fon, or rather, I think, it may more intelligibly be exprefled, that the holy ghost proceedeth from the father, in, by, * or through the fon, so, to speak in the fame figurative language as above, taken from human generation, this third intelligence, or mind, may more aptly be stiled the grandfon, or, per
* THAT the first person in the Trinity begat or produced the second person, and the second, by a power de rived from the first, begat or produced the third, this seems to be more intelligible, and much easier to be understood, than that the first person should be eternally begetting, or producing the Second; and that the first and second should be co-efficients, in eternally begetting, or producing the third person. I say, the former of these seems to me at least, to be more intelligibli, and much easier to be conceived, and underfood, than the
haps, the second son, rather than the holyghost. For admitting that the second and third persons in the Trinity do not exist after the fame manner; yet, seeing the existence of both is by derivation or communication from the first, who on account of such communication is, by a figure of speech, called the father ; therefore, the figurative term begetting, and the figurative term son, as grounded upon it, are as aptly and fitly applied to one of these manners of existing, as to the other, at least, it is so for any thing that
appears to the contrary. So that the term grandfon, or, perhaps, second son, may, with as much aptness, justness, and propriety, be applied to the third person in the Trinity, as the term fon is applied to the second. And as in the fore-mentioned form of devotion, both priest and people are directed to address distinctly, and separately,
latter ; and therefore, one would think, thould more readily be admitted. Indeed, in the production of human-kind, two persons, viz. a male and a female, cooperate and produce a third person ; but then that Deity should be produced and propagated, and thereby be multiplied like human-kind, requires a prodigious strong faith, to go into the belief of it, such a faith, as I am not able to make myself a master of, because I have no fort of evidence to ground it upon.
bree intelligent active principles, each of which, in his separate capacity, is supposed to be offended at our miscarriages, and to be capable of, and disposed to thew mercy in the forgiveness of them; so both priest and
people are there directed to address them all together, or in their united and social capacity, characterising them by the term Trinity, as in the following petition. O holy, blessed and glorious Trinity, three persons and one God: have mercy upon us miserable fizzners; or, which, perhaps, may be more intelligibly and fully expressed thus. O holy, blessed and glorious Trinity, who though three persons, or intelligent active principles; jet are so closely and inseparably united, as to be one in counsel and design, one in godship and dominion : have mercy upon us miserable f112ners. And as three diftinct persons, or intelligent active principles, are addressed to, each one in his separate capacity, and likewise all three together, in their united and social capacity, as aforefaid ; so they are considered and represented to be, not three titelar Deities, who are subject to a fourtis intelligence, as their fripreme ; nor are t716 of them considered as tutelar Deities, who are subject to the third, as the fipreme Dein I!, agreeably io the pagan theclogy; but on
the contrary, they are considered, and spoken of, as three co-ordinate beings, in, and with whom neceffary: existence and supreme dominion do in common equally reside. These three are considered as co-equal in all respects, excepting in the manner of their existence. This is particularly and expressly set forth, in that confesion of faith, commonly called the creed of St. Athanasius, which creed is, and has been held in great veneration, not only by that large body of christians called Roman Catholicks, but also by many of those christians, who come under the denomination of Protestants.
This creed sets forth, that the Godbead of the father, son and holy-ghost is all one ; that their glory is equal, and their majesty co-eternal. And after the equality of these, in several instances, is asserted, and also their individuation, or that one is not the other ; then the whole seems to be summed upin the following Words. In this Trinity none is a-fore, or after other ; none is greater, or less than another ; but the wbole three perfons are co-eternal together, and co-equal. And thus those christians apparently dissent from the rest of mankind, in the great article of the unity of God.