Conspir for and Coppinger1 and Arthington published how one William Hacket was come to judge the world, and themselves to be his angels for the separating the sheep from the goats. pretend. Refor. pag. 47, 55. Arthing. seduc. Extravag. de sent. Excom. C. a nobis, et 24. q. 2. Conf. Aug. Art. XVII. H. N. in his Instruct. That besides Christ the pope is judge of the quick and dead: an error of the papists2. That afore the judgement there shall be a golden world; the godly, and none besides, enjoying the same peaceably and gloriously, as the Jews imagine. That the belief, touching the general judgement of Christ præf. sent. 5. over the living and dead, is a doctrine mystical, or a mystery (no history), as H. N. teacheth. H. N. Ibid. sent. 1, Art. That the righteous are already in godly glory, and shall VIII. $35, and from henceforth live everlastingly with Christ, and reign upon earth, as the Family of Love holdeth. in his Evang. c. 1. §1. Allen's Confess. in the Display. [1 Coppinger told him.... that they the said Coppinger and Arthington were ordained to separate the lambs from the goats, before the Lord Jesus at the last day... They opened not at any time Hacket's chief pretended office unto Arthington: videlicet, to represent and to participate with Jesus Christ's office (of severing with his fan the good from the bad) until the very time, &c. Then Coppinger asked him (Hacket) what his pleasure was to be done. Go your way both (said he as Arthington reports) and tell them in the city that Christ Jesus is come with his fan in his hand to judge the earth.-Conspiracy for Pretended Reformation, London, 1592. pp. 47, 8. 55. It is not unknown throughout all England there were two false prophets set on work in London, to proclaim that Christ Jesus was come to judge the world with his fan in his hands, Hacket that cursed condemned wretch was that supposed Christ Jesus the Judge, &c.- Arthington's Seduction, &c. London, p. 2.] [ Nec obstat, quod Ecclesiæ legitur attributa potestas ligandi atque solvendi homines super terram, tanquam non possit solvere et ligare sub terra sepultos, &c. -Corpus Jur. Canon. Antv. 1648. Decret Greg. Lib. v. Tit. xxxix. De Sent. Excom. cap. 28. p. 287. Sunt...quædam crimina de quibus etiam post mortem accusari potest quilibet, vel damnari, velut hæresis.-Ibid. Decret. Grat. Pars II. Caus. XXIV. Quæst. ii. cap. 5. p. 340.] [ Damnamus Anabaptistas qui nunc Judaicas opiniones spargunt, fingunt ante resurrectionem pios regna mundi occupaturos esse, ubique deletis aut oppressis impiis. Syll. Conf. Oxon. 1827. pp. 175, 6. Conf. August. 1540. Art. xvii.] [^.... to bring unto the believers a great light of the true being of Jesus Christ, and the glorious day of his godly clearness: as also to express ... that Jesus Christ hath not left us as orphans: but as our faithful Father; for to beget us anew, out of the safe-making water or doctrine of his service, and out of his holy spirit of love, also to judge us with his righteousness, and to bring us into his rest; is come again unto us, according to his promises, to the end that they all, which love God and his righteousness, and Christ and his upright being; might presently enter into the true rest, which God hath prepared from the beginning, for his elect; and inherit the everlasting life.-H. N. Evangelium Regni, Lond. 1652. cap. 1. § 1. p. 2. We the elders of the holy understanding shall reign upon the earth in righteousness, and under the obedience of love, judge the world with equity.-Displaying of the Fam. by J. R. Lond. 1579. D. 2. See also, Hen. More's Theolog. Works, Lond. 1708. Bk. vi. c. 16. pp. 183, 4.] ARTICLE V. Of the Holy Ghost. The Holy Ghost (3) proceeding from the Father and the Son, (2) is of one substance, majesty, and glory with the Father and the Son, (1) very and eternal God. The propositions. 1. The Holy Ghost is very and eternal God. 2. The Holy Ghost is of one substance, majesty and glory with the Father and the Son. 3. The Holy Ghost proceedeth from the Father and the Son. Proposition I. The Holy Ghost is very and eternal God. The proof from God's word. The Holy Ghost to be very and eternal God, the scriptures teach us. For he is the Creator of all things. In the Gen. i. 1, 2. beginning God created the heaven and the earth, &c.; the Spirit of God moved upon the waters. O Lord, how mani- Psal. civ. 24, fold are thy works, &c. If thou hide thy face, they are troubled; if thou take away their breath, they die, and return to their dust: if thou send forth thy Spirit, they are created: ergo, the Holy Ghost is God. 29, 30. 19. Christians are to be baptized in the name of the Holy Matt. xxviii. Ghost, as well as of the Father and the Son. Therefore is he very God. 9. Ananias lied unto God, and Sapphira tempted God, when Acts v. 3, 4, both he lied unto the Holy Ghost, and she tempted the Spirit of the Lord. 4. As God, he chooseth, assigneth, and sendeth forth men Acts xiii. 2, for the ministry of the gospel; as God, he decreeth orders Acts xv. 28. for his church and people; and as God he is to be invocate 2 Cor. xii. and prayed unto, as well as the Father and the Son. 14. Upon this and the like words, I believe in the Holy Symb. Apost. Ghost; I believe in the Holy Ghost, the Lord and giver of Symb. Nicen. life. The catholic faith is this, that we worship one God in Trinity, and Trinity in Unity, &c. The Father is God, the Symb. Son is God, and the Holy Ghost is God; and yet they are not three Gods, but one God, &c., say the ancient fathers; Athan. Conf. Helv. which also is the faith and confession of all God's people at II. Art. VI. et II. c. 3. Basil. Art. I. Belg. Art. VIII. Aug. temb. c. I. advers. hær. Beza, Epist. this day1. The errors and adversaries unto this truth. This maketh to the condemnation of the Pneumatomachies, whereof Some impugn the Deity of the Holy Ghost, as did in old time Samosatenus, and Photinus3: of late years, Servetus1, Ochinus5, abroad, and Francis Kete, Hamant, and certain Brownists? among us at home. Some affirm the Holy Ghost to be but a mere creature, as did Arius, the Semi-Arians9, the Macedonian heretics 10, the Tropicks", Ochinus 12. Some e Burnt at Norwich 14 Jan. 1588. f "Who whisper in corners that we must not believe in the Holy Ghost," saith Bredwell, writing against Glover, p. 122. [ Credimus... in Deum Spiritum Sanctum.-Harm. Conf. 11. p. 28. Conf. Basil. Art. 1. Disp. 1. For the references to the other Confessions see above, p. 43, n. 3.] [* Οὗτος δὲ οὐ λέγει μόνον Θεόν, διὰ τὸ πηγὴν εἶναι τὸν Πατέρα, ἀλλὰ μόνον Θεόν, ἀναιρῶν ὅσον τὸ κατ ̓ αὐτὸν τὴν τοῦ Υἱοῦ θεότητα καὶ ὑπόστασιν, Kai Toù άyíov IIveúμaтos.-Epiphan. Opp. Paris, 1622. Tom. 1. p. 609. a. Adv. Hær. Lib. II. Tom. II.] [3 Photini ergo secta hæc est: Dicit Deum singulum esse neque ullam Dei Verbi, aut ullam Spiritus Sancti putat esse personam.-Vincent. Lir. Adv. Hær. Paris, 1619. Comm. I. c. XVII. p. 25.] ... [ Quis te fascinavit, mi frater? Servetumne quæso, qui Sancti Spiritus hypostasin ac divinitatem est inficiatus, &c.-Bez. Epist. Genev. 1575. Ep. i. p. 10.] [5 Zanchius de Trib. Elohim. Neustad. Palat. 1597. Par. 11. Lib. IV. cap. 1. p. 636. sqq.] [ Holins. Chron. Lond. 1587. Vol. 11. fol. 1299.] [7 I hear besides, that there is one among you, who whispereth already in corners, &c.-Bredwell's Detection, London, 1568. p. 122.] [* Οὐ γὰρ οἶδεν αὐτὸ (sc. τὸ πνεῦμα τῆς κτίσεως μόριον, οὐδὲ πρῶτον ποίημα ὀνομάζει, κατὰ τὴν Ἀρείου, καὶ Εὐνομίου, καὶ Μακεδονίου βλασφημίαν. Theod. Opp. Par. 1642-84. Tom. iv. p. 258. Hær. Fab. Lib. v. c. 3.] [ Spiritum autem non de divina substantia, nec Deum verum, sed factum atque creatum spiritum prædicantes, ut eum conjungant et comparent creaturæ.-Philastr. Lib. de Hær. in Biblioth. Patr. Paris, 1624. Tom. IV. col. 16.] [10 Εἰσηγεῖτο δὲ (Μακεδόνιος) τὸν Υἱὸν Θεὸν εἶναι, κατὰ πάντα τε καὶ κατ ̓ οὐσίαν ὅμοιον τῷ Πατρί, τὸ δὲ ἅγιον Πνεῦμα ἄμοιρον τῶν αὐτῶν πρεσβείων ἀπεφαίνετο, διάκονον καὶ ὑπηρέτην καλῶν, καὶ ὅσα περὶ τῶν θείων Ἀγγέ Awv λéywv tis оvк äv ȧμáρтоi.-Sozom. Eccl. Hist. Cant. 1720. Lib. IV. c. 27. p. 173.] [1] Οἱ δὲ Τροπικοὶ, τὸ Πνεῦμα καὶ αὐτοὶ τοῖς ̓κτίσμασι συναριθμοῦσιν.— Athanas. Opp. Colon. 1686. Tom. I. p. 192. A. Epist. ad Serapionem.] [12 Christus, inquit (Ochinus), Spiritus Sancti nomine, innuit Spiritum suum, id est animam, quæ creatura est, &c.-Zanch. De Trib. Eloh. Par. 11. Lib. ii. c. 5. p. 515.] have assumed the style and title of the Holy Ghost unto themselves, as did Simon Magus 13, Montanus 14, and Manes 15. D. Iren. de S. S. Some have given the title of the Holy Ghost unto men, Chrys. Lib. and women. So Hierax 16 said, Melchisedech was the Holy Ghost. Epiphan. Epiphan. The Helchesaites 18 said, the Holy Ghost was a woman, and Epiphan. the natural sister of Christ. Many Papists, and namely the Franciscans, blush not to Alcor. Fr. say that St Francis is the Holy Ghost. Proposition II. The Holy Ghost is of one substance, majesty, and glory, with the The proof from the word of God. Lib. I. 20. his Luke i. 35. the John xvi. 13. the 1 Cor. xii. 8. John xiv. 26. Acts ii. 4. The Holy Ghost effected the incarnation of Christ, teach- Matt. i. 18, eth all things, leadeth into all truth, giveth utterance to servants, and gifts unto his people, placeth rulers in church, and overseers to feed the flock of God, sealeth elect unto the day of redemption, as well as the Father and Eph. iv. 30. the Son and these three, viz. the Father, the Word, and the 1 John v. 7. Holy Ghost, are one. Therefore is the Holy Ghost of one : substance, majesty, and glory with the Father and the Son. And this was the belief of the ancient fathers. Acts xx. 28. I believe (say they) in the Holy Ghost, the Lord, and Symb. Nicen. giver of life, &c., who with the Father and the Son together is worshipped and glorified, who spake by the prophets. [13 Hic igitur a multis quasi Deus glorificatus est, et docuit semetipsum esse qui inter Judæos quidem quasi Filius apparuerit, in Samaria autem quasi Pater descenderit, in reliquis vero gentibus quasi Spiritus Sanctus adventaverit.-Iren. Adv. Hær. Oxon. 1702. p. 94. Lib. 1. c. 20.] [14 Eusebius does not state this. See Bp. Kaye's Tertull. p. 21. 3d Edition.] [15 Ηλθε Μάνης ὁ ἀληθῶς μανεὶς, ὁ φερωνύμως τῇ πλάνῃ τὸ ὄνομα ἔχων, καὶ λέγει· ἐγώ εἰμι ὁ Παράκλητος, ὃν ἐπηγγείλατο ὁ Σωτὴρ τοῖς ἀποστόλοις.— Chrys. Opp. Paris. 1834-9. Tom. I. p. 980. D. De Spiritu Sancto, § 10. This treatise is generally regarded as spurious.] [16 Φάσκει δὲ οὗτος (sc. Ιέρακας) ὡς ἄνω μοι ἐν τῇ τῶν Μελχισεδεκιανῶν αἱρέσει δεδήλωται, περὶ τοῦ ἁγίου Πνεύματος, ὅτι αὐτός ἐστιν ὁ Μελχισεδέκ, K.T.λ.-Epiphan. Opp. Tom. 1. p. 711. Adv. Hær. Lib. 11. Tom. III. Hær. 67.] [17 Εαυτὸν εἶναι δύναμιν Θεοῦ τὴν μεγάλην, τὴν δὲ σύζυγον πορνάδα πνεῦμα aylov elvai Tetóλμnke Xéɣeiv.--Ibid. p. 56. Adv. Hær. Lib. 1. Tom. 111. Hær. 20.] [18 Χριστὸν δὲ ὀνόματι ὁμολογοῦσι [Ελκέσαιοι]..... καὶ εἶναι τὸ ἅγιον Πνεῦμα ἀδελφὴν αὐτοῦ, θηλυκῷ σχήματι ὑπάρχουσαν. Ibid. p. 462. Adv. Hær. Lib. II. Tom. 1. Hær. 54.] The Godhead of the Father, of the Son, and of the Holy Ghost, is all one, the glory equal, the majesty coeternal. Such as the Father is, such is the Son, and such is the Holy Ghost, &c. And in this Trinity none is afore or after other, none is greater or less than another; but the whole three Persons be coeternal together, and coequal. The very same do all reformed churches' believe and confess. The errors and adversaries unto this truth. The premisses do make against the Tritheites, which affirm the Holy Ghost to be inferior unto the Father. Against the Arians3, who said the Holy Ghost was inferior to the Son. Against the Macedonian heretics, who held the Holy Ghost to be but a minister, and a servant of the Father and the Son; yet of more excellent majesty and dignity than the angels 5. Against many erroneous spirits, which deliver the Holy Ghost to be nothing else but the motion of God in his creatures s; as did the Samosatenians. A bare power and efficacy of God, working by a secret inspiration; as the Turks, and certain English Sadducees do in his Image imagine. of God, c. 24. pag. 112. a. [ Credimus Spiritum Sanctum...esse ejusdem cum Patre et Filio essentiæ majestatis et gloriæ, verum ac æternum Deum.-Harm. Conf. II. p. 48. Conf. Wittemb. cap. III. For the other references see above, p. 43, n. 3.] [ Ita tamen (sentiunt) ut...prædicent Filium...et Spiritum Sanctum esse Deos inferiores.-Zanch. de Trib. Eloh. Neustad. Palat. 1597. Pars II. Lib. v. cap. 1. § 1. p. 657.] [3 Objicis mihi, quod dicam Spiritum Sanctum æqualem esse Filio. Dico plane. "Da,” inquis, “testimonia ubi adoratur Spiritus Sanctus." Ut video, hinc eum vis ostendi æqualem Christo, si adoratur ut Christus.-August. Opp. Paris, 1836-8, Tom. VIII. col. 1066. Contra Maxim. Lib. 11. 3.] [^ (Macedoniani) qui dicunt...Sanctum...Spiritum cum Patre et Filio nihil habere commune.-Autor. Hist. Eccl. Basil. 1535. Lib. xi. p. 235. Ruffin. Lib. 11. c. 25.] [5 (Μακεδόνιος) ἓν τῆς τριάδος λέγειν τὸ Πνεῦμα τὸ ἅγιον ἀπηρνεῖτο...διάκονον γὰρ αὐτὸ εἶναι καὶ ὑπουργὸν εἰσηγεῖτο, καὶ βραχύ τι τῶν ἀγγελικών diápepov tayμáτwv.-Niceph. Eccl. Hist. Lutet. 1630. Tom. I. p. 800. Lib. ix. cap. 47.] [ Damnant et Samosatenos...qui...de Spiritu Sancto astute et impie rhetoricantur, quod...significet...Spiritus motum in rebus creatum.-Syll. Conf. Oxon. 1827. p. 166. Conf. August. 1540. Art. 1.] [7 Albeit they do acknowledge that there is a Holy Ghost...yet do they not acknowledge it to be a distinct person in the Godhead: but they do by a gross conceit imagine it to be only a bare power and virtue in God working by a secret kind of inspiration.-Policy of the Turk. Emp. Lond. 1597. cap. v. p. 16.] |