-------- 90 WORIC OF THE HOLY SPIRIT WITH RESPECT Phil. ii. 6, 7. Heb. ii. 14, 17; which places, with of himself with respect unto his human nature only, many others to the same purpose, 1 have elsewhere ex pounded, and vindicated from the exceptions of the Socinians. Sect. 5. -2. That the only necessary consequent of this assumptionof the human nature, or the incarnation of the Son of God, is the personal union of Christ, or the inseparable subsistence of the assumed nature in the person of the Son. This was necessary, and indissolu- ble, so that it was not impeached, nor shaken in the least, by the temporary dissolutionof that nature, by the separation of the soul and body. For the union of the soul and body in Christ did not constitute him a person, that the dissolution of them should destroy his personality. But he was a person by the uniting of both unto the Son of God. Sect. 6.-3. That all other actings of God in the person of. theSon towards the human naturewere volun- tary, and did not necessarily ensue on the union men- tioned. For there was no transfusion of the properties of one nature into the other, nor real physical communi- cation of divine essentialexcellencies unto the humanity. Those who seem to contend for any such thing, resolve all at last, into a true assignation, by way of predica- tion, as necessary on the union mentioned; but contend not for a real transfusion ofthe properties of one nature into the other. But these communications were volun- tary. Hence were those temporary dispensations, when under his great trial, the human nature complained of its desertion and dereliction by the divine, Matth. xxvii. 46, For this forsaking .wasnot as to personal union, or necessary subsistenceand supportment, but asto.vo- '1untary communications oflight and consolation. Hence himself declares, that the human nature was not the re- sidential subject of omnisciency. -For so he speaks, Mark xiii. 32. "But of that day, and thathour,.know- ,. eth no man,- no nor the angels which are in heaven, -" neither the Son,'but the 'Father." -1'orthe exposition given by some of the ancients, that the Lord Christ speaks not this-absolutely, bat only, that he knew it not to declare it unto them, is unworthy of him. For no -inure did time Father so-know it, seeing he bath not de- clared it. Bot this was the opinion only ofsome of them the more advised were otherwise minded. Ile" speaks t,, c vg vres.o, rsAe, t+gav, Ñ5 aiv ?ow; 7o. ArSgara yen %Slav TO áyyosrv, a wd thereunto all communications were voluntary. So ,tier his ascension God gavehim that revelation that be made to the apostle, Rev. i. I. The human nature, therefore, however inconceivably advanced, is not the subject of infinite essentially divine properties. And the actings of the Son of God towards it, consequential un- to its assumption, and that indissoluble subsistence in its union which ensued thereon, are voluntary. Sect. 7.-1. The Holy Ghost, as we have proved before, is the immediate peculiar efficient cause of all external divine operations;. for God worketh by. his Spirit; or. in -him, immediately, applies the power and efficacy of the divine excellencies unto their opera- tion; whence the same work is equally the work of each person. Sect. 5. -5. The. Holy Spirit is the Spirit of the Son, noiess.than the Spirit of the Father. He proceedeth from the Son; as from the Father. He is the Spirit of the Son, 'Gal. iv. 6. And hence is he the immediate operator of all divine acts of the Son himself, even on his own human nature. Whatever the Son of God, wrought in, -by, or upon the human nature, he did it by the Holy Ghost, who is his Spirit, as he is the Spi- rit of the Father. Sect. 9.-6. To clear the whole matter, it must be yet-further observed, that the immediate actings of the Holy Ghost are not spokenof him absolutely, nor as- scribed unto him exclusively, as unto the other persons and their concurrence in them. It is a saying generally admitted, that opera Trinitatis ad extra stint indivisa. There is no such division in the external operations of God, that any one of them should-be the act ofone per- son without the concurrence of the others. And the reason of it is, because the nature of God, -which is the aañ,fa Ttt./Ta'Aana sai TÑYO Trys PJ:av4grá,r,as iS,Or ry awT.e; 'Eas,Sn ;rag manv <v9traos, á17rnxuer< z n tatars . Sa. c,v äyvoxoar Ei,çn o, l,Sms "r+s 9,0., arm 0-aga,ao,s. Athanas. Orat. 4. Ad. Arian. . . Aros, TO1YVY . a To xnaa err ,bv4g0,aerar0s, ó y,'vNO,:WY ea z. rvW S,a y.,v ens .4wrsres. Chrysostom Tom. 7. Senn. 117. nTnv iS.av, ir ., woos, Twv r:aTSgav,. xi/0 Sr ,n vres, 1,011011.1Z1 r5yovr1s äorov &y,oi,v. 'F yag aara xavra J,iyira, .hd.,r ;p,0am0;, Ivwovpsv Se x , S.J.Ox'grc.r..0 Suros ,:7901. Leontiesßyzan- tines, de Seeds.
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