3S2 THE ARIAN INVITED TO ORTHODOX'FAITH. 4. " In the demonstration of the Spirit and of power ;" .and other texts might be cited to this purpose. See the discourse on the Holy Spirit. And as the ancient Jews, in their writings, concur with the scripture in representing the ;Logos, or Word of God, as the divine wisdom, so they describe the Spirit of God as another divine power ; and some of them take the Spirit of God for his will, for which sense Doctor Alibi, in his " Judgment of the Jewish Church," page 155. cites Mairnonides, and others. The wisdom, and the effective power.of God, are joined in several places in scripture, as being employed in creating the world, Jer. Ii. 15. " He bath made the earth by his power, he bath established the world by his wisdom," which is repeated Jer. x.. 12. and seems a-kin to Ps. xxxiv. 6. " By the Word of the Lord were the heavens made, and all the host of them by the Spirit, or breath of his mouth." And there are several other scriptures where the Word of God, and Isis Spirit, as well as where wisdom and power are represented as agents, or mediums, by which Godcreated all things. I do npt pretend to produce all these scriptures as divine ar- guments or proofs of my hypothesis, but only to shew, that the similitude I make use of is not a mere invention of my own, but there is much colour for it in the sacred writings themselves, as well as in the sense of many christian interpreters. May we not therefore conceive the Word and Spirit as two divine faculties, virtues or powers, in the essence of God ? What if we should call the Word, for distinction sake, a divine power, or faculty of knowing and contriving all things? The Spirit an executive power, 'or faculty, which wills and effects all things ? Or, as I noted before, what if the Word rather include know. ledge volition, and the Spirit the divine power of efficience ? Not that I would exclude all efficacy from the Word, or intelli- gence from the Spirit ; for the holy penmen rio not confine them- selves to such a learned and philosophicalaccuracy. The ideas of these divine powers are oftentimes intermingled in scripture. Sometimes the properties of the Word may be attributed to the Spirit, and those of the Spirit to the Word ; for they are both the inseparable powers of an intelligent almighty being, and have incomprehensible union and communion with each other.* But 4 I might herecite some of the primitive christian fathers, as Justin Mar- tyr, Athenagoras, Theophilus, Tatian, Tertullian;. Ireoteus,.,and others, who speak of the word, wisdom, power; counsel, mind, reason, and will of God the Father, signifying by these various terms, his Word and his Spirit, which two Irenmus calls " semetipsum," or himself. The reader may find many such citations if he consult the learned Doctor Waterbed and his antagonists in the r,, defence and opposition of the queries ;. particularly query ii. and viii, &c. concerning the divinity of Christ, his eternity,, his generation, &c." The author of the questions and answers, which are joined with the works of
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