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« adapted thereunto are not sufficient; but there is ne
cessarily required an union of the DIVINE Spirit with “ both, as it were a THIRD ESSENTIAL PRINCIPLE.
This, as it is a certain truth, so it is a great MYSTERY OF CHRISTIANITY.
" The great Basil, in his homily intitled, Quod Deus « non est Author peccati, speaking of the nature of man,
as it was at first created, hath these words: What « was the chief or principal good it enjoyed? THE ASSES
SION OF GOD AND ITS CONJUNCTION WITH HIM BY LOVE; “ from which, when it fell, it became depraved with vari.
ous and manifold evils. So in his book, de Spiritu “ Sancto, cap. 15, he plainly tells us, † The dispensation “ of God and our Saviour towards man, is but the recall
ing of him from the fall, and his return into the friend"ship of that God, from that alienation which sin had
caused. This was the end of Christ's coming in the “ flesh, of his life and conversation described in the gos"pel, of his passion, cross, burial, and resurrection; that
who is saved by the imitation of Christ, might re"gain that ANTIENT ADOPTION.
Where he plainly supposeth that man before his fall had the adoption of a
son, and consequently the Spirit of adoption. And 46. so he expressly interprets himself afterwards in the
* « Τι δε ήν αυτή το προηΓέμενον απαθόν; προσεδρείο του * 9, και η δια της αγάπης συνάφεια» ής εκπεσ&σα, τοϊς ποικί
λους και πολυθρόποις άρρως ήμασιν έκακώθη.” • 1 «Η του θες και σωλήρG» ημων περί τον άνθρωπον οικονομία, « ανάκλησίς έξιν από της εκπώσεως, και επάνοδG- εις οικείωσιν « 98, από της δια την παρακοής γενομένης αλλοτριώσεως διά τέτο, και μετά σαρκώς επιδημία Χρισέ και των ευαγ[ελικών πολι«τευμάτων υποτύπωσις» τα πάθη και ταυρός και ταφή και ανάσασις, , « ότι τον σωζόμενον άνθρωπον διά μιμήσεως Χρισέ, την αρχαίας « εκείνην υιοθεσίαν απο λαβαν.”
“ same chapter: By the * Holy Spirit we are restored « into paradise, we regain the kingdom of heaven, we re“ turn to the adoption of sons. Again, (Homil. advers. « Eunomium 5, p. 117.) which have these express “ words: † We are called in the sanctification of the Spi« rit, as the apostle teacheth. This (Spirit) renews u8, “ and makes us again the image of God, and by the laver “ of regeneration, and the renewing of the Holy Ghost, we
are adopted to the Lord, and the new creature again “ partakes of the Spirit, of which being deprived, it had « τυα,red old. And thus man becomes again the image of u God, who had fallen from the divine similitude, and was “ become like the beasts that perish.
« St. Cyril (7th Dial. de Trin. p. 653.) delivers the “ same doctrine with great perspicuity and elegancy, 6 in these words | For when the animal (viz. man) had
* « Διά σιεύμG- αγία, και εις παράδεισον αποκαλάστασις» « και εις βασιλείαν έρανών άνοδο και εις υιοθεσίαν επάνοδο». Vide “ ejusdem Libri, cap. 9."
1 « 'Εν αγιασμώ το πνεύματG- εκλήθημεν, ώς ο απόστολG« διδάσκει, τέτο ημιάς ανακαινού, και πάλιν εικόνας αναδείκνυσι « 9ιέ, διά λυτρά παμιγ[ενεσίας και ανακαινώσεως πνεύμαlΘ« αγία υιοθετέμεθα κυρίως καινή πάλιν κλίσεις μεταλαμβάνεσαι
του πνεύμα7G-, και περ έσερημενη πεπαλαίω7ο· εικών πάλιν θιά « ο άνθρπG- εκπεσών της ομοιότηG- της θείας, και παρασυμβλη« θείς κλήνεσιν ανοήτοις και ομοιωθείς αυτοίς.”
« ΔιανενευκότG- γαρ τα ζώα προς το πγημμηλές, και την « είς ποίητον αμαρτίαν εκ της εισάπαν φιλοσαρκίας άρρωσηκότα, « το προς θείαν εικόνα διαμορφών αυτόν, και σημάνθes δίκην απορ
δήτως ενδεθειμενον απενοσφίζελο πνεύμα, φθαριόν τε έτω, και « ακαλλές, και τί γαρ εχί των εκτόπων συνειλοχός άναπέφανται; « έπει δε ο τών όλων γενεσιεργός ανακομίζειν έθελιν εις εδραιότημα, « και ευκοσμίαν την εν αρχαϊς το διολισθήσαν εις φθοραν, παρά4 σημόντε, και ακαλλές διά την είσποίηλον γεΓονός αμαρλίαν, ενήκαν και αύθις αυτώ το αποφοιτήσαν ποτε θεϊον τε, και άγιον πνεύμα, με
ll turned aside unto wickedness, and out of too much love « of the flesh had superinduced on himself ihe disease of “ sin, THAT SPIRIT WHICH FORMED HIM AFTER THE DI
VINE IMAGE, AND AS SEAL WAS SECRETLY IMPRESSED “ ON HIS SOUL, WAS SEPARATED PROM HIM, and so he be
came corruptible and deformed, and every way vicious. “ But after that the Creator of the universe had designed 6 to restore to its pristine firmness and beauty that which
was fallen into corruption, and was become adulterated “ and deformed by sin superinduced, he sent again into it 6 that divine and holy Spirit which was withdrawn from “ it, and which hath a natural aptitude and power to change -66 us into the celestial image, viz. by transforming us into « his own likeness. And in the fourth book of the same, « work, * When the only begotten Son was made man, find66 ing man's nature bereft of its antient and primitive good, « he hastened to transform it again into the same state, out u of the fountain of his fulness, sending forth (the Spirit), « and saying, RECEIVE THE HọLr GHỌST,
« απoιεν ευ μάλα προς την υπερκόσμιον εικόνα, και σεφυκός και δυ« γάμενον δια το προς ιδίαν ημάς μεταρρυθμίζειν εμφέρειαν.”
* « “οτέ γέγονεν άνθρωπG- ο μονογενής, ερήμην το πάλαι, και « εν αρχαϊς αγαθέ την ανθρώπε φυσιν ευρών, πάλιν αυτήν εις « εκείνο μέλαςοιχειών ηπειγείο, καθάπερ από πηγής του ιδία σλ. ηρώμαλο ένιείς τε και λίγων λαβείε πνεύμα άγιον.”
ST. CYRIL. SECTION X
The Opinions of Bishop Pearson and Doctor Scott, Author,
of the Christian Life, and an Advocate for natural Religion, against spiritual Pretensions.
BISHOP Pearson is in the highest esteem as a đivine. His book on the Creed is recommended by tutors, by Bishops' chaplains, and by Bishops, to young students in the course of their reading preparatory to "to holy orders. It has been most accurately examined and universally approved by the most eminent theologues of our church, as an orthodox exposition of the Christian Creed. Let us hear him on the subject of the Spirit's evidence, which now engages our attention. "66
« As the increase and perfection, so the original or “ initiation of faith 'is from the Spirit of God, not only “ by an EXTERNAL PROPOSAL IN THE WORD, but by an
INTERNAL ILLUMINATION in the soul, by which we “ are inclined to the obedience of faith, in assenting to "46 those truths which unto a natural and carnal rnan are
“ foolishness. And thus we affirm not only the revela6 tion of the will of God, but also the illumination of the « soul of man, to be part of the office of the Spirit of « God*."
Dr. Scott, an orthodox divine, a zealous teacher of morality, celebrated for a book intitled the Christian Life, says,
6 That without the Holy Ghost we can do nothing; that he is the AUTHOR AND FINISHER of our faith, who 6 worketh in us to will and to do of his good pleasure. “ His first office is the informing of our minds with the « light of heavenly truth. Thus the apostle prays that
Bishop Pearson on the Creed, Art. 8.
“ the God of our Lord Jesus Christ, the Father of Glo
ry, would give unto them the Spirit of wisdom and “ revelation in the knowledge of him, that THE EYES
OF THEIR UNDERSTANDINGS being enlightened, they might know what is the hope of Christ's calling*; and
we are told, that it is by RECEIVING THE SPIRIT OF “ God, that we know the things that are freely given us of Godt.
“ Now this illumination of the Spirit is twofold: first, “ external, by that revelation which he hath given us of “ God's mind and will in the holy scripture, and that “ miraculous evidence by which he sealed and attested “it; for all scripture is given by inspiration of Godf; or,
as it is elsewhere expressed, was delivered by holy men, “ as they were moved by the Holy Ghost ||; and all those « miraculous testimonies we have to the truth and di“ vinity of scripture are from the Holy Ghost, and, upon " that account, are called the demonstration of the Spirit;
so that all the light we receive from scripture, and ALI, “ the evidence we have that that light is divine, we de“rive originally from the Holy Spirit.
“ But besides this external illumination of the Holy « Spirit, there is also an INTERNAL one, which consists " in impressing that external light and evidence of scrip“ture upon our understandings, whereby we are enabled
more clearly to anprehend, and more effectually to be« lieve it.
" For though the divine Spirit doth not (at least in " the ordinary course of his operation) illuminate our “ minds with any new truths, or new evidences of truth, "" but only presents to our minds those old and primitive “ truths and evidences 'which he at first revealed and
gave to the world; yet there is NO DOUBT but he still
* Ephes. i. 17, 18.
2 Tim. iii. 16.
f 1 Cor. ii. 12.