Spirit is thin, fluid, transparent, invisible body. The word in Latin signifies breath, air, wind, and the like. In Greek πνεῡμα from πνέω, spiro, flo.
I have seen, and so have many more, two waters, one of the river, the other a mineral water, so like that no man could discern the one from the other by his sight; yet when they have been both put together, the whole substance could not by the eye be distinguished from milk. Yet we know that the one was not mixed with the other, so as every part of the one to be in every part of the other, for that is impossible, unless two bodies can be in the same place. How then could the change be made in every part, but only by the activity of the mineral water, changing it every where to the sense, and yet not being every where, and in every part of the water? If then such gross bodies have so great activity, what shall we think of spirits, whose kinds be as many as there be kinds of liquor, and activity greater? Can it then be doubted, but that God, who is an infinitely fine Spirit, and withal intelligent, can make and change all species and kinds of body as he pleaseth? But I dare not say, that this is the way by which God Almighty worketh, because it is past my apprehension: yet it serves very well to demonstrate, that the omnipotence of God implieth no contradiction; and is better than by pretence of magnifying the fineness of the Divine substance, to reduce it to a spright or phantasm, which is nothing.
A person (Latin, persona) signifies an intelligent substance, that acteth any thing in his own or another’s name, or by his own or another’s authority. Of this definition there can be no other proof than from the use of that word, in such Latin authors as were esteemed the most skilful in their own language, of which number was Cicero. But Cicero, in an epistle to Atticus, saith thus: Unus sustineo tres personas, mei, adversarii, et judicis: that is, “I that am but one man, sustain three persons; mine own person, the person of my adversary, and the person of the judge.” Cicero was here the substance intelligent, one man; and because he pleaded for himself, he calls himself his own person: and again, because he pleaded for his adversary, he says, he sustained the person of his adversary: and lastly, because he himself gave the sentence, he says, he sustained the person of the judge. In the same sense we use the word in English vulgarly, calling him that acteth by his own authority, his own person, and him that acteth by the authority of another, the person of that other. And thus we have the exact meaning of the word person. The Greek tongue cannot render it; for πρὸσωπον is properly a face, and, metaphorically, a vizard of an actor upon the stage. How then did the Greek Fathers render the word person, as it is in the blessed Trinity? Not well. Instead of the word person they put hypostasis, which signifies substance; from whence it might be inferred, that the three persons in the Trinity are three Divine substances, that is, three Gods. The word πρὸσωπον they could not use, because face and vizard are neither of them honourable attributes of God, nor explicative of the meaning of the Greek church. Therefore the Latin (and consequently the English) church, renders hypostasis every where in Athanasius his creed by person. But the word hypostatical union is rightly retained and used by divines, as being the union of two hypostases, that is, of two substances or natures in the person of Christ. But seeing they also hold the soul of our Saviour to be a substance, which, though separated from his body, subsisted nevertheless in itself, and consequently, before it was separated from his body upon the cross, was a distinct nature from his body, how will they avoid this objection, that then Christ had three natures, three hypostases, without granting, that his resurrection was a new vivification, and not a return of his soul out of Heaven into the grave? The contrary is not determined by the church. Thus far in explication of the words that occur in this controversy. Now I return again to his Lordship’s discourse.
J. D. When they have taken away all incorporeal spirits, what do they leave God himself to be? He who is the fountain of all being, from whom and in whom all creatures have their being, must needs have a real being of his own. And what real being can God have among bodies and accidents? For they have left nothing else in the universe. Then T. H. may move the same question of God, which he did of devils. I would gladly know in what classes of entities, the Bishop ranketh God? Infinite being and participated being are not of the same nature. Yet to speak according to human apprehension, (apprehension and comprehension differ much: T. H. confesseth that natural reason doth dictate to us, that God is infinite, yet natural reason cannot comprehend the infiniteness of God) I place him among incorporeal substances or spirits, because he hath been pleased to place himself in that rank, God is a Spirit. Of which place T. H. giveth his opinion, that it is unintelligible, and all others of the same nature, and fall not under human understanding.
They who deny all incorporeal substances, can understand nothing by God, but either nature, (not naturam naturantem, that is, a real author of nature, but naturam naturatam, that is, the orderly concourse of natural causes, as T. H. seemeth to intimate,) or a fiction of the brain, without real being, cherished for advantage and politic ends, as a profitable error, howsoever dignified with the glorious title of the eternal cause of all things.
T. H. To his Lordship’s question here: What I leave God to be? I answer, I leave him to be a most pure, simple, invisible spirit corporeal. By corporeal I mean a substance that has magnitude, and so mean all learned men, divines and others, though perhaps there be some common people so rude as to call nothing body, but what they can see and feel. To his second question: What real being He can have amongst bodies and accidents? I answer, the being of a spirit, not of a spright. If I should ask any the most subtile distinguisher, what middle nature there were between an infinitely subtile substance, and a mere thought or phantasm, by what name could he call it? He might call it perhaps an incorporeal substance; and so incorporeal shall pass for a middle nature between infinitely subtile and nothing, and be less subtile than infinitely subtile, and yet more subtile than a thought. It is granted, he says, that the nature of God is incomprehensible. Doth it therefore follow, that we may give to the Divine substance what negative name we please? Because he says, the whole Divine substance is here and there and every where throughout the world, and that the soul of a man is here and there and every where throughout man’s body; must we therefore take it for a mystery of Christian religion, upon his or any other Schoolman’s word, without the Scripture, which calls nothing a mystery but the incarnation of the eternal God? Or is incorporeal a mystery, when not at all mentioned in the Bible, but to the contrary it is written, That the fulness of the Deity was bodily in Christ? When the nature of the thing is incomprehensible, I can acquiesce in the Scripture: but when the signification of words is incomprehensible, I cannot acquiesce in the authority of a Schoolman.
J. D. We have seen what his principles are concerning the Deity, they are full as bad or worse concerning the Trinity. Hear himself: A person is he that is represented as often as he is represented. And therefore God who has been represented, that is personated thrice, may properly enough be said to be three persons, though neither the word Person nor Trinity be ascribed to him in the Bible. And a little after: To conclude, the doctrine of the Trinity, as far as can be gathered directly from the Scripture, is in substance this, that the God who is always one and the same, was the person represented by Moses, the person represented by his Son incarnate, and the person represented by the apostles. As represented by the apostles, the holy spirit by which they spake is God. As represented by his Son, that was God and man, the Son is that God. As represented by Moses and the High-priests, the Father, that is to say, the Father of our Lord Jesus Christ, is that God. From whence we may gather the reason why those names, Father, Son, and Holy Ghost, in the signification of the Godhead, are never used in the Old Testament. For they are persons, that is, they have their names from representing, which could not be till divers persons had represented God, in ruling or in directing under him.
Who is so bold as blind Bayard? The emblem of a little boy attempting to lade all the water out of the sea with a cockle-shell, doth fit T. H. as exactly as if it had been shaped for him, who thinketh to measure the profound and inscrutable mysteries of religion, by his own silly, shallow conceits. What is now become of the great adorable mystery of the blessed undivided Trinity? It is shrunk into nothing. Upon his grounds there was a time when there was no Trinity: and we must blot these words out of our creed, the Father eternal, the Son eternal, and the Holy Ghost eternal: and these other words out of our Bibles, Let us make man after our image: unless we mean that this was a consultation of God with Moses and the apostles. What is now become of the eternal generation of the Son of God, if this sonship did not begin until about four thousand years after the creation were expired? Upon these grounds every king hath as many persons, as there be justices of peace and petty constables in his kingdom. Upon this account God Almighty hath as many persons, as there have been sovereign princes in the world since Adam. According to this reckoning each one of us, like so many Geryons, may have as many persons as we please to make procurations. Such bold presumption requireth another manner of confutation.
T. H. As for the words recited, I confess there is a fault in the ratiocination, which nevertheless his Lordship hath not discovered, but no impiety. All that he objecteth is, that it followeth hereupon, that there be as many persons of a king, as there be petty constables in his kingdom. And so there are, or else he cannot be obeyed. But I never said that a king, and every one of his persons, are the same substance. The fault I here made, and saw not, was this; I was to prove that it is no contradiction, as Lucian and heathen scoffers would have it, to say of God, he was one and three. I saw the true definition of the word person would serve my turn in this manner; God, in his own person, both created the world, and instituted a church in Israel, using therein the ministry of Moses: the same God, in the person of his Son God and man, redeemed the same world, and the same church; the same God, in the person of the Holy Ghost, sanctified the same church, and all the faithful men in the world. Is not this a clear proof that it is no contradiction to say that God is three persons and one substance? And doth not the church distinguish the persons in the same manner? See the words of our catechism. Question. What dost thou chiefly learn in these articles of thy belief? Answer. First, I learn to believe in God the Father, that hath made me and all the world; Secondly, in God the Son, who hath redeemed me and all mankind; Thirdly, in God the Holy Ghost, that hath sanctified me and all the elect people of God. But at what time was the church sanctified? Was it not on the day of Pentecost, in the descending of the Holy Ghost upon the apostles? His Lordship all this while hath catched nothing. It is I that catched myself, for saying, instead of by the ministry of Moses, in the person of Moses. But this error I no sooner saw, than I no less publicly corrected than I had committed it, in my Leviathan converted into Latin, which by this time I think is printed beyond the seas with this alteration, and also with the omission of some such passages as strangers are not concerned in. And I had corrected this error sooner, if I had sooner found it. For though I was told by Dr. Cosins, now Bishop of Durham, that the place above-cited was not applicable enough to the doctrine of the Trinity, yet I could not in reviewing the same espy the defect, till of late, when being solicited from beyond sea, to translate the book into Latin, and fearing some other man might do it not to my liking, I examined this passage and others of the like sense more narrowly. But how concludes his Lordship out of this, that I put out of the creed these words, the Father eternal, the Son eternal, the Holy Ghost eternal? Or these words, let us make man after our image, out of the Bible? Which last words neither I nor Bellarmine put out of the Bible, but we both put them out of the number of good arguments to prove the Trinity; for it is no unusual thing in the Hebrew, as may be seen by Bellarmine’s quotations, to join a noun of the plural number with a verb of the singular. And we may say also of many other texts of Scripture alleged to prove the Trinity, that they are not so firm as that high article requireth. But mark his Lordship’s Scholastic charity in the last words of this period: such bold presumption requireth another manner of confutation. This bishop, and others of his opinion, had been in their element, if they had been bishops in Queen Mary’s time.
J. D. Concerning God the Son, forgetting what he had said elsewhere, where he calleth him God and man, and the Son of God incarnate, he doubteth not to say, that the word hypostatical is canting. As if the same person could be both God and man without a personal, that is, an hypostatical union of the two natures of God and man.