[171]. Mr. Belsham’s Disc. p. 24, 25.
[172]. Hist. of Early Op. vol. iii. p. 128, 129.
[173]. Mr. Belsham denies that these characters are the antecedent to the exceptive clause in question, and conceives that it refers to the mass of unlearned Christians, who are placed in opposition to “the spectators and auditors of John, men that are become angels, or are desirous of becoming such.” But the Greek fathers give some additional features of their character. “These,” he says, “are devoted to merriment and luxuriousness, living in riches, honours, and gluttony.” The candid reader will judge whether this description be more applicable to plain and honest christians, than to the gay and dissipated persons mentioned in a preceding part of the discourse.
[174]. In this they agree with those who were formerly called Macedonians, from Macidonius, bishop of Constantinople, who lived about the middle of the fourth century, who entertained such sentiments of the Holy Ghost, and had a considerable party that adhered to him, who were also called Pneumatomachi.
[176]. See Woltzogen, and other Socinian writers, in loc. and Dr. Clarke’s Scripture-doctrine, page 13. where he inserts this among those scriptures; in all which he supposes that the word God is applied to the Father.
[178]. Several of the Post Nicene Fathers have taken the words, καθαπερ απο του πνευματος, in the same sense as by the Lord, the Spirit; and, in particular, Basil. de Spirit. Sanct. ad Amphiloc. Cap. 21. & Chrysost. in loc.