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A48862 The growth of error being an exercitation concerning the rise and progress of Arminianism and more especially Socinianism, both abroad and now of late, in England / by a lover of truth and peace. Lobb, Stephen, d. 1699. 1697 (1697) Wing L2725; ESTC R36483 104,608 218

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Titus 3. vid. Sommerum Lib. 2. cap. ult pag. 171. Besides whatever else is in the Holy Scriptures ascribed to the most High God or to his Son Jesus Christ or to the Holy Ghost which thro' haste we may have omitted we do most readily and with the Profoundest Submission ascribe to them most sincerely confess and without the least Hesitation believe I will add but one Authority more to clear this which you may see in the Polonian Catechism where they do not only acknowledge Sect. 3. c. 1. p. 18. that Mat. 28.19 1 Cor. 12.4 5 6 7. and 1 Joh. 5.7 do shew there is the Father Son and Holy Ghost and that they are Vnited but they constantly assert it So that say they we declare that he who is ignorant of this Doctrine or doth not believe it cannot be a Christian This Notion after much Deliberation had of it is Published as theirs by Crellius Sclichtingius a Bukowiec Martin Ruarus and Andreas Wissowatius and not only embraced by the Foreign but by the English Socinians as appears from what is in their Vnitarian History and in Biddble's Confession which by Reprinting and Placing it in the Collection of their Writers they have made their Own In this Confession it 's declared that they believe there is one most High God Creator of Heaven and Earth and that this God is none but the Father of our Lord Jesus Christ the first Person of the Holy Trinity They believe there is one Chief Son of the High God and this Son of the most High God is none but Jesus Christ the Second Person in the Trinity They believe that there is comprized in the Holy Trinity the Holy Spirit the Minister of God and Christ But tho' they believe a Holy Trinity yet they cannot agree about what this Holy Trinity is They are Three Persons as Ruarus Przipcovius John Biddle and his Followers affirm They are but Two in the Judgment of Socinus Sclichtingius Crellius and the Generality of em both at home and abroad whose Sentiments I will examine and begin with what they say of the Holy Ghost 1. The Holy Ghost is in their Opinion one of the Three but not a Person nor God nor a Creature In their Attempts to Explain this Notion they heap up Mystery upon Mystery even such Mysteries as seem to our dull Understandings as full of Contradictions as a Mystery of the grossest sort can be For they Acknowledge that what is Peculiar unto God is Artributed to the Holy Ghost yea his very Eternity That the Holy Ghost is a thing truly Divine and Eternal and the Third in order with Respect to the Father and the Son and proceeding from the Father and the Son we shall Cont. Meis p. 604. saith Sclichtingius easily agree with them in but yet deny him to be God And altho it's natural for us to suppose that Being which is not God and yet exists to be a Creature they are express that he is neither God nor Creature In Grawerus Pol. Sacr. p. 635. the Controversie about the Spirits being the Third Person in the Godhead is fairly stated where among other Things he accquaints us with a Dispute between Ostorodius and Tradelius In this Dispute Tradelius arguing against the Socinian Notion said That in his Opinion if the Holy Spirit be not God seeing every Thing that is is either a Creator or his Creature he must necessarily be his Creature To him Ostorodius thus replied 1. T is one thing to say that an Absurdity flows from such a Man's Notion another to say that this Man holds the Absurdity For Doctor Tradelius doth not only endeavour to draw from what I hold that the Holy Spirit is a Creature but saith Categorically that I am of Opinion That the Holy Ghost is a Creature A thing that never came into my Mind For on the contrary I affirm that if the Holy Spirit be the Power of God he is not a Creature for the Power of God is not Created 2 I further say that tho' the Holy Spirit be not God 't will not immediately follow that he is a Creature for that Maxim Omne quod Creator non est est Creatura is Uncertain For the Justice Love Grace and other Properties and Attributes of God are not Creatures nor are they God in that sense Tradelius will have the Holy Spirit to be God Thus far Ostorodius who delivering the Socinian sense saith That the Holy Spirit is neither God nor a Creature but a Somewhat between them boeh tho' the Opposition between God and the Creature is so immediate that non datur Tertium Yet contrary to the Plainest Reason the Socinians Affirm the Holy Spirit to be an Eternal Somewhat that is neither Creator nor Creature A Contradiction so gross that it cannot be either solv●d o● covered by Ostorodius his Allusion to the Attributes of God for tho' they are not God in the Sense Tradelius saith the Holy Ghost is God that is they are not God Personally yet they are Essentially and are Infinite and whatever is Infinite is God Infinite Justice is God and yet not many Gods but One because there can be but One Infinite If then the Holy Ghost be the Power of God it is either Finite or Infinite If Finite it can't be Eternal it must have a Beginning receive its being from another and be a Creature If Infinite it is God or somewhat besides God is Infinite that is to say there are Two Infinites the One God the other not which to our understandings is Contradiction all over How they can come off I cannot see especially considering another Opinion of theirs which is That tho' it be a Sin to Worship the Holy Ghost yet it 's not Idolatry to do so Sclichtingius doth I confess Con. Meis p. 11 12. with much Candour towards us endeavour to Vindicate our Worshipping the Holy Ghost from being Idolatry tho he be not God But thus much he doth by affirming that there is so close an Union between the Holy Ghost and the most High God that the giving Divine Worship to him cannot be either Impious or Idolatrous And in his Answer to what Meisner urged from the Attribution of the Divine Properties to the Holy Ghost in Proving him to be God he turns it all off by saying That doth not Evince the Holy Ghost to be a Person but it is sufficient to my Purpose that they Acknowledge the Holy Ghost to be as Divine as Infinite and Eternal as the Attributes of God are seeing hereby they must either own him to be God or that somewhat besides God is Infinite II. As they say the Holy Ghost is neither a Creature nor God so on the other hand they make Christ to be but a Creature and yet to be God also 1. They affirm Jesus Christ to be a True God True in Opposition to the False Gods of the Gentiles who are indeed False Gods because they are Gods without a