"It seems indeed not improbabe, that the Apostle had occasionally a real and personal interSee Gal. i. 12.'

course with Christ.

Note to the Unitarian Version.

No. 1.

2 CORINTHIANS Xiii. 14.

"Holy Ghost."

(GREEK CHURCH.)

The Greeks maintain, that the Holy Ghost proceeds from the Father only, and not from the Son,

With the exception of their not acknowledging the supremacy of the Roman Pontiff, this may be considered as the main point of difference between them and the Church of Rome.

The lasting and total separation between the Greek and Latin Churches, took place in the ninth century.

The Oriental or Greek Church, is the most ancient of all Christian churches; for though it may be granted, that the Roman Pontiff had acquired a spiritual, or rather a temporal jurisdiction, before the Patriarch of Constantinople, and perhaps before any other Oriental Patriarch, yet it cannot be doubted, that the first Christian Church or society was established at Jerusalem.

The next churches were, doubtless, those of Syria and Greece; and if ever St. Peter* was at Rome, which has not yet been fully ascertained, it

That St. Peter was ever at Rome, has been warmly disputed by some learned Protestants.-See the arguments on both sides in Broughton's Hist. libr. v. 1. under Art. Church of Rome.

was not till after he had been Bishop of Antioch; so that the Latin Church is, unquestionably, the daughter of the Greek, and is indebted to her for all the blessings of the Gospel; a truth which one of her own Bishops acknowledged in the council of Trent *.

The society of Christians living in religious communion with the Patriarch of Constantinople, is, properly speaking, the Greek; though it assumes likewise the title of the Eastern church.

This society is subdivided into two branches, of which the one acknowledges the supreme authority and jurisdiction of the Bishop of Constantinople; while the other, though joined in communion of doctrine and worship with that Prelate, yet refuses to receive his legates or to obey his edicts, and is governed by its own laws and institutions, under the jurisdiction of spiritual rulers, who are independent of all foreign authority.

That part of the Greek Church which acknowledges the jurisdiction of the Bishop of Constantinople, is divided, as in the earlier ages of Christianity, into four large districts or provinces ;-Constantinople, Alexandria, Antioch, and Jerusalem; over each of which a Bishop presides, with the title of Patriarch, whom the inferior Bishops and monastic orders unanimously respect as their common father. But the supreme chief of all these Patriarchs, Bishops, and Abbots, and, generally speaking, of the whole church, is the Patriarch of Constantinople t.

*"Eia igitur Græcia mater nostra, cui id totum debet quod habet Latina Ecclesia."—Oratio Episc. Bitont. in Conc. Trid. habita.

+ Sir P. Ricaut says, that the Patriarch of Constantinople has "no power over the dioceses of the other Patriarchs. Every one (of the four Patriarchs) is supreme within his own jurisdiction; and if they

The other part of the Greek Church, though adopting her doctrines and ceremonies, yet is entirely free from the jurisdiction and authority of the Patriarch of Constantinople; and comprehends the Russians, Georgians, and Mingrelians.

No. 2.

There have been many and long disputes, particularly in the eighth and ninth centuries, respecting the words, "Filioque," " and from the Son," added to the creed of Constantinople *.

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Dr. Maclaine observes, that this addition of the words, "filioque," to the symbol of Nice and Constantinople, was made in the fifth and sixth centuries by the churches of Spain; and their example was followed by most of the Gallican churches, where the symbol was read and sung with this addition.

Among other errors, Photinus, in the fourth century, denied that the Holy Spirit was a distinct

all meet together in one place, they mutally kiss one another's hands." -Father Simon's Crit. Hist. p. 16, from Metrop. Critopulus in Ep. Doctr. Eccl. Orient.

"In the space of two years that I staid at Constantinople,” says M. Grelot, "two different Patriarchs gave for the patriarchship, the one 50,000, the other 60,000 crowns, as a present to the Grand Signior." -Voyage to Constantinople, p. 138, &c.

*This Creed, which has been distinguished by the appellation of the Nicene, is that which is used in the English Liturgy under that title; but is, in fact, the Confession of Faith drawn up at Constantinople.-Bingham Ecc. Antiq. b. x. c. 4.

person; and affirmed, that he was a celestial virtue, proceeding from the Deity.

See Epiph Hares. 71. M. Larroque, de Photino, &c. T. Ittigius dT Historia Photini, &c.

The Arians believe, that the Holy Ghost is not God, but the creature of the Son, begotten' and created by him, and inferior in dignity to the Father and the Son.

In their doxologies, they ascribe glory to the Father through the Son.

See Adam's Religious World, &c.

The opinions of Arius, concerning the Holy Ghost, are not well known.

Lælius and Faustus Socinus held the phrase, Holy Spirit," or "Holy Ghost," to be merely a figurative mode of expression, to denote the power or energy of God.

Sandii Biblioth. Anti. Trin. S. Przypcopii vita Socini.

In the sixteenth century, Campanus taught, among other things, that "the Holy Ghost was not the title of a Divine Person, but a denomination used to denote the nature of the Father and the Son, whom he represented as inferior to the Father."

See the Dissertation de Joh. Campano, Antitrinitario, in the Amanitates Literaria of Schelhornius, tom. xi. p. 1-92.

"The

According to Servetus, (who was inhumanly burnt by the advice of Calvin, as is well known) Deity, before the creation of the world, had produced within himself two personal representations, or manners of existence, (which representations, &c. Servetus also called Economies, Dispensations, Dispositions) which were to be the medium of intercourse between him and mortals, and by whom consequently, he was to reveal his will, and to display his mercy and beneficence to the children of men; that these two representatives were the Word and the Holy Ghost; that the former was united to the man Christ, who was born of the Virgin Mary by an omnipotent act of the divine will; and that, on this account, Christ might be properly called God; that the Holy Spirit directed the course, and animated the whole system of nature; and more especially produced in the minds of men wise councils, virtuous propensities, and divine feelings; and finally, that these two Representations were to cease after the destruction of this terrestrial globe, and to be absorbed into the substance of the Deity, whence they had been formed."

See Historia Michaelis Serveti, quam, Præside J. L. Mosheimeo, Abbate, &c. placido Doctorum examini publice exponit Henricus ab Allwaerden.

"Participation of the Holy Spirit."-Belsham's Translation.

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Dr. Priestley explains the passage thus; May all the blessings of the Gospel, the love of God, and

U