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applied, to different branches of Arianism, and are now to those, in other controversies, who push their principles to their full extent, or moderately assert them. Some, with the Arians, maintain, that the Holy Spirit is a creature, denying His divinity in any and every sense.

While others, with the Socinians, assuming the name of Unitarians, prefer the idea that He is a divine energy, metonymically denominated God. Their bond of union, however, consists rather in what they profess not to believe, than in what they do. For, denying his divine nature, and maintaining His personality, or denying His personality, and asserting his intimacy with God, they find themselves greatly at a loss, and differing widely from each other, as to what He really may be-whether the prince of angels, a principal spirit, a gift of God, a power of working miracles, a vis et efficacia, a divine efficacy, or a means of moral and religious improvement, &c. &c.

Having in the two preceding chapters shewn that the Spirit of God is truly a personal agent—that the sacred scriplures, in many passages, do absolutely speak nonsense and absurdity on any other supposition, we now proceed to shew:

I. THAT THE HOLY SPIRIT IS TRULY AND PROPERLY GoD-POSSESSED OF THE DIVINE NATURE EQUALLY WITH THE FATHER. To prove that He is God, is all that is now actually necessary, for we have already shewn that He is a person distinct from God-the Father: but, that the subject may be fully before our readers, we shall first shew that he is, in the sacred scriptures, contemplated and spoken of as truly God, and then notice some passages where the distinction of His person, from the Father and the Son, is clearly maintained. Our readers will have observed, that in these discussions nothing has been said in relation to the divinity of our blessed Lord and Saviour Jesus Christ. And the reason is, because it is deemed unnecessary. Our subject does not require that we should particu. Jarly discuss this topic. It is the Spirit’s wide and glorious range of operation that we have selected as our theme, and with His character that we are principally concerned. The eternal personal divine glory of the Son of God, who assumed human nature into union with Himself, appearing and acting on earth as the man Jesus, of Nazareth, and yet the Lord from Heaven, we take for granted, as it is capable of the most satisfactory demonstration, and is a truth which sparkles on every page of the bible, there having, from the very beginning, been allusions made to the fact, both of His personal existence, official destination and character.

It may suffice here to remark, that the very same arguments and mode of reasoning adopted in relation to the Spirit's personality and deity, will as conclusively demonstrate the personality and divinity of Jesus Christ, the Son of God. The Word, the Logos, is a person, no more a mere energy of wisdom or power than the Spirit, and that “Word was God, and the same was in the beginning, (a phrase which Grotius admits to be equivalent in the sacred scriptures with from eternity) with God."

In undertaking to prove the Holy Spirit to be God, we will readily admit, that it is not enough to shew that he is called God, for so are they which confessedly are not God. But if we can make it appear, that every thing distinctive in God, and peculiar to Him, or which He claims exclusively as His, is attributed to the Spirit, then certainly the term God must be acknowledged to have more meaning as it designates Him, than when it is appropriated to those which by nature are no gods-yea, must be considered as implying His divine nature, as truly as it can do, when applied to the infinite and acknowledged Supreme. This we shall do, remarking

1. There are certain works attributed to the Holy Spirit which none other than God can perform, and the power of doing which, it does not appear has ever been conferred upon a creature. 1 The first that we notice is creation. That creation is a work peculiar to God is plainly asserted. “He that made all things is God," says the sacred word, and the utter fruitlessness of every attempt of man who may have vainly imagined such a power could be attained, is itself sufficient to prove it a work at least superhuman. The work of creation is especially claimed by God, as the work of the absolute Lord Jehovah. “Thus saith God the Lord (Jehovah,) He that created the heavens and stretched them out, &c., I am the Lord (Jehovah,) that is my name, and my glory will I not give to another." “Hast thou not known? Hast thou not heard, the everlasting God, the Lord (Jehovah,) the Creator of the ends of the earth.” But this work is attributed to the Spirit. “By the word of the Lord were the Heaven's made, and all the host of them by the Spirit, (breath) of his mouth.”4 “by his Spirit hath he garnished the Heavens." "The Spirit of God hath made me.” “Thou sendest forth thy Spirit, they are created." The inference is plain. The Spirit is God.

1 John, i. 1, 2.

2. The giving of life is another work peculiar to God. He is called “the living and true God"8 _"the living one," as possessing life essentially in Himself, and as being the source of life to all anim ed creation. And the power of giving and preserving life, He claims exclusively as his own. “See now that I, even I am He, and there is no God with me, (no creature or idol associated with him in this matter,) I kill and I make alive; I wound and I heal; neither is there any that can deliver out of my hand."'10 Yet this work is attributed to the Spirit of God.

1 Heb. iü. 4. 2 Isaiah, xlii. 5–8. 3 Isaiah, xl. 28. 4 Psalm, xxxi. 6. 5 Job, xxvi. 13.

6 Job, xxxiii. 4. 7 Psalm, civ. 30. 8 1 Thess. i. 9.

9 Rev. i. 18. o Sur 10 Deit. xxxii. 39.

"The Spirit of the Almighty hath given me life.” “It is the Spirit that quickeneth.” This subject will present itself in another chapter for a more minute investigation. It is the fact simply that we here notice as of importance to our argument. And who does not see that if it is the prerogative of God to give life, and the Spirit actually gives life, that Spirit must be God.

3. Inspiration is a third work peculiar to God. By this we understand the communication of the Divine mind and wiH to the minds of men, in some immediate and extraordinary revelation.

It must be obvious to every one that it is impossible for a finite mind to search an infinite understanding. We know not the thoughts of our friend or neighbour's breast, much less can we know the thoughts of God. The prophet declares explicitly that "there is no searching his understanding,”3 and an Apostle has sanctioned the argument just advanced, "for what man knoweth the things of a man save the spirit of man which is in him? (the man himself alone knows his own heart,) even so the things of God knoweth na man, but the Spirit of God."'4 "Who by searching can find out God?” yet this the Spirit of God is said to do. “The Spirit searcheth all things, yea the deep things of God." And these things the Apostle says “God hath revealed unto us by his Spirit."Holy men of God spake as they were moved by the Holy Ghost;”& The Spirit therefore is God.

4. THE RESURRECTION OF THE DEAD BODY AND ITS REANIMATION are a work that none will deny belongs to God alone. Yet this is explicitly attributed to the agency of the Spirit. "If the Spirit of Him that raised


1 Job, xxxiii. 4. Breath-God does not breathe. It is not a metaphor, for that has been disproved already, see page 13. It is the very same word just before translated spirit. 2 John, 6, 63. 3 Isaiah, x]. 28.

4 1 Cor. ji. 11. 5 I Cor. 7. 10 6 2 Peter, 1, 21.

up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit which dwelleth in you."

5. The WORKING OF MIRACLES too is referred to the agency of the Spirit. A miracle can be the work of God only. It is an effect produced by the suspension of, or in opposition to a law of nature, to which the power that ordained and gave to nature all its laws, alone is competent. The power of working such miracles is every where throughout the New Testament attributed to the Holy Spirit. It is particularly plain in the story of Simon the sorcerer, and of the converts of John.3

6. The POWER OF SPEAKING IN AN UNKNOWN TONGUE, AND OF DELIVERING PREDICTIONS, our readers must know are, also particularly ascribed to the Spirit—a power which none but God can impart. “The Holy Ghost came on them, and they spake with tongues, and prophesied.' “He (the Comforter, the Holy Spirit,) will shew you things to come:"4 “Zacharias was filled with the Holy Ghost and prophesied."

7. But finally: REGENERATION, which is said explicitly to be the work of God, is ascribed to the Spirit. "Born not of blood, nor of the will of the flesh, nor of the will of man, but of God." What this is, it is our main object to inquire. At present it is of moment only to notice how emphatically God claims it as his peculiar and exclusive work. Yet that it is attributed to the agency of the Spirit, we presume it is scarcely necessary to affirm. “He saved us by the washing of regeneration and renewing of the Holy Ghost.” “Except a man be born of water and of the Spirit he cannot enter into the kingdom of God."8 Other works are ascribed alike to God and to the Spirit;


I Rom. vii. 11.

2 Acts, viii. 13--24. 3 Acts, xix. 1-6 4. John xvi. 13, and 1 Tim. iv. 1. 5 Luke, i. 67. 6 John, i, 13 Titus, iii, 5.

8 John, ij. 5.

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