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but not so emphatically, which therefore, it is unnecessary to detail. The argument turns on this one point, that the works which are exclusively appropriate to God, are ascribed to the Spirit. Sueh are all that have been mentioned, so that we eonelude, by a very short and satisfactory process of argument, that as it belongs to God exclusively to create, to give life, to ruise and re-animate the dead body, to communicate the divine mind and will, to impart the power of working miracles, of speaking in unknown tongues, and of delivering predictions, and to regenerate the soul, and these things are all especially ascribed to the Holy Spirit, that Spirit must in reality be God.

II. The same result may be obtained, if we consider that THE SACRED SCRIPTURES ASCRIBE TO THE HOLY SPIRIT THE VERY HONOR THAT IS DUE EXCLUSIVELY TO GOD. It is by means of the titles, the stations of trust and power, and of expressed reverence and respect, which men confer upon each other, that the world estimates honour. These constitute a man's glory. If we estimate the Spirit's honour in the same way, we shall find it the very same with that which God claims as exclusively his due. There is a glory, we admit, which may indeed attach in common to God and to His creature, and from which it would be absurd to argue any thing as to the divinity of the latter. But there is a special glory which He claims as exclusively His own, and of which He represents Himself to be jealous, yea immoveably tenacious. This, if we consult His own declarations on the very subject, consists in his name, and sovereignty, and worship. “I am the Lord (Jehovah,) that is my name; and my glory will I not give to another, neither my praise to graven images.' solemn asseveration follows immediately upon His having asserted His sovereignty as the the creator and especially in His appointment of His own son to the office of mediator, as the reader will perceive, if he will attentively examine the verses preceding the one just quoted.? As to the titles by which the great and mighty God is designated it is admitted that some of them are appropriated to creatures. Even the term God is common, and though in particular instances of its application to Christ and the Spirit, it might be shown by a reference to the circumstances and manner of its use, that it does in truth denote the living and true God, yet will we waive the argument that might thence be drawn. Of this description is the declaration of Peter, who said to Ananias, whom he had charged with lying to the Holy Ghost, “Thou hast not lied unto men, but unto God,"? in that very fact. The identity is obvious, and the term God here, certainly can mean none other than the true God. But, as it is sometimes applied to a creature we let it pass; not because we believe the argument inconclusive; but that those with whom we differ on this subject, may see that we are not tenacious of particular passages, nor that the strength of our cause is at all impaired, though we should be denied the use of this and other texts of the same character. Take the following example of his titles:

1 Isaiah, xlii. 8,

91 This 1 Isaiah, xli. 5..

1. The God of ISRAEL it will be admitted, was a distinctive title, peculiar to the true and Supreme Divinity, for Israel only of all the people of the earth, had retained the knowledge of the one living and true God. This title is given to the Holy Spirit. For Zacharias, the father of John "was filled with the Holy Ghost and prophesied, saying, blessed be the Lord God of Israel, for he hath visited and redeemed his people as He spake by the mouth of his prophets," &c. We have already seen that the prophets spake by the Holy Ghost And Peter says cxplicitly, that of the salvation which God, the God of

2 Acts, v. .


Israel promised the prophets have inquired and searched diligently, who prophesied of the grace that should come, searching what or what manner of time the Sprit of Christ which was in them did signify.” “The Spirit of the Lord spake by me,” said David, “and His word was in my tongue the God of Israel said." The Holy Ghost or the Spirit of Christ is therefore one and the same with the God of Israel, and consequently must be the true and living God.

2. Jehovah, is another title, peculiarly, yea exclusively, appropriated to the true God. In many editions of the English bible, it is translated by the term Lord printed in small capitals, and it probably was thus rendered, beCause of the peculiar sanctity of the name Jehovah, and the singular and profound reverence of the Jews for it, a rever. ence so great as not on any account to pronounce it. This title we have seen, the Lord claims as distinctively his name, saying “I am Jehovah, (Lord,) that is my name." Nowhere is this title conferred on a creature. Yet it is used to designate the Holy Spirit of God. “I heard," said the prophet Isaiah, “the voice the Lord (Jehovah) saying go and tell this people, &c." Yet does Paul say, “Well spake the Holy Ghost by Isaiah the prophet, go unto this people and say, &c." Again: the children of Israel are declared in the Psalms to have tempted the Lord (Jehovah) our maker."6 Yet the Apostle Paul, quoting the very words of Jehovah, whom they tempted, says 'as the Holy Ghost saith.” Other passages, almost without number, might be added, but these are sufficient to prove that Jehovah--the incommunicable title of the Infinite Supreme, is employed in the sacred scriptures, to designate the Holy Spirit. Wherefore He must be truly God.

3. There is another title, or rather cluster of titles, in which this very same word forms a part; and as it evidently

1 1 Peter, i. 11, 2 2 Sam. xxiij. 2, 3. 3 Isaiahı, xlii. 8 4. Isaiah, vi, 9. 5 Acts, xxvii, 25, 26. 6 Psalm, xcv. 6-9, 7 Heb. jiji 7 8 In Isaiah, xi. 2. He is called the Spirit Jehovah.


is designed to give yet greater intensity to its import, must be considered as distinctively and exclusively appropriate to the living and true God; and that is the Lord

; (Jehovah) of Hosts—the Lord (Jehovah) God of Hoststhe Lord God- the Lord Jehovah. Surely the Lord (Jehovah) God will do nothing, but He revealeth His secret unto His servants the propbets. Ilear ye and testify in the house of Jacob, saith the Lord (Jehovah) God-the God of Hosts' _"He that declareth unto man what is His thought, the Lord (Jehovah) the God of Hosts is His name." We need not again quote the passages which

. prove that the revealing and inspiring God is the Holy Spirit. Stephen takes a general view of the gracious revelations and interpositions of God on the behalf of Israel, and their conduct in return towards Him, and sums all up in these emphatic words, making this God to be the Holy Spirit. “Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did so do ye.

4. We notice but one more title, viz., Jehovah Most High, or emphatically the Most High. “Thou Jehovah,” says the Psalmist, "art the Most High forevermore."4 "Thou whose name alone is Jehovah, art the Most High over all the earth." Now this illustrious being was the God of Israel, and of him the Psalmist declares that after many proofs of his power and care, the Israelites "sinned yet more against Him by provoking the Most-High in the wilderness.” “They tempted and provoked the Most High God." This same Most High, the prophet Isaiah calls the Holy Spirit. “They rebelled and vexed his Holy Spirit.”8 This certainly might suffice. If the one only living and true God olaims to Himself the titles of 1 Amos, üi. 7, 13. 2 Amos, iv. 13.

3 Acts, vii. 51. 4 Psalm, xcii. 8. 5 Psalm, lxxxii. 18. See also Hag. ii, 4, 5 6 Psalm, laxvij17. 7 Poalm, hxxvüi. 56. 8 Isaiah, lxiii. 10.


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the God of Israel, Jehovah, Jehovah of Hosts, Jehovah God, Jehovah Most High, as being exclusively appropriate to himself, and if the Spirit of God, as we have seen, is designated by them all, then must that Spirit be really and truly the one only living and true God.

2. The Deity of the Spirit appears also from the circumstance, that He receives the very same worship that is due to God. His name is associated with the Father and Son in baptism. “Go," said the Lord Jesus to His Apostles, "and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." In the benediction too, which was the Apostle's solemn appeal to the triune God for blessings appropriate to the peculiar agency of each divine person, in the work of redemption, the Holy Spirit is as clearly addressed as either the Father or the Son. "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all.” In this prayer of Paul tuo, reference seems to be had principally to the Spirit as the person addressed: "The Lord direct your hearts into the love of God, (a phrase used in reference to the Father,) and into the patient waiting for Christ."3 The Lord here prayed to, is not the Father or Christ. Who then is He, if not the Spirit? But if the Spirit be lawfully addressed in prayer, then must He in very deed be God. It is an honour too great for any creature.

3. As to those acts or rights of sovereignty which the Spirit exercises, and which are attributable to God, as His exclusively, we notice particularly His prime jurisdiction, and His appointing power in the church. The messages and communications to the seven churches in Asia, were from the Spirit, and all are required to bow to His authority, and hearken attentively and submissively to

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1 Mat. xxviii. 19.

2 2 Cor. xiii. 12 3 2 Thess, iü. 5: 1 Thess. ü. 11, 12: and Rev.... 4.

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