pas

not in some sense distinct, then it follows that, agreeably to the import of the sages already cited, the great Father and Fountain of all, received a commission, did not speak from himself, was instructed by Jesus of Nazareth, was sent by him, received from him whatsoever he should speak, and was also "the spirit of his Son ;"" positions which none will for a moment maintain. Independently, too, of the symbolical appearance of the Holy Spirit, at our Lord's baptism, and on the day of Pentecost, distinct mention is made of him in the formula of baptism, "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost ;" and, moreover, He who sends, and he who is sent; he by whom, and he to whom, we have access, cannot possibly be in every sense the same. As, therefore, there is an unity in the Divine nature, so there is a dis

2

1 Gal. iv. 6.

2 The following passages, among others, intimate the same distinction. Isa. xlii.

1; xlviii. 16; lix. 20, 21. Matt. iii. 16, 17. Luke xi. 13. Acts. ii. 3, 33. 2 Cor. xiii. 14. Gal. iv. 6, &c.

tinction, which distinction is expressed, for want, perhaps, of a more appropriate term, by the word

Person.

I have dwelt the longer on this article, because, if the personality of the Spirit be once admitted, the supreme authority which he exercises, with all that it involves, is incompatible with any other view of him than that of being a Divine person. Moreover, dedicated to him at the font, we are also required to acknowledge that to him we are indebted for all those exalted views which we entertain of the Redeemer, and for all that is holy, all that is wise, all that is excellent,—an acknowledgment that we are required practically to bring out into life, both in retirement and in public, by earnestly soliciting his gracious influences; by depending upon him for their maintenance and increase; by yielding with unfeigned submission to his directions, and by implicitly obeying his precepts;

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so that we may be "led by, and walk in him ;" and neither "grieve him," nor quench his influences: " but regard ourselves as "his temples," in which he will be revered and adored. Acknow

ledgments these, involving obligations which, even though no other evidence of his divinity could be adduced, we owe to him only "who is Lord of all."

By comparing, however, Ps. xcv. 6, 7, with Heb. iii. 7, we learn that the Holy Spirit is "Jehovah our Maker."-Isaiah vi. 3, 8, 9, with Acts xxviii. 25, 27, that he is "Jehovah of Hosts."-Luke i. 68, with 2 Pet. i. 21, that he is "the Lord God of Israel."-Matt. ix. 38, with Acts xiii. 4, that he is "the Lord of the harvest."-John iii. 6, with 1 John v. 4, that to “be born of the Spirit," and "to be born of God," are convertible terms. Acts v. 3, with verse 4, that "to lie to the Holy Ghost, is to lie, not unto men, but unto God."-1 Cor. iii. 16, with chap. vi. 19, and 2 Cor. vi. 16, that to be "the temple of the Holy Ghost" is the same

C

with being the temple of the living God." And 1 Cor. xii. 6, with verse 11, that he is "the same God who worketh all in all :" while St. Paul, in 2 Cor. iii. 16, 17, assures us, he is that "Lord," to whom "the heart shall turn."

And, in perfect harmony with these statements, the Holy Spirit is represented as possessing those perfections and attributes which, as they are incommunicable, distinguish the Deity from all others, however long their existence, various their knowledge, or great their power. He is "the eternal Spirit." Heb. ix. 14. And, if he be not Omnipresent, how can we answer the inquiry of the Psalmist, Ps. cxxxix. 7, "Whither shall I go from thy Spirit?" or how can "he dwell in all the saints?" 1 Cor. iii. 16. Then, again, he must be Omniscient, since nothing lies beyond the sphere of his knowledge, for "the Spirit searcheth (intuitively knows, see Ps. cxxxix. 23) all things, yea, the deep things of God." 1 Cor. ii. 10. Compare the 11th, 12th, and

13th verses. And of his prescience we have a striking proof in the predictions of the prophets; see Acts i. 16; Isa. xl. 13, 14; 2 Pet. i. 21; John xvi. 13, &c. &c.

1

Instances, too, of his Almighty power may be seen in his "moving upon the face of the waters," so as to impregnate them with life and animation, Gen. i. 2,1 -in his creation of man, Job xxxiii. 4, -in the formation of the human nature of Christ, Luke i. 35, and Matt. i. 20,in the miracles wrought by Christ, and

The following is the note of the learned and candid Dathe. "Quæ in priore editione verteram: ventus à Deo immissus movebat has aquas. Sed Dæderleinius in Biblioth. Theol. Selecta, p. II. p. 244. tam probabiles contra hanc versionem movit dubitationes, ut mihi suam de his verbis sententiam, jam antea in Instit. Theol. Christ. P. I. p. 330, breviter allatam, facilè persuaderet. Primò Moses alias elohim ruach hoc sensû non usurpat, sæpiùs verò ad vim divinam indicandam. Deinde omnia quæ ex voluntate divinâ eveniebant ad hu

jus mundi restaurationem,

Moses narrat formulâ præmissâ Deus dixit. Haud dubiè igitur scripsisset, si de eventû aliquo illius restaurationis sermo esset: Deus dixit: oriatur ventus, qui bas aquas moveat. Videtur igitur Moses per elohim ruach vim illam divinam creatricem universè indicare."-Dathe in Penta

teuch.

The learned reader may compare the Hebrew of Gen. i. 2, Deut. xxxii. 11, Jer. xxiii. 9, with the Chaldee of Daniel vii. 2, in which last passage a storm is described.