To return now to the passage with which St. Paul commences his Epistle to the Romans, "declared to be the Son of God-by "the [his] resurrection from the dead." The Deity of the Son of God was proved by his resurrection from the dead; for not only was he "loosened from the pains of death, be"cause it was not possible that HE should be "holden of it ;" for " in him was life" (John i. 4): "As the Father hath life IN HIMSELF, so hath he given to the Son to have life IN "HIMSELF (John v. 26): who has " power "to lay down his life, and power to take it

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up" (John x. 18): who said, "I am the "resurrection and the life" (John xi. 25): and was "that eternal life, which was with "the Father before the creation of the world, “and from eternity."

He was proved to be the Son of God by his resurrection from the dead, because by it he fulfilled his own prediction of his death and resurrection (John ii. 19, 20; xiv. 28, 29), which his disciples remembering, they be lieved the Scriptures, and "the words which "Jesus had said." They believed the Scrip

tures; that is, the Prophecies of the Old Testament, which not only foretold his resurrection (Psalm xvi. 10, applied to Christ by St. Peter), but declared him to be the Messiah, -the Lord, the Lord our Righteousness,Emmanuel, or God with us,--and the Mighty God.

Though, in the perusal of the Acts of the Apostles, our Inquirer has seen frequent instances of the Holy Spirit's personal interposition and presence in the government of the Church, yet so important is the doctrine to the faith and comfort of every Christian, as well as essential to the doctrine of the Trinity, that, for our Inquirer's sake, I here add some passages from St. Paul's Epistles, interesting either as relating singly to the Holy Spirit, or relatively to the Three Divine Persons of the Deity: "The Spirit helpeth

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our infirmities; for we know not what we "should pray for, but the Spirit HIMSELF* "maketh intercession for us (Rom. viii. 26).

*So it should be translated, and not " the Spirit itself," as in the Common Version. The Greek word πνευμα requires the neuter auro, but the English Spirit, and the Latin Spiritus, require Himself.

"Whereof the Holy Spirit also is a witness "to us; for after that he had said, This is the "covenant that I will make with them, saith "the Lord” (Heb. x. 15). "To one is given,

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by the Spirit, the word of wisdom; to "another the word of knowledge, by the same Spirit; to another faith, by the same Spirit;

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- but all these worketh that one and the "self-same Spirit, dividing to every man se"verally as he will" (Heb. x. 8—11).

So demonstrative of distinct Personality and Divinity are the preceding passages, that our Inquirer can have no doubt of the Deity of the Holy Spirit, even if he were not called God in the Scriptures. We have, however, seen, in the Acts of the Apostles, that the Holy Spirit is called God by St. Peter (v. 5). We find, also, St. Paul using the terms Holy Spirit and God synonymously for each other: "Know ye not, that ye are the temple of God, "and that the Spirit of God dwelleth in you?" (1 Cor. iii. 16). "Know ye not, that your

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body is the temple of the Holy Ghost, "which dwelleth in you?" (1 Cor. vi. 10).

With such evidence, as we have seen, from

St. Paul's Epistles, of the infinite attributes and omnipresent Deity, both of the Son of God, and of the Holy Spirit,-when our Inquirer finds St. Paul uniting, in the same prayer or benediction, the Father, the Son, and the Holy Spirit : "The grace of our "Lord Jesus Christ, and the love of God, "and the communion of the Holy Ghost, be "with you all" (2 Cor. xiii. 14),-ascribing to them the personal qualities of grace, love, and communion, or fellowship,-what less can he conceive or believe of them, than that they are Three distinct Divine Persons, and all equally objects of Divine worship? When he also reads in the same Apostle the following passages," May the God of hope "fill you with all joy and peace in believing" [that Christ came to be the Saviour of the world], "that ye may abound in hope, through "the power of the Holy Ghost" (Rom. xv. 13); and, “No man can say, that Jesus is "the Lord, but by the Holy Ghost" (1 Cor. xii. 3); and," Through Christ we have ac"cess by one Spirit unto the Father" (Eph. ii. 18); and compares them with our Saviour's

words: "No man can come to me, except the "Father draw him" (John vi. 44); and, " No

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man knoweth the Son but the Father; neither “knoweth any man the Father save the Son, and "he to whomsoever the Son will reveal him" (Matt. xi. 27); again, "When the Spirit of Truth "is come-he shall receive of mine, and shall "show it unto you" (John xvi. 13, 14);—what less, I say, can our humble Inquirer conclude, from the relative nature of the transcendent attributes recorded in these passages, than that the Father, the Son, and the Holy Spirit are Three Divine Persons, of the same omnipresent, omniscient, and eternal nature?

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