to them that obey him.'

So also Acts ii. 38. 'ye

shall receive the gift of the Holy Ghost,' given, that is, by God. But how can the gift of God be himself God, much more the supreme God?

The second passage is Acts xxviii. 25. compared with Isai. vi. 8, 9. 'I heard the voice of the Lord, saying'—&c. ......' well spake the Holy Ghost by Esaias the prophet,' &c. See also Jer. xxxi. 31. compared with Heb. x. 15. But it has been shewn above, that the names Lord and Jehovah are throughout the Old Testament attributed to whatever angel God may entrust with the execution of his commands; and in the New Testament the Son himself openly testifies of the Holy Spirit, John xvi. 13. that 'he shall not speak of himself, but whatsoever he shall hear, that shall he speak.' It cannot therefore be inferred from this passage, any more than from the preceding, that the Holy Ghost is God.

The third place is 1 Cor. iii. 16. compared with vi. 19. and 2 Cor. vi. 16. the temple of God'..... the temple of the Holy Ghost.' But neither is it here said, nor does it in any way follow from hence, that the Holy Spirit is God; for it is not because the Spirit alone, but because the Father also and the Son 'make their abode with us,' that we are called 'the temple of God.' Therefore in 1 Cor. vi. 19. where we are called the temple of the Holy Ghost,' Paul has added, 'which ye have of God,' as if with the purpose of guarding against any error which might arise respecting the Holy Spirit in consequence of his expression. How then can it be deduced from this passage, that he whom we have of God, is God himself? In what sense we are called the temple of the

Holy Ghost,' the same apostle has explained more fully Eph. ii. 22. in whom ye also are builded together for an habitation of God through the Spirit.'

6

The next evidence which is produced for this purpose, is the ascription of the divine attributes to the Spirit. And first, Omniscience; as if the Spirit were altogether of the same essence with God. 1 Cor. ii. 10, 11. the Spirit searcheth all things, yea the deep things of God for what man knoweth the things of of a man, save the spirit of a man which is in him? even so the things of God knoweth no man, but the Spirit of God.' With regard to the tenth verse, I reply, that in the opinion of divines,* the question here is not respecting the divine omniscience, but only respecting those deep things which God hath revealed unto us by his Spirit'-the words immediately preceding. Besides, the phrase all things' must be restricted to mean whatever it is expedient for us to know not to mention that it would be absurd to speak of God searching God, with whom he was one in essence. Next, with regard to the eleventh verse, the essence of the spirit is not the subject in question; for the consequences would be full of absurdity, if it were to be understood that the Spirit of God was with regard to God, as the spirit of a man is with regard to man. Allusion therefore is made only to the intimate relationship and communion of the Spirit with God, from whom he originally proceeded. That no doubt may remain as to the truth of this interpretation, the following verse is of the same import: 'we have received.....the Spirit which is of God.' That

*So Beza and Grotius explain the passage.

which is of God, cannot be actually God, who is unity. The Son himself disallows the omniscience of the Spirit still more plainly. Mutt. xi. 27. no 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.' What then becomes of the Holy Spirit? for according to this passage, no third person whatever knoweth either the Father or the Son, except through their medium. Mark xiii. 32. of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.' If not even the Son himself, who is also in heaven, then certainly not the Spirit of the Son, who receiveth all things from the Son himself; John xvi. 14.

Secondly, Omnipresence, on the ground that the Spirit of God dwelleth in us.' But even if it filled with its presence the whole circle of the earth, with all the heavens, that is, the entire fabrick of this world, it would not follow that the Spirit is omnipresent. For why should not the Spirit easily fill with the influence of its power, what the Sun fills with its light; though it does not necessarily follow that we are to believe it infinite? If that lying spirit, 1 Kings xxii. 22. were able to fill four hundred prophets at once, how many thousands ought we not to think the Holy Spirit capable of pervading, even without the attributes of infinity or immensity?

Thirdly, divine works. Acts ii. 4. the Spirit gave them utterance.' xiii. 2. the Holy Ghost said, Separate me Barnabas and Saul for the work.' Acts xx. 28. the Holy Ghost hath made you overseers to feed the church of God.' 2 Pet. i. 21. holy men of

เ

God spake as they were moved by the Holy Ghost." A single remark will suffice for the solution of all these passages, if it be only remembered what was the language of Christ respecting the Holy Spirit, the Comforter; namely, that he was sent by the Son from the Father, that he spake not of himself, nor in his own name, and consequently, that he did not act in his own name; therefore that he did not even move others to speak of his own power, but that what he gave he had himself received. Again, 1 Cor. xii. 11. the Spirit is said to divide to every man severally as he will.' In answer to this it may be observed, that the Spirit himself is also said to be divided to each according to the will of God the Father, Heb. ii. 4. and that even the wind bloweth where it listeth,' John iii. 8. With regard to the annunciation made to Joseph and Mary, that the Holy Spirit was the author of the miraculous conception, Matt. i. 18, 20. Luke i. 35. it is not to be understood with reference to his own person alone. For it is certain that, in the Old Testament, under the name of the Spirit of God, or of the Holy Spirit, either God the Father himself, or his divine power was signified; nor had Joseph and Mary at that time heard anything of any other Holy Spirit, inasmuch as the personality and divinity of the Holy Spirit are not acknowledged by the Jews even to the present day. Accordingly, in both the passages quoted, дvεvμα äуiоv is without the customary article; or if this be not considered as sufficiently decisive, the angel speaks in a more circumstantial manner in St. Luke; the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore that holy thing which

shall be born of thee shall be called the Son of God,' -that is, of the Father: unless we suppose that there are two Fathers,-one Father of the Son of God, another Father of the Son of man.

Fourthly, divine honours. Matt. xxviii. 19. 'baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.' Here mention is undoubtedly made of three persons; but there is not a word that determines the divinity, or unity, or equality of these three. For we read, Matt. x. 41 ́ John xiii. 20. of receiving a prophet in the name of a prophet, and a righteous man in the name of a righteous man, and of giving a cup of cold water in the name. of a disciple; which evidently means nothing more, than because he is a prophet, or a righteous man, or a disciple. Thus too the Israelites were baptized unto Moses,' 1 Cor. x. 2. that is, unto the law or doctrine of Moses; and unto the baptism of John,' occurs in the same sense, Acts xix. 3. and in the name of Jesus Christ for the remission of sins,' Acts ii. 38. and into Jesus Christ,' and 'into his death,' Rom. vi. 3. and 'into one body,' 1 Cor. xii. 13. To be baptized therefore in their name, is to be admitted to those benefits and gifts which we have received through the Son and the Holy Spirit. Hence Paul rejoiced that no one could say he had been baptized in his name, 1 Cor. i. 13-15. It was not the imputation of making himself God that he feared, but that of affecting greater authority than was suitable to his character. From all which it is clear that when we are baptized in the name of the Father, Son, and Holy Ghost, this is not done to impress upon our minds the inherent or relative natures of these three