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The shorter way is to ask this same Saul, who it was that appointed him to the work of the ministry ? and his answer is no other than this -Paul CALLED to be an Apostle SEPARAT, ED unto the Gospel By the commandment of GOD OUR SAVIOUR*.

III. Matth. ix. 38. Pray ye therefore the LORD OF THE KARVEST,

that

HE will SEND FORTH Labourers into his harvest. Acts xiji. 4. So they being șENT FORTH BY THE

HOLY GHOST.

In this act of sending forth Labourers upon the work of the Gospel, the Holy Ghost is proved to be the Lord of the Harvest, to whom Christ himself has directed us to PRAY.

IV. Luke ii. 16. And it was revealed unto him (rmat) BX

the hoLY GHOST, that he should not see Death, be.

fore he had seen the Lord's Christ. Ibid. v. 28. And he BLESSED GOD, and said LORD

now lettest thou thy servant depart in peace, according to THY WORD.

This word, was the word of the Holy Ghost; who therefore is intitled to the context, and is God and Lord to be blessed or prais. ed ; nof under any imaginary restrictions and limitations accord, ing to a certain degree of Power delegated to him, an evasion you will meet with in some modern writers, but the Scripture, and common reason instructed by the Scripture, disclaim and abhor it, as an inlet to all sorts of Idolatry,

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John xiv. 17. HE (the spirit of Truth) dwelleth.

with you and shall be in you. 1 Cor. xiv. 25. God is in yoy of a truth.

VI. 2 Tim, iii. 16. All Scripture is given by INSPIRA,

TION of GOD. 2 Pet. i. 21. Holy men of God spake as they were

MOVED BY THE HOLY GHOST.

* Rom. i. 1. and 1 Tim. i. 1. + I set down the preposition, because it slays the Asian with his own weapon. It shews the prime agency and authority in this affair to have been that of the Holy Ghost, acting in his own right, and not as the minister or instrument of an higher power ; for then, according to them, it should have been dice. For my own part, I lay no stress upon it, because I perceive, upon a review of the Scripture, that these two prepositions are used indiscriminately.

4.-

VII. John vi. 45. It is written in the prophets, and they

shall be all TAUGHT of GOD. 1 Cor. ii. 13. Not in the words which man's wisdom

teacheth, but which the HOLY GHOST TEACHETH.

This latter verse would prove the Holy Ghost to be God by its self: for I cannot find that man in the style of the Scripture, is ever opposed in this manner to any being but God only: I will subjoin a few examples of it. John i. 13. Nor of the will of man, but of God. Thess. iv. 8. He therefore that despriseth, despiseth nof man, but

God.
Rom. i. 29. Whose praise is not of men, but of God.

VIII.
Acts v. 3. Why hath Satan filled thine heart to LIE

to the HOLY GHOST. : Ibid. v. 4. Thou hast not LYED unto men, but unto

GOD.

Dr. Clarke affirms, that “the Person of the Holy Ghost is no $ where în Scripture expressly stiled God.And then adds by way of authority-6 see the Text, No. 66*.” And what text. would you suppose this to be? why, it is no other than that of Acts v. 4. where he IS expressly stiled God. The Doctor refers us to it, because he has added a long perplexed Comment to help us to understand it, I suppose ; though a child may see the force of it without any Comment at all. The substance of all he has said may be reduced to this- 6 Ananias lyed to God, “ because he lyed to the Apostles, in whom God dwelt by his Siria 6 rit.” Thus he has tried to evade it ; even by producing one, proof of the Holy Ghost's Divinity, as an answer to another. For if the Scripture assures us that God dwelleth in us, and our only, argument for it, is, because the Spirit dwelleth in us ; who can the Spirit be, but God himself? as it is proved in the following Article. But before we proceed to it, I must beg the Reader to observe how he has used and represented Athanasius's opinion upon

this text. 06 Athanasius himself (says the Doctort) explains this text in the same manner : He that lyed (saith he) to the Holy 66 Ghost, lyed to GOD, WHO dwelleth in man by his Spirit. For « 1 where the Spirit of God is, there is GOD." The difference, then, between this author and St. Anthanasius, is no more than this : the former takes occasion to deny that the Holy Ghost is, GOD, the latter to prove it, and both from one and the same text; which, if you believe the Doctor, they have explained in the same manner.

* Part II. §. xxxii. No. 66. Η ; Οπε γας εσι το Πνεύμα το Θεό, εκει εσιν ΘΕΟΣ.

IX. i John iii. 21. Beloved, if our heart condemn us not,

then have we confidence toward cop. Ibid. v. 24. And hereby we know that he abideth in

us, by THE SPIRIT which he hath given us.

The Apostle's reasoning is this—“ The Spirit abideth in kus; and hereby we know that He (God) abideth in us.” But unless the Spirit be a person in the Unity of God, the conclusion is manifestly false.

X. 1 Cor. iii. 16. The TEMPLE of GoD is holy, which

temple are ve.
1 Cor. vi. 19. Know ye rrot, that youR BODIES are
the TEMPLE of the HOLY GHOST.

XI.
Matt. iv. 1. Then was Fesus LED up (eo) BY THL

SPIRIT, to be TEMPTED, &c.
Luke xi. 2-4. OUR FATHER which art in heaven

-LEAD us not into TEMPTATION.
It is not my business in this place to shew particularly in
what manner and for what end God leads us into temptation. That
it is no way inconsistent with the divine attributes, is plain from
the case now before us: for Jesus was led up into the wilderness
to meet his adversary and be tempted by him. And it is also
plain from that petition in the Lord's Prayer, that our father
which is in heuven would not lead us into temptation : it being need-
less and absurd to pray that God would not do, what by the neces-
sity of his nature, it is impossible for him to do. In this case,
God is not the tempter : he only introduces us to the trial ; and
always provides, if we have the grace and prudence to embrace it,
a way for our escaping, that we may be able to bear it.

But when Jesus was tempted, the leading him into temptation was the act of the Holy Spirit. Therefore as often as we repeat the Lord's Prayer, we address ourselves inclusively to the Person of the Spirit, under the one name of OUR FATHER; and certainly, he also is our Father, of whom we are begotten and born, even of the Spirit : and again, as many as are LED by the SPIRIT of God, they are the SONS of God. Rom. vii. 14. See Art. I. of this Chapter

XII.
2 Cor. i. 3. Blessed be God, even the god of ALL

COMFORT
If all spiritual Comfort (sent from heaven).be of God, how is
it consistent, that the churches had rest walking in the COM-
FORT OF the HOLY GHOST*, unless the Holy Ghost be a

* Acts ix. .

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person in the Unity of God ? and how can he be styled by way of Eminence, THE Comfortert, if there be a God distinct from him, who claims that Title ? for then he is not the Comforter, but one of the two; and two divine Comforters, like two Almighties, would make two Gods ; which is not a principle of Christianity, but of heathen Idolatry. And the same reasoning will hold good as to another of his titles. For the Holy Ghost is called, by way of Eminence, THE SPIRITÆ, i. e. the true and principal, the head and Father of all other Spirits. Yet we are told that God is a Spirit 11: so that unless the Spirit be also God, we must believe in two supreme, distinct, and independent Spirits. And thus we justly argue for the Divinity of Christ ; that becase GOD is LIGHTJ, and Christ is THE LIGHTT. Therefore, he is and must be God; even the TRUE God, because he is the TRUE Light**

XIII. 1 Cor. ii. 11. For what man knoweth the things of a

man, save the SPIRIT of a man which is IN HIM? EVEN so the things of god knoweth (sota) none but the SPIRIT OF GOD.

The Spirit of a man knows the things of a man for this reason, because it is in him. For the same reason, the Spirit of God knows the things of God, because it is in the Godhead ; than which nothing farther need be desired to prove the co-essentiality of the Holy Ghost*. If you take it otherwise, there can be no parallel between the two cases. For how strange would it be to say the human Spirit knows the things of a man, because it is in him ; EVEN SO, the Divine Spirit knows the things of God, because it is out of him. This text brings the matter to a short issue. The Church affirms the Spirit to be in God, as a person of the same divine nature : the Arians deny it, and will understand him to be out of God; not a person of the divine nature, but one inferior to, and distinct from it. To see on which side the truth lies, a man needs no other qualification but that of faith, to receive the Scripture as the infallible word of God: which the Ari. ans, in most of their writings, have freely confessed it to be. If once they come openly to deny this, they are no longer Arians, but infidels of another denomination, with whom a different course is to be taken.

XIV.
1 Cor. ii. 11. The THINGS OF GOD knoweth no man.
Ibid. v. 14. But the natural man receiveth not the

THINGS OF THE SPIRIT OF GOD.
t'o Japanint@, John xiv. 26. 1 John v. 6.
Fobn iv. 24.

$ 1.7obni. 5. 1 John i. 4. 7, 8 and viii. 12.
* Ibid. i. 9.
* The Scripture uses the same preposition to denote the co-essen-
tiality of Christ John xiv. 11. I am (EN TW Matpo) In the Father.
And xiii. 32. God shall glorify him (EN FASTW) In Himself.

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Here again, the Scripture makes no distinction, farther than that of personality, between God and the Spirit of God; but renders unto God the things that are God's by rendering them to the Spirit, who is God.

XV. Deut. vi. 16. and Matt. iv. 7. Thou shalt not ŤEMPT

the LORD thy God. Acts v. 9. How is it that ye have agreed to TEMPT

the SPIRIT of the LORD ?

The Spirit is here substituted as the object of that particular act of disobedience, of which, according to the Latv and the Gos: pel, the only object is the Lord our God : therefore the Spirit is the Lord our God.

Dr. Clarke denies that in any place of Scripture there is any á mention made of any SIN against the Holy Ghost but only of a « BLASPHEMY*." He that can distinguish BLASPHEMY from SIN, must be an accurate reasoner; when it is of all sins the greatest. But is it no SIN against the Holy Ghost, to lie to him, to grieve himt, or to tempt him ? why then did the Lord swear in his wrath against those that grieved him, if it were no SIN ? and why was that commandment given in the Law, thou shalt not tempt the Lord thy God? And if the Spirit be tempted, is not the Spirit the object offended by that temptation ? this is the very thing that learned man was afraid of. He would have proved blasphemy to be no Sin, lesų the Spirit should appear to be the object of Sin; for that would have proved him to be God, the author and giver of the Law : and that, again, would have spoiled his Scripture Doctrine : so the short way was, to deny it.

XVI. Gen. vi. 3. And the LORD said, MY SPIRIT shall not

always strive with man.

The Spirit of the Lord strove with the Inhabitants of the old world, endeavouring to reclaim them by grace, and waiting long for their repentance. But this is called, 1 Pet.iü. 20. the long suffering of GOD that waited in the days of Noah.

XVII. Luke xi. 20. If I with the FINGER of God cast out

devils.

The parallel place in St. Matthew's Gospel has it thus ; Matth. xii. 28. If I with the SPIRIT of GOD cast out

devils.

The finger of God is a metaphorical expression for the immediate power and agency of God: and to say that Devils were cast out by the finger of God, is the same as to say, that they were cast out by God himself. But it appears from the text of St. Matthew, that this particular act of the finger of God, that is, of God himself, was the act of the SPIRIT; therefore, the Spirit is God himself. * S. D. p. 112.

of Eph. iv. 30.

(To be continued.)

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