to the Holy Spirit, and to Christ; for although the gifts of the Spirit are distinguished from the administrations of the Lord, and both from the operations of the Father, yet it is God that worketh all the gifts, the administrations, the operations, in all Christians. The offices are distinctly attributed to the respective persons, but it is God that performs them all. It is God, therefore, that confers the diversities of gifts; and he is, as to that operation, distinguished by his personal name of Spirit. Nay, to make the point still clearer, the working of miracles, the speaking divers kinds of tongues, which are properly operations, are immediately ascribed to the Spirit, ver. 10. And, to put the matter out of all doubt, the very thing that is said of God, ver. 6, It is the same God which worketh all in all,' is said of the Spirit, ver. 11, 'All these worketh that one and the self-same Spirit.' But our adversaries will object here, that, by God, ver. 6, is to be understood the Father only. We grant the Father is to be understood by it, but not only; because that would infer a flat contradiction to other members of the passage, and most directly to the verse itself; for it is evident, that, while the Spirit bestows the gifts, and the Son exercises the administrations, it is God who worketh all in all; nay, that all these, as well operations as gifts, are immediately wrought by one and the self-same Spirit,' who disposes of them according to his own uncontrollable will and pleasure, and who is therefore God. The strong analogy, or rather sameness of expression, between the eleventh verse of this chapter, and the thirteenth of the second chapter of the Epistle to the Philippians, It is God that worketh in you, both to will, and to do, of his good pleasure;' together with this consideration, that, of the three persons, it is the Holy Spirit, who, by his office, is properly said to dwell and work in us; induces me to believe this latter passage is to be understood of him; and the rather, because what he is here said to do, namely, to work on our wills, and govern our actions, is so peculiarly a part, or rather now the main branch and end of his office, that it cannot, without great confusion, be ascribed either to the Father, or the Son.

That it was the Holy Ghost who inspired all the penmen of both Testaments, we are assured in a hundred places. I will not detain you with particular proofs of this. Take it

in general, as St. Peter expresses it, 2 Pet. i, 21; 'Holy men of God spake as they were moved by the Holy Ghost.' Now, that the Holy Ghost was this very God, by whom they were moved, and spake, is as clear as the light. That which is called the word of God,' Eph. vi. 17, is there also called 'the sword of the Spirit.' These dictates of the Holy Spirit are called, in truth, the word of God,' 1 Thess. ii. 13. This inspirer of all Scripture is expressly called God, 2 Tim. iii. 16; All Scripture is given by inspiration of God.' Zacharias, who was himself filled with the Holy Ghost, prophesied, and said, Luke i. 68-70, Blessed be the Lord God of Israel! for he hath visited and redeemed his people, and hath raised up a horn of salvation for us in the house of his ser vant David; as he spake by the mouth of his holy prophets, which have been since the world began.' Behold how he styles him who spake by the prophets, the Lord God of Israel.' Hear also St. Paul calling him by his personal name, in reference to his inspiring Isaiah, Well spake the Holy Ghost by Isaias the prophet,' Acts xxviii. 25. Then listen to what Isaiah, chap. vi. 8, calls him in that very place which St. Paul here repeats, 'I heard the voice of the Lord, saying, Go and tell this people,' &c. as St. Paul recites his words. I must observe to you, that the word Lord, here applied to the Holy Ghost, is put for Adonai, in the original; a name given to God a hundred and thirty-four times in the Old Testament, as the Masoreths have observed. The objection, that this name is sometimes given to creatures, is of no weight; for the prophet, in the same passage, ver. 5, calls him, whose voice he heard, the Lord [Jehovah] of hosts.' He is also called both the Spirit of God,' and God himself, Num. xxiv. 2. 4; Balaam lift up his eyes-and the Spirit of God came upon him. And he took up his parable, and said,— He hath said, which heard the words of God, which saw the vision of the Almighty.'

God promised, Isa. xliv. 3, 'to pour out his Spirit upon the seed of Jacob;' and, Joel ii. 28, to pour out his Spirit upon all flesh.' Pursuant hereunto, our Saviour, John xvi. 7, and Acts i. 5, promises to send the Holy Ghost on his disciples.' Accordingly, Acts ii. 2-4, this promise was performed, and they were all filled with the Holy Ghost.' This glorious gift, whereby God communicates himself to

man, and makes his abode in the soul, was not restrained to the apostles; all believers, whether Jews or Gentiles, agreeably to the prophecy of Joel, received it, and manifested the fruits of it, either miraculously, in the work of the ministry, or morally, in newness of life and conversation. It is true, Christ hath promised, John xiv. 23, 'that both the Father and he will make their abode with those who love Christ;' but it is easily seen, that Christ speaks concerning the gift or indwelling of the Holy Spirit, whereby, as he was the same God with them, they were truly said to dwell where he dwelt. He speaks in the very same manner, ver. 9, to Philip, who desired to see the Father, 'Have I been so long with you, and yet hast thou not known me, Philip? He that hath seen me, hath seen the Father.' He is, therefore, to be understood as promising the presence both of the Father and himself, when he promises that of the Holy Spirit, in these words, ver. 16, 17, I will pray the Father, and he will give you another Comforter [another personally, but not essentially], who dwelleth with you, and shall be in you,' who, ver. 26, shall teach you all things; which verifies the prophecies of Isaiah and Jeremiah, quoted by our blessed Saviour, John vi. 45; They shall be all taught of God;" and at the same time, expressly proves the divinity of their teacher.

This argument goes yet farther, and brings forth another evident proof of his divinity. St. Paul, attentive to this inhabitation of the Holy Ghost, infers from it, that every believer is the temple of God. 'Know you not,' saith he, 1 Cor. iii. 16, that ye are the temple of God, and that the Spirit of God dwelleth in you? Know you not, that your body is the temple of the Holy Ghost, which is in you?' chap. vi. 19. That which is called the temple of God in the one place, is, you see, called the temple of the Holy Ghost in the other; and for the one only reason, because the Holy Ghost is in it. Surely no inhabitation, but that of a divinity, can make a temple; a temple not to be defiled without the wrath of God, to whom it is dedicated, and the destruction of him who defiles it; 1 Cer. iii. 17. But, lest any blasphemer of the Holy Ghost should say, he makes us the temples of God, only by representing God in us, and ministerially consecrating us to his service, see what the same

apostle says, 2 Cor. vi. 16, ‘Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people ;' and, ver. 18, I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.' Observe, I beseech you, that the Holy Ghost, who in the former passages, was said to dwell in us, and thereby to make us his temple, is here again said to dwell in us, to walk in us, to make us his temple ; and is called, by the apostle, the living God,' and by himself the Lord Almighty;' that is, the Jehovah, who appeared to Moses, who gave the law, who inspired the prophets; for it is evident, the apostle here quotes, and directly applies to the Spirit, two passages; the first, Levit. xxvi. 12, I will walk among you, and will be your God, and ye shall be my people ; the second, Jer. xxxi. 9, I am a father to Israel, and Ephraim is my first-born ;' wherein the one only God, the Lord, or Jehovah, speaks. This seems sufficient of itself, to clear the point; but the tracing this argument from the indwelling of God will carry us still farther. If the Holy Ghost is he of the Divine Persons who dwells in us, and, being the Lord our God, makes us his temple, then he is the same who thus expresses himself, Isa. lvii. 15. ، Thus saith the High and Lofty One, that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.' Observe here both his peculiar name Holy, and also his peculiar office of 'dwelling with us,' in order to revive the humble and comfort the contrite. St. John, first Epistle, iii. 24, may serve to finish and ascertain this application of the passage from Isaiah; not that he quotes it, but by saying the same thing. Hereby we know that he (that is God, as the context evidently shews) abideth in us, by the Spirit which he hath given us.' By what means is it, that we know God dwelleth in us? The apostle tells us, it is by the evidence we have of the Spirit given to us, and residing within us. The indwelling of the Spirit can no otherwise be a sure proof of the indwelling of God, but on some previous proof, or firm belief, that the Spirit is really God. It is easy to see, if we take in the three foregoing verses, that the Father, the Son, and the Holy Ghost,

are here personally distinguished; and that, though the First Person only is expressly called God, yet the Third is, by necessary consequence, called God also; for he alone of the Three is that Person who can properly be said to dwell or abide in us. The apostle's argument, expressed at large, is plainly this. We know the Holy Ghost abideth in us, and therefore we know God abideth in us; because we know the Holy Ghost is God.

If the Scriptures, while they intimated the office of the Holy Ghost, which hath somewhat of subordination in it, have, nevertheless, so strongly set forth his divinity, we may expect to find them yet more positive in this great point, when they speak purely of himself, and not of his offices. Three or four passages will shew they actually do.

Moses says, Exod. xxxiv. 34, That when he went in before the Lord to speak with him, he took the veil off until he came out. Now, St. Paul, having quoted Moses by name, saith, 2 Cor. iii. 15-17. That even unto this day, when Moses is read, the veil is upon their heart. Nevertheless, when it shall turn to the Lord, the veil shall be taken away. Now, the Lord is that Spirit,' that very Spirit, whose ministration,' he says, 'is glorious,' ver. 8; and whom, that he may not be thought to mean the spirit in contradistinction to the letter, he calls, ver. 17, the Spirit of the Lord.' If then 'the Lord' is that Spirit,' that Spirit' must be the Lord.' What Lord? No doubt, Jehovah, whom Moses went to address, as he expressly tells us, when he took off the veil.' The Spirit, therefore, if we may believe himself, speaking by Moses and St. Paul, is the one only God. For who is God, save the Lord?' Psal. xviii. 31. Thus saith the Lord, the Lord of Hosts-Besides me there is no God,' Isa. xliv. 6.

The words of St. Peter to Ananias, Acts v. 3, 4, always brought to prove the divinity of the Holy Ghost, are not indeed brought in vain; for nothing can be more clear and convincing. Why hath Satan,' saith the apostle, 'filled thine heart, to lie to the Holy Ghost? Thou hast not lied unto men, but unto God.' This humble and faithful apostle took care always, when he wrought a miracle, to put aside the admiration of the beholders from himself, and to fix it on him, to whom he was but an instrument in the performance. When he restored the lame man, and observed