this manner. No sober man ever wrote in this manner. Nay, it may be confidently asserted, that such a mode of writing was never adopted by any man, of any character whatever.

2dly. This scheme renders our Saviour's account of the Blasphemy against the Holy Ghost unmeaning and incredible.

This account is given us in various places; particularly Matthew xii. 31, All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Ghost shall not be forgiven unto

men.

Concerning this I observe,

First, that blasphemy cannot be directed against an Attribute. Evil speaking, or speaking in a manner derogatory to character, can be directed only against a percipient being; because such a being, only, is capable of perceiving, or being in any way affected by, the evil intended. When mankind speak evil against the word, sabbaths, ordinances, works, names, or titles, of God, the evil is nothing, except as it is directed against God himself; because he alone, and not the things immediately blasphemed, can perceive, or be affected with, the evil which is spoken. In this manner all men have understood the subject.

It cannot be, therefore, that the Unitarians, when they read this passage, suppose the blasphemy in question to be directed against the power of God. They undoubtedly consider it as directed against God himself, through the medium of this attribute. I observe, therefore,

Secondly. It is inconceivable, that blasphemy against God, universally, and in all other forms, should be forgiven; while the blasphemy against his Power can never be forgiven.

In the attribute of Power there is plainly nothing, which is peculiarly sacred. It is shared alike by good and evil beings; and does not contribute at all to distinguish their character, as moral beings, or to render them either good or evil. It is, in no sense, the foundation, nor an ingredient, of worth or moral excellence. It is not, and cannot be, the object of love, nor praise. It is, therefore, incredible, and certainly inexplicable, that all manner of blasphemy against the whole character of God, particularly against his moral character, should be forgiven; and yet that blasphemy against this single natural attribute should never be forgiven. So far as the human understanding can discern, blasphemy against the holiness, faithfulness, truth, goodness, and mercy, of God, would be more expressive of malignant opposition, and of guilt, in the blas phemer, than blasphemy merely against his power. St. John has declared, that God is Love. That is, Love is the essence, sum, and glory of his moral character, and of himself. Blasphemy against this perfection, we should, I think, irresistibly conclude to be more heinous, than against any other attribute. But, according to this scheme, blasphemy against the power of God, a natural attribute, is so much more heinous than that, which is directed against all

the other divine attributes; nay, than that, which is directed against God, himself, and his whole character, including this very attribute of power, together with all others; as to be absolutely unpardonable; while all other blasphemy can, and will be forgiven. This, to say the least, is incredible.

If the Holy Ghost be a Divine Person, it would seem probable, that, if any sin is incapable of being forgiven, blasphemy against the Holy Ghost would be that sin. The Holy Ghost is God, employed in his most benevolent and wonderful work; that of restoring holiness to the soul of man; in his most glorious character, that of the Sanctifier; in a work, demanding the supreme gratitude of mankind; in a character, demanding their supreme

reverence and love.

3dly. That the Holy Ghost is not an attribute is evident from Acts But Peter said, Ananias, why hath Satan filled thy heart, to

v. 3.

lie unto the Holy Ghost?

A lie is a wilful deception; and can be told only to intelligent beings; because such beings only can perceive the meaning of the declaration, with which the liar intends to deceive; or, in other words, because such beings only can receive the lie at his mouth. A child perfectly knows, that he cannot lie to a tree or an ox; because they must be unconscious of what he says. But an attribute is as unconscious as a tree, or an ox; and, although God perceives all things, yet his power perceives nothing. A lie, therefore, cannot, in the physical sense of possibility, be told to the power of God.

4thly. All the Attributes and Actions of a person are ascribed to the Holy Spirit.

These are so numerous, and the varieties in which they are mentioned are so numerous also, that I shall only specify them in the most summary manner.

The Spirit of God is said to strive. My Spirit shall not always strive with man. Gen. vi. 3.

To be sent forth.

Thou sendest forth thy Spirit, and they are created. Psalm civ. God has sent forth the Spirit of his Son. Gal. iv. 6. The Comforter, whom I will send unto you from the Father. John xv. 26.

30.

To move.

The Spirit of God moved upon the face of the waters. Gen. i. 2.

To know.

The Spirit searcheth all things, even the deep things of God. For what man knoweth the things of a man, save the spirit of a man which is within him? Even so the things of God knoweth no one but the Spirit of God. 1 Cor. ii. 10, 11.

Here let me ask, whether any man can conceive, that Knowledge, one essential attribute of God, can with any meaning be sai to be an attribute of Power, which is another? Or whether pow can, in any words that have meaning, be said to know any thin

The Spirit of God is said to speak. He shall not speak of him self; but whatsoever he shall hear, that shall he speak. John xvi. 13. Then the Spirit said to Peter. Acts x. 19. The Spirit said to Philip. Acts viii. 20. Let him that hath an ear hear what the Spirit saith unto the Churches. Rev. ii. 7. The Spirit and the bride say come. Rev. xxii. 17.

To guide.

He will guide you into all the truth. John xvi. 13.

To lead.

For as many as are led by the Spirit of God, they are the sons of God. Rom. viii. 14.

To help.

The Spirit helpeth our infirmities. Rom. viii. 26.

To testify.

The Spirit itself beareth witness with our Spirit, that we are the children of God. Rom. viii. 16. But when the Comforter is come, even the Spirit of truth, he shall testify of me. John xv. 26.

To reveal.

As it is now revealed unto his holy Prophets and Apostles by the Spirit. Eph. iii. 5. But the Comforter shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John xiv. 26.

To search.

The Spirit searcheth all things. 1 Cor. ii. 10.

To have a mind, or pleasure.

He that searcheth the hearts knoweth what is the mind of the Spirit. Rom. viii. 27.

To prophesy.

He shall shew you things to come. John xvi. 13. Now the Spirit speaketh expressly that in the latter times some shall depart from the faith. 1 Tim. iv. 1.

To intercede.

The Spirit maketh intercession for us with groanings, which cannot be uttered. Rom. viii. 26.

To give gifts.

For to one is given by his Spirit the word of wisdom; to another, the word of knowledge; to another, faith; to another, the gifts of healing; to another, the working of miracles, &c. 1 Cor. xii.

8-10.

To work in the soul of man.

All these worketh one and the same Spirit, dividing to every man as he will. 1 Cor. xii. 11.

To work miracles.

Through mighty signs, and wonders, by the power of the Spirit of God. Rom. xv. 19.

To sanctify.

Ye are sanctified by the Spirit of our God. 1 Cor. vi. 11.
To quicken, or give life.

It is the Spirit that quickeneth. John vi. 63.

Put to death in the

flesh, but quickened by the Spirit. This is spoken of Christ. 1

Pet. iii. 18.

To be pleased.

It seemed good to the Holy Ghost, and to us. Acts xv. 28.
To be vexed.

They rebelled, and vexed his Holy Spirit. Is. lxiii. 10.
To be provoked, to be resisted, and to be grieved.

That all these things should be said of an attribute, particularly of the attribute of power, will, I believe, be acknowledged to be incredible. That they should be dictated by God himself, and be the common language, in which this attribute, or any attribute, is described in his Word, is, I think, impossible. The language of the Scriptures is in all other cases, except those, in which it involves the Deity of the Son, and the Spirit, the language of common sense; the plain, artless language of nature. Why should it not be so here? Why should these two cases be uniformly, and solely, exceptions to that law, by which all the remaining language of Scripture is governed? Why should the Scriptural writers, whenever these subjects come before them, and then only, desert their native style; that which alone they use on all other occasions; and adopt one, totally new, and singular? Why should this be done by any writer? Such a case, it is presumed, cannot be found in the world, except in these two instances. Why should it be found in so many of these writers? Why should it be found in every Scriptural writer? Why, above all, should it be found in the language of Christ himself? Still more; whence could these writers be induced to depart from their customary style, whenever they had occasion to speak of these two subjects, and adopt such language, as renders their real meaning obscure; and not only obscure, but unintelligible; and not only unintelligible, but so utterly lost in the strangeness of their phraseology, that almost all their readers, and among them the great body of the wisest and best, have totally mistaken the real meaning, and derived from this very phraseology a meaning infinitely different? Can this be supposed to have been accomplished by the immediate Providence of God himself, when disclosing his will to mankind concerning subjects of infinite importance? Yet the Unitarians must suppose all this, or give up their scheme.

But, it is replied, that "the language of the Scriptures is highly figurative; and that, among the figures used, bold Personifications hold a distinguished place. Among these, we find the attributes of God personified. For example, in the Proverbs of Solomon, particularly in the 8th chapter, we find the Divine WISDOM represented as a living Agent, possessing a variety of other attributes, and performing such actions, as are elsewhere ascribed to the Spirit of God."

This answer is the only specious one, which has been, or, it is presumed, can be, made to the arguments alleged above. I shall, therefore, consider it particularly; and reply,

In the first place, that this personification of Wisdom is exhibited in animated and sublime Poetry.

In such poetry, and in the loftier strains of eloquence, we are to look, if any where, for bold figurative language. The whole tenour of the discourse, here, proceeds from an enkindled imagination, and ardent feelings. In this state of mind, nature instinctively adopts figurative language, and bold images; and readily imparts life, thought, and action, to those objects, the contemplation of which has excited the peculiar elevation. With the writer, the reader, in all such cases, readily coincides. The dullest man in the dullest frame, easily catches the inspiration; and not only admits without hesitation the propriety of this language, and these images, but regards them as the only things which are proper, natural, and suited to the train of thought.

But on ordinary occasions, which furnish nothing to raise the mind above its common, cool level, such a mode of writing is perfectly unnatural; is at war with the whole tenour of thought; and can be the result of nothing but an inexplicable determination to write extravagance, and produce wonder. Not an example of this nature can be found in the Scriptures, unless it be this, which is now in debate.

Here, this language, and these images, are adopted, if they are in fact adopted at all, on the most ordinary occasions; inferring the most tranquil, even, uninterested, state of the writer; in the simplest narratives, and the most quiet discussions. Who would look for a personification in such instances as the following: The Spirit said unto PETER; The Spirit said unto PHILIP; The Spirit caught away PHILIP; Now the Spirit speaketh expressly; It seemed good to the Holy Ghost, and to us; together with a vast multitude of others, exactly resembling these in their nature? If personifications are to be used in such cases; in what cases are they not to be used? And in what cases are we to use simple language?

To complete the strangeness of this representation, the Greek masculine pronouns and relatives are, in a multitude of instances, made to agree with the neuter substantive, IIvsupa, Spirit; a mode of personification, in all other cases, absurd; and here, to say the least, inexplicable.

Secondly. The wisdom, spoken of in the Proverbs, is also a real Person, and not an attribute; viz. the Lord Jesus Christ.

This has been the unwavering opinion of the great body of divines of most, I believe, if not all, who are not Unitarians. Christ, as I apprehend, challenges this character to himself, Matthew xi. 19: Wisdom is justified of her children. St. Paul, in the 1 Corinthians, attributes it to him directly, when he says, Christ the Wisdom of God; verse 24, and in verse 30, when he says, Who of