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tion? They did not provoke Moses, but they provoked his spirit; or this other, you may provoke Moses, but you must not provoke his spirit. Every one sees the absolute absurdity of such nonsense. And yet it is precisely the Unitarian comment, stripped of all its learned and subtle disguise, on the unpardonable sin. You may blaspheme God and be forgiven, but if you blaspheme his Spirit you cannot, that is, (we shudder as we pen the thought) you may blaspheme God with impunity, provided He is not in a state of excitement-His Spirit is not roused, but if that should be the case, there is no hope, no forgiveness for you. Oh, where will this wild and reckless expositor of scripture lead us? He is not satisfied with one absurdity after another, but attacks the very character of God, and represents him as an irascible Being, merciful when not excited, but when excited of most implacable spirit! If we have compelled him to speak plainly what he means by the Spirit of God, and he has become alarmed, retreating into his accustomed and cherished vagueness and obscurity of speech, we can only say, that whatever he here means by the Spirit of God, whether gifts or means, intellectual and moral improvement, it must be identical with God Himself, or he attaches greater sacredness to that which is not God, than he does to Him. And if by the Spirit of God he means the one personal God, he admits the personality of the Spirit, but he does it by making the Saviour speak both falsehood and contradiction.

We have gone thus at length into the examination of the Unitarian notions about the Spirit, that our readers may see how utterly vague and incomprehensible, and subversive of the authority and obvious meaning of the scriptures, are their views who deny His personality. They have no rallying point, no landing spot, but are driven into the utmost wildness of conjecture, and become the mere Sport of their unbridled imaginations that moment they reject the plain doctrine of the Spirit's being a distinct personal subsistence of the one Divine Nature. We have felt the more solicitous on this subject, because it forms the very basis of all future discussions. Disprove his personality, and our whole work is founded in falsehood and elaborated in folly. But we have thrown ourselves into the impregnable fortress of divine truth, and we fear not the assaults of scepticism and error. We are fixed on the eternal rock, and can thence hurl back on our assailants, the envenomed darts of their hatred against the truth. Not one inch will we concede. Every charge of inconsistency, absurdity and contradiction, which they make against us, recoils with tenfold force against themselves.

CHAPTER IV.

THE PERSONALITY OF THE SPIRIT.

CONTINUED.

The more general modes of evading the proof of the Deity of the Holy

Spirit-His proper Deity asserted--The general character of proof to be adduced-Same mode of argument in reference to the divinity of Jesus Christ-An admission-Proofs, I.-Certain works are attributed to the Holy Spirit, which none other than God can perform-1. Creation 2. The giving of Life-3. Inspiratio4. The resurrection of the dead body and its reanimation-5. The working of miracles—6. The power of speaking in an unknown tongue and of delivering predictions 7. Regeneration–11. The very honor due to God ascribed to the Spirit-1. His titles: the God of Israel: Jehovah: the Lord of hosts, &c. &c.: the Most High-2. His worship-3. Rights of sovereignty-I11. The attributes of Deity are ascribed to Him, viz., Ubiquity, Omniscience, Omnipotence-IV. The style in which He is spoken of in the sacred scriptures, Unitarian and infidel ciiarges against the doctrine Thomas Jefferson's sentiments—Texts that involve allusions and references to three distinct agenciesThe objection of mystery out of place—The charge of arithmetical contradiction false-Atheistical tendency of infidelity and Unitarianism—The scriptures our only security, and that as they are legitimately interpreted by plain common sense.

The eternal Deity of the Holy Spirit can be mueh more forcibly and conclusively argued, after the proofs which, in the preceding chapters, have been adduced of His personality. For, that He is frequently, both called God, and spoken of as intimately associated with God-on a perfect equality with that great Being denominated in the scriptures the Father-every one who reads his bible attentively must clearly perceive. The modes of evading the proof of His Deity, are in general two, and may be distinguished by the epithets high and low, as they were applied to different branches of Arianism, and are now to those, in other controversies, who push their principles to their full extent, or moderately assert them. Some, with the Arians, maintain, that the Holy Spirit is a creature, denying His divinity in any and every sense. While others, with the Socinians, assuming the name of Unitarians, prefer the idea that He is a divine energy, metonymically denominated God. Their bond of union, however, consists rather in what they profess not to believe, than in what they do. For, denying his divine nature, and maintaining His personality, or denying His personality, and asserting his intimacy with God, they find themselves greatly at a loss, and differing widely from each other, as to what He really may be-whether the prince of angels, a principal spirit, a gift of God, a power of working miracles, a vis et efficacia, a divine efficacy, or a means of moral and religious improvement, &c. &c.

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Having in the two preceding chapters shewn that the Spirit of God is truly a personal agent—that the sacred scriptures, in many passages, do absolutely speak nonsense and absurdity on any other supposition, we now proceed to shew:

I. THAT THE HOLY SPIRIT IS TRULY AND PROPERLY GOD-POSSESSED OF THE DIVINE NATURE EQUALLY WITH THE FATHER. To prove that He is God, is all that is now actually necessary, for we have already shewn that He a person distinct from God—the Father: but, that the subject may be fully before our readers, we shall first shew that he is, in the sacred scriptures, contemplated and spoken of as truly God, and then notice some passages where the distinction of His person, from the Father and the Son, is clearly maintained. Our readers will have observed, that in these discussions nothing has been said in relation to the divinity of our blessed Lord and Saviour Jesus Christ. And the reason is, because it is deemed unnecessary. Our subject does not require that we should particu. Jarly discuss this topic. It is the Spirit’s wide and glorious range of operation that we have selected as our theme, and with His character that we are principally concerned. The eternal personal divine glory of the Son of God, who assumed human nature into union with Himself, appearing and acting on earth as the man Jesus, of Nazareth, and yet the Lord from Heaven, we take for granted, as it is capable of the most satisfactory demonstration, and is a truth which sparkles on every page of the bible, there having, from the very beginning, been allusions made to the fact, both of His personal existence, official destination and character.

It may suffice here to remark, that the very same arguments and mode of reasoning adopted in relation to the Spirit's personality and deity, will as conclusively demonstrate the personality and divinity of Jesus Christ, the Son of God. The Word, the Logos, is a person, no more a mere energy of wisdom or power than the Spirit, and that “Word was God, and the same was in the beginning, (a phrase which Grotius admits to be equivalent in the sacred scriptures with from eternity) with God."

In undertaking to prove the Holy Spirit to be God, we will readily admit, that it is not enough to shew that he is called God, for so are they which confessedly are not God. But if we can make it appear, that every thing distinctive in God, and peculiar to Him, or which He claims exclusively as His, is attributed to the Spirit, then certainly the term God must be acknowledged to have more meaning as it designates Him, than when it is appropriated to those which by nature are no gods-yea, must be considered as implying His divine nature, as truly as it can do, when applied to the infinite and acknowledged Supreme. This we shall do, remarking

1. There are certain works attributed to the Holy Spirit

1 John, i. 1, 2.

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