fully and piously; some of his last words were addressed to his wife "I shall see my father in heaven; shall I know him?” [He was a posthumous child.] "He was a better man than I, yet he had, on his death-bed, some doubts for a time." "But you have none?" was her inquiring reply. "No," said he, “I have not a cloud. My pathway has always been clear and bright, and the Lord has done more for me than I could have dared to ask of Him." A handsome monument, a shaft of marble, fifteen feet in height, with suitable inscriptions, has been erected to his memory in the beautiful cemetery of Danville by the citizens, professors, alumni, and students of Centre College. The following is the inscription on one of the panels from the graceful pen of the Rev. Dr. Humphrey:

To the Servant of God full of the Holy Ghost,

To the Associate and Teacher,

To the Pastor and Friend,

Able, faithful and true,

This Monument

Is erected

By his Colleagues and Pupils,

And by his Brethren and Neighbors,

Who trusted and loved him.

His publications were few, the chief have been referred to; he published a few sermons besides, and delivered an address at the inauguration of the Professors of the Danville Theological Seminary. A sermon on Prayer has been published since his death, by the American Tract Society. Composition was to him exceedingly painful. It may be admitted that oratory was his forte-that his intellectual powers were in the fullest exercise while on his legs, and that like Fox and Clay and many other able men, he was abler as a speaker than a writer.

Since his death a fund of fifty thousand dollars has been raised to build a new college edifice to be called by his namean enterprise which he had set on foot previously to his death and bequeathed to his friends to accomplish. The Board of Trustees have procured and determined on an eligible plan, and its erection only awaits quiet in the country.

ART. VII.-New Testament Doctrine of the Holy Spirit.

To meet current error, and to aid the Church in its present conflict with it in a particular form, we propose to make a plain, popular exhibition of the doctrine of the Holy Spirit, such as any earnest student of the word of God might at least verify by an appeal to the Scriptures. Our purpose is not to discredit sacred learning, or the different and more common methods of teaching such truths, but by this to corroborate what is elsewhere and otherwise taught, and to encourage the study of the sacred Scriptures as a whole; and as far as we can to illustrate what strength there is in combining in one continued presentation, the many scattered utterances found in the word of God, on any one subject.

As the settlement of the authenticity, genuineness, inspiration and integrity of the sacred canon, stays the mind of the Christian immovably firm against artful attacks, cavils and quibbles of infidels on miner points; so we think a full and connected declaration of any fundamental doctrine of the sacred Scriptures, in scriptural words, is immeasurably comforting to the child of God, and destructive of error. For the sake of argument with those who prefer it, and in order to be brief, we shall confine ourselves for the present to the New Testament, and proceeding step by step will exhaust our collection of texts, in arranging under separate headings such quotations as we intend to use. And while on the one hand we do not depreciate the value of such exercises as go to explain the use of the neuter or masculine article in connection with the word spirit in Greek, or the absence of both, or such as decide the authority of 1 John, v.: 7 and 8; and while we tell the biblical scholar that we intend to make our quotations from the common English version, the whole of which has been twice read and the notes of each reading carefully collated for this purposebelieving in the general substantial correctness of the version and the force of combined expression; on the other hand we say to the English reader that every passage has been diligently compared with the original, and also written out in Greek. And therefore, as we would not confuse him with a simple show of learning, so also we intend to employ all we have,

and will not knowingly make the version teach him what we do not believe the original means.

The name of the third person of the Trinity is used over two hundred and twenty times in the New Testament. He is called the Spirit, the Holy Spirit or Holy Ghost, the Spirit of Jesus, the Spirit of the Lord, the Spirit of Christ, the Spirit of Jesus Christ, the Spirit of God, the Spirit of truth, the Spirit of grace, the Spirit of life, the Spirit of promise, the Spirit of adoption and the eternal Spirit. More than one hundred times he is called the Holy Spirit; the term Holy Ghost being used in the New Testament in all instances in our version, save four, though in the Greek the words are the same. The inferences from these terms are easily drawn, and we proceed to our first head:

1. THE HOLY SPIRIT IS GOD, the same in substance, equal in power and glory with the Father and the Son. When we say we prove such a doctrine as this, we mean merely that we cite the passages of Scripture in which it is asserted or assumed, or from which by fair inference it may be drawn. Much that is revealed in Scripture can not be said to be proved in any other sense, rests only upon the authority of God's naked word, and is received by faith alone.

On one occasion Christ healed one possessed with a devil, blind and dumb. The Pharisees charged that he did it by Beelzebub, the prince of the devils. Part of Christ's reply is: "But if I cast out devils by the Spirit of God then the kingdom of God is come unto you." And part of the same answer contains the fearful declaration, that whosoever speaketh against the Holy Ghost it shall not be forgiven him, neither in this world, neither in the world to come.* In another place a similar account is given, where the same charge is made, and the equivalent expression used by our Saviour is: "But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you." If this work done by the Spirit of God, may be truly said to be done by the finger of God, and to charge that it was done by the prince of devils is the highest form of blasphemy, and an unpardonable sin, surely the Spirit is God.

Again: "Eye hath not seen nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea the deep things of God. For what man knoweth the things of a man save the spirit of man which is in him? even so the things of God knoweth no man but the Spirit of God."*

Who is this Spirit that can so search the deep things of God, and in his infinite proportion be so familiar with the infinite mind of God, as your Spirit is acquainted with your own thinking and affairs, but God the Holy Ghost?

Paul says of the people of God, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are."† And in another place, "What! know ye not that your body is the temple of the Holy Ghost which is in you which ye have of God, and ye are not your own?" Again, "In whom ye also are builded together for a habitation of God through the Spirit. So that to say your body is the temple of the Holy Ghost, is equal to saying ye are the temple of God. The Church of God is builded upon the foundation of the apostles and prophets; they are God's dwelling; they are the habitation of God. He inhabits them; but they are the habitation of God through the Spirit. That is, they are the habitation of the Spirit, and the Spirit being God, they are the habitation of God.

Peter said to Ananias, "Why hath Satan filled thy heart to lie to the Holy Ghost, and to keep back part of the price of the land? While it remained was it not thine own, and after it was sold was it not in thine own power? Why hast thou conceived this thing in thy heart? Thou hast not lied unto men but unto God." So to lie unto the Holy Ghost was to lie unto God, for he is a divine person, and is so declared.§ So also the question he asks Sapphira, implies as much, "How is it that ye have agreed together to tempt the Spirit of the Lord? Behold the feet of them which have buried thy husband are at the door, and shall carry thee out." And the sudden destruction which came upon them both, illustrates the authority, dignity, and power of the being to whom they lied.

#1 Cor. ii: 9-11. †1 Cor. iii: 16-17. 1 Cor. vi:19. Acts, v: 3, 4. || Acts, v:9.

In the following three parallels, the Spirit occupies his place of equality with the Father and the Son.

"Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood, even Jesus Christ: not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. If we receive the witness of men, the witness of God is greater for this is the witness of God which he hath testified of his Son. He that believeth on the Son of God hath the witness in himself: he that believeth not God, hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son."*

The three that bear "record" (or "witness," the Greek word is the same) in heaven, are here declared to be one. They are the Father; the Word, the same Word that was with God and was God, and was made flesh, the only begotten Son of God; and the Holy Ghost, or Holy Spirit. Then the three witnesses in earth are the Spirit, the same as above, the water, which is the ordinance of baptism; and the blood, which is the Sacrament of the Lord's Supper. But these are not said to be one, but to agree in one. If the Scriptures then are so careful as not to put the water and the blood on an equality with the Spirit, while witnessing to the same thing: so also they would have distinguished between the Spirit and the Father, and the Son, if it was not designed to teach precisely what is claimed and said; and these three are one. The real witness-bearer that gives efficacy to the testimony of the other two in earth, the water and the blood, is the Spirit. It is the Spirit that beareth witness, because the Spirit is truth. He that rejecteth the witness of the Spirit, is he that believeth not God, and hath made him a liar; because he believeth not the "record;" that is, "witness," testimony that God gave of his Son.

So again in the commission, Christ sends forth his disciples

*1 John, v: 5, 11.