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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 it, 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. Johni. 13. Nor of the will of man, but of God. 1 Thess. iv. 8. He therefore that despiseth, despiseth not man, but
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 in Scripture expressly stiled God.” And then adds by way of authority—“ 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 b6 Ananias lyed to God, “ because he lyed to the Apostles, in whom God dwelt by his Syria 16 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. " Athanasius himself (says the Doctort) explains " this text in the same manner : He that lyed (saith he) to the Holy “ Ghost, lyed to GOD, WHO dwelleth in man by his Spirit. For “ 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.
IX. I Fobn iii. 21. Beloved, if our heart condemn us not,
then have we confidence toward GOD. 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 k us; 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. 1 Cor. iii. 16. The temple of God is holy, which
temple are ye. 1 Cor. vi. 19. Know ye not, that YOUR BODIES are the TEMPLE of the HOLY GHOST.
XI. Matt. iv. l. Then was Jesus LED up (avto) 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 needless and absurd to pray that God would not do, what by the necessity 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. viii. 14. See Art. I. of this Chapter.
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
* Act: ix. 3.
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 SPIRIT}, i.e. the true and principal, the head and Father of all other Spirits. Yet we are told that God is a Spirit ll: 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 LIGHTS, 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 (sdels) 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 zapaxant , John xiv. 26. f 1 John v. 6.
1 John i. 4. 7, 8. and viii. 12. ** Ibid. i. 9. .
* The Scripture uses the same preposition to denote the co-essentiality of Christ John xiv. 11. I am (EN TW Harpe) In the Father. And xiii. 32. God shall glorify him (EN ERYTW) In Himself.
Here again, the Scripture makes no distinction, farther than that of personality, between God and the Spririt of God; but renders unto God the things that are God's by rendering them to the Spirit, who is God. Deut. vi. 16. and Matt. iv. 7. Thou shalt not TEMPT
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 Law 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 himf, 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, lest 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 Pct. iü. 20. the longa suffering of GOD that waited in the days of Noah.
XVII. Luke xi. 20. If I with the FINGER of CoD cast out
The parallel place in St. Matthew's Gospel has it thus ; Matth. xii. 28. If I with the SPIRIT of GOD cast out
The finger of God is a metaphorical expression for the imme. diate 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. & Éób. iv. 30. 3 .
(To be continued.)
TO THE EDITORS OF THE CON- revives concerning lost sinners, NECTICUT EVANGELICAL MA when informed of the third per: GAZINE.
son in the glorious Trinity, the
renewing, sanctifying, comfortGENTLEMEN,
ing Spirit. ... THE following narrative of And being told in the word of a little reviving in the church in truth, that God the Father, hath this place the current year, with promised a seed to Jesus, and some preliminary observations, that there is a chosen number is committed to your disposal, to given to him, all of whom the give a part or the whole a place Father will draw by the Holy in your Magazine, as you shall Spirit, and make them willing judge best.
penitents in the day of his power,
and preserve them by faith in Preliminary Remarks: Christ Jesus to eternal glory ;
believing these things, gospel A SMALLacquaintance with faith, built on the power and ven this world is enough to racity of the living God, rests convince every candid mind, | assured that the great Jehovah, that it is indeed in a fallen, sin- will raise & most holy, happy ful, wretched state. And this, kingdom, out, of this sinful the scriptures of truth, most a-wretched world. bundantly testify....
And in order to accomplishi , Hence the anxious minds of this great and glorious event; the considerate are ready to en- | the Holy Spirit is shed forth, in quire, is there no relief? And less or greater measures, in evevery benevolent soul most ar-ery age ; and especially in the dently desires it.
| days of the gospel. And in this . And we find in the gospel, I age in which we live, the spiria the joyful news, concerning the tual goings of our God and king complete redemption of lost are abundantly, heard of and man. Bat although it has plea- seen. After all, when we consed the Father, that all fulness sider the divine promises to Zishould dwell in his dear Son on, it appears, that all that has Jesus Christ, for the relief of been, is only an earnest and this undone world, and this good assurance of what is yet to news sounds through the earth, take place, and is even at the wherever the gospel is preach- door ; when the Spirit shall be ed, yet it is evident from scrip-constantly poured out for a thouture and long experience, that sand years, and the kingdoms of all, if left to their own evil hearts, I this world become the kingdoms will make light of Christ, and of our Lord, and of his Christ. neglect his great salvation. Therefore the friends of Zion,
Therefore as yet, tho' whol- and all who rejoice in the salvaly owing to the wicked, foolish, tion of dead and lost sinners, and unreasonable unbelief ofl must feel deeply interested in mankind, all is gloom, and hope revivals of religion, whether seen. expires, respecting any, one's or heard of. It pleased the Lord, being benefited, by all this won- graciously to visit this place, by derful love and grace of God. the special influences of his Holy
But light breaks in, and hope I Spirit, in the latter part of 1798, VOL. VI. NO. 11.