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possibly be the hideous and distorted imitations of truth. But where shall we hear of any thing comparable to the union described in Scripture, of perfect humanity and perfect deity, in our Lord Jesus Christ-a union which although incomprehensible in its mode, is intelligible in its use-essential to all the offices of the Redeemer, and sustained with the even hand of omnipotence, through every stage of God's mighty scheme for the salvation of sinners?

Secondly, let us observe the completeness and harmony of this account of the Saviour. A multitude of distinct testimonies, given forth in different ages, relating to various points of the subject, and contributed, without any systematic arrangement, by a host of independent writers, are found to coincide with exact precision. Without difficulty they fall into admirable order, and produce a whole which men and angels shall never cease to contemplate with wonder, gratitude, and delight. The book which tells us of these things, and so tells us of them, must needs be the book of God.

SECTION VII.

ON THE FATHER, THE SON, AND THE SPIRIT-
ONE GOD.

We have already dwelt on the attributes of God the Father, and on those of his only

But the

begotten Son, who is one with him. Scriptures make known to us a third divine Agent-the Holy Spirit of truth and righteousness-who illuminates, converts, and purifies the souls of men.

When our Saviour was about to quit this lower world, he commanded his disciples to go and teach all nations, "baptising them into the name1 of the Father, and of the Son, and of the Holy Ghost;"2 from which expressions we learn that these servants of God were to baptize their converts into that faith, of which the Father, the Son, and the Spirit are the inseparable objects. Now since it cannot for a moment be imagined that a mere attribute or influence could be presented to us, as a joint object of our faith with the Father and the Son, this passage must be regarded as containing a clear evidence of the personality of the Spirit.

The same doctrine appears to have been adverted to by our Saviour, when he spoke of the Holy Ghost as of one against whom it is unpardonable to blaspheme. Again our Lord repeatedly describes him as the Comforter or Paraclete of his people. "When the Comforter is come, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things.' It is expedient for you that I go away, for if I go not away the Com

1 ἐις τὸ ὄνομα.

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2 Matt. xxviii, 19.

3 Matt. xii, 31, 32.

Tagάxλntos, means an advocate, defender, helper,

and teacher, as well as comforter.

5 John xiv, 26.

forter will not come unto you; but if I depart, I will send him unto you, and when he is come, he will reprove the world of sin, and of righte

ousness, and of judgment." "6 In all these passages the Spirit is described under a personal title, and as exercising personal attributes. On the same principle, we find that it was the Holy Ghost to whom Ananias and Sapphira lied, and whom they conspired to tempt.7 He it is who said, "Separate me Barnabas and Saul, for the work whereunto I have called them ;"& who forbad Paul to preach the word in Asia; 9 to whom it seemed good not to burthen the Gentiles with Jewish ceremonies;1 who divides to every man spiritual gifts according to his will; whom we are commanded not to grieve; and to whom our bodies are to be consecrated as a living temple.*

While the Holy Ghost is thus represented to us in Scripture, under a personal character, the attributes ascribed to him, are plainly those of the Deity himself. God is a Spirit. Invisible and spiritual in his nature, he fills his own works; he exercises over them an unseen and powerful influence; he dwells and operates in the hearts of men. Nor can we deny the truth of the converse of such a proposition. The Spirit who fills the works of the Almighty, who exercises over them an unseen, yet powerful influence, who dwells and

6 John xvi, 7, 8.
8 Acts xiii, 2.

1 Acts xv, 28.

3 Eph. iv, 30.

7 Acts v, 3, 9.

9 Acts xvi, 6.

2 1 Cor. xii, 8—11.

4 1 Cor. vi, 19.

operates in the hearts of men, is God.

LORD is that SPIRIT."

"The

The union of the Father, the Son, and the Spirit in the work of Creation, is conspicuously marked in the book of Genesis as compared with the declarations of the New Testament. When God, the Father, spake and it was done -when he said, "Let there be light," and there was light-he created by his Word. And at the same time, "the Spirit of God moved on the face of the waters."6 It was therefore in his true and appropriate character that Jehovah spake when he said, " Let us make man in OUR image, after OUR likeness."7 The same union in the work of Redemption, was memorably displayed, when the Spirit desended like a dove, and lighted on the head of Jesus; while the voice of the Father was heard, saying, This is my beloved Son, in whom I am well pleased. "The grace of the LORD JESUS CHRIST," said Paul," and the love of GoD, and the communion of the HOLY GHOST, be with you all, amen."9

8

There is no passage, however, which throws more light on this subject than the following: "Howbeit" (said Jesus) "when he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself; but whatsoever he shall hear, that shall he

5 2 Cor. iii, 1 7.

6 Gen. i, 2.
7 Gen. i, 26. Comp. Gen. iii, 22.
8 Matt. iii, 15—17.

9 2 Cor. xiii, 14. Comp. Eph. iv, 4—6. 1 Cor. xii,

speak; and he will shew you things to come. He shall glorify me; for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore, said I, that he shall take of mine, and shew it unto you."1 Here the Spirit is spoken of as the guide and teacher of the Lord's people, who applies to their understandings and hearts the doctrine of Christ-administers to them of his love and grace-and thus glorifies the Son, by whom he is commissioned. On the other hand, the mercies of the Son are identified with those of the Father, to whom he is himself subordinate, and from the boundless depths of whose compassion, springs the whole mighty system ordained for man's salvation.

Behold then the goodly order of truth. The Son is of the Father-the only-begotten of God. The Holy Spirit is the Father's and the Son's. The Father sends the Son. The Father and the Son send the Holy Spirit.4 Nor can it be denied that in the economy of grace and salvation, they have severally distinct offices which the sacred writers never confuse. The Father originates and elects. The Son mediates and atones. The Holy Spirit regenerates and sanctifies.

While however the Scriptures afford us abundant evidence that the Father is God, that the Son is God, and that the Holy Spirit is God, and plainly indicate their order and their respective offices, there is nothing in the 2 Matt. iii, 16.

1 John xvi, 14—15.

3 Rom. viii, 9.

4 John xiv, 26. xv, 26.

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