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النشر الإلكتروني

SERMON XI.

ACTS XIII. 2.

The Holy Ghost said, Separate me Barnabas and Saul, for the work whereunto I have called them.

It is not designed to treat upon the designation of these men, to the work of the ministry; although that is a thing, evidently contained in this sacred passage. But my intention is to speak of Him, by whose authority they were sent to preach the gospel, and to administer divine ordi

nances.

This subject will bear directly, and with great weight, upon the authenticity of 1 John, 5. 7. The various doctrines of Scripture form one chain; and like the several parts of an arch, contribute to the strength, consistency and beauty of the whole.

The Holy Ghost being a person in the Divine essence, of equal eternity, power and glory with the Father and the Son, it is highly necessary to exhibit the arguments that support this glorious truth. Taking into view the circumstances under which we are placed by Divine Providence, it becomes our imperious duty to contend carnestly for the Trinitarian doctrines; for they are the fundamental principles of the Christian system.

The Deity and offices of the Holy Ghost have often been exhibited in my discourses in this town; but these

things have never been made an entire and distinct subject. The doctrine of the Supreme Divinity and operations of the Spirit, is, however, of sufficient magnitude to claim such a share of attention. In connection with what our minds have been upon for a series of sabbaths, the present subject will be pertinent.

The distinct personality, and peculiar offices of the Divine Spirit, have been flatly denied by many in this place; and by those, who, on many accounts, have a claim on our esteem. To establish and illustrate these sublime and interesting truths, will, therefore, be the definite object in the discussion of this passage. Your close attention is required, while an attempt is made.

I. To support the Personality of the Holy Ghost. This doctrine is fully contained in the text, and expressed with force and perspicuity. The Spirit is represented in it as commanding, and designating Himself by the personal pronouns, I, and me; saying, "Separate me Barnabas and Saul, for the work whereunto I have called them."

Our opponents frequently boast, that in the sacred narrative, called "The Acts of the Apostles," there is an entire silence in respect to Trinitarian doctrine; and that the whole of that history is formed on the simple principles of strict Unitarianism. But the text before us, evidently contains that which involves every Trinitarian sentiment. Nor is the passage which we have chosen as the present theme, a solitary instance of Trinitarianism; as we might easily show, if that were consistent with the present design. In our text, the Spirit is called "the Holy Ghost;" and this is the very name which He bears in 1 John 5. 7. As our Anti-Trinitarian friends object to this name, it is the more necessary that we should insist upon it, and more frequently use it, when we speak of the third Person of the ever blessed Trinity.

In respect to this case, the Rev. T. Lindsey says "We should use the word Spirit, instead of Holy Ghost; because the latter is calculated to lead uninformed minds into the belief, that there is a Person besides the Father, who is God." How admirably cautious these writers are in guarding their readers on all hands, against every idea of a Trinity in Unity! But all who are acquainted with the Scriptures must know, that "Holy Ghost" is the appropriate name, by which the Spirit is distinguished from the Father, and the Son." This is very clear from the commission which was given to the apostles by our Lord himself-viz. "Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." The apostolic benediction, is formed on the same distinction of Persons in the Divine essence, and the name of Holy Ghost is expressed, viz. "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all. Amen." But I must not prolong the discourse by citing all the instances of this kind that might be mentioned. It is very surprising that Mr. Lindsey should be so particular in guarding his readers against the use of this name, seeing it is used between eighty and ninety times in the New Testament. If the sacred writers were simple Unitarians, they were very incautious and unguarded in using this name so frequently. This peculiar name is highly expressive of the Spirit's personality, which is the grand point we are now supporting.

Our theological adversaries, likewise, object to the use of the word person, in relation to the Deity, as not being scriptural; but we find it necessary, to avoid circumlocution, and to express a thing which we fully believe, and deem to be of the last importance in respect to salvation. But to proceed with the point, let it be observed, that we

view the Holy Ghost as being in an important sense distinct from the Father and the Son-one possessing mind, agency, and properties peculiar to a distinct subsistence, which we, for the want of a better expression, call a person. We feel ourselves warranted to consider the Spirit in this light; and the doctrine is an unspeakable consolation to pious minds. He is neither the Father, nor the Son; and yet, He is mentioned in our text as an intelligent agent, possessing glorious authority, and to whose service, "Barnabas and Saul" were solemnly appointed by the religious rite of ordination. It is useless to plead that the figure of speech, called personification, is used here by the inspired historian. It is utterly inadmissible to understand it so in this simple unornamented narrative. Figures appear very beautiful in poetry, and in the elevated diction of eloquence, and are not calculated to mislead the mind; but there is nothing in the text, nor in its connection, to justify such a construction.

The sacred writer evidently speaks of the Holy Ghost, as a distinct agent, and one of equal authority and glory with the Father and the Son; and, therefore, He must be of the same Essence; for there can be no more than one eternal and Almighty God. The inspired penman had the example and authority of Jesus Christ, for speaking of the Divine Spirit in this manner. Nothing can be more definite on this doctrine, than Christ's parting discourse with his disciples, recorded in the 14th, 15th, 16th and 17th chapters of John. There, in grave, simple, solemn and unornamented language, He saith to them-" I will pray the Father, and he shall give you another Comforter, that He may abide with you forever; even the Spirit of truth, whom the world cannot receive, because it seeth Him not, neither knoweth Him; but ye know Him, for He dwelleth in you, and shall be in you." And again, in

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chapter 19. 26, the Redeemer saith-" But the Comforter who is the Holy Ghost, whom the Father will send in my name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.' And Jesus adds in the 15th chapter and 26th verse, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth who proceedeth from the Father, He shall testify of me." In the 14th chapter and 7th verse, Christ saith--" Nevertheless I tell the truth; it is expedient for you that I go away: for you if I go not away, the Comforter will not come unto you." Our Lord proceeds, in the 13th, 14th and 15th verses, in saying "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 speak: and He will show you things to come. He shall glorify me for He shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore 'said I, that He shall take of mine, and shall show it unto you."

If the Personality of the Holy Ghost is not established by these sayings of Christ, then, no language can convey the idea of it, nor prove the doctrine. Certainly, the Lord has spoken in the passages which have been cited, as if he meant to settle the question forever. The Divine Spirit is four times called, "the Comforter;" and He is 13 times mentioned by the personal pronouns, He, Him, and Himself:-and He is likewise called, "the Holy Ghost," the very name which Mr. Lindsey has cautioned his readers

not to use.

The Rev J. Yeates, when he had examined the above mentioned passages, in answering his Trinitarian opponent, the Rev. R. Wardlaw, felt himself under the necessity of acknowledging his embarrassment. It is not an easy mat

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