ter for the most acute disputant to evade or explain away such definite expressions, so often repeated. They can agree to no other doctrine but a Trinity in Unity; and, on that ground, all is natural, beautiful, and important.

The above mentioned passages-the apostle's commission and benediction-with the words which we have chosen for our text, sufficiently confirm the doctrine in view, if nothing more could be advanced in support of it. As the same kind of evidence, however, is extensive-—a few passages more will be collected, to corroborate the testimony which has been advanced. Acts 15. 28. "For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things." The Rev. R. Wardlaw, says on this passage-"To speak of any thing seeming good, to a mere attribute or operation of the Deity, is a great deal more than unnatural :—it is nonsense."

The apostles "were forbidden of the Holy Ghost to preach the word in Asia ;" then, "they assayed to go into Bithynia; but the Spirit suffered them not." Acts 16. 6, 7. Forbidding and preventing, most certainly denote will and agency. Such things cannot be consistently said of any of the Divine perfections or operations; for, it is acting like God Himself. The Personality of the Spirit was, undoubtedly, the doctrine which the sacred writers intended to communicate, in what has been cited. When Agabus" took Paul's girdle, and bound his own hands and feet" with it, he "said, Thus saith the Holy Ghost, so shall the Jews at Jerusalem bind the man that owneth this girdle, and deliver him into the hands of the Gentiles." Acts 26. 11. When St. Paul's doctrine was rejected by the Jews at Rome, he said, "Well spake the Holy Ghost, by Esaias the prophet, unto our Fathers". Acts 28. 25. On another occasion, he said, "the Holy Ghost witnesseth

in every city, saying, that bonds and afflictions abide me." Chap. 20. 23. In his first Epistle to Timothy, 4th, 1st, he says, "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith." In addition to what has been said on the Spirit's Personality, we will add these three sacred passages-"Wherefore, as the Holy Ghost saith, To-day, if ye will hear his voice, harden not your hearts." Heb. 3. 7, 8. "He that hath an ear, let him hear what the Spirit saith unto the Churches." Rev. 3. 22. "But all these worketh that One and the self same Spirit dividing to every man severally as He will.” I. Cor. 12. 11. The Personality of the Holy Ghost, appears in a very striking light from the Scriptures which have been exhibited. He is said to come--to show-to teach-to testify-to receive-to hear-to speak-and to comfort his people and He is distinguished from the Person of the Father, and from the Son, in an explicit and guarded manner. Such definite language on this sublime subject, is more than sufficient to seal the lips of Anti-Trinitarians forever. But if reason must decide in this case; then, let the authority of the Scriptures be denied; for this doctrine is certainly contained in them. To think of supporting a system of christianized Deism from the Bible, is really a very singular undertaking.

The Son, and the Holy Ghost, are mentioned as distinct persons in Matthew 12. 31, 32. In that passage, our Lord saith-" All manner of sin and blasphemy shall be forgiven unto men:-but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever shall speak a word against the Son of man, it shall be forgiven him :-but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come."

The Spirit must either be a Person in t heEssence of God, or else a mode of his operation. But, can it be, that

sins against Jehovah may be forgiven, while transgressing against one of his perfections is an unpardonable offence! David sinned against God; yet he received his pardoning grace and we are told in the passage that has been mentioned above, that sins against the Son may be blotted out. It is truly surprising, if it be more heinous to sin against a divine influence, than to sin against the very Person of God. It is also said in the Scriptures, that our sins grieve the Spirit; but that cannot be literally true, if he be nothing but a mode of Divine operation. The reverse of this has, however, been sufficiently established; and therefore, we shall proceed ;

II. To prove the Supreme Deity of the Holy Ghost.

This will not be denied by those who are willing to allow that He is a distinct Person from the Father and the Son. It has been made clearly to appear, that, in His Personal capacity, He is neither the one nor the other; and yet, I hope we shall be able to show, that he is truly God. This, we will now attempt to prove, from the names, perfections, and operations which are ascribed to Him in the inspired writings. And,

1. Some of His glorious names will be mentioned.

He is called God in the highest sense of that momentous word. When Peter admonished Ananias for his duplicity, he said "why hath Satan filled thine heart to lie to the Holy Ghost ?—thou hast not lied unto men, but unto God." Acts 5. 3, 4. "God is a Spirit ;"—and this Person in God is called, "the Holy Spirit"—and, "the Spirit of God." St. Paul says "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" 1 Cor. 3. 16. ?" 1 Cor. 3. 16. body is the temple of the Holy

And again, he

And again, he says—“ your

Ghost." Chap. 6. 19. In

the 16th verse he adds, “Ye are the temple of the living God; as God hath said-I will dwell in them, and walk

Y

in them; and I will be their God, and they shall be my people." In this passage it appears, that to be the temple of the Spirit, and the temple of God, is the same thing; and therefore, it is an incontestible inference, that the Spirit is God." The God, who dwells and walks in the saints, is therefore, the Holy Ghost. The Holy Spirit is so joined with the Lord of hosts, as to show that He is clothed with the same perfections, authority and glory. St. Paul says " Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty." 2 Cor. 3. 17. It is very evident, that one and the same Person cannot be the Lord and the Spirit of the Lord. He is said to be the Spirit of the Son as well as of the Father, and, in the order of his offices, to be directed by them both. On this, St. Paul says "And because ye are Sons, God hath sent forth the Spirit of His Son into your hearts." Gal. 4. 6. Again" Now if any man have not the Spirit of Christ, he is none of his." Rom. 8. 9. In speaking of the Spirit, Christ saith unto his disciples-" Whom the Father will send in my name." name." John 14. 26. John 14. 26. Again, Jesus saith of the Holy Ghost" Whom I will send unto you." Chap. 15. 26. It is unnecessary to say any more on the names which the Holy Ghost bears, to show that He is a Person in the Divine Essence, of equal eternity, power and glory with the Father and the Son.

2. The proper Deity of the Holy Ghost, appears from the infinite perfections which He sustains.

1. He is said to be eternal; or, "from everlasting to everlasting." This can be said of no other being but JEHOVAH Himself; and yet it is equally true of the Holy Ghost. In relation to this, St. Paul says-" If the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh :-how much more shall the blood of Christ, who, through the eternal Spirit, offer

ed himself unto God, purge your conscience from dead works to serve the living God." Heb. 9, 13, 14. If the Holy Spirit be eternal, He had no beginning of existence ; and therefore he must be the living God. I shall rest the whole argument on this single proof: for it is irresistible.

2. The Supreme Deity of the Holy Ghost appears from His omnipresence. Dwelling in heaven, and in every saint on the earth at one and the same time, settles this point completely. The inspired Psalmist says to God"Whither shall I go from thy Spirit? or whither shall I flee from thy presence?" The omnipresence of the Holy Ghost, is, therefore, completely proved; and no other arguments are necessary. Omnipresence is a perfection which belongs to no one but the Lord of hosts, who is the "first cause and the last end of all things."

3. The proper Deity of the Holy Ghost appears from His omniscience. It is said in the sacred word, that "the Spirit searcheth all things, yea, the deep things of God." 1 Cor. 2. 10. "The things of God knoweth no man, but the Spirit of God." verse 11th.. It must surely be admitted on all hands, that no mere creature can search all things, and know all the secrets of the Almighty:-neither can these things be said of an attribute, nor of its operation. Such things bespeak knowledge and agency.

As it has been fully shewn that the Holy Ghost is not the Father, nor the Son, if such perfections belong to Him, they settle the point, that He is a Person in the essence of God, and of equal glory, with the other Persons in the Deity. The Bible, on any other scheme, is a mass of confusion-an inexplicable Book-a Book, calculated to mislead its readers-and has mislead the greater part of those into whose hands it has fallen. While it forbids idolatry on the pain of the Divine displeasure-threatening that sin with unlimited punishment-it has lead the great