[3.] Should it be still supposed, that the attribute of wisdom, and not Christ, is intended by Solomon; the passage, even if it were not poetical, would not involve such absurdities and difficulties as are involved in the supposition that the Holy Ghost is an attribute personified. An extensive comparison of these two subjects cannot be expected on the present occasion. Suffice it to say, that wisdom is not said to appear in a bodily shape;' is not introduced in form, as an agent in the common concerns of life; is not spoken of by one living being, when discoursing of another living being, as a third living being, united with the other two in the transaction of real business; Is never introduced in the Scriptures, in plain prose, as speaking, hearing, commanding, guiding, sanctifying, and universally doing such things as can be attributed only to a living person. Yet it must strike every person that, as wisdom is an attribute, involving consciousness and perception, all these things, and others like them, might be attributed to it with much more propriety than to the attribute of power.

5. The Holy Ghost is a Divine Person.

There will probably be little dispute concerning this declaration among those who acknowledge that the Holy Ghost is a person. The things which are said concerning the Spirit of God are so plainly such as evince infinite perfection, that few persons, probably none, who admit the personality of the Spirit, will deny his deity. Still, it will be useful on this occasion to exhibit several proofs of this truth.

(1.) The names of God are given to the Holy Ghost in the Scriptures. Now the Lord is that Spirit,' 2 Cor. viii. 17. This is a direct affirmation of St. Paul, that the Spirit is God.

For who hath known the mind of the Lord? and who has been his Counsellor?' Rom. xi. 34. For who hath known the mind of the Lord, that he may instruct him?" 1 Cor. ii. 16. Both these passages are quoted from Isaiah xl. 13, Who hath directed the Spirit of the Lord? or, being his Counsellor, hath taught him?"

' And the Lord direct your hearts into the love of God, and into the patient waiting for Christ,' 2 Thess. iii. 5. Hence the person addressed in prayer, is plainly a distinct person from

those mentioned by the names God and Christ, and of course is the Spirit of God; to whom throughout the Scriptures the office of directing the hearts of Christians to their duty, is everywhere ascribed.

Peter says to Ananias, Acts v. 3, 4, Why hath Satan filled thine heart to lie unto the Holy Ghost? Why hast thou conceived this in thine heart? Thou hast not lied unto men,

but unto God.' Here the Holy Ghost is called God by the apostle, in as direct terms as are conceivable.

Acts iv. 24, 25, They lift up their voice to God with one accord, and said, Lord, thou art God, who hast made heaven and earth, and the sea, and all that in them is. Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine a vain thing?'

Acts i. 16, Peter says, This Scripture must needs have been fulfilled, which the Holy Ghost spake by the mouth of David.' The Holy Ghost is, therefore, the Lord God who spoke by the mouth of David.

(2.) The attributes of God are ascribed to the Holy Ghost. Eternity. Christ, who through the eternal Spirit once offered himself to God,' Heb. ix. 14.

Omnipresence. Whither shall I go from thy Spirit? Whither shall I flee from thy presence?' Psalm cxxxix. 7. Your body is the temple of the Holy Ghost;' that is, the bodies of all Christians,' 1 Cor. vi. 9.

Omniscience. The Spirit searcheth all things, even the deep things of God,' 1 Cor. ii. 10. Even so, the things of God knoweth no one, but the Spirit of God,' 1 Cor. ii. 11.

Holiness.

The Holy Ghost,' the Holy Spirit;' the Spirit of Holiness.' Passim.

Grace. Hath done despite to the Spirit of grace.' Heb. x. 29; see also Zechariah xii. 10.

Truth. The Comforter, the Spirit of truth,' John xiv. 17.

Glory.- - The Spirit of Glory and of God resteth on you,' 1 Pet. iv. 14.

Goodness. Thy good Spirit,' Neh. ix. 20. Thy Spirit is good,' Psalm cxliii. 10.

Power. The power of God,' as exerted in working signs

and wonders, is ascribed to the Holy Ghost throughout the New Testament.

(3.) The actions of God are ascribed to the Holy Ghost.

Creation. By his Spirit he garnished the heavens,' Job xxvi. 13. The Spirit of God hath made me,' Job xxxiii. 4: see also Acts i. 24, 25, compared with Acts i. 16.

Working miracles, which, as you know, is either a suspension or counteraction of the laws of nature, or of the divine agency operating conformably to those laws, and is therefore, with peculiar evidence, an act of God himself. This, as I have already remarked concerning the power exerted in it, is throughout the New Testament ascribed to the Holy Ghost.

Inspiration. Holy men of God spake as they were moved by the Holy Ghost,' 2 Peter i. 21.

Giving life. It is the Spirit that quickeneth,' John vi. 63. Put to death in the flesh, but quickened by the Spirit,' 1 Pet. iii. 18. He that raised up Christ from the dead shall also quicken your mortal bodies, by his Spirit that dwelleth in you,' Rom. viii. 11.

Sanctification. This also is ascribed to the Holy Ghost appropriately, throughout the New Testament.

Instances of the same general nature might be easily increased in numbers, and the proofs might be easily multiplied to a great extent; but as discourses so extensively made up of detached passages of Scripture are apt to be less interesting than could be wished, I shall desist.

(4.) The Holy Ghost is a divine person, because he is united with the Father and the Son in the baptismal service, and in the blessing pronounced upon Christians by St. Paul.

I have mentioned these subjects together, because they have some things in common. Yet there are also some things in which they differ. Go and teach all nations,' said our baptizing them in the name of the

Saviour to his apostles,

Father, and of the Son, and of the Holy Ghost.'

The grace of our Lord Jesus Christ,' says St. Paul to the Corinthian church, and through them to all Christians, aud the love of God, and the communion of the Holy Ghost, be with you all. Amen.'

In the commission here given by Christ to his apostles, it is impossible that an attribute should with propriety or meaning be joined with persons, or a creature with one or more divine persons. No absurdity can strike the mind with more force, than that Christ should direct the apostles to baptize in the name of God the Father, and of the Son, and of the divine power! Nothing but impiety can, so far as I see, be contained in a direction to baptize in the name of God and of a creature. What creature would dare to associate himself with God in such an act of authority, and thus presume to ascend the throne of his Maker? The same things are equally true concerning the form of blessing above recited. Can St. Paul be supposed to have united either a creature or an attribute with the eternal God in this solemn service? What blessings could either of these bestow? Both the creature and the attribute, considered by themselves, are in this view nothing.

But this form of blessing is a prayer, and is addressed equally to the Father, the Son, and the Holy Ghost. Can St. Paul have addressed a prayer either to an attribute or to a creature?

Farther: The blessing prayed for from the Holy Ghost is communion, or fellowship. The request for this blessing involves therefore the declaration, that the Holy Ghost will, if the prayer be granted, be present with all those for whom this communion is supplicated, and present with that influence which is the source of spiritual and immortal life. In other words, the Holy Ghost is here exhibited as omnipresent; and as everywhere possessing, and at his pleasure communicating, life here, as the commencement of life hereafter.

I shall conclude this Discourse with observing, that the divinity of the Spirit of truth furnishes Christians with the most solid foundation for gratitude and joy. It will be seen, in the progress of these Discourses, that he is the sum of all the moral blessings introduced into this world by the mediation of Christ. He sanctifies the soul; brings it out of darkness into marvellous light;' improves it in holiness; conducts it through the temptations and dangers of this life; furnishes it with every gift and grace; prompts it to all virtue and excellence; and fills it with all spiritual enjoyment. For

this great work he is abundantly qualified by the possession of infinite perfection; of all that is great, and all that is good. In this world he commences and carries it on. In the future world he advances it to absolute perfection. Through the ages of eternity he will supply, enrich, and adorn the soul with endless virtue, as the means of endless happiness and glory.

END OF VOL. II.

J. Haddon, Printer, Finsbury.