hand of Paul." (Acts xix. 11.) But St. Paul himself assures us that these very miracles were wrought by the SPIRIT; so that the Gentiles were made obedient," by word and deed, through mighty signs and wonders, by the power of the SPIRIT of God." (Rom. xv. 19.) And from (1 Cor. xii.) we learn that to another was given "the gifts of healing by the same Spirit; to another the working of MIRACLES; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the self-same Spirit, dividing to every man severally as He will." If then the working of miracles, such as our Lord and the Apostles did work, was by the power of God,-was by the Spirit of God, -- as most assuredly it was, then the Holy Ghost is God.

10. If we admit, as certainly we must, that Christ was sent by God into the world for its instruction and redemption; and if it should appear that this act of sending Christ into the world was effected by the Holy Ghost, then from this argument it will be evident that He is God. Very numerous are the passages in which our Lord describes himself to be sent of God; I shall select but one or two to the Jews he says, (John viii. 29, 42.) "He that sent me is with me; the father hath not left me alone....I proceeded forth and came from God; neither came I of myself, but He sent me : but what says Isaiah of Christ? "The SPIRIT of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken hearted," (Isaiah lxi. 1.) Now these very words are applied by our Lord, (Luke iv. 18.) to himself, soon after he "returned in the power of the SPIRIT into

Galilee ;" and hence prove to us that the act of sending Christ into the world, for its instruction and redemption, was effected by the SPIRIT of Godby the Holy Ghost. And, in confirmation of this point, Isaiah says, (xlviii. 16.) "And now the Lord God and his SPIRIT hath sent me : in which words Christ is evidently the speaker; who, in the 12th verse, says, "I am the first, I also am the last," and in the 16th verse declares that he was sent not only of the Lord God, but also of his SPIRIT.

11. The resurrection of Christ from the dead is often ascribed to God; for thus says St. Peter, (Acts ii. 24.) "Whom GOD hath raised up, having loosed the pains of death: " and thus, (Heb. xiii. 20, 21.) "Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do his will." But the resurrection of Christ is equally ascribed to the Holy Ghost, as being effected by HIS power; for St. Paul says, Christ was "declared to be the Son of God with power, according to the SPIRIT of holiness, by the resurrection from the dead;" that is, by the powerful working of the Holy Spirit : and St. Peter is still more express, when he says: "Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened-restored to life-by the SPIRIT," (1 Peter iii. 18.) Since then God raised Christ from the dead, and since the same resurrection is ascribed to the Holy Spirit, we, therefore, conclude with certainty that the Holy Spirit is God.

12. To be born of God, and to be born of the

66

Spirit, is manifestly the same thing in the sacred Scriptures our Lord says, (John iii. 6.) That which is born of the SPIRIT is Spirit; and (verse 8.) "So is every one that is born of the SPIRIT." And St. John informs us; Whosoever is born of God doth not commit sin....Whatsoever is born of God overcometh the world....We know that whosoever is born of God sinneth not," (1 John iii. 9; v. 4. 18.) Hence then it is clear, that " The same individual act of divine grace, viz. that of our spiritual birth, is ascribed....to GOD, and to the SPIRIT. Some сараcity then there must be, wherein the Scripture makes no distinction between GOD and the SPIRIT; and this is what the Scripture itself calls the divine nature, under which God and the Spirit are both equally comprehended."1

13. And not only is the resurrection of Christ, and our new spiritual birth, ascribed to the Holy Ghost, but also, the general resurrection of the dead, at the last day: for, "if the Spirit of him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, BY HIS SPIRIT that dwelleth in you," (Rom. viii. 11.) And this, says Whitby, is spoken according to the opinion of the Jews, that the resurrection should be effected by virtue of the HOLY SPIRIT, which they conclude from those words of the prophet Ezekiel, (xxxvii. 9, 10.) " Come, O Spirit, from the four winds and blow upon these dead, that they may live." Thus was our Lord raised from the dead, (1 Peter iii. 18.) thus shall we be raised, who are the temple of the Holy Ghost. . .And with this agrees

1 Jones's Cat. Doc.

the doctrine of the ancient fathers: our bodies rising by the Spirit, saith Irenæus, shall be made spiritual, and by the Spirit shall have life. They who are dead and buried with Christ, may know that by the Spirit which raised him up, they shall be raised: so Origen." But, to raise the dead, is most assuredly the work of an almighty power-of God himself-for "them also who sleep in Jesus will GOD bring with him." (1 Thess. iv. 14.) But since the dead will be raised by the Holy Ghost, He is therefore properly and truly God.

14. From the inspiration of the Scriptures, another of the works of the Holy Spirit,-we can also prove his proper Divinity. "All Scripture," says St. Paul, "is given by inspiration of GOD," (2 Tim. iii. 16.) But we well know that he here refers in particular to the Old Testament, and to the writings of the prophets, who did search, "what, or what manner of time, the SPIRIT of Christ which was in them did signify, when it testified before-hand the sufferings of Christ, and the glory that should follow." (1 Peter i. 11.) And we also are assured that " The prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the HOLY GHOST." (2 Peter i. 21.) The inspiration of the Scriptures is most clearly ascribed to the Holy Ghost and to God; and we, therefore, with certainty infer that He is God. Nor should we omit to observe that He is called the Spirit of Christ, as well as the Spirit of God by which we are taught not only his own proper Divinity, but the general doctrine of the Trinity.

Whitby in Loc.

15. But, as if to preclude all doubt of the Divinity of the Spirit, the work of creation, which is properly the work of Deity, is attributed to Him. And this will appear still more appropriate when we call to mind the words which Moses employs when he describes the creation : In the beginning God "-the Alehim-which is a plural noun to express a plurality in the divine nature-" the Alehim created the heaven and the earth: "And God-the Alehim-said, "Let us make man in our own image after our likeness: " and the Lord God-Jehovah-the Alehim said "behold the man is become like one of us." (Gen. i. 1, 26; iii. 22.) In conformity, therefore, with this expressed plurality, we read that God" by his Spirit hath garnished the heavens....The Spirit of God hath made me." (Job xxvi. 13; xxxiii. 4.) "By the word of the Lord were the heavens made ; and all the host of them by the breath of his mouth.

...Thou sendest forth thy Spirit, they are created." (Psalm xxxiii. 6; civ. 30.) Now, as to the essential principles of the nature of man, it is not for nothing that God expresses his communication of a Spirit of life, by his breathing into him. God breathes into his nostrils the breath of life. The Spirit of God, and the breath of God, are the same; only the one expression is proper, the other metaphorical; wherefore this breathing is the especial acting of the Spirit of God. The creation of the human soul, a vital immortal principle and being, is the immediate work of the Spirit of God. The Spirit of God hath made me; and the breath of the Almighty hath given me life. Job xxxiii. 4. Here indeed the creation and production of both the essential parts of human nature, body and soul, are ascribed unto the same