distinguished from ág. In this sense also it may be used either definitely or indefinitely: examples of each will be noticed in the sequel.

"III. A third meaning arises by abstracting the spiritual principle from body or matter, with which in man it is associated: hence is deduced the idea of the immaterial agents, whom we denominate Spirits. Thus, Luke xxiv. 39. πνεῦμα σᾶρκα καὶ ἐςέον ἐκ ἔχει. John iv. 24. πνεῦμα ὁ θεός Acts xxiii. 9. πνεῦμα ἤ ἄγγελος. The πνεύματα also of the Demoniacs are to be classed under this head. It is evident that the word, in this acceptation, must admit both a definite. and an indefinite sense.

"IV. But the word is used in a sense not differing from the former, except that it is here employed xar ox to denote the Great and Preeminent Spirit, the Third Person in the Trinity: and in this acceptation, it is worthy of remark, that μа ory is never anarthrous; i. e. without the article; except, indeed, in cases, where other terms, confessedly the most definite, lose the Article, from some. cause alleged in the Preliminary Inquiry. It will be shown in the following pages, as the passages occur, that such is the practice of the Sacred writers. The addition of To ayo serves only to ascertain to what class of Spirits, whether good or evil, this pre-eminent Spirit is affirmed to belong.-It may here be briefly noticed, that in the passages, which, from their ascribing personal acts to the μa ayov, are usually adduced to prove the Personality of the Blessed Spirit, the words μ and μ ayo invariably have: the Article. See particularly Mark i. 10. Luke iii. 22. John i. 32. Acts i. 16. and xx. 28. Ephes. iv. 20. Mark xiii. 11. Acts x. 9. and xxviii. 25. 1 Tim. iv. 1. Heb. iii. 7. &c.-The reason of this is obvious; for there being but one Holy Spirit, he could not be spoken of indefinitely. In Matt. also

xxviii. 19. where the Holy Spirit is associated with the Father and the Son, the reading is to dye TVEμætos.

"V. The fifth sense of μ is easily deducible from the fourth; being here not the Person of the Holy Spirit, but his influence or operation: the addition of ayo is explicable as before. And in this meaning a remarkable difference may be observed with respect to the Article. Though the Holy Spirit himself be but one, his influences and operations may be many hence μ and μa ayos are in this sense always anarthrous, the case of renewed mention or other reference being of course excepted The expressions of being "filled with the Holy Ghost," "receiving the Holy Ghost," "the Holy Ghost being upon one," &c. justify this observation.

"VI. The last meaning, or rather class of meanings, for they are several, comprises whatever is deducible from the last acceptation, being not the influences of the Spirit, but the effects of them: under which head we may range in the senses of disposition, character, faith, virtue, religion, &c. and also whenever it is used to signify evil propensities or desires, with this difference only, that these latter must be supposed to arise from the influence of the Evil Spirit. In all these senses the Article is inserted or omitted according to the circumstances.

"Now if we put together the consequences of what has been shown under the fourth and fifth heads, we shall perceive the futility of pretending that the Holy Spirit is, as some aver, merely an influence: the Sacred Writers have clearly, and in strict conformity with the analogy of language distinguished the influence from the Person of the Spirit. In like manner the Personality of the Holy Spirit is deducible by comparing the third and fourth heads: for if a in the passages adduced under the third mean a spi

ritual agent, Tò vμa in the places referred to under the fourth, where there is no renewed mention, nor any other possible interpretation of the Article, but the use of it xar' fox, can mean only the one spiritual agent of acknowledged and pre-eminent dignity. But the personality of μa under the third head cannot be disputed, unless by those who would controvert the personality of the personality, therefore, of τὸ πνεῦμα used κατ' ἐξοχὴν must be coneeded."

FOR THE CHRISTIAN's MAGAZINE.

THE Editors, with peculiar pleasure, commence the publication of a number of letters, written by the late Mrs. HARRIET BACKUS, of Albany, which the kindness of a friend has submitted to their disposal in such way as they may think expedient. These letters, they doubt not, will prove acceptable to all who have drank into the same spirit with the pious author. They are the unstudied effusions of a heart alive to all the impulses of benevolence and friendship-a heart glowing with gratitude, love, and obedience to the Friend and Redeemer of sin

"

ners. She has fought the good fight; she has finished the course; she has kept the faith," and is now inheriting the reward of grace.

A sketch of her life and death may be expected in a

future number.

My dear, afflicted Friend,

To❝

Albany, Jan. 2, 1804.

mourn as those who have no hope," is not the lot of the Christian. But it is the destiny of human nature, to weep for our losses, and to sigh at our bereavements. Our divine and perfect Master has himself given us an example of sympathy and fellow-feeling, when he wept with the friends of Lazarus; at once showing with how much condescension he pitied our frailties, and how kindly he would treat those who look through their tears to him.Mourn, then, my dear Mrs. B—; but mourn as Mary and Martha did, trusting in Christ, and humbly believing in, and applying to him. May he comfort you also with the consolations of his love. We see the reward of faith in the restoration of their beloved brother to life. What though the days of miracles have ceased? IMMANUEL still dwells with his children and though he will not restore our departed friend to us, he will lead those who weep at his feet, who cast their cares on his bosom, to a blessed re-union in that world where partings and

sorrows can never enter.

You think of many things, I doubt not, to aggravate your grief. A bereaved parent's heart must be open to the reflection of past happiness, and the hopes, that are blasted, of future comfort. But, really, you have more to console you. I speak feelingly, madam, and as a true mourner with you. Not as I would speak of a common friendly acquaintance that was terminated by death, but as I really feel at the loss of a dear sister in the faith, with whom I have taken sweet counsel, and walked to the house of the Lord in love. As such I will say, that you and all

her friends, have much to comfort them. For, Oh! in this vale of tears, this transitory life, what so comforting, so heart-cheering, as the hope of eternal blessedness with Jesus! Can long life, yea, ten thousand lives like this, be put in competition with it? On this score, then, we have comfort: for who can reflect on the faith and works of your dear child, for two years past, and not have hope, that, through the mercy of God in Christ, she has really passed from death to life eternal? Who can remember her meekness and labours of love, and not hope that, Christ being truly formed in her the hope of glory, she is now entered the blissful mansion prepared for her from the ascension of her triumphant master !-And shall we regret her happiness? shall we even wish it had been delayed? Oh, no! My dear sister in the Lord, if we love God with all our hearts, we shall be willing to give up all the treasures of our hearts to him, and cheerfully say, "thy will be done." Would it not be matter of joy and triumph to the true Christian, if he could be firmly assured of the blessedness of his nearest and dearest friends, to yield them all up, one after another, to the king of terrors? Oh, certainly: for time is but a vapour, a shadow, a nothing-and eternity! ah! what is eternity?

I hope, my dear respected friend, that you and yours have the rich consolations of religion under this afflictive dispensation. I trust, some of you have; and pray it may be sanctified to the spiritual good of your family and the Church. I feel anxious to know what effect this, with his sickness, has had on C—'s mind. He has looked into the grave; has been shaken over it; has seen his kindred dust laid in it; and how do eternal realities appear to him now?-Give my love to him, and tell him I rejoice at his recovery. I hope it is a recovery from sin, also, and eternal death; that he, being spared, (6 yet another