earth." "By his Spirit," saith Job, "he hath garnished the heavens." "The Spirit of God hath made me," saith Elihu, "and the breath of the Almighty hath given me life." In the following passage the Jewish writers have acknowledged that there is a personal distinction between "Jehovah," "the Word of Jehovah," and "the Spirit of his mouth." "By the word of the Lord were the heavens made; and all the host of them by the Spirit of his mouth "." But, from other parts of Scripture, there can be no doubt of this personality of distinction. That which is clearly and formally opposed to evil spirits, that which 1 Ps. civ. 30. Job xxxiii. 4. *Job xxvi. 13. 4 Ps. xxxiii. 6. Raym. Mart. Pug. Fid. fol. 318; also fol. 641, where he quotes two of the Jewish Commentaries on Gen. i. 2, to show that they understood the Spirit of God to be the Spirit which rested on the Messiah. "Et Spiritus Dei volitans; Iste est Spiritus Messiæ de quo dicitur Esaia xi. v. 2. Et requievit super eum Spiritus Domini." See also Waterland on the Divinity of Christ, Serm. ii. p. 70. Camb. 1720. 5 ' 1 Sam. xvi. 14. Comp. 2 Chr. xviii. 20, 21, 23. strives with man', which speaks 2, which is vexed by the rebellious disobedience of mankind 3, "is not an inanimate influence, but a living, intelligent agent." And on the other hand, that which is given, must be distinct from the giver: that which is poured out must be distinct from him that promises to pour it out". So that it is equally clear, from the Old Testament, that "the Spirit of God" is a person; that he is God; and that, in the Unity of the Godhead, there is one person who is called God, and another who is called the Spirit of God 6. It now remains to lay before you a few passages, in which these three persons existing in the Divine Unity are mentioned together. In the eleventh chapter of Isaiah 1 Gen. vi. 3. 2 2 Sam. xxiii. 2. 3 Is. lxiii. 10. Comp. Ps. lxxviii. 56. 4 Ezek. xxxvi. 27. 5 Ezek. xxxix. 29. Joel ii. 28. Is. xliv. 3. 6 Bp. Pearson on the Creed, Art. viii. Barrow on the Creed, Serm. xxxiv. Dr. M'Caul on the Personality of the Holy Spirit. Raym. Mart. Par. iii. Dist. i. cap. xi. Jo. Henr. Maii Synopsis Theologiæ Judaicæ. Loc. ii. p. 43-46. Gissæ-Hass. 1698. 4to. we have these words, which, let me observe, are admitted by the Jews to be a prophecy of the Messiah. "And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots and the Spirit of Jehovah shall rest upon him 1." In this sentence there are three persons mentioned, (1.) "Jehovah ;" (2.) "the Spirit of Jehovah;" (3.) a third person, who is called "the Branch," and on whom, it is foretold, “the Spirit of Jehovah shall rest." The word "Branch" is equivalent to "Son:" and to say, that "a Branch shall grow out of his roots," is to predict the birth of a descendant from Jesse; that is, from David the Son of Jesse. But, in the fourth chapter of this prophecy it is written, "In that day shall the Branch of Jehovah be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel 2." 1 Is. xi. 1, 2. GERMEN JEHOVE est nomen Messia צמח יהוה 2 mysticum, a nemine intellectum, quam qui tenet mysterium Patris et Christi. Idem valet, quod Filius, Propago, Patris naturalis, in quo Patris sui imago et So that the Messiah is not merely the gloria perfectissime splendet; Jesaiæ in sequentibus FILIUS [cap. ix. 5,] Joanni, ỏ AOÃOΣ TOY ĐEOY, ὁ Υἱὸς, πρωτότοκος, μονογενής. (Evang. cap. i. 1. Apoc. xix. 13.) Processio Patris naturalis. Est hic eruditi cujusdam Viri [Cl. Joh. Buxtorf. Nep. in Catalectis Philol. Tmem. Ixvi.] elegans observatio, quæ eodem tendit, quam non licet intactam præterComparat ille inter se nomina Messiæ mittere. ,GERMEN DAVIDIS apud Jeremiam צמח דוד cap. xxiii. 5, et Y GERMEN JEHOVE, in hoc loco. Cum autem prior appellatio absque dubitatione innuat, Messiam fore FILIUM DAVIDIS: docet, posteriorem ἀναλογικῶς non posse aliud significare quam FILIUM JEHOVE, quod nomen Christi Jesu est μvorikάTEPOV, omni alio nomine excellentius. Addit non minus docte, personam, quæ hic GERMEN Jehova dicitur, deinceps a Propheta nostro appellari JEHOVAM, cap. xxviii. 5. ILLO DIE erit JEHOVA exercituum corona decoris, et diadema ornatissimum RELIQUIIS POPULI SUI. פרי הארץ Ceterum hoc Germen Jehove fit Fructus terræ, quando y D ex inferiore loco, here called "the fruit of the earth," that is, the Son of David; but he is also "the Branch of Jehovah," that is, "the Son of God:" being, in his divine nature, as truly the Son of God, as he is the "Son of man," in his human nature. Consequently, in this prophecy we have, (1.) "the LORD," (2.) "the Spirit of the LORD," and, (3.) “the Son of David," who is elsewhere called, "the Branch," that is, the Son, "of the LORD." Now, compare this prophecy with the parallel prophecy in Jeremiah, and you will see, that this "Branch," or Son, "of Jehovah," is himself Jehovah. "Behold the days come, saith Jehovah, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely, and this is his name whereby he shall be called, Jehovah our Righteousness." So that taking these two Vitringa in loc. See also Maii Synops. Theol. Jud. Loc. viii. p. 133-4. 1 Jer. xxiii. 5, 6. In proof that the Messiah is to be understood by this title, see Bp. Pearson on the |