without measure, than that he was given to the prophets and apostles by measure. By measure and without measure denote the different degrees of the gifts or aid of the Spirit.

6. Because the original word in the New Testament, translated Spirit, and the articles and pronouns, agreeing with it or referring to it, are of neuter gender, it is inferred that the Spirit is not of divine nature.

The Hebrew word for Spirit is of masculine termination. But not to insist on this, the Greek word for Spirit in this text, "God is a Spirit," is of neuter gender. But the use of this gender in this passage does not prove that God is a mere thing, and not a divine Being. The Greek word for the spirit of man, for holy and for fallen spirits is of neuter gender. But this carries no evidence that the spirit of man is not human, or that the spirit of angels is not angelic. The Greek words for babe, and for children, whether they be youth or the children of God, are of neuter gender. But this use of this gender does not prove that they do not belong to the human family, or that they are not of human nature. The Holy Spirit is called the Comforter. The original word, translated Comforter, and the articles and pronouns agreeing with it, or referring to it, are of masculine gender. When Christ calls him another Comforter, he ranks him equal with himself; and at the same time points out his distinction and divinity.

The Greek language was formed long before the Gospels and Epistles were committed to writing. The Greek word for spirit was of neuter gender. The inspired writers were not commissioned to make innovations in language. They took the word as it was, and applied it to the Holy Spirit. It is probable that they did not suspect it would mislead the human mind in succeeding ages, any more than when it was applied to man or angel.

7. Much is said in the scriptures of the mutual love between the Father and the Son, and the dispo

1

sition of each to honor the other. It is suggested that such reciprocal love between the Spirit and the Father, and between the Spirit and the Son, is not mentioned in the scriptures. This forms another objection to the divinity of the Holy Spirit.

The reason, for which the love between the Father and Son is so frequently and fully expressed in the Bible, probably is the near relationship, which subsists between them; the covenant, which was formed and ratified by them and the sufferings and humiliation of the Son to support the authority of God. If the love between the Spirit, and the Father, and Son, be not so fully expressed in the Bible, the love is naturally inferred from the language of scripture. The Spirit harmonizes with them in the covenant of redemption. He co-operates with them in the work of salvation. In his office he is subordinate to them and submissive to their commands. This harmony and concurrence between the Father, Son, and Holy Spirit suppose that reciprocal affection subsists between them. At the baptism of Christ the Holy Spirit descended, rested upon him and performed that act of consecration, which the application of water represented. His continuance with Christ indicated the union and affection, which subsisted between them.

8. Much is said in the scriptures of the love of the Father towards mankind, and also of the love of the Son. It is suggested that there is nothing said of the love of the Holy Spirit toward the human race. On this ground it is objected that the Holy Spirit is not of divine nature.

Much is said in the sacred scriptures which implies the love of the Holy Spirit toward mankind. His works express his love. He strives with sinners for the benevolent purpose of convincing them of their sin and of their danger. He does not relinquish this gracious work till he has been long and obstinately resisted. He changes the human heart. He carries on the work of sanctification till the day of the Lord

Jesus. He qualifies his subjects for the reception of the benefits of Christ's righteousness. To qualify people to receive the benefits of Christ's sacrifice is a work no less benevolent and gracious than the offering of the sacrifice itself.

The Holy Spirit expresses an earnest desire that sinners should reform and be saved. "The Holy Ghost saith, to day if ye will hear his voice, harden not your hearts.". God by his apostle commanded saying, "Grieve not the Holy Spirit of God." This command implies that the Holy Spirit is grieved on account of the hardness of the human heart. The

scriptures attribute to the divine Being, human shape, human organs, and human passions. This mode of expression is adopted not to convey the idea that God possesses these human properties, but to represent his actions as if he were influenced by human sensations. When the Holy Spirit is brought to view grieving for the sinful, unhappy state of man, he арpears in the exercise of the tenderest love, and desirous to promote the salvation of man. He is called the Comforter. He administers consolation to converted sinners. He gives them peace and quietude of mind and hope of future blessedness. In this view of the Holy Spirit he appears not only in the exercise of love to the human race, but he appears in a distinct and official capacity.

9. We are required to love the Father and the Son; but as we are not commanded expressly and distinctly to love the Spirit, it is inferred that he is not of divine nature.

Where is it expressly commanded in the Bible to love the Father distinctly; or to love the Son distinctly? The divine command is, thou shalt love the Lord thy God with all thy heart. The command has no respect to any distinction in the divine nature; but it applies to all that belongs to it. When we are commanded to love God, we are required to love all, which is

embraced in the term God; and this general name usually embraces the Father, Son, and Spirit.

10. It is objected to the Spirit's divinity, that there is no express command to render worship to him.

When the Spirit is united with the Father and Son →in the ordinance of baptism, the same honor is given to him as to them. When it is considered that speaking against the Holy Spirit is the greatest of sins, that it is unpardonable, it is astonishing that any should view him standing in a disrespectful situation; that any should view him not entitled to divine honors, nor claiming the prerogatives of divinity. When God is worshipped, the Spirit, if he belong to God, is also worshipped.

The Holy Spirit is represented by many passages of scripture to possess divine properties and to perform divine works. Sometimes he is represented in a passive form. It is then he acts in subordination to the Father and the Son. It is not a fair construction of the scriptures to turn plain declarations from their most natural meaning into a figurative signification for the purpose of strengthening a particular class of texts, or for the purpose of supporting a favorite theory.

In the work of salvation there appear to be three offices, three kinds of works, and three characters, One proposes, another complies. One pays the ransom, another accepts; and the third prepares subjects to receive its benefits. All this is done with perfect harmony; and each is entitled to equal love and vene

ration.

It has been asserted by some that no name, attribute, nor work is attributed exclusively to the Holy Spirit. (See Purves, pp. 8. 15.) From this it is inferred that the Holy Spirit is God the Father, or that it is his energy, influence, or operation. It does not appear to be certain that this position is true. He is called the Holy Spirit; the Spirit of truth. The Father is called holy. God is called a Spirit; and he is called

the true God. But he is not called in scripture the Holy Spirit; nor the Spirit of truth. Holy Spirit appears to be as proper and as discriminating a name as the name Jesus Christ. Some things are predicated of the Holy Spirit, which are not predicated of the Father. "The Holy Ghost descended in a bodily shape, like a dove upon him," (i. e. Christ) Luke 3:22. It appears to be no more incredible that the Holy Spirit should assume a certain similitude, than that the Son of God should do the same before his incarnation. It is believed that the Father never has manifested himself by any likeness. "No man hath seen God at any time," John 1:18. Christ, speaking of the Father, says, "Ye have neither heard his voice at any time, nor seen his shape," John 5:37. The Holy Spirit is called the Spirit of Christ. "God hath sent forth the Spirit of his Son into your hearts," Gal. 4:6. The Holy Spirit is called the Spirit of Christ, either because he rested upon him in his human nature, or because he was sent by him into the world. But the Father is not called the Spirit of Christ. It is through the Spirit, Jews and Gentiles have access to the Father. "We both have an access by one Spirit unto the Father," Ephes. 2:18. It was not by the Father they had access to the Father. Nor is it probable that it was by the energy of the Father, they had access to him.

The conception of Mary is attributed to the Holy Spirit. "She was found with child of the Holy Ghost. That, which is conceived in her is of the Holy Ghost," Matt. 1:18,20. "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee, therefore also, that holy thing, that shall be born of thee, shall be called the Son of God," Luke 1:35. In the two first of these passages, Mary's conception of the body of Jesus is attributed to the Holy Ghost. In the latter passage, in which the manner of her conception is described, the Holy Ghost and the power of the Highest are both brought to view.