er."

3. All divine works are ascribed to the Holy Ghost. He is the Creator of the universe. "He moved upon the face of the waters, garnished the heavens, and established the earth by his power;" was one in the great council. "Let us make man." For Elihu saith, "The Spirit of God hath made me, and the breath of the Almighty hath given me life."

There was an old foolish piece of philosophy, called anima mundi, the soul of the world; of which they who wrote against it, and they who wrote for it, could make nothing. But it seems as if they would ascribe no personality to the Creator of all things. We, in opposition to them, say that the Father, Son and Holy Ghost made the creation. The Holy Ghost has the sway of providence: he reneweth the face of the earth. He is also the author of the new creation. He inspired the prophets, qualified the apostles, formed and purified the human nature of Christ.Believers are born of the Spirit. He sanctifieth and sealeth them to the day of redemption. 4. Divine worship is ascribed to the Holy Ghost. Baptism is administered in his name, equally with the Father and the Son. He also, with them is the object of prayer. Saith the apostle, "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen." Nay, he is sometimes addressed personally, alone. "Come from the four winds, O breath, and breathe upon the slain, that they may live." (Ezek. xxxvii. 9.)

Thus, reader, you see what plentiful evidence we gathered from "the scriptures of truth," that the Holy Ghost is not a breath, an attribute, or the influential power of God. Nay, not a created Spirit, but a divine person. And, as it is all given out by himself, we may firmly believe that it is neither false nor imperfect. But examine and judge for yourself, in this age of error and blasphemy. "Search the scriptures daily, whether these things are so."

4. The Holy Spirit is the third person in the order of subsistence in the divine nature. So it is expressed in the form that is given for our manner of worship. "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." This does not imply any inferiority in the Son and the Holy Ghost to the Father, but rather, plainly, an equality. Indeed, some affirm that it is the personal glory of the Father to be the first person in the Trinity, in the order of subsistence. But these writers are extremely mistaken; for, first, though the Son, as Emmanuel and Mediator, has a distinct personal glory, "God raised him from the dead, and gave him glory;" yet there is no separate personal glory in the persons, as existing in the Godhead, as our divines teach in their excellent Catechism. "The Father, and the Son, and the Holy Ghost, are the same in substance, equal in power and glory."

Secondly, to be the first person in the order of subsistence, is the property, the peculiar of the Father, but glory is the attribute of a nature which is common to all the persons in the Godhead.

Thirdly, it cannot be the glory of the Father to be the first person, as to time; for as the Father never existed without the Son, so the Son is called the everlasting Father. It is not the name of a person, hut the attribute of a nuture. And, as the Father and the Son never existed without the Spirit, so he is called "the eternal Spirit."

Again: it cannot be the personal glory of the Father to be the first person, as to dignity; for as we read of the Father of glory, so the Son is called the Lord of glory, and the Spirit, the Spirit of glory. In fine, to affirm that it is the personal glory of the Father, that he is first person in the Trinity, is a slide towards the Arian blasphemy. people declare that the Father created the Son, and that the Father and

"These

the Son created the Spirit." Some affirm that "it is the personal glory of the Father that he is simply of none, being the first in the order of having life. In this sense, he is called the fountain of the Deity." But "in the beginning (i. e. from eternity) was the word," and then "in him was life." "He is that eternal life which was with the Father." Saith Bradbury, "It is dangerous to say that the Father is of none, and the Son is not. The phrase, the fountain of the Deity,' is not worth keeping, and ought to be laid aside. We have no warrant for it in scripture. God is said to be the 'fountain of life,' and the fountain of the water of life,' but to talk of divinity being derived by one, and springing from another, is a jar upon the proper idea we ought to have of divinity." But, when we say that the Holy Ghost is the third person in the Trinity in the order of subsistence, we mean that it is his peculiar property alone. For we observe,

5. That in his natural and personal character, he proceedeth from the Father and the Son. Thus saith the Son himslef: "The Spirit of truth, which proccedeth from the Father, he shall testify of me.' And, being the Spirit of the Son, he proceedeth from him also. This expresseth his relation to both persons. He is of them, by an eternal emanation or procession. The manner hereof cannot be comprehended by us. "The Spirit, who proceeds from the Father and the Son, himself never began, because his procession is continued, and is from him who never began.'

Here observe," that this procession or emanation does not include any separation of the divine nature, but only expresseth a distinction of subsistence, by a property peculiar to the Holy Ghost." Though the persons in the Godhead be distinct, the nature is one. Thus baptism is administered not into the names of three, which might have led us to suppose a distinction of nature, but into the NAME, as only of one. And yet the form itself tells us of no less than three. The ordinance reveals all under one name, and that is no less than the Most High God. To suppose that baptism is administered into a breath, an attribute, or even into the name of a creature, is a visible and daring insult upon the first and great commandment, "Thou shalt have no other God before me."

"The Spirit is neither said to be unbegotten, nor begotten; lest if he were said to be unbegotten, two Fathers would be understood as existing in the Trinity: if he were said to be begotten, as the Son, two Sons would be viewed as existing in the Trinity. But that our faith concerné ing the Father and the Son may be safe, he is only said to proceed. But he does not proceed into the Son, and from the Son, to sanctify a creature, as some vainly imagine, but he proceeds from both; because, as the Father begat a Sou, as from himself, so the Holy Ghost is said to proceed from him also." But we must leave this subject under a veil of incomprehensibility, believing, admiring, and adoring "what the Spirit himself saith (concerning it) to the churches."

6. Though the Spirit, in his official character, is sent forth by the Father and the Son, yet he proceeds, applies himself to, and accomplisheth his work, as a voluntary and sovereign agent. This brings us full upon the blasphemy of the Socinians and Unitarians, who affirm that the Holy Spirit is the influential power of God; and also upon the notion of one who, although he differs from these heretics, in granting that the Holy Ghost is the third person in the Trinity, yet he agrees with them in pulling him down from being a supreme, to be only a subordinate agent.Saith he, "We read of the Father and the Son breathing, expressive of

their performing certain works, by the agency of the Spirit. The very reverse of this will appear, by comparing the mission of the Spirit, by the Father and the Son, and the compliance of the Spirit himself, to accomplish his work, as expressed in the scriptures.

1. God is said to give the Spirit. Saith Christ, "Your heavenly Fa ther will give the Holy Spirit to them that ask him." Thus, believers are said to receive him: "We have received the Spirit which is of God." Correspondent to this giving and receiving, the Spirit is said to proceed. Saith Christ, "The Spirit of truth, which proceedeth from the Father, he shall testify of me." Had it been only said that he was given, we could not have known that there was any thing of his own will in what he did. But, as he proceedeth of his own accord unto his work, his own will and commission is plainly declared. "He divideth to every one as he

will."

2. God is said to send the Spirit. "The Father will send the Holy Ghost in my name." This is also spoken of the Son himself. "I will send unto you the Comforter from the Father." This does not imply any local motion, but only has respect to the special work he is to accomplish in and for a person, such as in the conviction and conversion of sinners. Saith Christ, "I will send him unto you, and when he is come, he will reprove the world of sin," &c. Nay, the Holy Ghost may be in persons in one respect, and yet sent to them in another. Christ promised to send the Holy Ghost to his disciples, as a Comforter, whom they had received before, as a Sanctifier. Saith he, "I will send him unto you, and ye know him, for he dwelleth in you." Correspondent to this, he is said to come: "If I go not away, the Comforter will not come.". Again, "When the Comforter is come." So he is said to come upon persons: "The Spirit came upon Amasai." (1 Chron. xii. 18.) "The Spirit clothed Amasai, possessed his mind, as a man's clothes cleave unto him." So again, "The Holy Ghost came on them, and they prophesied.” (Acts xix. 6.)

3. God is said to minister the Spirit. Gal. iii. 5, "He that ministereth the Spirit unto you;" that is, he that gives you continual or abundant supplies of the Spirit; as the apostle saith, "I know that this shall turn to my salvation, through your prayers, and the additional supply of the Spirit." Agreeably to this, the Spirit is said to fall upon men: "The Spirit fell on all them that heard the word."

4. God is said to put his Spirit in or upon men. "I have put my Holy Spirit upon him." The word signifies his actual bestowing. He doth not send him, and leave it to their will and power whether they will receive him or no; but he puts him in or upon them, as they shall be actually made partakers of him, for the end to which he is designed. Being come, he is said to rest: "The Spirit of the Lord shall rest upon him;" that is, abide and remain upon him, (i. e. Christ.) Thus, at his baptism, "the Spirit abode upon him." Saith the apostle, "The Spirit of glory and of God (the glorious Spirit of God,) resteth upon you." Where he >rests, he abides. "He shall abide with you forever."

5. God is said to pour him out. "I will pour out my Spirit unto you." Again, "I will pour my Spirit upon thy seed," &c. Correspondent to all these particulars, he is sometimes said to depart. So he departed from Saul, and gave him no more qualifications for the civil government. So he departs from some who have been under convictions, and made a profession of religion, but complying with the temptations of Satan, and fulfilling their own lusts, he leaves them to perish eternally. David prayed, "Take not thy Holy Spirit from me." But, as to the saints, though he may withhold the manifestations of his love, and the communications of grace, in some degree, and for a time, yet he will not totally and VOL. XII.

2

finally depart from them. "The Spirit that is given to them shall be in them a well of water, springing up to eternal life."

Thus we have proved, from the scriptures of truth, against all gainsaying, that though the Holy Spirit, in his official character, is sent forth by the Father and the Son, yet he applies himself to, and accomplisheth his work as a voluntary and sovereign agent, "dividing to every one as HE WILL." And as we could not do it in a more plain and concise manner, we have borrowed the preceding particulars from that steady and uniform writer, Dr. Owen, who was rooted and established in the faith, "as he had been taught," and abounded in it.”*

Reader, this is the true grace of God in which you stand; therefore, be not moved away from this fundamental doctrine of the gospel. We ob

serve,

6. Lastly, that the work to which the Father and the Son send the Spirit, consists in acts of his power and love, which he voluntarily dis plays in our salvation. Though this contemplation is limited principally to the love of the Spirit, yet this power cannot be excluded, but is always included. And by every act of his power, he displays the greatness of his love, both with regard to the person and work of Christ himself, and the application of the great salvation to his people, as will fully appear from the next branch of our subject.

[To be continued.]

ART. II. Cause of Apostacy.

[Continued from Vol. XI.]

Others are continuing in a sound profession, and in some thoughts about the Lord's way, under the force of custom. We are sometimes attached to a thing, because we have been long accustomed to do it, and it has become easy to us; and this is more likely to be the case, if it has been our fathers' custom before us, and we have seen nothing different from our earliest recollections. There is something of antiquity about it, which strengthens our attachment.

It is to be feared that there are many who have nothing stronger or better binding them to a sound profession. This brings up at the stated time a sufficient quantity of apparently serious thoughts to satisfy their conscience, and carry them through the form of Christianity, and make them appear to be as good and religious as their fathers before themand this is enough. There are some of God's real children to whom much more than a sound form is not given, though truly desired and sought by them; but these here have no wish or concern about any more-they are content. Neither the events of Providence, nor their own varying necessities, make any difference to them; their thoughts and expressions are fixed as the stars in the heavens. All their religious feelings and all their exercises are for set times, and they feel no need or desire for them till the time come again.

Others continue their profession, and have their thoughts and meditations on the subject, chiefly by the influence of society and of connections. They have no affection, love or desire to the peculiar doctrines of their profession, for its own sake. They pretend not to any great delight in ordinances or private duties; but conscience would not be satisfied

* Dt. Owen on the Spirit, Book 1, chap 51.

without paying some attention to religion. They have no very particular fault to such a profession; and it is the profession of the place where their lot is cast, or of the family in which they have been brought up, or of that one in which they have formed their connections, or of that community on whose custom and patronage their success in business depends. And without making this profession, and some endeavors at religious exercises, they would not have so much esteem, happiness or success as they desire, nor would it be in any respects so convenient for them. Therefore, they continue to make the profession, and to muster up some trite thoughts and expressions to answer for their occasions to appear friendly to the doctrines of the Reformation. But so soon as the force of these things is withdrawn, or shall be exhausted, they can without difficulty or remorse dro the whole matter.

May not this explain the rea son why numbers that professed Secession principles all their days, in Scotland, and for aught that could be seen about them were as zealous as their neighbors, so soon as they enter this free country, feel themselves liberated at once from all that characterized them as members of the Secession?-why others, upon moving into a new neighborhood, feel no difficulty in falling in with a new profession? and why some, when they are only for a few days from home, on some business, can try, with little or no compunction, to play their part at any thing, if so be only they think there is no one present that knows them.

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There are others held to Reformation principles by the intellectual pleasure which they derive from contemplating the beauty of its abstract truths. They consider it pretty much in the same light that philosophers do a very beautiful theory, or as a mathematician does a fine demonstration in Euclid. They can speak well upon the subject, and seem to have satisfaction in doing it. Some of these may write, and perhaps preach Reformation doctrine to good purpose; and they may, if nothing come to drive them away, continue doing so all their days. But the heart does not obey the truth: it pursues its own course in an independent manner; and this explains their otherwise unintelligible conduct. When they speak on religious subjects, they seem to be really interested; but when they act in their occasions of life, you cannot think that their conscience feels any force of the truth at all. And when the interests of their profession draws against the interests in which their hearts are engagedtheir money, their business, or whatever else it is-they are found standing by the latter, and the former is left to shift for itself. For serious, godly conversation, and for the practical part of personal religion, and the duties of brotherly love, sympathy, compassion, they seem to have no taste at all. All these things seem very surprising to those who do not advert to the ground of their attachment to religion-mere intellectual pleasure.

And it is much to be feared that another very numerous portion of professors are held to it merely by the spirit of opposition and the desire of victory. They will argue their points with zeal, and strenuously contend for every thing in the compass of their public profession. But when those exercises of religion that are far more congenial to the new creature are called for, they are perfectly inactive. That is not their element. For plain, direct acts of christian fellowship, they have no taste. But let these same things become matters in controversy, and presently they are all on fire again.

Second. When the heart ceases to keep the Lord's way, as above described, exertion in its behalf will be greatly diminished. This will hold as a universal truth, with regard to any subject. If it is a system of truth, or if it is only some temporal interest, or some calling, as sure as