not that your body is a temple of the Holy Spirit which is in you, which ye have from God? vi. 19. Ye are builded together, unto an habitation of God, by the Spirit. Eph. ii. 22. The Holy Spirit who dwelleth in us. 2 Tim. i. 14."

RENOVATION of the mind to holiness. "Born of the Spirit. John iii. 5-8. The renewing of the Holy Spirit. Tit. iii. 5."

PRODUCING religious dispositions and enjoyments. "Receiving the word with joy of the Holy Spirit. 1 Thess. i. 6. The fruit of the Spirit is love, joy, peace, long-suffering, benignity, goodness, fidelity, meekness, temperance. Gal. v. 22. That the offering of the gentiles, being sanctified by the Holy Spirit, may be acceptable. Rom. xv. 16. Ye have been washed, ye have been made holy, ye have been made righteous, in the name of the Lord Jesus and by the Spirit of our God. 1 Cor. vi. 11. We are changed into the same likeness from glory to glory, as from the Lord the Spirit. 2 ep. iii. 18. Salvation, by sanctification of the Spirit and belief of the truth. 2 Thess. ii. 13. Elect, according to the foreknowledge of God the Father, by sanctification of the Spirit. 1 Pet. i. 2.”

EFFECTING A CONVICTION of the truth. 66 'My doctrine and my preaching are not by alluring words of [human] wisdom, but by demonstration of the Spirit and power; that your faith might be, not by the wisdom of men, but by the power of God, 1 Cor. ii. 5."

AIDING in prayer. "The Spirit helpeth our weaknesses: for what we should pray for, as is proper, we know not; but the Spirit itself maketh intercession for us with groans unspeakable. Rom. viii. 26. Praying in the Holy Spirit. Jude 20."

"As

DIRECTING and SUPPORTING in the path of obedience. many as are led by the Spirit of God, they are sons of God. Rom. viii. 14. Strengthened with power by his Spirit, on the inward man. Eph. iii. 16."

The preceding are not all the passages that might with propriety be enumerated: and I admit that in some of them, the principal term might, in accordance with their connexion, be interpreted of a divine influence. But it appears to me that, in by far the greater number, the idea of a person is clearly indicated; and that, in those which are more doubtful, the

idea may be reasonably maintained, on the ground of analogy with the others.

III. The Holy Spirit is designated by the use of masculine pronouns, though the noun itfelf is neuter. “He (èxεîvos) shall teach you all things. He (id.) shall testify concerning me. I will send him (avrov) unto you. When he (exeivos) shall come : he (id.) will glorify me. John xiv. xv. xvi. The Holy Spirit who (s) is the earnest of our inheritance. Eph. i. 14." It may be objected, that a relative between substantives of different genders, may agree with either we reply that when the change is from the neuter to a masculine, the reference is usually, perhaps always, to a personal object. See Matt. xxviii. 19. John xvii. 2. Acts xv. 17. Gal. iv. 19. Col. ii. 19. 2 John 1.

To the objection, that these personal descriptions and attributives are to be considered as merely instances of the rhetorical figure personification, we reply:

1. That the use of figures is only occasional, in all good compositions; but this is the perpetual style of the sacred writers.

2. That these expressions occur the most abundantly in the plainest and least figurative parts of the scriptures.

3. That they occur in circumstances of connexion which are not compatible with the notion of a prosopopœia: as in most of the instances recited above.

Therefore, putting together all the facts of the case, I conceive that there is an abundant preponderance of evidence in favour of the position, that the HOLY SPIRIT is a Divine Person, distinct in the unknown mode of subsistence, but in essence and perfections One Being with the FATHER AND THE SON.

APPENDIX. No. III.

ON THE DOCTRINE OF THE TRINITY.

THE Creator, in his benevolent wisdom, has formed the mind of man with a propensity to compare and combine its ideas, and to attempt constantly the reference of every particular acquisition to some more general object in the classification of knowledge. When, therefore, we conceive that we have found sufficient evidence for our belief in the Deity of the Redeemer and of the Holy Spirit, it is natural for us to inquire, what relation these positions have to our conceptions of God the Almighty Father, and to the acknowledged fact of the Unity of the Deity.

But, since the object of this inquiry is THAT, which must of necessity be high and deep and broad unmeasurably beyond all human, all created capacity, it being no other than the ultimate essence and the manner of existence of the INFINITE AND SUPREME NATURE; it becomes us to be sensible of the obvious inadequacy of our faculties, to embrace all the materials necessary to the process, and to carry on that process to the point of completeness. All other objects are, or conceivably may be, brought within the limits of human comprehension; but that the Essence of the Deity should be so, is an infinite impossibility. Assuredly then we cannot hope for success in this awful meditation, if our hearts are not well disciplined by a just estimate of our own intellectual feebleness, by devotional reverence and profound humility, and by an anxious care to draw no hasty or incautious conclusions.

The facts of the case are,

1. That the united and harmonious testimony of the scriptures, the oracles of religious truth, ascribes to the Messiah

and to the Holy Spirit respectively, the designations, the per fections, the works, and the honours, which are necessarily and exclusively appropriate to the Divine Nature.

2. That numerous and remarkable intimations were given in the writings of the Old Testament, of a plurality of subsistences in the Divine Nature; and that, in some passages, this intimation is referred to specifically three objects. See Vol. I. p. 333-378; and particularly on the defined threefold reference, p. 373–377.

3. That, in the New Testament also, Divine attributives are predicated of the Father, the Redeemer, and the Holy Spirit, conjoinedly. See Vol. II. p. 448-458, 558, 650.

But these are to be combined with another fact, that of the DIVINE UNITY.

i. Some Christians think it the most proper and becoming, under the darkness and infirmities of the present state, to say, "I receive all the facts of the case; I believe them upon the indubitable testimony of inspiration but I presume not to form any hypothesis for conjoining and generalizing them, because I conceive that so to do is beyond the range of my present faculties. I rely, therefore, with perfect assurance, upon the veracity of the Great Revealer; and am confident that all the facts, necessarily mysterious as they are to my apprehension, are in reality in perfect harmony, and without any discrepancy whatever."

To those who hold this modest language, the Calm Inquirer is disposed to pay little respect. He not obscurely charges them with acquiescing in conscious absurdities, or with an indolent disinclination to inquire, or with a selfish apprehension of the consequences of free and honest investigation, or with a want of good faith and the use of deceptive language. Calm Inq. p. 528-530.

Undoubtedly it is a man's duty to apply seriously to his mind and conscience, the queries proposed by the Inquirer; and a good man will so apply them. But I submit to any upright and intelligent mind, whether a person who thinks it his duty to rest at this point, is chargeable with disingenuous and irra-. tional proceeding; any more than we all are when we repeat the great truth, GOD IS A SPIRIT, though we neither ourselves

possess, nor can possibly give to our plain and unlearned hearers," any notion of what a spirit really is.

ii. Others conceive the distinction of the Father and the Son and the Spirit to be only modal and official; the same One Divine Person assuming different designations, as he reveals himself under different characters.

This hypothesis appears to be irreconcileable with the distinct designations and attributives of the Father, Son, and Spirit, which is the habitual style of scripture; with the appropriated relations revealed to us as being between those sacred subsistences, (e. g. Ps. xlv. CX. Is. xlviii. 16. Heb. i. John i. 1. xiv. 16; &c. &c.) and with the intimations of a plurality in the Divine Nature, which form a part of the facts of the case.

iii. Others, with whom the writer of these pages classes himself, think that the scriptures warrant us in believing,

1. That, in the Infinite and Incomprehensible Divine Essence, there do exist, by a natural and eternal necessity, Three Intelligent and Active Subjects, which (with reverential modesty, and an acknowledgment of the inadequacy of human language to furnish a perfectly appropriate and unexceptionable term,) we may call Hypostases, Subsistences, Subsistents, or Persons.

2. That these are not, on the one hand, three different Beings, Natures, or Essences; nor; on the other, three modes or developements of one and the same Person.

3. That the difficulty, or even quoad nos impossibility, of our forming a conception of this medial kind of existence, in a Subject which is necessarily Infinite and Incomprehensible, is not a probf, nor even a just presumption, against the fact.

4. That the consciousness and will of the Father, the Son, and the Holy Spirit, while coincident in all the modes of infinite perfection, are yet not identical, but have respectively some distinctive property, the nature of which is to us unknown.

5. That the Divine Essence, being not a divisible quantity, but an Infinite Subject, is not participated, which would be predicable of only a finite subject, but is infinitely, that is wholly and undividedly, possessed by each of the Divine Persons. This, I humbly conceive to be the UNITY OF the Godhead; or, as Mr. Howe expresses it, the "most intimate, natural,