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good; and I now have an opportunity of con

firming it, and of proving withal, that in the unity of this one God, besides whom no other is good, the person of the Holy Ghost is, and must be included. For it is written-Thy SPIRIT is GOOD so that if the same inspired scripture which declares the person of the Spirit to be good, does also as plainly declare that none is good, but God only; then the Spirit is God, even the only true and supreme God; and we are as well assured of it, as if it had been said, “ there is none good but one, that is the Spirit, who is one with God.” The Hebrew in this place is yet stronger than the English. It is not ou good, but 7210 goodness itself, that is, divine, essential, uncommunicated goodness, besides which there neither is nor can be any other of the like kind. There is one sort of goodness communicated to men upon earth; as we read, Psalm cxii. 5. the good man sheweth favor, &c.-and Acts ü. 24. that Barnabas was a good man, and full of faith, &c. There is another sort of goodness to be found only in heaven, and that is the goodness of God, which is essential; but this goodness is also an attribute of the Spirit; who therefore is proved to be very God; and by that argument

a Psalm cxliii. 10.

Lee

too, for the sake of which, some have denied him to be God.

XXIV.

+ Matt. iii. 16. The Spirit OF GOD.

The Spirit, say they, is not God, because he is only the Spirit of God. But so likewise the human spirit, whence the apostle has taught us to borrow an idea of the divine, is the spirit Of a man; yet, was it ever pretended, that the Spirit, for this reason, is one being, and the man another? No, certainly : and the same must be true of God, and the Spirit of God; as far as the being of the same man, who is one person, can be an image of the same God, who is three persons. But there is the plainest testimony of scripture, that the Spirit, though said to be the Spirit Of Jehovah, is also called by the express name of Jehovah himself. For it is written, Judg. xv. 14. that the Spirit OF Fehovah CAME upon Samson. Yet at chap. xvi. 20. it is said, that Jehovah himself DEPARTED from him. Till it can be shewn, then, that the person who came upon him was one, and the

person who departed from him was another; it is undeniable, that the Spirit, though said to be OF Jehovuh, is strictly and properly Feho. vah himself

XXV.

# Heb. ii. 4. GOD also bearing them

witness with--gifts of the Holy Ghost : according to his OWN will.

Hence it is objected, that the Holy Ghost is subservient and subordinate to the will of another; therefore he cannot be the supreme and true God. But if this own will of God should prove to be no other than the will of the Spirit, this imaginary objection of the Arians, which if it be an error must also be a blasphemy, will turn to a demonstration against them. And that the will of God really is the will of the Spirit, is manifest from i Cor. xii. 11. all these worketh that one and the self same SPIRIT, dividing to every man severally as HE (even he himeslf) WILLETH.

XXVI.

+ Rom. viii. 26. The Spirit itself mak

eth intercession for us.

The Spirit is not God, because he maketh intercession with God; and God, as

it is. imagined, cannot intercede with himself. But it is a matter of fact, that he has actually done this; therefore it is wicked and false to say

that he cannot. For God reconciled the word TO HIMSELF, and it was done by interÇession. The other objections I meet with, are all of this stamp: as that the Spirit is said to be given, to proceed, to be poured out, to be sent ; and they argue that it is impossible for God to give, to proceed from, or to send, himself. But here the question is begged, that God is but one person, in which case it might be a contradiction: but the scriptures demonstrate, as it will be seen in the following chapter, that God is three persons ; and then there is no contradiction in any of these things. It is also to be observed, that the giving, pró. ceeding, sending, and ministration of the eternal Spirit to Christ in glory, are terms that concern not the divine nature, but relate merely to the acts and offices, which the several persons of the blessed triuity have mercifully condecsended to take upon them, for conducta ing the present economy of man's redemption and sanctification.

By this time, I take it for granted, every pious reader must have observed, how copious and conclusive the scriptures of the Old Testament are, upon the subject of the trinity: and that without having recourse to them upon every occasion, it is impossible for me or for any man to deal fairly and honestly by the apostolical doctrine of the Church of England. Our Lord himself has told us, that every

Scribe, or teacher, instructed into the kingdom of heaven, should bring fourth out of his treasure, things NEW and old.a It was his own practice. He appealed, at every turn, to the law, the prophets, and the psalms. for the testimony of his own doctrine ; and the church has followed his example, from the days of the apostles almost down to the present times. And so far is the Old Testament from being no part of the scripture, that it is the book, and the only book, the gospel calls by the name of the scripture. It was this book, which the noble and faithful Beræans search: ed every day of their lives, to see whether the gospel then preached and afterwards published in the New Testament, was agreeable to it; with the intention, either to receive or reject it, as it should appear to be recommended by this authority. It was this book, for his skill in which, Apollos is praised as one mighty in the scriptures; the same scriptures, of which St. Paul was bold to affirm, for the benefit of a brother Christian, that they were able to make him wise unto salvation through faith that is in Christ Jesus. As long as this faith flourished in the church, these scriptures were much read and profitably understood : but now it is dwindled into à dry lifeless system of morality, they are

a Matt. xiii. 52

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