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the Holy Ghost, and, by the baptismal form, announced in terms of complete equality with God the Father and with God the Son. “In the beginning God created the heaven and the earth; and the earth was without form and void, and darkness was upon the face of the deep, and the Spirit of God moved upon the face of the waters.” From the scriptural assertions already stated, it may be presumed that the Holy Spirit, or Holy Ghost, was coadjutor with the Holy Father and the Holy Son in the glorious work of creation-a supposition many passages of Holy Writ will be found conspiring to confirm. “ There shall the great owl make her nest, and lay, and hatch, and gather under her shadow : there shall the vultures also be gathered, every one with her mate. Seek ye out of the book of the Lord, and read : no one of these shall fail, and want her mate: for my mouth it hath commanded, and my spirit it hath gathered them. And he hath cast the lot for them, and his hand hath divided it unto them by line : they shall possess it for ever, from generation to generation shall they dwell therein.” (Isa. xxxiv. 15–17.) That the worthies under the Old Testament were not altogether uninformed upon so important a point “as the nature of God, and the manners of his existence,'"* may be reasonably supposed, and does indeed evidently appear, from the declarations therein contained. “Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy-seat, and the pattern of all that he had by the Spirit, of the courts of the house of the Lord.” (1 Chron. xxviii. 11, 12.) That the Spirit here spoken of was the Holy Ghost, is evidently identified by the discourses of the apostle Peter; “Men and brethren, this Scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake;" (Acts i. 16;)—the terms Holy Spirit and Holy Ghost, we thus find, are synonymous. “ Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jehiel, the son of Mattaniah, a Levite of the sons of Asaph, came the Spirit of the Lord in the midst of the congregation ;" (2 Chron. xx. 14;) " And the Spirit of God came upon Zechariah ;” (2 Chron. xxiv. 20;) “And he had understanding in the visions of the Lord;" (2 Chron. xxvi. 5.) In the Acts of the Apostles it is observed, (xxviii. 25.) “Well spake the Holy Ghost by Esaias the prophet;" again identifying the Holy Ghost as the glorious agent employed by the Most High for the illumination of man. The Spirit of Christ, it is also said, is the Spirit of prophecy. That the Spirit of Christ is also the Spirit of prophecy, the following assertions of our blessed Lord do very plainly show. By the solemn rite of baptism we are, as before observed, baptized in the name of the Holy Ghost, conjointly with the Almighty Father and the Almighty Son, without any circumstance of inferiority attached unto the latter, excepting that announced by the order of procession. The circumstances which constitute the inferiority of the Son to the Father, we have already found to be alone produced by those necessarily existing between the paternal and the filial Deity, between a giver and receiver, between the parent Source of all perfection, the glorious Father of all lights, and him to whom perfection he imparts : and by examining the holy records, we shall find the circumstances which constitute the inferiority of the Holy Ghost to the Son, to be similar to those which constitute the inferiority of the Son to the Father. For though the consoling Spirit of truth proceedeth from the Father, as does the quickening Spirit of Christ, yet He, says our blessed Lord, (John xv. 26,) shall glorify me, for he shall receive of mine. All things that the Father hath are mine ; therefore said I, that He shall take of mine, and show it unto you. The Holy Ghost, therefore, proceedeth from the Father and the Son, consequently is inferior to the Almighty Son upon the same account as is the Almighty Son unto the Almighty Father; as He derives his attributes and powers from the Son of God, conjointly with the parent Source of good : and the Holy Ghost is in some places called the Spirit of the Father; (Matt. x. 12;) in others, the Spirit of the Son: (Gal. iv. 6 :) He proceedeth from both.”*
The Spirit of Christ is, therefore, through the agency of the Holy Ghost, the Spirit of prophecy; and the Holy Spirit of truth is represented as the
glorious agent, sent forth conjointly by the glorious Father and the glorious Son. “Let not your hearts be troubled,” said our blessed Lord, when just leaving of our world, “ for I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever, even the Spirit of truth. These things have I spoken unto you, being yet present with you : but the Comforter, which is the Holy Ghost, whom the Father will send in my name, He shall teach you all things.” But in a further passage, the Son assumes an equal power of sending forth the Holy Ghost, as that which he before ascribed to his hallowed Father: “ When the Comforter is come, whom I will send unto you from the Father. Now I go away to him that sent me, and sorrow hath filled your hearts; nevertheless, I tell you the truth, it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you."
These passages concur with the baptismal rite to prove the inferiority of the Holy Ghost to the glorious Son of God, by showing us that He derived his attributes and powers from the Son of God, conjointly with the parent Source of good. All things that the Father hath are declared to be the Son's : on that account He hath explained to us that the Holy Spirit takes of his, for the purpose of imparting unto us. And as we are expressly told, that the Holy Ghost was the Inspirer of both David and Esaias, we may with certainty conclude, that all the holy prophets were illumined by him ; for with the great Illuminatot is no variableness of operation, weither shadow of turning. (James i. 17.) But conclusions are superfluous; for Scripture plainly says, (2 Pet. i. 21,) that the holy men of old all spake as they were moved by the Holy Ghost; and concerning spiritual gifts, St. Paul is most especially solicitous that we should not be ignorant. Wherefore he gives us to understand, that no man speaking by the Spirit of God, calleth Jesus accursed, and that no man can say that Jesus is the Lord, but by the Holy Ghost (that is, through the inspiration of this holy Agent.) Now there are diversities of gifts, but the same Spirit; and there are differences of administrations, but the same Lord : and there are diversities of operations, but it is the same God who worketh all in all; the same eternal Source of good, who with his Son and Holy Ghost worketh all in all.
But the manifestation of the Spirit is given to profit withal; for to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit, to another faith by the same Spirit, to another the gifts of healing by the same Spirit, to another working of miracles, to another prophecy, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues. But all these worketh that one and the self-same Spirit, dividing to every man severally as he will; (1Cor. xii. ;) and he unto whose will the Father and the Son consign such mighty operations, must needs be a full participator of their divinity; must therefore be omnipotent, omniscient, omnipresent, eter