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With what diligence should we perform that which we shall at last wish we had done! With what conscientious care should we daily adjust our accounts, lest that day surprise us unprepared!" Watch therefore, for ye know neither the day, nor the hour, wherein the "Son of man cometh."

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f Mat. xxv. 13.

DISSERTATION XXIII.

ON THE HOLY GHOST.

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1. THE HOLY SPIRIT of God is the Author of all human wisdom, and in particular, of that spiritual and saving knowledge, which makes us Christians ;b since we stand indebted to him both for the Scriptures, from which we know all things, and for the opening of the eyes of the mind, by which we know them. would, therefore, be more than impious not rightly to know, and not devoutly to recognise the Spirit himself. He cannot be seen, however, but in his own light; he cannot be known or acknowledged, but by his own kind and gracious agency. It seems proper, then, to begin our present Dissertation with the same prayer with which Cyprian (or whoever is the Author of that Discourse) commences his Discourse on the Holy Spirit.

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"Come, Holy Spirit, and descend from heaven upon us, who are looking up for thy benign influence. Sanctify the temple of our body, and consecrate it

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for a habitation to thyself; gladden, by thy presence, "the souls that are longing for thee. Prepare a suit"able abode for thyself; adorn thy chamber, and sur"round the place of thy rest with a sweet variety of "virtues. Strew thy pavements with fair colours; let thy residence be beautified with sparkling carbuncles, "and splendid jewels; and let the perfumes of all thy graces diffuse their savour within. Let the juice of "balsam richly imbue thy apartment with its fragrance. "Avert from it whatever is corrupt, whatever tends to "waste or to defile; render this our joy stable and per"manent; and let thy new creation be confirmed for "ever in unfading beauty."

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II. It will be proper here to make some preliminary remarks, and then to prove distinctly several points. The preliminary remarks relate to three questions. First, In how many acceptations, with regard to Divine matters, the word Spirit occurs? Secondly, Why the third person is peculiarly called the SPIRIT? Thirdly, Why the epithet HOLY is particularly attributed to him?

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III. The term Spirit, when used with respect to God, is taken either essentially, or personally, or metonymically. It is taken essentially, when it is ascribed to God, in reference to the essence common to all the sons;-personally, when it is attributed to some one person, whether the second, or the third ;-metonymically, when it denotes certain effects or gifts, as in John vii. 39. where "the spirit" signifies those gifts, the effusion of which had been predicted by Joel and other

As John iv. 24.

f Mark ii. 8. 1 Cor. xv. 45. Rom. i. 4. 1 Tim. iii. 16. 1 Pet. iii. 18, 19.

Mat. xxviii. 19. 1 John v. 7.

Prophets. Thus also the Jews are accustomed to say, that there was no Holy Spirit under the second temple. In the same sense I would understand that expression of the disciples of John; "We have not so much as "heard whether there be any Holy Ghost."h

IV. When the third Person is peculiarly denominated the SPIRIT, he is not so called in reference to that which is common to him with the Father and the Son, to wit, a most simple essence, intelligent, and exempt from all corporeal imperfection; but, 1st, On account of the mode of his procession. The term Spirit* properly signifies a gale of wind; and the procession of the Holy Ghost, which to us is ineffable and incomprehensible, is compared to a breathing. He is styled "the breath of God's mouth," and "the breath of the "Almighty." To this corresponds the symbol which Christ employed, when "he breathed on the disciples, " and said to them, Receive ye the Holy Ghost." 2dly, On account of his operations. Operations are ascribed to him, similar to those which are proper to wind, and air; as to move, to quicken, to refresh; and to cause us also to become spirit.n 53

v. The epithet HOLY is not particularly given to the third Person, to the exclusion of the other Persons; for it is expressly attributed to the Father, and to the Son. Nor doth he receive this designation even by

* Acts xix. 2.

J Ps. xxxiii. 6.

•, nữμa, spiritus.

i Gen. viii. 1. John iii. 8.

* Job xxxiii. 4. Comp. Is. xi. 4. 2 Thes. ii. 8.

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way of eminence in any degree, as if the Spirit were more holy than the other persons; for it is equally ascribed to all of them; and the Divine holiness, being infinite, admits not of degrees of comparison. But the reason is, that, according to the economy of the Divine operations, the Sanctification of believers is usually attributed to the Spirit. Even this must not, however, be understood as if we are not sanctified both by the Father and the Son. Sanctification is in general, the work of God; and in particular, of the Father, and of the Son." But such is the order of the operations of God, that although they are effected by the common counsel of the same will, and by the same energy of the same power, yet some of them are appropriated to each person respectively. And those operations which result from the merit of the Son, as our Regeneration and Sanctification, are particularly attributed to the Holy Spirit, who is the Spirit of the Son, and the third Person in the Godhead.

VI. These observations being premised, there are three positions regarding the Holy Ghost, which must be distinctly proved. First, That he is a PERSON. Secondly,-A DIVINE PERSON. Thirdly,-A Divine person, DIStinct from the Father and tHE SON.

VII. That the Holy Spirit is a PERSON, is proved, 1st, From the personal properties ascribed to him, namely, understanding and will. Paul attributes Understanding to the Holy Spirit in the following words: "The Spirit searcheth all things, yea, the deep things

a Is. vi. 3.

1 Cor. vi. 11. 2 Thes. ii. 13.

• Exod. xxxi. 13. Ezek. xx. 12. xxxvii. 28.

'John xvii. 17. Comp. verse 11.

" 1 Cor. i. 30.

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