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same, as there may be too much light for weak eyes,—and quarrel with the pattern here described on that account; especially after the preceding avowal of the sufficiency of a single proof for some, which is found in the Subject's self-expiration and resurrection. But such objectors should please to recollect, that there are different parties to be convinced by different means with the help of God: the sort that would not so readily convince one sort, may convince another. And it is hoped, that some are to be convinced by some means, if others not by any.








1, Doctrine.-2, Illustration and Confirmation.

"The Comforter, which is the Holy Ghost."-JOHN, xiv. 26. 1

§ 1. HAVING received, "not the spirit of the world, but the Spirit which is of God: that we might know the things which are freely given to us of God" (Cor. I. ii. 12) his ministers endeavour accordingly to diffuse the knowledge or Doctrine of these things, as well as to illustrate and con

firm the same, 66 not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual" (Ib. 13). And others who are disposed to receive such things from those who minister for the purpose in the same spiritual livery in which they are wont to appear, will not be readily offended at our method, whatever it may be; as here for example, if the use of analogy should be carried rather beyond their expectations in imputing again the distinction of incidentals and constituents to so pure a Type of the Supreme Being as that above named.

1. Wherefore understanding by the same licence the same Incidentals for this Subject as for an inferior; they may be sufficiently distinguished for all the information that

we have respecting them only by a division into two classes-1, nominal; 2, substantial; or perceptive and attributive, in the first of which we perceive and acknowledge the offices, characters, or persons consisting in the particulars of the second: as for example,

1, In the first or nominal and perceptive class, consisting of the Subject's name and notion, but with regard to such particulars only as are due of course,—we find that to the Third as well as to the Second Mediate of the Kingdom a variety of titles is applied in Scripture, each particularly indicative of some distinct office, character or person as aforesaid, besides

1, His proper name being The Holy Ghost, or Spirit : as e. g.

2, The Comforter (John xiv. 26). And it would be no misnaming perhaps, if we were to call this divine Correlative, The OTHER Comforter, on the authority not only of our Saviour's allusion, "I will pray the Father, and he shall give you another Comforter" (Ib. 16), but also of our own experience.

3, Both Revelation and experience also shew the Holy Ghost to be another Peacemaker, as well as he who is properly styled "The Prince of Peace" (Isai. ix. 6). St. Paul says for example, " The fruit of the Spirit is peace" (Gal. v. 22). And we know that he is to those who receive him a Peacemaker as well as Comforter both inwardly in their souls and outwardly in their connexions; going between friends to keep or reconcile them, just as malignant spirits on the contrary go between to divide.

4, He is also a most vigilant Monitor, preventing by. half a word sometimes such a breach as many words could not heal, or an offence that many sorrows would hardly serve to expiate. "And thine ears shall hear a word behind thee saying, This is the way; walk ye in it when ye turn to the right hand, and when ye turn to the left". (Isai. xxx. 21). More than that;

5, He is also another Instructor; teaching especially,

When to pray, what for, how, and to Whom, like the Second Mediate. So St. Paul says, "Likewise the Spirit also helpeth our infirmities. For we know not, what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered" (Rom. viii. 26). But it is not only in respect of this particularly important duty of prayer, that we are indebted to the teaching of the Holy Spirit: for by the same we are also instructed, or may be if we will, in every species of truth whether practical or theoretical; the truth of taste, the truth of opinion; the truth of science, the truth of practice; the truth of human things, the truth of things divine. As observed by the truth itself For "thy Word is truth" (John xvii. 17), says he.

6, Thus from the Truth itself we derive another name and notion of the Subject by apposition, as he says; "Howbeit, when he, the Spirit of truth is come, he will guide you into all truth" (John xvi. 13). While St. Paul, an apostle or emissary of the truth, after enumerating several species of the same that are extant in the Word; as of wisdom, of knowledge, of faith, of healing, of miracles, of prophecies, of discerning of spirits, of divers kinds of tongues, of the interpretation of tongues, in the perfection of either of which is found a several species of truth, proposes this same Spirit as the immediate Cause of all. "But all these worketh that one and the self-same Spirit (says he) dividing to every man severally as he will" (Cor. I. xii. 4, 12).

7, Being in substance the spiritual form of God, or God in his spiritual form; the Power of God, the Power of the Highest or the highest Power, he may be named accordingly The Power of God, or the Power of the Highest; as the angel also named him to Mary, when he said, "The Power of the Highest shall overshadow thee" (Luke i. 35): and our Lord also by implication, when he enjoined hist disciples, not to depart from Jerusalem immediately on his ascension, but to wait for the promise of the Father,

&c., “Ye shall receive power after that the Holy Ghost is come upon you" (Acts i. 8), said he. For by whom, or by what, is the virgin overshadowed, but by " the Power of the Highest ;" and who is received by the apostles as their Guide and Protector abroad, but the Power of the Highest, which is the Holy Ghost? This name therefore with the appropriate notion may be considered also as highly characteristic. Only in applying this name or the name of any other attribute to the Subject, we must beware of understanding it too literally or in too confined a sense, as hereafter remarked.

8, Another epithet may be taken or conceived from another property and office of the Holy Ghost, being that of the deepest search that even the heart itself is liable to or that can ever be required for a Searcher and Examiner of the most secret thoughts. But of this characteristic more will be said in its place among the properties of the Subject as also of other parts and offices or properties to be hereafter mentioned including the general property of ministering or ministration; from which

9, The Second Mediate has obtained, AND THIS THIRD may likewise, the surname of Minister.

10, &c. These are all general ideas of the subject indeed; and not so often named as some that have not been mentioned: like "the Spirit of Holiness” (Rom. i. 4), for example; also "the Spirit of God" (Cor I. ii. 12: 14); "the Eternal Spirit" (Heb. ix. 14); the Spirit of glory" (Pet. I. iv. 14); "the Spirit of grace" (Heb. x. 29); or oftener, "THE SPIRIT" (Phil. ii. 1)-alone by way of eminence.

11, If the proper name of this correlative, Ghost or Spirit, should be thought too personal in its allusion, as the same generally implies a person to whom it appertains in this relation, whether as form or essence, it will be shewn that such a supposition is not necessary. Would to God, that all his due incidentals were as duly paid as his name in either of the forms above proposed! But that is not likely to be the case: if it ever should be, we

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