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the co-effentiality of the Holy Ghost. If you take it otherwise, there can be no paralel between the two cases. For how strange would it be to say - the human Spirit knows the things of a man, because it is in bim; EVEN SO, the Divine Spirit knows the things of God, because it is out of him. This text brings the matter to a short issue. The Church affirms the Spirit to be in God, as a person of the same divine nature : the Arians deny it, and will understand him to be out of God; not a person of the divine nature, but one inferior to, and distinct from it. To see on which side the truth lies, a man needs no other qualification but that of faith, to receive the Scripture as the infallible word of God; which the Arians, in most of their writings, have very freely confessed it to be. If once they come openly to deny this, they are no longer Arians, but infidels of another denomination, with whom a different course is to be taken.

XIV. 1 Cor. II. 11. The THINGS OF GOD

knoweth no man. a The Scripture uses the same preposition to denote the course sentiality of Christ - John XIV. 11. I am ( EN TW Hares) In the Father. And 13. 32. God fall glorify bim (EN soutw) IA Himself.

Ibid. v. 14. But the natural man recei

veth not the THINGS OF THE SPIRIT OF GOD. Here again, the Scripture makes no distinction, farther than that of personality, between God and the Spirit of God; but renders unto God the things that are God's, by rendering them to the Spirit, who is God.

XV. Deut. VI. 16. and Matt. IV.7. Thou

shalt not tempt the LORD thy GOD. Afts V. 9. How is it that ye have a

greed to tempt the spirit of the LORD.

The Spirit is here substituted as the object of that particular act of disobedience, of which, according to the Law and the Gospel, the only object is the Lord our God: therefore the Spirit is the Lord our God. .

Dr.Clarke denies that in “any place of Scripture " there is any mention made of any SIN against the “ Holy Ghost but only of a BLASPHEMY.”. He that can distinguish BLASPHEMY from SIN, a S. D. p.212,


must be an acute reasoner ; when it is of all hins · the greatest. But is it no SIN against the Holy Ghost, to lye to him, to grieve him,or to tempt him? why then did the Lord swear in his wrath against those that grieved him, if it were no SIN ? and why was that commandment given in the Law, thou shalt not tempt the Lord thy God? And if the Spirit be tempted, is not the Spirit the object offended by that temptation ? this is the very thing that learned man was afraid of. He would have proved blafphemy to be no Sin, left the Spirit should appear to be the object of Sin; for that would have proved him to be God, the author and giver of the Law: and that, again, would have spoilt his Scripture Do&trine : so the short way was, to deny it.

. XVI. Gen. VI. 3. And the Lord said, my spI

RIT shall not always strive with man.

The Spirit of the Lord strove with the Inhabitants of the old world, endeavouring to reclaim them by grace, and waiting long for their repentance. But this is called, 1 Pet. III. 20.

The long suffering of GOD that waited in the days of Noah.

a Eph. IV. 30. I 2



Luke XI. 20. If I with the FINGER of

GOD cast out Devils.
The paralel place in St. Matthere's Gospel has

it thus ;

Matth. XII. 28. If I with the spirit

of God cast out Devils.

The finger of God is a metaphorical expression for the immediate power and agency of God: and to say, that Devils were cast out by the finger of God, is the same as to say, that they were cast out by God himself. But it appears from the text of St. Matthew, that this particular act of the finger of God, that is, of God himself, was the act of the SPIRIT; therefore, the Spirit is God himself.


Ezech. VIII. 1–3. The hand of the

LORD God fell there upon me — and HE (the Lord God) put forth the form of an hand and took me by a lock of mine head, and the spirit lift me up, &c.

In this text, the name of the Lord God, and the name of the Spirit, do both belong to the fame person. For though it be said that the Spirit lifted up the prophet, yet was it no other than the Lord God who put forth the form of an band and took him: therefore the SPIRIT is the LORD GOD.


Afts IV. 24, 25. — They lift up their

voice to God with one accord, and said, LORD, thou art GOD, which haft made heaven and earth, and the sea, and all that therein is. Who by the mouth of thy fervant David haft said, &c.

The terms LORD and GOD are here used to express the Divinity of him, who spake by the mouth of his servant David. But it was the person of the HOLY GHOST, who spake by the mouth of his fervant David - for, faith St. Peter

This Scripture must needs have been fulfilled,

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