Sidor som bilder
PDF
ePub

think you must acknowledge, that you cannot understand one single text without it. You cannot be a Christian, without having your reason convinced that Jesus Christ was sent of God. To reason, did our Saviour and his apostles always appeal. Reason must be the first and last criterion, of the truths of any pretensions to revelation, and the subject matter of that revelation. It was given by God, for such noble purposes: and no subsequent revelation from God can contradict it, for God cannot contradict himself.

This subject of the Holy Spirit will necessarily occupy us two lectures. The arrangement, I propose, is the following.

1st. To consider the arguments adduced to shew that the Holy Spirit is something distinct from the energy of God the Father, or from the effects of that energy imparted to human beings.

2nd. The arguments upon which is founded the opinion of its personality. And,

3rd. A series of arguments to shew that it is simply, the divine energy, spirit, breath, or power; or the effects of this

energy. The last division, containing our arguments, will be reserved till the next Lecture. The first, and second, containing your arguments, I intend to go through this evening.

It cannot be expected that, in a public Lecture, a dry, critical examination should be entered into, of every passage, My object is this, to take the passages, from which you infer that the Holy Spirit is a third person in the Godhead; (for after all you must acknowledge that it is only an inference, deduced by human reason. It is never said, that there is a Trinity in Unity, that there are three persons in one God, and that the Holy Ghost is the third person in the Godhead; but you infer it from some passages,) I then propose to shew the fallacy of these inferences, by adducing other passages, in which the same expression is used, when you yourselves would say, such an inference is absurd. If I should be able to shew that there is scarcely a single passage, from which you infer the doctrine, wherein the phrases used are not applied to other things, in which you will positively deny

your own inferences, you will, in candour, acknowledge, that it is not upon very slight grounds that we refuse to admit your inferences. That you may not accuse me of any unfairness or partiality, I shall quote the arguments adduced by Dr. Barrow, of whom it has been justly said, that he al→ most exhausted every subject of which he treated. He begins with asserting that the Holy Spirit is in some sense truly distinct from the Father. And his

1st Argument is, "Because he is called the spirit of the Father." Compare this expression with the following passages. Jesus" sighed deeply in his spirit, and said, Why doth this generation seek after a sign?" Do you draw any inference from this expression, that the spirit of Jesus was something distinct from Jesus himself? "Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry." infer that it was not Paul who was "Father into

66

Do you stirred with indignation? thy hands," said our blessed Saviour, I commend my spirit." Do you adduce the inference, that he was commending some

thing distinct from himself? I ask only for consistency. If you deny that the inference ought to be drawn in every other case, allow us the right to refuse to except your exception.

2nd. "The Holy Spirit is said to proceed from the Father; he is therefore another from him." This argument seems to take for granted the personality, which, yet, is unproved. If not, it is only upon a par with the following expressions: * " Out of them shall proceed thanksgiving." "Government shall proceed from the midst of them." 66 Their dignity shall proceed of themselves." "Out of the heart proceed evil thoughts." "Let no corrupt communication proceed out of your mouth.' Wickedness proceedeth

[ocr errors]
[ocr errors]

from the wicked." All these expressions are used in the scriptures; and I ask, whether, of each of these, it may not, with equal propriety, be said, that it is a being distinct from the man, as to say, that the spirit or breath is a being distinct from the Father, because it proceedeth from him?

Jer. xxx. 19, 21. Hab. i. 7. Matt. xv. 19. Mark vii. 21. Ephes. iv. 29. 1 Sam. xxiv. 13.

66

3rd. "It is also said to be sent, given by the Father." In the following passages, these words are similarly used. I will send my fear before thee." (Ex. xxiii. 27.) "And I will send my anger upon thee." (Ezek. vii. 3.) "God shall send. forth his mercy and truth." (Psalm lvii. 3.) . From these expressions, who ever thinks of making distinct beings of Fear and Anger, Mercy and Truth? I will send spirit is an expression precisely similar.

66

my

My peace I give unto you," says our Saviour. Does any one suppose some distinct essence or being came out from Jesus to his disciples?

The 4th proof that he appeared in a bodily form," will be considered under the next head, of Personality.

The 5th proof is, that "the Holy Spirit is our advocate with God, crying in our hearts and interceding with the Father for us." This argument would perhaps have been better introduced amongst the proofs of personality. Under that head therefore we shall probably be called to revert to it, but I would here just introduce one or two remarks. The English word Advo

« FöregåendeFortsätt »