from the Father, even the Spirit of truth, who proceeds or comes out from the Father, and he should testify of him." The whole respects the greatness of the evidence, which he promises to add to what he had formerly given, concerning the truth of his being the Messiah.

It is very strange how so plain words should be so far mistaken, as to be applied to any other purpose: but it is still more strange to find a meaning imposed upon them, which neither they, nor any other text in revelation have the least relation to. But the text must be clouded with mystery, that those who deal in mysteries may find out the human mystery of eternal procession from it, or that doctrine would be without shadow of proof in scripture. It might be asked, how it comes to be imagined, that our Savior, speaking of his sending the Spirit from the Father, and the Spirit coming from the Father, should not be understood in the same sense? The one must be economical; why not the other?

The supporters of this doctrine will have the Spirit to proceed naturally and eternally from the SON, as well as from the FATHER, though there is not the least hint thereof in this text, nor any other. If they rest the procession from the Father, upon the word proceedeth in the text, the procession from the Son has not even this slender foundation; for the Spirit is no where said to proceed from the Son. A very learned divine proves the point by the following remarkable argument. "When GOD is said to send forth the Spirit of his Son, it is evident that the Spirit is called the Spirit of the Son, not on the account of his mission, for that is ascribed to the Father, but on some other account: and what can that be, but his proceeding from him as one in nature with him, and in order of nature,

though not of time, being after the Son." This is all the evidence he can give for the truth of an article which he reckons necessary to salvation. But I suppose any one of common sense will see, that he says nothing at all to prove it,

As the word proceedeth in the text is made the ground of eternal procession, I ask why the procession of the Son by nature and necessity from the Father, is not made another article of religion? For there is the same reason for the one as for the other, if our Lord is to be credited, who saith, "I proceeded forth, and came from GOD." Now this is never applied to the divine person of Christ; no, nor (by any that I know) to what they call his eternal generation: but is universally understood of his mission, and coming forth from GOD with commission and authority as his minister: and common sense tells us, that to come from the Father, and to be sent by him, are terms of the same import. Is it not then strange! that the proceeding and coming forth of the Spirit from the Father, should be screwed up to an argument for his eternal procession, any more than the other? As the proceeding and coming forth of Christ, signifies his mission into the world; so that of the Spirit must refer to his official character, as a sanctifier, and comforter, which part he acts in consummating the great work of man's salvation. But it is impossible that one of the divine three can exist by proceeding from another, consistent with their equality and co-eternity.

It is maintained, that the term Holy Ghost or Spirit is natural, and peculiar to one of the divine three; but such as do so, should inform us in what sense he is peculiarly holy, or a Spirit, that the other two are not. It is a pity that men should pretend to see so far beyond revelation, and yet can render no reason for what they so boldly affirm.

The scriptures say that God is a Spirit, and that God is holy; which must include all that is called God. The name, Holy Ghost, can therefore be no definition of any distinguishing essential property of one in the divine plurality; and so can have no reference to the internal unity or distinction among the DIVINE THREE.

HOLY GHOST and Spirit of God are terms of the same signification in the new testament; and are expressive of that part he acts in the divine economy revealed to us in scripture. He is called Holy Spirit, or inspirer, because sent by the Father and the Son, to sanctify and quicken those with a principle of spiritual and divine life, whom he enables to receive his testimony in the word. In this sense, the Father by office, (or the part he sustains in the great economy) sends him as a witness and comforter.-In this sense the Son by office, requests the Father to send him. And in this sense the Holy Spirit by office, proceeds or comes from the Father. The whole of this will appear manifest to the impartial reader, from a succinct view of the appellations, mission, and works, attributed to the Spirit in scripture.

He is called Holy Spirit, not to express the manner of his divine relation to the Father and Son, or his existence in Deity, as is commonly asserted; this we have no authority for in scripture; but rather because he is infallibly holy in himself, and has inspired holy men to write the word of God, full of holy and spiritual truth, by which he works holy and spiritual principles, qualities, and affections in his people, enabling them to perform the holy and spiritual exercises or duties required therein.

The Spirit of God.-Because he is sent by God to carry on the spiritual operations, which are necessary for completing the great economy purposed by him.-And the Spirit of Christ, because sent by him to execute the application of the spiritual work of man's redemption.-The Spirit of truth. He is the author of all spiritual truth, and the infallible teacher of it to others.-Spirit of adoption. He brings sinners into the family of GOD,-conforms them to the image of their spiritual Father, and witnesseth the truth of their spiritual adoption to them.-Free Spirit.-Sovereign and free in all his operations,-delivers his people from all spiritual bondage, gives them freedom in spiritual exercises, and access to their heavenly Father. -The Spirit of wisdom and revelation.—Infinite in wisdom himself, he bestows on his people eminent degrees of wisdom and understanding in spiritual things by means of revelation, which he is the author of.-Spirit of life in Jesus Christ.-His people dead in trespasses and sin, he quickens, gives them spiritual life in union to Christ the living head,— maintains, restores, increases, and at last perfects their spiritiual life in glory with him.

He is also called the Spirit of judgment,faith,-love-holiness,-a sound mind,-of supplication,-grace and glory. All which appellations evidently respect the economy of redemption; so that we may conclude that these, with all the other names the Holy Ghost gets in scripture, are economical. In the same sense are other words to be taken, which are predicated of the Spirit: such as his being sent, given, poured out, coming upon men, or falling upon them. But as these fall under the next head, I only mention them here.

The scripture account of the mission of the Holy Ghost, will further prove his character to be

economical.-But it should be observed that this sending, or what is commonly called the mission of the Holy Ghost, does not include the many great works ascribed to the Spirit in the old testament, nor what is said of him with respect to the conception and life of Jesus Christ. Though these were great works, what is properly called the mission or sending of the Spirit must be posterior to all these, for Christ always speaks of it as a future event, which should take place after his ascension.

Nor does the mission of the Spirit imply that he is not God, as the enemies to his Deity would infer from it; for say they," As he is sent by God, he is inferior to God, and consequently cannot be God in a proper sense." This argument would conclude equally against the Deity of the Son and Holy Ghost; and like most of the arguments from that quarter is built upon a mistake concerning the economical character of the Son and Holy Ghost. But I have made it evident from scripture, that Jesus Christ and the Holy Ghost are God, so that nothing can be inferred from his being sent to prove that the Spirit is not God.. Besides the argument is not universally true even among men, since by consent and agreement among equals, one may be delegated to a certain work for others, who, yet, are not superior by nature. Whatever may be in this, it is certainly unfair to argue against plain scripture evidence in favor of the Deity of either the Son or Spirit, because they are sent in that character to fulfil their part in the economy of man's salvation, in which particular respect, it might be safely granted they are inferior, without infringing their right to the honor and glory of Deity.

Moreover, as the Spirit is GOD, his being sent, cannot imply a local mutation, or change of place. This would make him a circumscribed being, and