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 PRINCETON, N. J. 
 
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 SAMUEL AGNEW, 
 
 OF philahklpbia, pa. 
 
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THE BALANCE 
 
 OP 
 
 SCRIPTURAL EVIDENCE, 
 
 ON 
 
 TRINITARIANISM AND UNITARIANISM, 
 
 WITH THE 
 
 EXPLANATIONS AND ARGUMENTS USUALLY ADVANCED IN SUPPORT 
 OF THE TWO SYSTEMS. 
 
 BY FRANCIS KNOWLES. 
 
 IN THREE VOLUMES. 
 
 f' 
 
 VOL. III. 
 
 ON THE HOLY SPIRIT. 
 
 Will not God impart his light 
 To them that ask it > — Freely ; 'tis his joy, 
 His glory, and his nature, to impart. '^ 
 
 But to the proud, uncandid, insincere. 
 Or negligent inquirer, not a sparli. — Cowpbr. 
 
 LONDON : 
 
 C. FOX, 67, PATERNOSTER-ROW, AND J. MARDON, 
 
 19, ST. MARTIN'S-LE-GRAND. 
 
 1835. 
 
J. UROWN, PRINTER, WIGAN. 
 
THE BALANCE, &c. 
 
 PART III. 
 
 0n tt)£ i^olp Sbpitit. 
 
 TRINITARIANS. 
 
 The Deity of the Holy Spirit. 
 
 UNITARIANS. 
 
 The Holy Spirit the Spirit of God. 
 
TRINITARIANS.— The Deity of the Holt Spirit. 
 
 INTRODUCTION. 
 
 ^tattmcnt of Boctrine. 
 
 ' There is one Person of the Father, another of the Son, and another 
 of the Holy Ghost. But the Godhead of the Father, of the Son, and 
 of the Holy Ghost, is all one : theGlory equal, the Majesty co-eternal.' — 
 The Creed of St. Athanasics. 
 
 ' The Holy Ghost, proceeding from the Father and the Son, is of one 
 substance, majesty, and glory, with the Father and the Son, very and 
 eternal God.' — Articles of the Church of England. Article v. 
 
 ' There be Three Persons in the Godhead, the Father, the Son, and 
 the Holy Ghost; and these Three are One true, eternal God, the same 
 in substance, equal in power, and glory ; although distinguished by their 
 personal properties.' — Assembly's Larger Catechism. 
 
 ' The Holy Ghost is not a Quality, or an Operation, but a Person, 
 and a Person really distinct from the Father and the Son.'— Burkitt. 
 On the New Testament, Matt. iii. 16, 17. 
 
 The Holy Spirit, — ' a real, individual, personal agent, — operating on 
 the minds of believers ; which is called, amidst the diversity of opera- 
 tions, one and the same Spirit, not, figuratively, as when we speak of 
 the spirit of patriotism, — the spirit of emulation,— the spirit of pliilo- 
 sophical inquiry, and the like ; but literally and numerically, one Being, 
 even the one God, whose Temple is the whole body of the faithful ; 
 which Temple they are warned not to defile, lest God destroy them.' — 
 Dr. Whately. Essays, p. 260. Published in 1828. 
 
 ' Baptaeing them by the authoritj-, and into the faith, profession, and 
 worship, of the Eternal Father, Son, and Spirit, to whom they are to be 
 devoted equally, and alike, as three divine Persons, and the one God of 
 the Christian religion, whose name, answerable to their nature, is one, 
 in opposition to all other Gods." — ' The Spirit is included in the divine 
 unity, and partakes of the nature and perfections of God; — yet his 
 
 being 
 
UNITARIANS. — The Holt Spirit the Spirit of God. 
 
 INTRODUCTION. 
 
 ^tatm^nt of IBoctrme. 
 
 ' First of all, I think that in many places, the Spirit, or the. Spirit 
 of God, or the Hvly Ghost, is equivalent to God himself. Secondly, 
 by the Spirit of God, or the Spirit, or the Holy Ghost, is often meant 
 the power or the ivisdom of God, or his ivill and command. Thirdly, 
 by the Spirit, or the Spirit of God, or the tloUj Ghost, is oftentimes 
 meant an extraordinary gift from God, oi power, wisdom, knowledge,' 
 and understanding.' — Dr. Lardner. On the Logos, pp. 66, 68, 70. 
 
 ' It would have been well that the word Ghost had not been used, 
 because it is purely English. It is the term Spirit everywhere, irithout 
 exception, used in the original. However I have no further objection to 
 the word Ghost, only that it is often accompanied by very straaige and 
 absurd ideas, and has a tendency to create confusion upon the subject. 
 It will next, perhaps, be Jisserted, that we do not believe in the Holy 
 Spirit, to which Jesus and his apostles so frequently laid claim. Is it 
 necessary solemnly to assure you that we do believe it, and that it i.s 
 precisely for this reason that we cannot consider it as a person, or being 
 distinct from God the Father? ' What then do you understand and mean 
 by iti' I answer, That it was the energy, the poirer, the spirit of God 
 imparted to Jesus Christ and his apostles, manifested by their perform- 
 ance of miracles. A divine energy, infused into man, was the cause, 
 divme operations, namely, a controul of the laws of nature, the tffect. — 
 Carry this idea with you throughout, and, I am much mistaken if every 
 passage, in which the words ai"e introduced, may not be satisfactorily 
 explained.' — Grundy. Lectures. Vol. i. pp. Ill — 113. 
 
 ' The phrase, the Spirit of God, which is the most direct and proper 
 description of the Holy Spirit, is, I conceive, a decisive proof that the 
 S/jint is not a person distinct from God the Father, whose spirit it is. What 
 is the Spirit of God, but the life, the energy, the intelligence of the 
 
 Divine 
 
TRINITARIANS.— r/^e Deity of the Holy Sp/ni.— Introduction. 
 
 being the Spirit xvhich is of God, suggests that he has, in some unknown 
 way, a subsistence distinct from the Father's and Son's, in the undivided 
 Godhead.' — Dr. Gdyse. Expositor. Matt, xxviii. 19 ; 1 Cor. ii. 9 — 12. 
 
 ' The Holy Spirit is, equally with Jesus Christ, a person, recei\'ing 
 from God the Father power to bestow certain favours and gifts.' — ' The 
 Holy Spirit is not considered, at least in general, by the opponents of 
 his Divinity, as a creature, possessing distinct personal existence ; but 
 as a quality, a power, an influence. In this case, therefore, the proof of 
 personality is an important and essential step towards the proof of his 
 divinity. And, indeed, in many instances, the evidence of the former 
 will be found to involve in it a proof of the latter.' — ' It is my earnest 
 prayer that the Holy Spirit may enable me to ' keep my heart with all 
 diligence,' while engaged in defending the truth of the important doc- 
 trines revealed by his inspiration : and preserve me from every expres- 
 sion that would either indicate an improper temper in my own breast, 
 or excite such a temper in the breast of any one of my readers.' — Dr. 
 Wardlaw. Unitarianism Incapable of Vindication, pp. 7, 69, 122. 
 
 * If all spiritual comfort (sent from heaven) be of God, how is it con- 
 sistent, that the churches had rest — ivalking in the COMFORT OF the 
 HOLY GHOST, (Acts ix. 31,) unless the Holy Ghost be a person in the 
 Unity of God ? and how can he be styled by way of eminence, THE 
 Comforter, if there be a God distinct from him, who claims that title ? 
 for then he is not the Comforter, but one of the two ; and tivo divine 
 Comforters, like two Almighties, would make tioo Gods ; which is not a 
 principle of Christianity, but of heathen Idolatry. And the same rea- 
 soning vrill hold good as to another of his titles. For the Holy Ghost is 
 called, by way of eminence, THE SPIRIT, i.e. the true and principal, the 
 head and father of all other Spirits. Yet we are told that God is a Spirit : 
 so that unless the Spirit be aloo God, we must believe in two supreme, 
 distinct, and independent Spirits.' — ' The same individual act of divine 
 grace, viz. that of our spiritual birth, (John iii. 6, and 1 John v. 4,) is 
 ascribed, without the change of a single letter, to God, and to the Spirit. 
 Some capacity then there must be, wherein the Scripture makes no dis- 
 tinction between God and the Sjnrit ; — and this is what the Scripture 
 itself calls the divine nature ; under which God and the Spirit are both 
 
 equally 
 
UNITARIANS. — T/(e Holy Spirit the Spirit of Gof^.— Introduction 
 
 Divine Being ? One person cannot possibly be the spirit, the life, the 
 energy, the intelligence of another individual person ; and, therefore, 
 if the Holy Spirit bo a distinct person from the Father, it cannot be 
 the spirit of the Father.' — Marsom. The Impersonality of the Holy 
 Ghost, p. 10. 
 
 ' By the spirit, we are to understand the miraculous power of God, 
 even the Father, who dwelt in Christ, and did all those works by him. 
 ' This Jesus hath God raised up, being by the right hand, or mighty 
 power of God exalted,' Acts ii. 32. ' Him hath God exalted with his 
 right hand,' Acts v. 31. Accordingly, the gifts of healing, or the work- 
 ing of miracles, are ascribed to the spirit, or to the immediate operation 
 of God, 1 Cor. xii. 6. And therefore, by the spirit of God, we are not 
 to understand another person distinct from God the Father; but his 
 immediate agency, producing effects, in a manner inconceivable to us. 
 
 ' Thus all extraordinary knowledge, or gifts, proceeding from the 
 Deity, and communicated to men, are ascribed to the spirit, inspiration, 
 . or operation of God. Accordingly, when Jesus was baptized, the hea- 
 vens were opened unto him, and he saw the spirit of God (a visible 
 emblem of the divine power and presence) descending like a dove, and 
 alighting upon him. ' And lo ! a voice from heaven, saying. This is my 
 beloved Son, in whom I am well pleased,' Matt. iii. 16. ' By this spirit 
 he was led into the wilderness, where he fasted forty days and forty 
 nights, being also tempted of the devil, after which he returned in the 
 power of the Spirit into Galilee,' Luke iv. 14. Or as Peter observed to 
 Cornelius, ' God anointed him with the Holy Spirit and with power,' 
 Acts X. 35. Even as the prophet Isaiah had foretold, ' The spirit of the 
 Lord shall rest upon him, the spirit of wisdom and miderstanding, the 
 spirit of counsel and of might, the spirit of knowledge and of the fear 
 of the Lord,' Isaiah xi. 2. Being thus inspired above all the ancient 
 prophets, ' he taught in the synagogues, being glorified of all,' Luke iv. 
 15. By this spirit which rested upon him, we are to understand, not a 
 divine person distinct from the Father, but the inspiration, agency, or 
 operation of the Father upon his understanding ; as he liimself declared 
 to the Jews. ' He that sent me is true, and I speak to the world those 
 things which I have heard from him. I do nothing of myself, but as 
 my Father hath taught me I speak these things,' John viii. 26.' — 
 Cameron. The Doctrine of the Holy Scriptures, &ic.pp. 29 — 31. 
 
 B 2 '1. The 
 
TRINITARIANS.— r/te Deity of the Holy Sp^r^^— Introduction. 
 
 equally comprehended.' — Jones. The Catholic Doctrine of a Trinity. 
 Chap. ii. Art. i. xii.* 
 
 From the preceding extracts, Trinitarians appear to be inconsistent with 
 themselves respecting the Holy Spirit ; for while, on the one hand, its 
 distinct personality is maintained, on the other, it seems to be identified 
 with the one God, and ' no distinction' is made between them. But its 
 distinct divine personality is essential to the Trinity ; and if the one be 
 given up, the other is abandoned at the same time. For if one of the 
 supposed three Divine Persons in the Godhead be set aside, there are no 
 longer three remaining ; and it is self-evident, that without the number 
 Three, there cannot be a Trinity. 
 
 * This work has passed through many editions, and seems to be very popli 
 lar &mong Trinitarians. 
 
UNITARIANS.— r/(e Holy Spirit the Spirit of Gorf.— Introduction. 
 
 ' 1. The Spirit of God sometimes denotes the mind, or intelligence of 
 God himself. — I Cor. ii. 11. See also Ps. cxxxis. 7. 
 
 ' 2. The most usual signification of the words ' Holy Spirit,' or 
 ' Spirit of God,' is the supernatural influence or inspiration of God, with 
 the accompanying gifts and powers. — Gen. ii. 7, comp. with Eccles. 
 xii. 7. 
 
 ' 3. This spirit is spoken of in several passages, both in the Old and 
 in the New Testament, as the power of God. Thus our Lord, when he 
 commanded his disciples to await the coming of the Holy Spirit said, 
 ' Tarry ye at Jerusalem till ye be endued with power from on high.' 
 Luke xxiv. 49. See also Job xxvi. 3, Luke i. 35. And this mode of 
 expression most clearly indicates that the Spirit of God, instead of being 
 a distinct person or * intelligent agent,' was the energy or influence of 
 the Deity himself.' — Ddffield. Unitarianism, a System of Pure 
 Gospel Truth, pp. 90—92. 
 
TRINITARIANS.— The Deity of the Holt Spirit. 
 
 Chap. I. — 18. Now the birth of Jesus Christ was on this 
 wise : When as his mother Mary was espoused to Joseph, 
 before they came together, she was found with child of the 
 Holy Ghost. 
 
 19. Then Joseph her husband, being a just man, and not 
 willing to make her a public example, was minded to put her 
 away privily. 
 
 20. But while he thought on these things, behold, the an- 
 gel of the Lord appeared unto him in a dream, saying, Joseph, 
 thou son of David, fear not to take unto thee Mary thy wife ; 
 for that which is conceived in her is of the Holy Ghost. 
 
 ' The human nature of Jesus Christ, was a real creation in the womb of 
 the virgin, by the power of the Holy Spirit.' — Dr. A. Clarke. 
 
 ' By the miraculous operation of the Holy Spirit; by the mira- 
 culous and unexampled operation of the Holy Spirit Himself.' — Dr. 
 Doddridge. 
 
 Creation and miraculous operation are works of God alone. And hence 
 it is here implied, that the Holy Spirit is a Divine Being. But this argu- 
 ment identifies the Spirit with God, instead of proving it to be distinct 
 from him. Or it regards the Spirit as another Divine Being; and there- 
 fore leads to the conclusion that there are more Gods than one. 
 
 ' The holi/ spirit here is the divine, extraordinary power. This is con- 
 firmed by Luke i. 3.5, where it is expressly so intei-preted." — Commenta- 
 ries and Essai/s published by the Society for Promoting the Knowledge of 
 the Scriptures, vol. i. p. 114. 
 
 ' We are informed, that when the Virgin Mary was found to be with 
 child, the angel of the Lord said unto Joseph, ' Fear not to take unto thee 
 Mary thy wife, for that which is conceived in her, is of the Holy Spirit.' 
 Matt. i. 20. To the virgin also he said, ' The Holy Spirit shall come upon 
 thee, and the potoer of the Highest shall overshadow thee : therefore also, 
 that holy tiling whicli shall be born of thco shall be called the Son of God.' 
 Luke i. 35. Here it is evident, that by the Holy Spirit, the angel meant 
 the immediate miraculous power, energy, and operation of God, whom he 
 calls tlio Highest; /. e. the Father, the only true God, and not a person 
 distinct from the Father. For certainly that divine person or being, by 
 whose immediate power Jesus was conceived, must be his Father; other- 
 wise he could not be called * the Son of God, the Sou of the Highest,' 
 
UNITARIANS.— The Holy Spirit the Spirit of God. 
 
 Chap. III. — 11. I indeed baptize you with water unto repent- 
 ance : but he that cometh after me is mightier than I, whose 
 shoes I am not worthy to bear : he shall baptize you with the 
 Holy Ghost, and with fire. 
 
 ' John the Baptist here refers to the gifts of the spirit, or some extraor- 
 dinary divine powers, which were to be bestowed on the disciples of Christ. 
 This is also confirmed by the apostle Peter. (Acts xi. 13, 16, 17.) And as 
 I began to speak, the holi/ spirit fell on them, as on vs at the beginning. 
 Then remembered I the words of the Lord ; hoio that he said, John indeed 
 baptized with water ; but ye shall be baptized with the holy spirit. For- 
 asmuch then as God gave them the like gifts as he did unto us, &c.' — Com- 
 mentaries and Essays, Published by the Society for Promoting the Know- 
 ledge of the Scriptures, vol. i. p. 113. 
 
 ' The expression, to be baptized loith the holy spirit, denotes the copious 
 eflTusion of divine gifts and influences; Matt. iii. 11; Mark i. 8; Luke 
 iii. 16; John i. 33; Acts i. 3; xi. 16; and the same figure is employed 
 by the Apostle Peter, when he asserts, (Acts x. 38,) that ' God anointed 
 Jesus of Nazareth ivith the holy spirit and with potver.' The ancient 
 method of anointing among the Hebrews was by pouring oil, the emblem 
 of richness and luxuriance, upon the head of him, who was elected to any 
 civil or religious office. The effusion of oil was, I presume, intended as 
 a visible symbol of the effusion of the dispositions and talents, included 
 under the term holy spirit. . . . 
 
 ' St. Luke records the following address, delivered by Jesus to Ms disci- 
 ples immediately before his ascension into heaven ; ' Behold, I send the 
 promise of my Father upon you ; bat tarry ye in the city, until ye he 
 endued with power from on high.' Luke xxiv. 49. But the Evangelist, 
 at the commencement of the Book of Acts, relates the same promise of 
 Jesus more largely in the following terms ; ' Being assembled together 
 with them, he commanded them, that they should not depart from Jerusa- 
 lem, but wait for the promise of the Father, ' wliich,' saith he, ' ye have 
 heard of me. For John truly baptized \rith water; but ye shall be bap- 
 tized with the holy spirit not many days hence.' Acts 1. 4, 5. From the 
 comparison of these two passages it is evident, that ' to be baptized with 
 the holy spirit' was precisely the same thing as ' to be endued with power 
 from on high.' ' — Yates's Vindication, pp. Ill, 114, 113. 
 
 Trinitarians may often be quoted as bearing their testimony with Unita- 
 rians ; and they accordingly speak of the Holy Spirit in this connection, 
 in a manner in which they would not speak of a person : — 
 
 He 
 
TRINITARIANS.— rZ/e Deity of the Huh/ cS'pJW/.- Matthew, [c. i. 
 
 verse 32. But it is evident he was conceived by the Holy Spirit, or by the 
 power of the Highest; and therefore tlie Spirit or power of tlie Highest, 
 must mean the spirit orpower of the Father, and not anotherperson equal to 
 him in power and glorv.' — Cameron's Doctrine of the Holy Scriptures, 
 &c., pp. 27, 28. 
 
 III. — 16. And Jesus, when he was baptized, went up 
 straightway out of the water : and, lo, the heavens were open- 
 ed unto him, and he saw the Spirit of God descending like 
 a dove, and lighting upon him : 
 
 17. And, lo, a voice from heaven, saying. This is my be- 
 loved Son, in whom I am well pleased. 
 
 On the parallel passage, Luke iii. 22, Dr. Hawker observes, 'If the 
 voice which came from heaven (and which it should be particularly no- 
 ticed, folloived the descent of the Holy Ghost,) could be no other than the 
 voice of the Supreme Father (which will not, I believe, be doubted) ; and, 
 if the authority of the inspired writer be admitted, that the Holy Ghost 
 actually descended upon our Lord in a visible form ; the certainty that the 
 blessed Spirit is a person, must undeniably follow, by the plainest of all 
 proofs. And thus we are provided with a positive testimony to this great 
 truth in the very first page of the gospel.'— Hawker's Sermons, vol. ii. />. 
 92. 
 
 Mr. Grundy, after quoting this passage in his Lectures, thus appeals to 
 the Trinitarian portion of his audience : — 
 
 ' Does this explanation satisfy you ? Is this strictly literal interpretation 
 what you contend fori I must presume it is. Then let us just pause a 
 moment, and see upon what ground this reasoning is built. It is precisely 
 this; — The voice that was uttered inust have been the voice of the Father, 
 because he was the only person in the Godhead left in heaven. The second 
 person in the Trinity was standing in the river to be washed by a man ; the 
 third person in the Trinity was hovering in the air in the shape of a dove ; 
 — each of the two latter was confined to a sinyle spot, the one in the shape 
 of a man, the other of a brute ; the government of all the sj-stems of worlds 
 in the universe was neglected by them, and their attention exclusively di- 
 rected to a few people in Judea! ! Christians! it is f;u- from my wish to 
 misrepresent, or to turn the creed of another to ridicule : but, seriously, it 
 does appear to me that this pompons argument is founded upon the princi- 
 ple and reasoning I have now stated. You believe the result, and yet, 
 methinks, you are ashamed to look those principles in the face upon which 
 that result is founded. If you can give me any other (rational, nay, any 
 other) foundation upon which this inference is built, I assure you I will 
 never urge it again. 
 
 ' But, as this argument must infallibly destroy the omnipresence, at least, 
 of the Son and Holy Spirit, perhaps you will deny tlie validity of the 
 reasoning, and contend, with other Trinitarians, that the Sou and Holy 
 Spirit were still inherent in God the Father. Then, again, mark the con- 
 sequences, for I still ask, and must ask, for consistency. Was each person 
 present with the other two persons, at the time of which we are now speak- 
 ing? In this case, Christ, equally with the Father and Spirit, spoke from 
 heaven, and called himself his own beloved Son ; the Father and the Spirit 
 descended into the river and were baptized; and the Father and Son 
 
 descended 
 
c. III.] UNITARIANS.— r/^e Hobj Spirit the Spirit of Goc?.— Matthew. 
 
 ' He shall baptize you with the Holy Ghost, and with fire' — with ' the 
 
 influences of the Spirit of God This was the province of the Spirit 
 
 of God, and of it alone.' — Dr. A. Clarke. 
 
 ' With a most plentiful effusion of the Holy Spirit, and with fire; caus- 
 ing his Spirit to descend upon his followers in the appearance of a flame 
 of fire, to represent its operating on the heart like fire, to kindle pious and 
 devout afiections, and to purify and enliven the souls of helievers. (Com- 
 pare Acts i. 5 ; and ii. 3.)' — Dr. Doddridge. 
 
 In these extracts, the neuter term it is applied to the Spirit : — ' The 
 province of the Spirit of God, and of it alone ;' ' to represent its operating 
 on the heart,' &c. As we do not, therefore, say of God, ' it alone,' or ' its 
 operating,' or speak thus of a person, Trinitarians bear their testimony 
 against the personality of the Holy Spirit. They speak, moreover, of the 
 Spirit, as an influence, and an effusion, which may be plentifully or other- 
 wise imparted ; and therefore they again testify that it is not a person. 
 They also represent it as ' the Spirit of God;' and consequently it cannot 
 be a person distinct from God, any more than the spnit of a man can be a 
 person distinct from man. 
 
 From the passages which have been adduced, and compared with each 
 other, it is cleai'ly the teaching of the Scriptures, that to be baptized with 
 the Holy Ghost, is synonimous with being endued with poAver from on 
 high. 'This is perfectly consistent and rational ; while it would indeed 
 sound sti'angely, to talk of baptizing persons with a person ! Where 
 would be the reasonableness or possibility of such a thing 1 Baptize persons 
 with a person ! How exceedingly preposterous ! The very form of expres- 
 sion, therefore, used in the passage, necessarily denotes the Holy Spirit to 
 be an influence or a power, and not a person. 
 
 16. And Jesus, when he was baptized, went up straightway 
 out of the water: and, lo, the heavens were opened unto him, 
 and he saw the Spirit of God descending like a dove, and 
 lighting upon him : 
 
 17. And, lo, a voice from heaven, saying. This is my 
 beloved Son, in whom I am well pleased. 
 
 The Spirit is here expressly declared to be the Spirit of God. It can- 
 not therefore be a person distinct from God himself; as the spirit of a 
 man is not another man, or another person distinct from him. 
 
 To this it is replied, — ' Tlie Spirit, say they, is not God, because he is 
 only the Spirit of God. But so likewise the httntan Spirit, whence the 
 Apostle has taught us to borrow an idea of the divine, is the Spirit OF a 
 man ; yet, was it ever pretended, that the Spirit, for this reason, is one 
 being, and the man another! No, certainly: and the same must be true 
 of God, and the Si^irit of God; as far as the being of the same man, who 
 is one person, can be an image of the same God, who is three persons. But 
 there is the plainest testimony of Scripture, that the Sph'it, though said to 
 be the Spirit OF Jehovah, is also called by the express name of Jehovah 
 himself. For it is written, Judges xv. 14, that the Spirit OF Jehovah 
 CAME upon Samson. Yet at chapter xvi. 20, it is said, that Jehovah him- 
 self DEPARTED from him. Till it can be shewn, then, that the person 
 who came upon liim ^'.as one, and the person who departed from him teas 
 another ; it is undeniable, that the Spirit, though said to be OF Jehovah, 
 
TRINITARIANS.— r/(e Deity of the Holy Spirit.— Matthew, [c. hi. 
 
 descended upon the Son in the shape of a dove. I'his must follow, unless 
 the essence of the Father be different from the essence of the Son and of 
 the Spirit, and if they ai'e different they must be three Gods. Further, 
 upon your construction of the passage, I also argue thvis : — Either Jesus 
 was God or a man at the time he went into the river to be baptized. 
 If he was God, then God descended upon God. If this was only his 
 human nature, and he had left his divinity in heaven, then it was not his 
 oxvn deity which descended to him, but the Holy Spirit's ; consequently 
 the Christ was composed of the man .Tesus and the third person in the 
 Trinity ; no account is given of the second. This inference really appears 
 to me unavoidable upon your system. 
 
 ' Let me again reason in a different way. This passage is either j^^/j/ra- 
 tive or literal. If it be merely fignrative, you have no argument for the 
 distinct jJcrsoHrt/<7y of the Holy Spirit, </(e tvhole of your reasoning is built 
 upon its literal interpretation. Then what follows ? 1st. That the invisi- 
 ble God was absolutely seen and moved about from place to place. 2nd. 
 That a brute animal was really and truly God; for remember, it must be 
 literal ; a real dove, flesh and blood, descended, and this was actually God. 
 3rd. This person, this dove, descended upon Jesus and infused divinity 
 into him. Or, 4th. If this was only the person of the Holy Spirit, and 
 the essence left in heaven, he could not infuse what he did not possess. And 
 in this case, 5th. The Holy Spirit must have two natures as well as Jesus 
 Christ, one divine, the other brutal. — This reasoning equally applies to the 
 passage in the Acts, only, in this case the person of the Spirit, instead of 
 being an animated brute, was an inanimate substance, a tongue ; and still 
 further, this person was divided into a number of tongues, and sat upon 
 each of the apostles. 
 
 * How much more easy and rational is it to explain the passage in some 
 such manner as the following. That when the man Jesus had been bap- 
 tized by John, there was a bright, luminous appearance in the sky, in 
 form like a dove, which descended towards Jesus. Into him was tlien 
 infused the divine spirit, or a power of controuling the laws of nature, and 
 a voice from above was heard, ' This is ray beloved Son in whom I am well 
 pleased. ' ' — Grundy's Lectures, vol. i. pp. 138 — 141. 
 
 The parallel passage, in John i. 32, is directly opposed to the Trinitarian 
 view of the Holy Spirit. It runs thus : — ' And John bai-e record, saying, 
 I saw the Spirit descending from heaven like a dove, and it abode upon 
 him.' Here the Spirit is called ' it.' Now, we do not apply it to a person; 
 and this little word is not applied to God, or Jesus Christ. For we do not 
 read, ' It shall give its angels charge concerning thee.' ' Thou shalt wor- 
 ship the Lord thy God, and // only shalt thou serve.' ' For the Father 
 loveth the Son, and shewsth it all things that itself doeth : and it will shew 
 it greater works than these, that ye may marvel.' But this diminutive 
 term ' it ' is applied to the Spirit ; and therefore, the Spirit is not a person. 
 And this, too, according to the involuntary testimony of Trinitaiians them- 
 selves ; for they frequently, though no doubt unconsciously, apply the 
 little neuter word it to the Spirit. Tliey speak thus of it in this connec- 
 tion : — ' Let us remember in how distinguished a sense Jesus is the Christ, 
 the anointed of God, to whom the Father hath not given the Spirit by 
 measure, but hath poured it out upon him in the most abundant degree. 
 Let us trace the M'orkings of this Spirit in Jesus, not only as a Spirit of 
 miraculous power, but of the richest grace and holiness ; earnestly praying 
 
 that 
 
c. III.] UNITARIANS.— r/w Holtj Spirit the Spirit of God— Matthew • 
 
 is strictly and properly Jehovah himself.' — Jones's Catholic Doctrine, &c. 
 Chap. ii. Art. xxiv. 
 
 Here it is asserted, that ' the Spirit of Jehovah is strictly and properly 
 Jehovah himself.' Then the Spirit is completely identified with Jehovah. 
 Is Jehovah the whole Deity ? Doubtless he is. Then the whole Deity is 
 a Si^irit. But this is contrary to the doctrine of the Trinity ; for, accord- 
 ing to this hypothesis, only one of the three persons is a Spirit — God the 
 Holy Ghost. Is Jehovah the Father ? If so, the argument is again fatal 
 to itself; for, according to the Trinity, the Father is not the Spirit ; or, in 
 other words, the First Person is not the Third. The argument, therefore, 
 defeats itself; for it is essential to the doctrine of the Trinity, not only to 
 prove the Deitj/, but the distinct personaliti/ of the Holy Spirit. 
 
 A Member of the Church of England, in reference to this argument, 
 makes the following observations : — 
 
 ' Mr. Jones quotes this' (The Spirit OF God, Matt. iii. 16,) ' as a text 
 urged by his opponents. ' The Spirit,' say they, \is not God, because he 
 is only the Spirit of God.' But he undertakes to prove that the Spirit of 
 Jehovah is Jehovah himself, and with this view he quotes from Judges xv. 
 14 — ' The spirit of Jehovah came upon Samson.' ' Yet,' continues Mr. 
 Jones, * at ch. xvi. 20, it is said that Jehovah himself departed from 
 him;' and he thus concludes — ' Till it can be shown that the person who 
 came upon him was one, and the person who departed was another, it is 
 undeniable that the Spirit, though said to be or Jehovah, is strictly and 
 properly Jehovah himself!' 
 
 ' Now, as Mr. Jones has not proved that any person either came upon 
 Samson or departed from him, he has given himself a great deal of trouble 
 to no purpose. The passage from the 15th chapter of Judges he has 
 quoted unfairly, as he does frequently : it stands thus :— ' The spirit of 
 the Lord came miijhtili/ upon him.' He has suppressed the word mightily; 
 it does not well accord with the notion of a person, for it shews that the 
 Spirit is given in greater or less degree, according to the will of the Giver. 
 It would not be easy to find an argument more directly opposed to the doc- 
 trine of the Holy S-^mi's, personality than this, which Mr. Jones has urged 
 in support of his su}}reme Divinity.' — The Confessions of a Member of 
 the Church of England, pp. 76, 77. 
 
 Mr. Jones's Catholic Doctrine, &c., is generally appealed to by Trini- 
 tarians, and is thought by them to be completely decisive of the question. 
 Those who entertain such an opinion, would do well to consult The Con- 
 fessions, just referred to.* 
 
 ' In the words of Matthew the heavens were opened unto him,' (Jesus,) 
 ' and he, i. e. John, saw the spmt of God descending like a dove. Luke 
 says in a bodily appearance as a dove, by which some understand not the 
 
 figure 
 
 * But, it may be asked, why does the Author continue a Member of a Church, 
 the principal doctrines of which he not only disbelieves, but endeavouis to refute? 
 ' Because,' says he, ' take it for all in all, I believe it to be the best Church of the 
 present day.' Introduction, p. v. If such be its character, it might be well, that 
 every conscientious believer in one God, the Father, should be a church within 
 himself, or endeavour to form one under his own roof, or any roof, however hum- 
 ble, where the Father might be worshipped in spirit and in truth. Any thing, but 
 a compromise of truth with error, or a confonnity in opposition to conviction, or 
 the countenance of opinions which are believed to be at variance with the Word 
 of God. 
 
 VOL. III. C 
 
TRINITARIANS.— r/te Deiti) of the Holy Spinf.— Matthew, [c. hi. 
 
 that this holy unction may, from Christ our head, descend upon our souls ! 
 May his enlivening Spirit kindle Us sacred Hame there, with such vigour, 
 that many waters may not be able to quench it, nor doods of temptation 
 and corruption to drown it.' — ' Let us consider him as anointed by the 
 Holy Spirit, and as baptizing his church with it,' — Dr. Doddridge. 
 Matt. iii. 16; Mark i. 10; John i. 33. 
 
 Here the Spirit is not only called it, but is represented as an zinction, 
 which is poured out in different measures and degrees. And in the same 
 connection it is mentioned as a ' sacred effusion,' which is '■ jwured forth.' 
 
 ' There has been some controversy about the manner and form in which 
 the Spirit of God rendered i^se//' visible on this occasion. St. Luke iii. 22. 
 says, it was in a bodily shape like to a dove : and this likeness to a dove, 
 some refer to a hovering motion, like to that of a dove, and not to the form 
 of the dove itself: but the terms of the text are too precise to admit of 
 this far-fetched interpretation.' — Dr. A. Clarke. 
 
 In this quotation, the very same neuter pronoun that is applied to the 
 dove, is applied to the Spirit ; namely, itself. And thus Tinnitarians 
 themselves bear their testimony to the impersonality of the Holy Spirit. 
 And their testimony is the strongest that can possibly be adduced in any 
 case ; because it is unconscious and involuntary, and is against themselves. 
 
 See the passage under the Trinitarian head, in the 1st Part. 
 
 IV. — 1. Then was Jesus led up of the Spirit into the wil- 
 derness, to be tempted of the Devil. 
 
 To this passage, the Author of a popular Trinitarian work, appends 
 Jyuke xi. 2 — 4 ; ' Our Father which art in heaven — LEAD us not into 
 TEMPTATION.' And he then reasons from them thus :— 
 
 ' It is not my business in this place, to show particularly in what man- 
 ner and for 7vhat end God leads lis into temptation. That it is no way in- 
 consistent with the divine attributes, is plain from the case now before us : 
 for Jesus was led up into the wilderness to meet his adversarj-, and he 
 tempted by him. And it is also plain from that petition in the Lord's 
 Prajer, that our Father ivhich is in heaven would not lead us into temp- 
 tation : it being needless and absurd to pray that God would not do, what 
 by the necessity of his nature, it is impossible for him to do. In this case, 
 God is not the tempter : he only introduces us to the trial ; and always 
 provides, if we have the grace and prudence to embrace it, a xvay for our 
 escaping, that we may be able to bear it. 
 
 ' But when Jesus was tempted, the leading him into temptation was the 
 act of the Holy Spirit. Therefore as often as we repeat the Lord's Prayer, 
 we address ourselves inclusively to the Person of the Spirit, under the one 
 name of OUR FATHER; and certainly, he also is our Father, of whom 
 we are begotten and born, even of the Spirit : and again, as mam/ as are 
 LED by the SPIRIT of God, they are the SONS of God. Rom. Viii. 14. 
 See Art. 1. of this Chapter.' — Jones's Catholic Doctrine, &c. Chap. ii. 
 Art. xi. 
 
 This argument is as little consistent with the Trinity, as it is with ration- 
 ality. For how strangely docs it confound the supposed Persons in the 
 Godhead ! ' We address,' it is said, ' the Spirit as om* Father;' and we are 
 assured, that ' certainly he also is our Father.' Then there are ttvo Fathers 
 in the 'Trinity ; and the T/tin/ person is the First, as well as the Third. 
 
 But Mr. Jones's able opponent, the Author of The Confessions, thus 
 replies to the argument : — ' I 
 
cm.] UNITARIANS.— 77ie Holy Spirit the Spirit of God.— Matth^-w . 
 
 figure, but the motion of the dove, i. e. with an easy gentle descent, and 
 lighting upon him.' — Priestley's Notes, vol. iii. p. 38. 
 
 ' The descent and appearance of the Holy Spirit in the likeness of a 
 dove, seems to have been nothing more than a representation of the ineffa- 
 ble affection of the Father for the Son, communicated by the Holy Spirit 
 under the appropriate image of a dove, and accompanied by a voice from 
 heaven declaratory of that affection.' — Milton's Last Thovghts, p. 71. 
 
 But what is most decisive on this point is, that in the parallel passage, 
 John i. 32, the Spirit is spoken of impersonally, in the neuter gender, as 
 it — ' and it abode upon him.' And it has been shewn that Trinitarians, 
 unconsciously, and in opposition to their system, speak of it in the same 
 manner; applying to it the neuter term it. See the passage under the 
 Trinitarian head. 
 
 IV. — 1. Then was Jesus led up of the Spirit into the wil- 
 derness, to be tempted of the devil. 
 
 ' By the spirit we are, no doubt, to understand the spirit of God, and 
 the phrases Led by the spirit, and being in the spirit, are supposed to be 
 used in the scriptures to express what is called a vision, in which the 
 natural impression of visible objects is prevented, and the mind becomes 
 subject to other impi-essions from the immediate agency of God.' — 
 Priestley's Notes, vol. iii. p. 48. 
 
 ' The spirit is represented inciting any one to go from place to place. — 
 ' Then was Jesus led vp of the spirit into the wilderness;' Matt. iv. 1. 
 ' And immediately the spirit drireth him into the wilderness ;' Mark i. 12. 
 ' Jesus being full of the holy spirit, returned from Jordan, and was led by 
 t/te s/>t/7Y into the wilderness ;' Luke iv. 1. ' lie came by the spirit into 
 the temple;' Luke ii. 27. ' The spirit of the Lord caught away Philip;' 
 Acts viii. 39. ' As many as are led by the spirit of God, they are the sons 
 of God;' Rom. viii. 14. ' If ye be led by the spirit, ye are not under the 
 law ;' Gal. v. 18. — The extraordinary influence of God upon man is often 
 called an Impulse, because it drives or impels the person, who is subject to 
 it ; and nothing is more common than to speak of ourselves as led by 
 particular views, motives, and dispositions. If thei'efore we understand 
 the term spirit to denote gifts, affections, and energies, these expressions 
 are suited to the usual forms of human speech.' — Yates's Vindication, pp. 
 112, 113. 
 
 As the Spirit had just before been called ' the Spirit of God,' it is rea- 
 sonable to understand it in this verse in the same sense. And Trinitarians 
 thus speak of it in this connection : — ' Through the influence of the Spirit 
 of God.' — Dr. a. Clarke. 
 
 ' By a strong impulse of the Spirit of God.' — Burkitt. 
 
 And they say, ' that Spirit which had rested upon him in his baptism.' — 
 Dr. a. Clarke. 
 
 ' Full of the Holy Spirit, with which he had just been anointed.' — Dr. 
 Doddridge. 
 
 Thus, Trinitarians not only speak of the Spirit as the Spirit of God, 
 but as impersonal ; for they apply to it the neuter relative which. And 
 they represent it as an unction with which Christ was anointed. They 
 therefore confirm the arguments of Unitarians, and bear testimony to the 
 same truth. See the passage under the Trinitarian head. 
 
 X.— 18. 
 
TRINITARIANS.— r/ie Deitij of the Holy 5/^("n'<.— Matthew, [c. iv. 
 
 ' I must say, I have never met with any thing more strange and objec- 
 tionable than Mr. Jones's comment on the two passages now quoted.' 
 (Matt. iv. 1, and Luke si. 2 — 4.) ' He tells us that this petition in the 
 Lord's Prayer, though it commences with the words ' Our Father,' is ' ad- 
 dressed to the Person of the Holii Spirit ;' for ' Our Father which is in 
 Heaven would not lead us into temptation ; it being needless and absurd 
 to pray that God would not do what by the necessity of his nature it is im- 
 possible for him to do.' ' But when Jesus was tempted, the leading him 
 into temptation, was the act of tlie Holy Spirit.' We therefore pray to Him 
 to spare us. 
 
 ' What a heathenish kind of a Trinity does Mr. Jones here present to 
 liis readers ! He describes the first Person as not merely unwilling, but 
 in, his nature incapable of leading us into temptation. The third Person, 
 by his statement, is both able and willing. Thus making the first and 
 third Persons of his Trinity to be of different natures and dispositions ! 
 The second Person, being the patient in the trying scene, differs from both ! 
 If this be not tritheism, I know not the meaning of the word. O lovely, 
 rational, heart-soothing, Christianity ! how cruelly is thy sweet simplicity 
 corrupted and abused ! What a mass of confusion does this good man 
 make of that best of Heaven's gifts — the Gospel of Christ.' — The Confes- 
 sions of a Member of the Church of Enyland, pp. 64, 65. 
 
 ' This transaction appears to have taken place immediately after Christ's 
 baptism ; and this bringing up of Christ was through the influence of the 
 Spirit of God; that Spirit tvhich had rested upon him in his baiJtism.' — 
 Dr. a. Clarke. 
 
 The Spirit is here spoken of impersonally : — ' that Spirit which.' It is 
 therefore not a person, but an influence; and this, too, of God; for it is 
 here said to be ' the Sjiirit of God.' Thus we have another instance of 
 involuntary Trinitarian testimony against the personality of the Holy 
 Spirit. When, therefore, it is said that ' Jesus was led up of the Spirit,' 
 &c., we are to understand that he was directed there by the Divine influence. 
 And God may very consistently lead his servants into temptation, for the 
 purpose of strengthening their virtuous and pious principles, and of 
 exhibiting them as excellent examples of incorruptible fidelity in the 
 midst of trial. And they may very consistently pray, if it be his will, 
 that they may be spared these conflicts; as they may, if it be his will, that 
 every bitter cup may pass from them. Nay, more than this : touched with 
 a deep feeling of their infirmity, they must naturally be prompted to ofter 
 up such a petition. So that while the prayer is perfectly consistent with 
 the Divine attributes on the one hand, it is in strict accordance with the 
 native feelings of the heart on the other. 
 
 X. — 18. And ye shall be brought before governors and kings 
 for ray sake, for a testimony against them and the Gentiles. 
 
 19. But when they deliver you up, take no thought how or 
 what ye shall speak ; for it shall be given you in that same 
 hour what ye shall speak. 
 
 20. For it is not ye that speak, but the Spirit of your 
 Father which speaketh in you. 
 
 Spcaliiuij is a personal act ; and as the Spirit is here siiid to speak, 
 Trinitarians contend that it must be a person. 
 
 But 
 
c. -v.] UNITARIANS.— r/te Holy Spirit the Spirit of God.— Matthbw. 
 
 X. — 18. And ye shall be brought before governors and 
 kings for my sake, for a testimony against them and the Gen- 
 tiles. 
 
 19. But when they deliver you up, take no thought how or 
 what ye shall speak : for it shall be given you in that same 
 hour what ye shall speak. 
 
 20. For it is not ye that speak, but the Spirit of your Fat her 
 which speaketh in you. 
 
 Our Saviour here personifies tlie Spirit, or the divine influence, in com- 
 missioning his Apostles to go into the world to preach the Gospel. And 
 ' he exhorts them to plead his cause wth boldness and fortitude, when 
 brought before kings and councils, and not to be anxious or hesitating 
 about what they should speak, since the huhj spirit would teach them ivhat 
 to sail, and in fact not theif would speak, but rather the spirit of their hca- 
 venlij Father would speak in them. What language could be more ani- 
 mating or encouraging ? What assurance could better support their 
 resolution in every critical situation ? When placed at the bar of justice 
 as criminals, the present aid of God would guide their utterance; Divine 
 Inspiration would speak through their lips, humbling the pride of the 
 great, and confounding the wisdom of the wise.' — Yates's Vindication, 
 p. IKx 
 
 ' When our Lord forewanied his Apostles of the opposition they must 
 experience, and that they would bo delivered up to councils , &c., he desires 
 them to ' take no thought beforehand, neither do ye premeditate : but 
 whatsoever shall be given you in that hour, that speak ye : for it is not ve 
 tlrat speak, but the Holy Spirit.' (Mark xiii. 11.) In the parallel place 
 (Luke xii. 12,) it stands thus : — ' For the Holy Spirit shall teach you in 
 that same hour what ye ought to say.' If these texts be taken without a 
 reference to any other passage, they seem to favour the idea of personality : 
 but in liuke xxi. 14, 16, it stands, ' Settle it therefore in your hearts, not 
 to meditate beforehand, what ye shall answer ; for I will, <jive you a mouth 
 and ivisdom, which all your adversaries shall not be able to gainsay, nor 
 resist.' In JMatt. x. 20, it is given thus : ' For it is not ye that speak, 
 but the Spirit of your Father which speaketh in you.' These passages, 
 taken in connection, appear to me, plainly to shew that the Holy Spirit 
 is the gift of our Lord Jesus, by the power which he derived from his hea- 
 venly Father. Immediately before our Ijord's ascension, as recorded by 
 St. Luke (sxiv. 49), he said to the Apostles, ' Behold, I send the promise 
 of my Father upon you : but tarry ye in the city of Jerusalem until ye be 
 endued with power from on high.' Accordingly, when they were assem- 
 bled on the day of Pentecost, they were filled with the Holy Spirit, and 
 were enabled to speak in divers tongues. Upon this occasion, St. Peter 
 spake thus to the multitude, (Acts ii. 32,33,) ' This Jesus hath God raised 
 up, whereof we are all witnesses. Therelbre being by the riglit hand of 
 God exalted; and having received of the Father the promise of the Holy 
 .Spirit, He hath shed forth this which ye now see and hear.' ' — The Con- 
 fessions, &.C., pp. 54, 5.5. 
 
 It is clear, therefore, from Scripture compared with Scripture, tliat the 
 Spirit of the Father which was to speak in the Apostles, was that power 
 from on high with which they were to be endued, after the resurrection and 
 ascension of Jesus Christ. And 
 
10 
 TRINITARIANS.— 77ie Deity of the Holj/ Spirit.— Matt a-E^. [ex. 
 
 But it is not on this occasiou represented as speaking as an independent 
 agent, but as the Spirit of the Father. This is the plain declaration of 
 .lesus Christ ; and in accordance witli this idea, Trinitarians comment on 
 the passage. 
 
 ' The Spirit of your heavenly Father, who loves and takes care of you, 
 will inspire you,' &c. — Dr. Giyse. 
 
 'This was an extraordinary promise, and was literally fulfilled to those 
 first preachers of the Gospel; and to them it was essentially necessary ; 
 because the New Testament dispensation was to be fully opened by their 
 extraordinary inspiration. In a certain measure, it may be truly said, that 
 the Holy Spirit animates the true disciples of Christ, and enables them to 
 fpeak. The head speaks in his members, by his Spirit : and it is the 
 province oi the Spirit of God to speak for God.' — Dr. A. Clarke. 
 
 ' Though truth may be opposed, yet truth's defenders shall never be 
 ashamed ; and rather than they shall want a tongue to plead for it, God 
 himself will prompt them by his Spirit, and suggest such truths to their 
 minds as all their opposers shall not be able to gainsay.' — Birkitt. 
 
 The Spirit is explained in these extracts in the sense of inspiration, which 
 comes alone from God ; and it is distinctly affirmed, that it is God himself 
 who speaks. 
 
 Yet Dr. Bari'ow contends, that ' the Holy Spirit is in some sense truly 
 distinct from the Father,' ' because he is called the Spiiit of the Father.' 
 To which Mr. Grundy thus replies : — 
 
 ' Compare this expression with the following passages. Jesus ' sighed 
 deeply in his spirit, and said. Why doth this generation seek after a sign I ' 
 Do j'ou draw any inference from this expression, that the spirit of .Tesus 
 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.' Do you infer that it was not Paul who was stirred with 
 indignation 1 ' Father, into thy hands,' said our blessed Saviour, 'I commend 
 my spirit.' Do you adduce the inference, that he was commending 
 something distinct from himself? I ask only for consistency. If you deny 
 that the inference ought to be drawn in every other case, allow xis the right 
 to refuse to except your exception.' — Lectures, vol. i. pp. 117, 118. 
 
 It is somewhat remarkable, that while one advocate for the Deity of the 
 Holy Spirit, contends, that tlic Spirit is distinct from the Father; another 
 maintains, that 'the Scripture makes no distinction between God and the 
 Spirit.' — Catholic Doctrine, &,c. Chap. ii. Art. i. 
 
 Dr. Doddridge appears to understand here by the Spirit, the divine assist- 
 ance ,• for he paraphrases the 19th verse, ' cheerfully throw yourselves upon 
 the divine assistance, which shall he abundantly sufficient for you.' 
 
 XII. — 31. Wherefore I say unto you, All manner of sin 
 and blasphemy shall be forgiven unto men : but the blasphemy 
 against the Holy Ghost shall not be forgiven unto men. 
 
 32. And whosoever speakcth a word against the Son of 
 man, it shall be forgiven him : hxit v;\\o%oq.\ cr speaketh against 
 the Holy Ghost, it shall not be forgiven him, neither in this 
 world, neither in the world to come. 
 
 ' Dr. Clarke denies that in ' any place of Scripture there is anyviention 
 made of am/ SIN against the Iloiv Ghost, i»/ vnh/ot'a BLASPHEMY.' 
 
 (S.D. p. J 12.) 
 
10 
 ex.] UNITARIANS. — T/(ei/o(// Spirit the Spirit of God. — Matthew. 
 
 And this seems to be borne out by the following Trinitarian quotation : 
 ' As the cause is God's, so the ai'gument by which ye are to maintain it, 
 shall not be the product of your own abilities, but of the immediate inspi- 
 ration of his spirit as speaking in, and by you.' — Dr. Guyse"s Expositor, 
 Mark xiii. 11. 
 
 And other Trinitarians admit, that the Spirit here is the Spirit of God, 
 and that it is God himself that speaks by his Spirit in the Apostles. See 
 the passage under the Trinitarian head. 
 
 XII. — 18. Behold my servant, whom I have chosen : my 
 beloved, in whom my soul is well pleased : I will put my Spirit 
 upon him, and he shall shew judgment to the Gentiles. 
 
 As it is here plainly asserted, that the Spirit is the Spirit of the Lord, 
 it cannot be any thing distinct from him. 
 
 This Spirit, the Lord says, he will put upon his chosen servant. It 
 cannot, then, be a person ; for it would be absurd to talk of putting a 
 person upon a person, or anointing a person with a person. It must there- 
 fore be that divine inspiration with which the Almighty e«(/(/efniis servants 
 t\ie prophets. And Jesus was ' a prophet mighty in deed and word before 
 God and all the people.' Luke xxiv. 19. 
 
 The explanation here given, is in unison with the following quotations 
 from Trinitarian writers : — 
 
 ' I will anoint him with my Spirit above measure.' — Dr. Guyse. 
 
 * He by the fulness of my Spirit, shall teach the nations the way of 
 truth and righteousness.' — Burkitt. 
 
 It is anointing with the Spirit, that is here spoken of; and it is repre- 
 sented as imparted on some occasions in various degrees ; for it is said to 
 be given to Christ in its \fulness,' and ' abore measure.' 
 
 We are, therefore, to understand by the Spirit in this place, dii^ine inspi- 
 ration ,■ by the aid of which Jesus was approved of God among the people, 
 and the gospel was established in the world. And the passage is illustrated 
 by Acts X. 38, ' God anointed Jesus of Nazareth with the Holg Ghost, 
 and with power ; who went about doing good, and healing all that were 
 oppressed of the devil : for God was with him. 
 
 28. But if I cast out devils by the Spirit of God, then the 
 kingdom of God is come unto you. 
 
 ' "The miracles of Jesus Christ are said to be performed by the Holg 
 Spirit. ' Jesus returned in the power of the Spirit into Galilee ; and 
 there went out a fame of him,' i. e. of his wonderful works, ' through all 
 the region round about.' I;uke iv. 14. ' If I cast out demons by the 
 Spirit of God.' Matt. xii. 28. ' God anointed Jesus of Nazareth with 
 the Holg Ghost, and vrlth power : who went about doing good, and healing 
 all that were opj^ressed of the devil.' Acts x. 38. But the personal agency 
 in the miracles of Jesus was not that of the Holg Spirit, but of God the 
 Father. Jesus expressly says, speaking of his miracles, ' The Father that 
 dwelleth in me. He doeth the works.' John xiv. 10. And Peter, speaking 
 of Jesus, says, that he was ' a man approved of God by miracles, and won- 
 ders, and signs, which God did by him.' Acts ii. 22. If the Holg Spirit 
 were a proper person distinct from God the Father, and the miracles of 
 Jesus Christ were performed by him, then they could not be the works of the 
 Father ; but as we are expressly told that they were his works, we must 
 
 conclude 
 
11 
 
 TRINITARIANS. — The Deiti/ of the Holy Spirit.— MxTTHT^yr. [c. xii. 
 
 (S. D. p. 112.) He that can distinguish BLASrHEMY from SIN, must 
 he an acute reasoner ; when it is of all sins the greatest' — The Catholic 
 Doctrine, &c. Chap. ii. Art. xv. 
 
 Hence, the implied inference is, that as the Holy Ghost is an object of 
 sin, and particularly of the heinous sin of blasphemy, it must be a Divine 
 Person. 
 
 * I believe no Expositor has ventured to explain the blasphemy here 
 mentioned, as against the person of the Holy Spirit: the nan-ative itself 
 foi'bids such an idea. Our Lord had worked a notable miracle in the sight 
 of many persons, clearly proving that he was endued with the spmt of his 
 Heavenly Father; for so it is stated in the 17th and 18th verses of the 
 same chapter, shewing that in our Lord was fulfilled the prophecy of 
 Esaias — ' My beloved, in whom my soul is well pleased, I will put my 
 Spirit upon him.' But the Pliarisees imputed the miracle to the power of 
 ' Beelzebub, the prince of devils,' which drew the indignant answer of our 
 Lord. 
 
 ' That the text cannot be fairly urged in proof of the Holy Spirit's per- 
 sonality is obvious, for it would set the third Person above the Father and 
 the Son. ' All manner of blasphemy may be forgiven excepting only the 
 blasphemy against the Holy Spirit.' This surely is conclusive against 
 the use which is made of the text.' — The Confessions, &c. pp. 98, 99. 
 
 Mr. Grundy makes the following observations on the passage : — 
 
 ' Whatever be the meaning of blasphemy against the Spirit, that it does 
 not denote a third person in the Godhead, I fairly infer /cow this very 
 passage, thus: an evident superiority to Jesus Christ is here ascribed to the 
 Holi/ Spirit. Upon your principles, then, Jesus asserted, that blasphemy 
 a.ga,inst the second person in the Trinity would be forgiven, but that blas- 
 phemy against the third person would never be forgiven : this bears rather 
 hard upon your system of three persons in one God. But if Jesus were 
 a man, and the spirit no loss than the operation of God himself, the con- 
 trast is consistent and striking. A mere personal insult to Jesus was a 
 venial offence, but an obstinate resistance to the power of God, so clearly 
 displayed, tliat it could not be mistaken, was a most heinous crime.'- — Lec- 
 tures, vol. i. pp. 13o, 136. 
 
 But perhaps, the following Trinitarian quotations may be the best 
 answer to the 'i'rinitarian argument, for the Divine Personality of the 
 Holy Spirit, from this passage: — 
 
 ' By speaking against the Holy Ghost, is meant, their blaspheming and 
 reproaching that D/c/ne Po!<-c)- whereby he' (Christ) 'wrought his mira- 
 cles ; which was an immediate retlection upon the Holy Spirit, and a blas- 
 pheming (if Him. (Matt. xii. 31, 32.). . . .But when you blaspheme that 
 
 Divine Power, by ivhich all my miracles are wrought, &,c Now if when 
 
 vou see these, you will say 'tis not the Spirit of God that works these, but 
 
 the ^)ower of the Devil, &.c Our Saviour having sufficiently shewn 
 
 that he did not work his miracles by the Power of the Devil, he next 
 informs them from whence he had that Vowkr, even from God himself — 
 (Mark iii. 28— 30.)— Buukitt. 
 
 ♦ Even personal reproaches, rcvilings, persecutions against Christ were 
 remissible ; but blasphemy, or impious speaking, against the Holy Spirit 
 was to have no forgiveness ; i. c. when the person obstinately attributed 
 those works to the Devil, which he had the fullest evidence could be 
 wrought only by the Spirit of God. That this, and nothing else, is the 
 
11 
 
 c.xii.] UNITARIANS.— r/ie Holy Spirit the Spirit of God— Maithv^w. 
 
 couclude that the Holi/ Spirit is not a proper person, but the spirit, the 
 power, and influence of God under which he acted.' — Marsom's Imper- 
 soualiti/ of the Hull/ Ghost, pp. 13, 14. 
 
 And this conclusion is admitted in the following Trinitarian quotation : 
 
 ' Another argument to prove that the miracles which Christ wrought 
 were by the poiver of God, and not by the help of Satan, is this : — the 
 Devil is very strong and powerful, and there is no power but God's only 
 that is stronger than his ; now, says Christ, if 1 were not assisted by a 
 Divine Power, I could never cast out this strong man, who reigns in the 
 world as in his house : it must be a stronger than the strong man that 
 shall bind Satan ; and who is he but the God of strength ?' — Burkitt. 
 
 Here it is admitted, that what Christ calls ' the Spirit of God,' is ' the 
 power of God' — ' the God of strength;' that is, God Himself. 
 
 Dr. Guyse says, ' by thij power of God's Spirit.' And Dr. Doddridge, 
 ' by the power and Spirit of God.' 
 
 Thus, on this point, Trinitarians are, in many instances, the auxiliaries, 
 rather than the opponents, of Unitarians. 
 
 XXII. — 42. What think ye of Christ.? whose son is he? 
 They say unto him. The son of David. 
 
 43. He saith unto them, How then doth David in spirit 
 call him Lord, saying, 
 
 44. The Lord said unto my Lord, sit thou on my right 
 hand, till I make thine enemies thy footstool ? 
 
 In this passage, the spirit and the Lord are identified; for what is said 
 to be done by the one, is said to be done by the other. In the first 
 instance, David in spirit calls the Messiah Lord. But in the next it is, 
 ' The Lord said,' &.c. Thus the Spirit and the Lord are the same. 
 
 And doubtless it was the Lord God of Israel who chose David, and 
 spake by him ; and who said, ' I have found David the son of Jesse, a 
 man after mine own heart, who shall fulfil all my will.' Acts xiii. 22. 
 And ' he chose David also his servant, and took him from the sheepfolds: 
 from following the ewes great with j'oung he brought him to feed Jacob 
 his people, and Israel his inheritance.' Ps. Ixxviii. 70, 7L And it was 
 ' God, who at sundry times andfin divers manners spake in time past unto 
 the fathers by the prophets.' Heb. i. 1. He spake to them by his Spirit, 
 or inspiring influence ; but it was not another being that spake to them, 
 but he himself. 
 
 The parallel passage, Mark xii. 36, runs thus : — ' For David himself 
 said by the Holy Ghost,' &c. And ' this,' it is observed, ' is well para- 
 phrased by Dr. Clarke : ' David, who was an inspired person, speaketh 
 thus.' The holy spirit was the gift of prophecy, or a divine inspiration at 
 the time, imparted to the royal psalmist.' — Commentaries and Essays, vol. 
 i. pp. 116, 117. 
 
 The preceding remarks are confirmed by Trinitarian writers: — 'He 
 saith unto them, How then does David himself, speaking by the inspiration 
 of the Holy Spirit, in the book of Psalms, acknowledge him to be superior 
 to himself, and call him Lord I' — Dr. Doddridge. 
 
 ' How then doth David in spirit (or, by the spirit— by the inspiration of 
 the Spirit of God) call him Lord !' — Dr. A. Clarke. 
 
 ' By the impulse and guidance of the Spirit. David was a prophet : — 
 
 Acts 
 
12 
 
 TRINITARIANS. — The Deity of the Holy Spirit. — Matthew, [c. xii. 
 
 sin against the Holy Spirit, is evident from the connexion in this place, 
 €Uid more particularly from ]Mark iii. 28, 29, 30. ' All sins shall be for- 
 given unto the sons of men, and blasphemies wherewith soever they shall 
 blaspheme : but he that shall blaspheme against the Holy Ghost hath 
 never forgiveness, but is in danger of eternal damnation ; becacse they 
 said he liath an unclean spirit.' — Here the matter is made clear beyond 
 the smallest doubt — the unpardonable sin, as some term it, is neither less 
 nor more than ascribing the miracles Christ wrought, by the power of God, 
 to the spirit of the Devil.' — Dr. A. Clarke. 
 
 ' But the bUisphemy against the Spirit of God, in this most glorious dis- 
 pensation of (7, shall not be forgiven to those impious and incorrigible men, 
 who shall dare to impute to diabolical operation those glorious works of 
 Divine power and goodness. , . . 
 
 ' But whosoever shall maliciously speak any thing of this nature against 
 the Holv Spirit, when the grand dispensation of it shall open, in those 
 miraculous gifts and operations that will be attended vrith the most evident 
 demonstrations of His mighty power, it shall never be forgiven him," 8cc. — 
 Dr. Doddridge. 
 
 In these extracts, ' the Spirit of God,' * the power of God,' ' the divine 
 power,' ' the divine power of God himself,' are all mentioned as synoni- 
 mous with the Holy Spirit. And the impersonal relative which, and 
 the impersonal pronoun it, are applied to it. ' That Divine power, by 
 which all my miracles were wrought.' 'This most glorious dispensation 
 of it.' ' The gi-and dispensation of /'/.' Thus Trinitarians beai- mtness 
 against themselves ; for they testify, unconsciously, that the Holy Spirit is 
 not a person, but the power of God, to which they apply neuter tenns. 
 
 ' The hohf spirit here is the di\-iue extraordinary /JOM-er, which was most 
 evidently manifested in the miracles wroxxght by Christ, in proof of his 
 mission from God; and was displayed on the present occasion, by the 
 instantaneous cure of a most deplorable demoniac. This the Pharisees 
 eaw with their eyes and could not deny the fact; but would not allow 
 Christ to have done it by a potcer derived from God, but from some evil 
 demon: which drew from our Lord this severe censure. In which however 
 he does not declare they would never be forgiven : for all sins upon repent- 
 ance may be forgiven: but only signifies, in the Hebrew comparative form 
 of speech, that, in such circumstances, the sin of traducing and vilifying the 
 divine power, by which he acted, was in guilt far gi-eater than that of as- 
 persing and calumniating his own person and private character.' — Com- 
 mentaries and Essays, vol. i. p. 116. 
 
 This Unitarian extract is borne out by the three preceding Trinitarian 
 ones, in regarding the Holy Spirit as ' the Divine Power.' -\nd thus the 
 advocates of the divine personality of the Holy Spirit, not unfrequently 
 argue against themselves, and for their opponents. 
 
 XXVIII. — 19. Go ye, therefore, and teach all nations, 
 baptizing them in the name of the Father, and of the Son, 
 and of the Holy Ghost. 
 
 ' Baptizing them in the awful and venerable name of the Father, and of 
 the Son, and of the Holy Spirit; that by this solemn initiatory ordinance 
 thev mav profess their subjection to each of these Divine Persons, and 
 mainUiining suitable regards to each, may receive from each corresponding 
 
 blessings Each of these Persons is properly God, and worship is to 
 
 be 
 
12 
 
 c.xxii.]UNITARIANS.— r/te Holij Spiritthe Spirit o/<3orf.— Matthew. 
 
 Acts i. 16; ii. 30. Hence the writers of the Old Testament wrote by 
 inspiration.' — Holden's Expositor. 
 
 ' Jesus replied, How is it then to be understood, that David, under the 
 
 inspiration of the Spirit of God, called the Messiah his Lord ? &c For 
 
 David himself, speaking of the Messiah, as ye all own he did, under the 
 inspiration of the Holy Spirit, said, (Psalm ex. 1.) ' The Lord said 
 unto my Lord, Sit thou at my right hand, till I make thine enemies thy 
 footstool.' ' — Dr. Gdyse. 
 
 Thus, according to the admission of Trinitarians themselves, it was by 
 the inspiration of the Holy Spirit, the Spirit of God, that David spake ; 
 and as inspiration proceeds from God alone, the Spirit is identified with 
 God, as his inspiring influence or power. 
 
13 
 TRINITARIANS.— ^/«eZ)e^7/yo/'/^e/fo^/iS/)^(•^^— Matthew, [c.xiviii. 
 
 be paid and glory ascribed to each of The Sacred Three.' — Dr. 
 
 Doddridge. 
 
 ' The Baptismal sen-ice, directed by Christ himself, is an act of relir/i- 
 ous worship to Christ. Baplizin// them in the name of the Father, of the 
 Son, and of the lloli/ Ghost. Whether this be interpreted to mean, Baptiz- 
 ing them INTO the name , or in the name, it makes no difference. If Chris- 
 tians are baptized into the name, thoy are baptized into the name of God 
 only : for they are all the children of God, only, by adoption,' &c. — 
 Dy^iGHT'sSi/stem of TheoUign, vol. ii, p. 120. 
 
 ' To baptize the disciples of Christ in the name of the one true and 
 living God, of the man Christ Jesus, who, although one with the true and 
 living God, according to the indn-elling scheme, yet is a creature and no- 
 thing but a creature, and in the name of the iutiuence of the Father and 
 the Son, seemed an insurmountable difficulty. I could not but feel, that 
 as the Father and the Son were manifestly Persons, so from that passage 
 alone would it apjjear, that the Holy Ghost was a Person.' — Evans's Let- 
 ters, pp. 100, 101. 
 
 Such is the argument of Trinitarians, for the divine personality of the 
 Holy Spirit, from this passage. But the Israelites ' were all baptized unto, 
 or into Moses.' 1 Cor. x. 1, 2. Yet who believes that Moses was the one 
 living and true God, and the object of religious worship? The disciples 
 of John were baptized ' unto John's baptism ;' and believers 'were baptized 
 into the death of Christ,' and ' into o)ie hodif of Christians. Acts xix. 3 ; 
 Eom. vi. 3; 1 Cor. xii. 13. But who supposes that the baptism of John, 
 the death of Christ, and one bodij of Christians, are Divine Persons, and ob- 
 jects of religious worship? The argument therefore, is evidently falla- 
 cious. 
 
 But the Spirit is joined with those who are manifestly persons ; and 
 therefore it must be a person. (See quotation from Evans's Letters.) 
 
 This argument rests simply upon the consideration, that a connection 
 of things, implies similarity of nature of the things connected. Then see 
 to what it must lead. The apostle Paul says, ' when ye are gathered to- 
 gether, and my spirit, with the power of our Lord Jesus Christ,' &.c. 1 Cor. 
 V. 4. Here, the Spirit of Paul, and the power of Christ, are connected 
 with I'ersons forming the Corintliian Church ; and therefore, the Spirit of 
 Paul, and the power of Christ must be persons. 
 
 Further: — It is said, ' there are three that bear witness in earth, the 
 Spirit, the water, and the blood : and these three agree in one.' 1 John 
 V. 8. In this passage, the Spirit is connected with the water and the blood, 
 in the same testimony; and therefore, the Spirit must be water and 
 
 BLOOD. 
 
 It is needless to multiplj^ instances to shew the fallacy of such an argu- 
 ment. It must be apparent on the slightest consideration. 
 
 ' The holj/ spirit is the divine extraordinary power by which the gospel 
 was confirmed. For being baptized into the name of the Father, &c. is 
 the making opeii profession of belief in that religion which the heavenly 
 Father revealed and taught by Clirist, and established by the works of his 
 holy spirit, or gifts of a dirine power to the first preachers of it.' — Com- 
 mentaries and Essays, vol. i. p. 1 16. 
 
 ' It appears therefore, that to be baptized into a person or thing, or into 
 the name of a person or thing, was to arow faith in that person or thing, 
 and not to make it the object of worship. We are thus enabled to deter- 
 mine 
 
13 
 
 UNITARIANS. — r/ic Holy Spirit the Spirit of God— Matthew. 
 
 Vol. iti. 
 
14 
 
 TRINITARIANS.— The Deity of the Holy Spirit.— MATTHEVi.[c.xx\in. 
 
 mine the true sense of the text in question, which is, ' Go, and malte dis- 
 ciples of all the nations, baptizing them as a testimony of their belief in 
 the Father, and the Son, and the Holy Spirit.' 
 
 ' The passage is explained in this manner, not only by all Unitarian 
 expositors, but by the learned and upright Dr. Whitby in his Paraphrase ; 
 ' Go ye therefore, and teach all nations, baptizing them in tlie name (or, 
 into the belief) of the Father, and of the Son, and of the Holy Ghost :' 
 and the amiable Archbishop Tillotson, in his Sermon upon this text, (v. ii. 
 fol. p. 512, 513,) though he considers the words Father, Son, and Holy 
 Spirit, as denoting the three persons of the Trinity, nevertheless represents 
 the rite of baptism ' into the name of the Father and of the Son, and of 
 the Holy Spirit,' merely as a profession of faith in the Christian Religion, 
 the principal doctrines of which relate to these three subjects. 
 
 ' That the appointed form of baptism was intended to express faith in 
 these as the three chief points of Christianity, is further appai'ent from the 
 various Confessions of faith, employed in the primitive Church, among 
 which the best known is that commonly called the ' Apostles' Creed.' The 
 articles of belief, contained in these simple formularies, were always an-ang- 
 ed under the three heads of what relates to the Father, to the Son, and to 
 the Holy Spirit.'— Yates's Vindication, pp. 149, 150. 
 
 See Part I. on this passage, under the Trinitarian head. 
 
14 
 
 UNITARIANS.— r/te Holy Spirit the Spirit o/Gorf.— Matthew. 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 Chap. I. —10, 11. (See Matt. iii. 16, 17.) 
 12. (See Matt. iv. 1.) 
 III.— 28, 29, 30. (See Matt. xii. 31, 32.) 
 XIII.— 11. (See Matt. x. 18, 19, 20.) 
 
 In Matthew the passage is, ' For it is not ye that speak, but the Spirit 
 of your Father which speaketh in you.' In Mark it stands thus : — ' For 
 it is not ye that speak, but the Holi/ Gho.sl.' Therefore, ' the Spirit of the 
 Father,' and ' the Holy Ghost,' are the same thing. 
 
UNITARIANS. — The Holy Spirit the Spirit op God. 
 
 Chap. I.— S. (See Matt. iii. 11.) 
 10, 11. (See Matt. iii. 16, 17.) 
 
 In Matthew, the Spirit is said to be ' the Spirit of God.' In Mark, it is 
 mentioned merely as ' the Spirit.' When, therefore, we meet with the 
 expression, the Spirit, vre are to understand by it, the Spirit of God; that is, 
 wlien it refers to the Holy Spirit, and not merely to the spirit of the Gospel. 
 
 12. (See Matt. iv. 1.) 
 
 XII.— 36. (See Matt. xxii. 42, 43, 44.) 
 
 Tlie words in Matthew are, ' How then doth David in spirit call him 
 I,ordl' In Mark they are thus given: — 'For David himself said by the 
 Holy Ghost.' So that the Spirit and the Holy Ghost are again identified 
 as the same thing. 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 :^t. Hufee. 
 
 Chap. II. — 26. And it was revealed unto him by the Holy 
 Ghost, that he should not see death before he had seen the 
 Lord's Christ. 
 
 27. And he came bij the Spirit into the temple : and when 
 the parents brought in the child Jesus, to do for him after the 
 custom of the law, 
 
 28. Then took he him up in his arms, and blessed God. 
 
 ' It was diviuely revealed unto him by the Holy Spirit,'. . . .' the Holy 
 Spirit of prophecy.' ' And he came under the secret but powerful impulse 
 of the Spirit into the temple.' — Dr. Doddridge. 
 
 The spirit of prophecy is given only by God ; and therefore, this reve- 
 lation must have proceeded from God, and not from another person or 
 being distinct from him. 
 
 ' He was divinely informed — he had an express communication from 
 God concerning the subject.' ' Probably he had in view the pro- 
 phecy of Malachi, chap. iii. 1. The Lord, ivhom ye seek, shall siuhlcnly 
 come to his temple. In tliis messenger of the covenant, the soul of Simeon 
 delighted. Now the prophecy was just going to be fulfilled, and the Holy 
 Spirit who dwelt in the soul of this righteous man, directed him to go and 
 see its accomplishment. Those who come, under the iullueuce of God's 
 Spirit, to places of public worship, will undoubtedly meet with him, who 
 is the comfort and salvation of Israel.' — Dr. A. Clarke. 
 
 The Spirit is here said to be God's Spirit. It is God who gives this 
 ' divine information;' and it is He who makes this ' crpress communica- 
 tion.' The Holy Spirit, therefore, is immediately identified with God; for 
 it is the Holy Spirit that ' directs this rigbteous man ;' and God imparts 
 this communication expressly from himself. — ' He had a revelation from 
 
 God.' — BURKITT. 
 
 Thus a revelation from the Holy Spirit, is a revelation from God ; and 
 to be under the guidance of the Spirit, is to be under the guidance of God. 
 The Spirit, therefore, is clearly identified with God. 
 
 ' He was divinely warned by the Spirit of inspiration ;' and he ' came 
 into the temple by the suggestion of the Spirit of God .' — Dr. Gdyse. 
 
 None can give this warning inspiration but God ; and the suggestion is 
 here ascribed to the Spirit of God, not to a Spirit distinct from God. 
 
 And thus the drift of Trinitarian arguments, is to identify the Spirit 
 with God ; when the Trinitarian System requires, that its distinct person- 
 ality should bo clearly demonstrated. 
 
 It 
 
UNITARIANS.— The Holy Spirit the Spirit of God. 
 
 ^t Hufef. . 
 
 Chap. I. — 15. For he shall be great in the sight of the 
 Lord, and shall drink neither wine nor strong drink : and he 
 shall be filled with the Holy Ghost, even from his mother's 
 womb. 
 
 ' The hoh/ spirit was the diviDC extraordiuarr leading aud guidance, by 
 which the Baptist was to be distinguished from his birth, and to become 
 early remarkable for wisdom and piety.' — Commentaries and Essai/s, vol. 
 i. p^ll7. 
 
 It is evident from the whole account, that the miraculous conception and 
 mission of John the Baptist, are to be attributed to the God of Israel ; not 
 to a being or person distinct from him, called God the Holy Ghost. 
 
 ' In various passages of the Christian Scriptures, a person is said to be 
 ' filled with the holy spirit,' or ' full of the holy spirit.' See Luke i. 15, 41, 
 67; iv. 1; Acts ii. 4; iv. 8, 31 ; vi. 3, 5; vii. .55; ix. 17; xi. 24; xiii. 9, 
 52; Ephes. v. 18. To say, that any one was \fillcd ivith God,' or \full of 
 any person,' would evidently be a strange and unnatural expression. But 
 what places it beyond a doubt, that the hobi spirit means in these passages 
 only powers, gifts, and influences, is, that in the same Scriptures the terms 
 ' filled' and ' full' are repeatedly applied to denote the existence of mere 
 qualities : aud, as all the above passages except one are cited from St. 
 Luke, so the application of the terms ' filled ' and ' full ' to other qualities 
 is particularly frequent in the histories ef the same author, which circum- 
 stance enables us to apply Sir. Wardlaw's excellent rule, (p. 40,) ' that a 
 writer is the best interpreter of his own phraseology.' 
 
 ' We find these terms applied to denote properties, either good or bad. 
 Jesus Christ is described as 'full of (/race and truth ;' John i. 14. Per- 
 sons are said to have been ' filled with wisdom ;' Luke ii. 40 — ' filled with 
 knowledge ;' Rom. xv. 14, Col. i. 9 — 'filled with jog;' Acts ii. 28, Rom. 
 XV. 13, 2 Tim. i. 4—' filled with comfort;' 2 Cor', vii. 4— 'filled with the 
 fruits of righteousness ;' Phil. i. 11 — 'full of goodness;' Rom. xv. 14 — 
 ' full of good u-orks and alms-deeds ;' Acts ix. 36. Men are described as 
 ' filled with wrath, fear, madness, wonder and amazement, indignation, and 
 envy ;' Luke iv. 28, v. 26, vi. 1 1 ; Acts iii. 10, v. 17, xiii. 4;5, xix. 28. One 
 man is said to have been ' full of leprosy ;' Luke v. 12; and another ' full 
 of all subtiltg and all mischief ;' Acts xiii. 10. 
 
 ' The use of the phrase ' holy spirit ' in connection with the adjective 
 'full' is farther elucidated by its occurrence in conjunction with other 
 words in the same clause of a sentence, where persons are said to be full of 
 the holy spirit and of some other quality. Let the reader consult the 6th 
 
 V chapter 
 
17 
 
 TRINITARIANS. — The Deity of the Holy Spirit— Lvke. [c. ii. 
 
 It should be observed also, that through the whole account of this trans- 
 action, all is ascribed to God — the Lord God of Israel. The Holy Spirit, 
 therefore, is evidently to be considered as the Divine infiuence or power. 
 
 III.— 21, 22. (See Matt. iii. 16, 17 ; Mark i. 10.) 
 IV.— 1. (See Matt. iv. 1 ; Mark i. 12.) 
 XII.— 10. (See Matt. xii. 31, 32; Mark iii. 28, 29, 30.) 
 11, 12. (See Matt. x. 18, 19, 20; Mark xiii. 11.) 
 
17 
 
 C.I.] UNITARIANS.— r^e Holy Spirit the Spirit of God.—LvKE. 
 
 chapter of Acts. He will find in the 3rd verse, that the twelve Apostles 
 direct the disciples ' to look out among them seven men of honest report, 
 full of the hohj spirit and wisdom.' In ver. 3, Stephen, one of the seven 
 chosen, is described as ' a man full of faith and of the holy spirit.' In 
 ver. 8, the same ideas are conveyed, with a slight variety of expression, by 
 saying, that ' Stephen, full of faith and power, did great wonders and 
 miracles among the people.' Here the word ' power ' seems to be used as 
 synonimous to the exj^ression ' holi/ spirit.' In ver. 10, it is added, that 
 the Jews ' were not able to )-esist the wisdom and the spirit by which he 
 spake.' ' The wisdom and the spirit' therefore were both properties, and 
 were both resisted as properties. In like manner, (Acts xi. 24,) Barnabas 
 is said to have been ' full oftlie hohj spirit and of faith ;' and, (Acts xiii. 
 52,) we are told, that ' the disciples v.'ere filled with joy and with the holy 
 .'spirit.' 
 
 ' From these considerations it is indisputable, that, when any one is in 
 Scripture afBrmed to he full of, or filled with, the holy spirit, the idea of the 
 personality of that holy spirit is entirely excluded. It denotes only quali- 
 ties, or states of mind.' — Yates's Vindication, pp. 107 — 109. 
 
 What is here stated, seems to be confirmed by Trinitarian writers: — 
 
 ' To be filled with the Holy Ghost, implies having the soul influenced 
 in all its powers, with the illuminating, strengthening, and sanctifying 
 energy of the Spirit.' — Dr. A. Clarke. 
 
 ' Remarkable gifts and graces of the Spirit shall appear in him.' — Dr. 
 
 GUYSE. 
 
 ' The extraordinaiy gifts and sanctifying graces of the Holy Spirit shall 
 very early appear in him, and upon him.' — Burkitt. 
 
 In these extracts, the Holy Spirit is represented as gifts and graces, and 
 an illuminating and sanctifying influence, which imparts strength and 
 energy. 
 
 35. And the angel answered and said unto her, The Holy 
 Ghost shall come upon thee, and the power of the Highest 
 shall overshadow thee ; therefore also that holy thing which 
 shall be born of thee, shall be called the Son of God. 
 
 The Holy Ghost is here represented as the power of the Highest, or of 
 God. And if it be the power of God, it cannot be another being or person 
 distinct from him. For, as the power of man is not another man ; so the 
 power of God is not another God, or another Person. 
 
 This representation is confirmed by other parts of the New Testament. 
 ' And, behold, I send the promise of my Father upon you : but tarry ye 
 in the city of Jerusalem, until ye be endued with power from on high.' 
 Luke xxiv. 49. ' And when Simon saw that through laying on of the apos- 
 tles' hands the Holy Ghost was given, he offered them money, saying. Give 
 me also this power, thai on whomsoever I lay hands, he may receive the 
 Holy Ghost.' Acts viii. 18, 19. 'God anointed Jesus of Nazareth with 
 the Holy Ghost, and with poiver ; who went about doing good, and heal- 
 ing all that were oppressed of the Devil : for God was with him.' Acts x. 38. 
 And what is ascribed to 'the power of the Highest' in the verse under 
 consideration, is attributed to ' the Holy Ghost ' in Matt. i. 18—20. It is 
 evident, therefore, that the Holy Ghost, or the Holy Spirit, is the power of 
 God, and not another person or being distinct from him. 
 
 41. And 
 
18 
 
 TRINITARIANS.— r/te Deity of tite Hohj Sfirit.—LvKK. 
 
18 
 
 c. I.] UNITARIANS.— TAe Holy Spirit the Spirit of God.— 1,vke. 
 
 4 1 . And it came to pass, that, when Elizabeth heard the 
 salutation of Mary, the babe leaped in her womb ; and Eliza- 
 beth was filled with the Holy Ghost. 
 
 In reference to the expression here, 'Jilled with the Holy Ghost,' see the 
 remarks on the 15th verse of this chapter. 
 
 67. And his father Zacharias was filled with the Holy 
 Ghost, a.nd prophesied. 
 
 See the remarks just referred to. 
 
 It is observable here, that the effect of being 'filled with the Holy 
 Ghost,' was, that Zacharias was enabled to prophesy. In other words, the 
 spirit of inspiration had been imparted to him by God. 
 
 He ' was divinely inspired ; was, for the moment, under an extraordi- 
 nary divine influence.' — Commentaries and Essays, vol. i. p. 117. 
 
 And accordingly it is said, that what Zacharias delivered under tliis 
 divine inspiration and influence, was a 'prophetic hymn of praise.' — Dr. 
 
 GUYSE. 
 
 As it is God alone who can fill the mind with inspiration, and impart to 
 it the gift of prophecy, what is here related is to be attributed alone to him. 
 And it is so in fact in this chapter. It is He who is blessed for visiting 
 and redeeming his people ; and no praise or thanksgiving is oflered up to 
 the Holy Ghost as God, or a Divine Person in the Trinity, or in any other 
 respect whatever. It is not mentioned in this 'prophetic hymn of praise.' 
 But if the Holy Ghost had been regarded as a Divine Person in tlie Tri- 
 nity, equally entitled to divine honours with the Lord God of Israel, how 
 natural would it have been to have praised Him, as well as God ; more 
 particularly, as, in tliis case, all would have been attributable to His inspi- 
 ration ! Yet God alone is addressed — the Highest only is recognized. 
 And this is admitted in the following quotation from a learned Trinitarian 
 writer : — 
 
 ' The word prophecy is to be taken here in its proper acceptation, for the 
 predicting ox foretelling future events. Zacharias speaks, not only of what 
 God had already done, but what he was about to do, in order to save a lost 
 world.' — Dr. A. Clarke. 
 
 As, therefore, all that the prophet expressed, from his being ' filled with 
 the Holy Ghost,' is ascribed to God, — we are naturally led to conclude, 
 that the Holy Ghost is not any thing distinct from God, but is his divine 
 influence and power. 
 
 II. — 25. And, behold, there was a man in Jerusalem, 
 whose name was Simeon ; and the same man was just and 
 devout, waiting for the consolation of Israel : and the Holy 
 Ghost was upon him. 
 
 Tliat is, the divine influence was upon him ; for it would be absurd to 
 say, that a person was uj^on liim. 
 
 ' He was divinely inspired, indued with a special gift of prophecy, upon 
 the occasion.' — Commentaries and Essays, vol. i. p. 1 17. 
 
 This Unitarian comment on the passage, is borne out by Trinitarian 
 writers, as the following extracts plainly shew : — 
 
 'The Holy Spirit oi prophecy.' — Dr. Doddridge. 
 
 'The 
 
19 
 TRINITARIANS.— 7'/(c Deilij of the Holy Spirit.— Lvkk. 
 
19 
 c. II.] UNITARIANS.— T/<e HoUj Spirit the Sjiirit of God— Luke. 
 
 ' The Holy Ghost came upon this holy man, in a way of extraordinary 
 revelation and prophetic impulse.' — Dr. Guyse. 
 
 ' He was a man divinely inspired, overshadoived, and protected by the 
 poiver and influence of the Most High.' — Dr. A. Clarke. 
 
 The Holy Spirit, therefore, is not a person ; but is the spirit of pro- 
 phecy, prophetic impulse, divine inspiration, and the power and influence 
 of the Most High. And thus do Trinitaiians confirm the remarks of Uni- 
 tarians on this subject; and instead of opponents, they prove themselves 
 powerful auxiliaries in the cause of truth. 
 
 III.— 16. (See Matt. iii. 11 ;" Mark i. 8.) 
 21, 22. (See Matt. iii. 16, 17; Mark i. 10.) 
 
 In Matthew, the Holy Spirit is mentioned as ' the Spirit of God ;' in 
 Mark, as ' the Spirit ;' and in Luke, as ' the Holy Ghost.' These different 
 names, therefore, express the same thing ; and consequently, ' the Spirit," 
 and ' the Holy Ghost,' mean the same as ' the Spirit of God.' 
 
 Luke differs from Matthew and Mark in this account, in speaking of 
 Jesus as praying, when the Spirit descended upon him. 
 
 IV. — 1. And Jesus, being /^<Z/ of the Holy Ghost, returned 
 from Jordan, and was led by the Spirit into the wilderness. 
 
 Luke differs from the two preceding Evangelists, in this passage, in 
 mentioning Jesus as being ' full of the Holy Ghost.' 
 
 And this expression explains the latter clause of the verse, ' led by the 
 Spirit ;' that is, by the dirine influence. For a person may very reasonably 
 be said to he full of an influence, but not surely of a person. 
 
 ' The holy spirit which Jesus was full of, signifies those divine powers 
 which he had just received at his baptism, to qualify him for his great 
 office of reformer and saviour of mankind ; and under a divine impulse, 
 led by the spirit, he now retired into a solitude to prepare himself for it.' — 
 Cotnmentaries and Essays, vol. i. pp. 117, 118. 
 
 Wliat is here stated, is confirmed in the following Trinitarian extract : — 
 
 ' Full of the Holy Spirit, with which he had just been anointed in so 
 extraordinary a manner.' — Dr. Doddridge. 
 
 The impersonal relative ivhich, in this quotation, shews that the Spirit 
 is not a person ,• and the word anointed, proves that it is an influence, which 
 may be compared to an unction. 
 
 See Matt. iv. 1 ; Mark i. 12; Luke i. 15. 
 
 14. And Jesus returned in the power of the Spirit into 
 Galilee : and there went out a fame of him through all the 
 region round about. 
 
 Unitarians may here, as in many other instances, adopt the words of 
 Trinitai-ians, to shew what is meant by the Spirit :— 
 
 ' As a mighty impulse on his own 7nind determined him to undertake the 
 journey, so an amazing divine energy attended his progress through it.' — 
 Dr. Doddridge. 
 
 ' Having now conquered the grand adversary, he comes in the miracle- 
 working energy of the Spirit to shew forth his power, godhead, and love to 
 the people, that they might believe and be saved. He who through the 
 grace of God resists and overcomes temptation, is always buttered by it. 
 This is one of tlie wonders of God's grace, that those very things v.hich are 
 designed for our ruin. He makes the instalments of our greatest good.' — 
 Dr. a. Clarke. e Thus 
 
20 
 TRINITARIANS.— r/te Deity o/theHoly Spirit.— Lvke. 
 
20 
 c. IV.] UNITARIANS.— r/je Holy Spirit the Spirit of God.—LvKE. 
 
 Thus, the Holy Spirit may be considered as synonimous with the divine 
 energij, operating by a mighty impulse upon the mind. And it is identified 
 with God ; as all is ascribed to Him, not to a person distinct from Him, 
 called God the Holy Ghost. 
 
 18. The Spirit of the Lord is upon me, because he hath 
 anointed me to preach the gospel to the poor ; he hath sent 
 me to heal the broken-hearted, to preach deliverance to the 
 captives, and recovering of sight to the blind, to set at liberty 
 them that are bruised ; 
 
 19. To preach the acceptable year of the Lord. 
 
 Here it is expressly said, that the Spirit is ' the Spirit of the Lord.' This 
 Spirit is upon Jesus of Nazareth, as the anointing of God, to qualify him 
 for his divine mission. And it is remarkable, that Christ is not said to be 
 sent hy the Spirit, but by the Lord, who anointed him with the Spirit. 
 
 The prophecy alluded to in this passage, is Isa. Ixi. I. But the real 
 meaning of the expression, ' the Spirit of the Lord,' may be best ascertained 
 by another parallel passage ; Isa. xi. 2. ' And the Spirit of the Lord shall 
 rest upon him, the spirit oi wisdom and understanding, the spirit oi counsel 
 and might, the spirit of knowledge and of the fear of the Lord.' Thus it is 
 evident, that the Spirit is not to be understood as a Divine Person, but a 
 Divine Influence, or Inspiration, illuminating the mind with knowledge, 
 and enriching it with the various properties here mentioned. And Trini- 
 tarians may be quoted as confirming, not as opposing, what is here 
 stated : — 
 
 * The Spirit of the Lord is upon me in an abundant degree.' — Dr. Dod- 
 dridge. 
 
 According to this, the Spirit was imparted in various degrees ; which 
 may be said of an influence, but not of a person. 
 
 ' God the Father hath poured forth the Holy Spirit without m,easure 
 upon me, in all the gifts and graces of it, to fit and furnish me for the 
 work of Mediator,' &c. — Burkitt. 
 
 An influence may be said to be ' potired forth,' and ' measured' out in 
 different portions, but not a person. And an influence may be called ' it,' 
 as the Holy Spirit is in this quotation; but it is not usual to call a person 
 
 ' it: 
 
 XI. — 13. If ye then, being evil, know how to give good 
 gifts unto yotir children ; how much more shall your heavenly 
 Father give the Holy Spirit to them that ask him ? 
 
 It is the Father who gives the Holy Spirit to them that ask him. It is 
 his gift; and this, evidently, as an influence, to assist them in the dis- 
 charge of duty, and to improve them in holiness and righteousness; for 
 .Tesus Christ is here speaking of prayer, and their asking in prayer, that 
 they may rt'ce/re. It is more particularly evident, when this passage is 
 compared with the parallel passage. Matt. vii. 11 ; where, what is here 
 spoken of as ' the Holy Spirit,' is mentioned as 'good things;' that is, 
 spiritual graces, dispositions, and affections. 
 
 ' The holy spirit therefore consisted of good gifts, or good things.' — 
 Yates's Vindication, y). 110. 
 
 What 
 
21 
 TRINITARIANS.— r/te Deity of the Holy Spirit.— Llk^:. 
 
21 
 
 c. XI. UNITARIANS.— r/ie Holy Spirit the Spirit of God.— Lvke. 
 
 Wliat Unitarians maintain, Trinitarians again confirm : — 
 
 ' How much more will your Father, who is in heaven, whose nature is 
 infinite goodness, mercy, and grace, give good things — his grace and Spirit, 
 (the Holy Ghost, Luke xi. 13,) to them who ask himl' — Dr. A. Clarke, 
 on Matt. vii. 11. 
 
 ' For ' good things,' in Matt. vii. 11, Luke substitutes ' the Holy Spirit;' 
 one of the best gifts certainly that we can implore, or God bestow.' — Cot- 
 tage Bible. 
 
 In these two quotations, the Holy Spirit is identified with * good things ;' 
 and it is God the Father who gives and bestows this best gift, and of him 
 we are to ask and implore it. 
 
 ' How much more shall your heavenly Father, who is infinitely powerful 
 
 and gracious, give the best and the most excellent gift of all, His 
 
 Holy Spirit, to them that sincerely and earnestly ask Him for it ?'■ — Dr. 
 Doddridge. 
 
 ' How much more will the infinitely perfect Father bestow that best and 
 most necessary of all blessings, His Holy Spirit, upon them who rely on 
 his gi'ace, and earnestly seek to Him in prayer for it ?' — Dr. Guyse. 
 
 ' Learn hence, that the presence and assistance of God's Holy Spirit, 
 to enable us to do what God requires, shall never be wanting to those that 
 desire it, and endeavour after it.' — Burkitt. 
 
 In the three preceding quotations, the Spirit is admitted to be the Spirit 
 of God; and it is spoken of impersonally, the little neuter pronoun 'it' 
 being applied to it as an inanimate thing : — ' earnestly ask him for it' — 
 ' earnestly seek to him in prayer for it' — ' to those that desire it, and endea- 
 vour after (7.' Thus Trinitarians call the Holy Spirit ' it ;' and therefore, 
 as ' it ' does not apply to a person, the Holy Spirit cannot be a person. 
 
 20. But if I with the finger of God cast out devils, no 
 douht the kingdom of God is come upon you. 
 
 The parallel passage. Matt. xii. 28, stands thus :— ' But if I cast out 
 devils by the Spirit of God, then the kingdom of God is come unto you.' 
 Thus, as the Spirit of God is called the finger of God, it cannot be a per- 
 son distinct from him, but is to be regarded as his power. 
 
 ' If the Evangelists had understood that the ' Spirit of God' meant a 
 third Person, equal with the Almighty Father, it cannot be believed that 
 St. Luke would have designated that Being by so irreverent a phrase as 
 the finger of God. 
 
 ' We continually meet with such expressions as ' the hand of God,' * the 
 ai-m of God,' ' the power of God,' &c. Sec. ; they all mean the same thing, 
 but none of them point, in any way, to a third Person in the Godhead. . . . 
 The text, like many others, is unintelligible so lou^ as we i-etain the idea 
 of the Spirit's personality.' — The Confessions, pp. 68, 69. 
 
 ' The Holy Spirit is synonimous mth t\\e finger of God. In Matt. xii. 
 27, our Saviour thus reasons with the Pharisees, who ascribed his miracles 
 to an evil piiuciple, instead of the agency of God. ' And if I, by Beelze- 
 bub, cast out devils, by whom do your children cast them out I Therefore 
 they shall be your judges. But if I cast out devils by the spirit of God, 
 then the kingdom of God is come unto you.' In Luke xi. 19, the same 
 transaction is related, and the same reasoning is recorded : but it is thus 
 expressed. — ' And if I, by Beelzebub, cast out devils, by whom do your 
 
 E 2 sons 
 
22 
 TRINITARIANS.— r/ifi Deity of the Holy Spin*.— Luke. 
 
22 
 
 CXI.] UNITARIANS.— rfte Holij Spirit the Spirit of God.— Lvke. 
 
 sons cast them out? Therefore they shall be your judges. But if I, with 
 the finger of God, cast out devils, no doubt the kingdom of God is come 
 upon you.' Here each of the Evangelists professes to give the very words 
 used by Jesus on this occasion, and yet one of them says, that he stated it 
 to be done by the spirit of God, and the other, by the finger of God. No- 
 thing, I conceive, can be clearer, than that both the Evangelists meant the 
 same thing. And do you suppose that the finger of God meant a person 
 distinct from God himself T I really think it proved to a demonstration, 
 that the expression means the poiver, energy, or exertion of God the Father.' 
 — Grundy's Lectures, vol. i. pp. 163 — 165. 
 
 This mode of reasoning is supported by Trinitarian testimony : — 
 
 ' But if, contrary to your blasphemous insinuations, I cast out devils by 
 the poiver of God, as evidently I do, ye cannot deny that I am come from 
 
 him to set up his kingdom of grace among you The finger of God 
 
 seems to be an allusion to what the magicians said, when they found them- 
 selves outdone by Moses, (Exod. viii. 19,) and it is called the Spirit of 
 God. (Matt. xii.'28.)'— Dr. Guyse. 
 
 Here it is admitted, that ' the finger,' ' the Spirit,' and ' the potver of God,' 
 mean the same thing. And this, let it be remembered, is a 'Trinitarian ad- 
 mission, in favour of a Unitarian doctrine. 
 
 See Matt. xii. 28, under the Unitarian head. 
 
 XXIV. — 49. And, behold, I send the promise of my Fa- 
 ther upon you ; but tarry ye in the city of Jerusalem, until ye 
 be endued with joower from on high. 
 
 ' I think notliing need be more clearly stated than our Saviour's opinion, 
 upon this subject, is stated in this passage. This Holy Ghost, this Com- 
 forter, of whom he had so often spoken to them, to whom he had continu- 
 ally ascribed a nersonal character and personal offices, he, now, just before 
 his ascer ^lun, uoclares he will send to them, and then states it to be, that 
 they .^ere to be'' endued with power from on high.' This power, this com- 
 forter, this holy spirit, we believe, did descend from on high to dwell with 
 the apostles, and that thus the promises of God and of Jesus Christ were ful- 
 filled. It is for this explanation of the term, giren by our Saviour himself, 
 that we contend ; and as long as our opinion coincides with our Saviour's, 
 we have abuiadant reason to be satisfied with our creed.' — Grundy's Lec- 
 tures, vol. i. p. 163. 
 
 The following Trinitarian quotations are a confirmation of the argument 
 here advanced : — 
 
 ' Behold, I am shortly to send upon you the great promise of my Father 
 relating to the miraculous effusion of the Holy Spirit upon you. (Com- 
 pare Joel ii. 28; and Acts ii. 16, 17.)' — Dr. Doddridge. 
 
 ' I will shed down the Holy Ghost upon you in an extraordinary' man- 
 ner, according to my Father's promise ; (Joel ii. 28 ;) and therefore I order 
 you not to go forth immediately to preach the gospel, but to continue, for 
 a while, waiting together at Jerusalem, till ye shall have this plentiful effu- 
 sion from the throne of the Majesty on high, to enrich you with all needful 
 gifts and graces, and supernatui-al powers, for the work on which I send 
 you, and to confirm your testimony, and succeed you in it.' — Dr. Guyse. 
 
 Thus the Holy Spirit is represented as an effusion, which was plentifully 
 shed down upon the Apostles, from the Father, the Majesty on high. Now 
 
23 
 TRINITARIANS.— r^e Deity of the Holy Spirit.— hv^%. 
 
23 
 
 c.xxiv.] UNITARIANS.— r/(e Holij SpirU the Spirit of God.— Lvke. 
 
 an effusion cannot be a person, and a person cannot Lc shed down. There- 
 fore, according to the arguments of Trinitarians, as well as Unitarians, the 
 Holy Spirit is jiotver from on liigh, which was imparted to the Apostles and 
 early Christians, and with which they were endued by the Father, after the 
 resurrection and ascension of Jesus Christ. And this, let it be remem- 
 bered, is the plain and positive declaration oi Jesus Christ himself. 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 Chap. III. — 5. Jesus answered. Verily, verily, I say unto 
 thee. Except a man be born of water and of the Spirit, he 
 cannot enter into the kingdom of God. 
 
 6. That which is born of the flesh is flesh ; and that which 
 is born of the Spirit is spirit. 
 
 7. Marvel not that I said unto thee. Ye must be bom 
 again. 
 
 8. The wind bloweth where it listeth, and thou hearest the 
 sound thereof, but canst not tell whence it cometh, and whi- 
 ther it goeth : so is every one that is born of the Sjnrit. 
 
 To the expression in the (Jth A'erse, ' that which is born of the Spirit,' a 
 Trinitarian writer adds 1 John v. 4, ' whatsoever is born of God.' And he 
 reasons from them thus : — 
 
 ' The same individual act of divine grace, viz. that of our spiritual birth, 
 is ascribed, without the change of a single letter, to God, and to the Spirit. 
 Some capacity then there must be, wherein the Scripture makes no distinc- 
 tion between God and the Spirit : — and this is wliat the Scripture itself calls 
 the divine nature ; under which God and the Spirit are both equally com- 
 prehended.' — .Jones's Catholic Doctrine, Chap. ii. Art. i. 
 
 To this, A Member of the Church of England thus replies : — 
 
 ' Upon these two short sentences, taken from dilTerent parts of the Scrip- 
 tures, Mr. Jones observes that ' the same individual act of Divine Grace is 
 ascribed, without the change of a single letter, to God and to the Spirit;' 
 and therefore he infers that the Spirit is comprehended in the Divine 
 nature, equalli/ with God. But his tests afford no proof of the ]>crsonaIity 
 of the Spirit. That which is bora of the Spirit of God, must, of course, 
 be born of God. In the verse immediately preceding this' first text, we 
 read, ' Except a man be born of Water, and of the Spirit, he cannot 
 enter into the kingdom of God.' Here the ' same act of Divine Grace ' is 
 ascribed to Water, and to the Sj>irit ; therefore, according to Mr. Jones's 
 mode of reasoning, Water must be comprehended in the Divine nature. — 
 This, I conceive, is sufficient to show the weakness of the argument 
 grounded on the two detached sentences.' — The Confessions, &c. pp. 66, 57. 
 
 Mr. Jones says, that ' there must be some capacity in wliicli the Scripture 
 makes no distinction between God and the Spirit.' What it makes tliem at 
 one time, it makes them at another ; for it docs not contradict itself, and 
 the Godhead is without variableness, or shiidow of turning. But Mr. 
 Jones, by thus arguing, subverts his own system ; for to maintain the Tri- 
 nity, 
 
UNITARIANS.— The Holy Spirit the Spirit op God. 
 
 Chap. I. — 32. And John bare record, saying, I saw the Spirit 
 descending from heaven like a dove, and it abode upon him. 
 
 The parallel passages to this, are Matt. iii. 16, 17; Mark i. 10, 11 ; 
 and Luke iii. 21, 22. But here it is remarkable, that the Spirit is spoken 
 of impersonally : — ' it abode upon him.' Accordingly Trinitarian com- 
 mentaries run thus : — 
 
 ' I plainly saw the Holy Spirit, in a surprizing token of his ' (the Son of 
 God's) ' presence, descending with a hovering motion like a dove from 
 heaven, and it abode upon him.' — Dr. Doddridge. 
 
 ' And the way in which I myself came to know this very person to be 
 the Messiah, was by the heaven's opening in my sight, and t/ic S2)irU of 
 God descending in a visible appearance, and hovering over Jesnci, after the 
 manner of a dove, till it rested upon his head.' — Dr. Guyse. 
 
 We cannot say of a Divine Person, that ' it abode,' and ' it rested.' 
 And therefore, the Holy Spirit is not a Person, according to what is stated 
 in this passage, and according to the plain and positive declarations of 
 Trinitarians themselves, who speak of it in this connection, as well as 
 in other places, as ' It.' 
 
 Another Trinitarian writer observes on this text, ' Now it was that God 
 gave o/'the Spirit to Christ by measure, for the effectual administration of 
 his mediatorial office,' &c. — IJurkitt. 
 
 Here God is represented as the (jiver of the Spirit. But he merely gives 
 of it, that is, a part of it, and certain measure. Now it would be ridiculous 
 to talk of giving of a pei-son, or measuring out a portion of a person : 
 while it would be quite natural and consistent to speak thus of an energy 
 or an influence. 
 
 See the passages above mentioned under both heads. 
 
 3. (See Matt. iii. 11 ; Mark i. 8; Luke iii. 16.) 
 
 III. — 5. Jesus answered. Verily, verily, I say unto thee. 
 Except a man be born of water, and of the Spirit, he cannot 
 enter into the kingdom of God. 
 
 6. That which is born of the flesh is flesh ; and that which 
 is born of the Spirit is spirit. 
 
 7. Marvel not that I said unto thee. Ye must be born 
 again. 
 
 8. The wind bloweth where it listeth, and thou hearest the 
 sound thereof, but canst not tell whence it cometh, and whi- 
 ther it goeth : so is everv one that is born of the Spirit. 
 
 By 
 
25 
 TRINITARIANS.— 77(e Deitij of the Hull/ Sijirit. — Johk. [cm. 
 
 nitv, it is necessary to demonstrate the distinct personality of the Holy 
 Spirit ; because if the third person be wanting, there are only two remain- 
 ing ; and two cannot constitute a Trinity. 
 
 VI. — 63. It is the Spirit that quickeneth ; the flesh profit- 
 eth nothing : the words that I speak unto you, they are spirit, 
 and they are life. 
 
 Dr. Hawker, after speaking of the immediate agency of the Holy Ghost, 
 in the work of creation, adds, ' So in the second, or spiritual birth, the great 
 ivork is by Christ himself declared to result from the same divine arjent. 
 .John vi. 63. And hence the Apostle Paul, speaking of the new birth in 
 the soul of man, ascribes the whole ivork of regeneration to him, from 
 whom man first derived his existence. Eph. ii. 1 ; Rom. viii. 11.' — Ser- 
 mons on the Divinitij, ^x. of the Holy Ghost, p. 212. 
 
 ' As in natui'e, only the soul and animal spirits quicken the body ; so in 
 grace, it is the operation of the Spirit of God, that quickens souls to a spi- 
 ritual and eternal life.' — Dr. Guyse. 
 
 But Marsom very justly observes on this passage, that ' Jesus Christ is 
 not speaking there of the Holy Ghost, but of the doctrines which he deli- 
 vered, for he immediately adds, ' The words which I speak unto you, thet/ 
 are spirit, and thei/ are life.' — Marsom's Impeisonaliti/, &c. p. 51. 
 
 And this explanation seems to be confirmed by Trinitarian writers : — 
 
 ' It is the spiritual sense only of my words that is to be attended to ; and 
 through which life is to be attained : 2 Cor. iii. 6. Such only as eat and 
 drink what I have mentioned, in a sjiiritiial sense, are to expect eternal 
 
 life As my words are to bo spirititalhi understood, so the life they 
 
 promise is of a spiritual nature : see Bishop Pearce.' — Dr. A. Clarke. 
 
 ' As in the human frame it is the indwelling Spirit that quickens every 
 part of it ; and the liesh, how exactly soever organized and adorned, if 
 separate from that, profits nothing, but is an insensible and inactive corpse ; 
 so also the words which I speak unto you are spirit, that is, they are to be 
 taken in a spiritual sense, and then you will find they are life to your souls.' 
 — Dr. Doddridge. 
 
 ' The blessings of his' (the Messiah's) ' reign are not those of sense, 
 but are of an intellectual and holy kind. The divine energy which accom- 
 panies the truth taught by me, is the only cause of the enjoyment of those 
 immortal blessings.' — Dr. J. P. Smith's Messiah, vol. ii. p. 134 ; quoted 
 in The Cottage Bible. 
 
 Thus Jesus Christ is not speaking here of the Holy Spirit, but the spirit 
 of his words, or the spiritual sense in which his words are to be understood. 
 
 But in the last quotation it may be doubtful, whether the Holy Spirit is 
 alluded to : but if so, it is under the designation ot'The dirinc energy;' 
 and an impersonal relative is applied to it; — 'The divine energy wA/cA 
 accompanies it,' &c. This cannot be a person ; or the Doctor does not 
 speak of it in language which he would apply to any other person. 
 
 There is, however, an instance of this nature in the following Trinita- 
 rian quotation : — 
 
 ' As it is the soul or spirit of a man that animates (quickeneth) his body, 
 which would otherwise be lifeless ; so. Christians, who are, themselves, the 
 figurative body of Christ, are (]iiickcncd,— receive life and vigour—' strength 
 and refreshment,' from the Spirit which dwelleth in them ; they ' are the 
 
 temple 
 
25 
 
 c. III.] UNITAIIIANS.— TAe Holy Spirit the Spirit of Gorf.— John. 
 
 By comparing Matt. iii. 16, with Mark i. 10, and John i. 32, it will 
 appear evident, that ' the Spirit,' signifies ' the Spirit of God ;' and this 
 is spoken of, in the last of these passages, under the neuter pronoun ' it.' 
 The Spirit, therefore, is the Spirit of God, and it is neuter. And this, too, 
 is confirmed by Trinitarians themselves. 
 
 First, they speak of the Holy Spirit here, as the Spirit of God : — 
 
 ' The regenerating change is wrought in the soul by the Sjiirit of God.' — 
 
 BURKIIT. 
 
 ' I speak from my Father, under the anointing of His Spirit.' — Dr. 
 GuYSE. (Verse 11.) 
 
 ' And as we judge of the direction of any wind that blows (though itself 
 invisible) by its effects, — by the direction in which it impels the bodies 
 moved by it, — so we must determine whether we are in each instance in- 
 fluenced by God's Holy Spirit.' — Wiiately's Essai/s,v. 294. 
 
 And, Secondly, they speak of the Holy Spirit in this connection imper- 
 sonally : — 
 
 ' So is every one who is born of the Spirit : the efiects are as discernible, 
 and as sensible as those of the wind ; but itself we cannot see. But he 
 who is born of God, knows that he is thus born : the ' Spirit itself,' the 
 grand agent in this new birth, beareth witness with his spirit, that he is 
 born of God. Rom. viii. 16.' — Dr. A. Clarke. 
 
 ' So it is with every one that is born of the Spirit : and you are so far 
 from being capable of accounting for it, that it is easy to be seen there is 
 a sovereign freedom in that Divine Agency, which makes it oftentimes 
 impossible to say, why it is imparted to one, rather than to another ; and 
 there is a secret in the manner of (7s operation on the mind, which it is 
 neither necessary to know, nor possible to explain.' — Dr. Doddridge. 
 
 ' So the Holy Spirit, who in Scripture is compared to the wind, (Cant. 
 iv. 16.) works like a free ayent, with wonderful power and sovereignty, 
 upon some men's hearts, rather than upon others ; and they themselves 
 are evidently sensible of the thing by its happy cfl'ects upon them, by its 
 enlightening, quickening, sanctifying, and comforting their souls; though 
 they are not able to conceive by what manner of secret operation He pro- 
 duces these effects, nor to what glorious heights and issues He will carry 
 them.' — Dr. Gdyse. 
 
 ' In like manner, the Holy Spirit is as wind in the freeness of its 
 
 motion, and in the variableness of its motion also The effects of 
 
 its operations we sensibly discern, but how and after what manner He 
 doeth it, &c. .. .The regenerating change is wrought in the soul by the 
 Spirit of God, ivhich purifies it,' &c. — Burkitt. 
 
 Thus, Trinitarians speak of the Holy Spirit as the Spirit of God, and 
 as a thing that has no real personal existence ; applying to it the neuter 
 terms, it, itself, and tvhich. It is therefore to be regarded, according to the 
 shewing of Trinitarians themselves, not as a being or person distinct from 
 God, but as the ' Divine Agency,' ' operating on the mind.' 
 
 See the passages under the "Trinitarian head. 
 
 34. For he whom God hath sent speaketh the words of 
 God : for God giveth not the Spirit by measure unto him. 
 
 ' It is said of the Holy Spirit, that it was given to the apostles by measure, 
 but to Jesus Christ tvithout measure. For a moment consider the absurdity 
 of measuring out different degrees of a person ! But, ih&t divine poicers 
 should be given in different measures and degi-ees, is perfectly rational and 
 probable.' — Grundy's Lectures, vol. i. p. 166. ' The 
 
 VOL. III. F 
 
26 
 
 TRINITARIANS.— rAe Deihj of the Holy Spirit— Jons. [c. ti. 
 
 temple of the Holy Ghost ;' ' the last Adam was made a quickening spirit.' 
 — Dr. Whately's Essays, Note, pp. 304, 305. 
 
 Here the Doctor says, ' the Sjjirit which dwclleth in them,' &c., as of 
 something that is not a person. And on various other occasions, he speaks 
 of the Spirit impersonally, as of a thing without life and animation : — 
 
 ' The Holy Spirit operating on the minds of helievers; which is called, 
 amidst the diversity of operations, one and the same Spirit,' &c. — ' The 
 assistance of that Holy Spirit, from which every good and perfect gift pro- 
 ceeds.' — ' The same Spirit still resides in the Church ; hut like the Shechi- 
 nah concealed within the Holy of Holies, it is screened from our view.' — 
 ' The suggestions of the Spirit which dictated that word,' &c. — Essays, pp. 
 260, 302, 305, 310. See also the quotations from Dr. Whately, under 
 John iii. 34, and Rom. viii. 3 — 5, on the Unitarian side. 
 
 In tliese quotations, the impersonal relative ' ivhich ' is not only applied 
 to the Spirit, but the little neuter pronoun ' it.' The Holy Spirit is called 'j< ;' 
 and as ' it ' is not a term that is applied to a person, the Holy Spirit is not 
 a person, — according to the involuntary testimony of the above learned 
 Trinitarian. 
 
 XIV. — 16. And I will pray the Father, and he shall give 
 you another Comforter, that He may abide with you for ever ; 
 
 17. Even The Spirit of Truth; whom the world cannot 
 receive, because it seeth Him not, neither knoweth Him : but 
 ye know Him ; for He dwelleth with you, and shall be in you. 
 
 26. But The Comforter, which is the Holy Ghost, whom the 
 Father will send in my name, He shall teach you all things, 
 and bring all things to your remembrance, whatsoever I have 
 said unto you. 
 
 XV. — 26. But when The Comforter is come, whom I will 
 send unto you from the Father, even The Spirit of Truth, 
 which proceedeth from the Father, He shall testify of me. 
 
 XVI. — 7. Nevertheless I tell you the truth ; It is expedient 
 for you that I go away : for if I go not away, The Comforter 
 will not come unto you ; but if I depart, I will send Him unto 
 you. 
 
 8. And when He is come, He will reprove the world of sin, 
 and of righteousness, and of judgment : 
 
 9. Of sin, because they believe not on me : 
 
 10. Of righteousness, because I go to my Father, and ye 
 see me no more ; 
 
 11. Of judgment, because the prince of this world is 
 judged. 
 
 12. I have yet many things to say unto you, but ye cannot 
 bear them now. 
 
 13. Howbeit when He, The Spirit of Truth, is come, He 
 
 will 
 
26 
 
 cm.] UNITARIANS.— 77(e Holy Spirit the Spirit of God.— Jonv. 
 
 ' The passage speaks of the spirit as giren by measure ,• which not only 
 shews, that it was a gift, but that it might be imparted in various degrees. 
 It must therefore signify Divine inspiration, of which some have had one 
 measure, and some another.' — Yates's Vindication, p. 110. 
 
 ' The impersonality of the Spirit, may also be inferred from a variety of 
 things which are declared concerning it, — such as its being given to Christ 
 without measure, (John iii. 34,) importing his possession of the divine 
 influence in an inconceivable and unlimited manner : — and its being given 
 to others in measure, (Eph. iv. 7,) or a person's being partaker of the 
 spirit, or endued with divine power in a certain degree, for the accomplish- 
 ing of particular purposes, — from its being that which is given to believers 
 in Christ, and which is to each of them a spirit of life, (Rom. viii. 11,) 
 and in them as a well of living water, (.John iv. 14,) — from its being the 
 oil with which they are anointed, (2 Cor. i. 21,)— the seal with which they 
 are sealed, (Eph. i. 13,) — and the earnest of their future inheritance, and 
 of eternal life. (Eph. i. 14.)' — Marsom's Impersonality, &,c. pp. 14, 15. 
 
 The preceding Unitarian remarks are abundantly confirmed by Trinita- 
 rian writers : — 
 
 ' For God who gave His Spirit only in certain degrees, and on special 
 occasions to other prophets, Moses himself not excepted, has, in an unli- 
 mited manner, anointed Jesus, in his office-capacity, with the Holy Ghost, 
 who resides perpetually in him as an infallible and abiding principle of 
 truth, holiness, and goodness ; it having pleased the Father, that in him 
 should all fulness dwell.' — Dr. Guyse. 
 
 Here the Spirit is said to be the Spirit of God. It is spoken of as a 
 principle— a, moral principle, because ' of truth, holiness, and goodness.' 
 It was given by God the Father, to some of his servants in certain degrees, 
 but to Jesus in an unlimited manner, who was anointed with it in all its 
 fulness. It is mentioned, certainly, as a person, ' who resides perpetually' 
 in Christ; but the other representations of it in this quotation, are quite 
 inconsistent with the idea of personality. For it would be absurd to talk of 
 giving a, person as a principle, and an anointing ; and this, too, in certain 
 degi'ees, — sometimes in a limited, and at other times in an un limited manner. 
 
 He whom God hath sent 'is the most perfect of all teachers, as having 
 received the Holy Spirit as none before him ever did. Without measure 
 — not for a particular time, people, purpose, &c. but for the whole compass 
 of time, and in reference to all eternity. Former dispensations of the 
 Holy Spirit made partial discoveries of infinite justice and mercy : but 
 now the sum of justice, in requiring such a sacrifice, and the plenitude of 
 mercy, in providing it, shall, by that Spirit with ivhich he baptizes, be made 
 manifest to all the children of men. It is worthy of remark, that this was 
 fully done after the out-pouring of the Spirit on the day of Pentecost, 
 Acts ii. 1 , Sec. as may be clearly seen in all the apostolic epistles. The 
 Jews observe, that the Holy Spirit was given only in certain measures to 
 the prophets ; some writing only one book, others two .... Christ was infi- 
 nitely above every teacher, prophet, and divine messenger that had ever 
 yet appeared. The prophets had various gifts : some had visions, others 
 dreams; some had the gift of teaching, others of comforting, &c. but 
 none possessed all these gifts ; Christ alone possessed their plenitude, and 
 is all things in all.' — Dr. A. Clarke. 
 
 The Holy Spirit is here represented as consisting in various gifts. It 
 is said to be an out-pouring. It is spoken of as that with ■which believers 
 
 were 
 
27 
 
 TRINITARIANS.— r/(c Dciti/ of the Hull/ Spirit.— Jons, [c.xiv., &c. 
 
 will guide you into all truth : for He shall not speak of Him- 
 self; but whatsoever He shall hear, that shall He speak: and 
 J{e will shew you things to come. 
 
 14. He shall glorify me : for He shall 7'eceive. of mine, 
 and shall shew it unto you. 
 
 15. All things that the Father hath are mine; therefore 
 said I, that He shall take of mine, and shall shew it unto you. 
 
 These passages are thus brought together, because they are found in the 
 same address, and relate to the same subject — the sending of the Holy 
 Spirit. And they are thus commented on by Trinitarian writers: — 
 
 ' The Spirit is here evidently spoken of as a distinct person from Jesus 
 Christ : He was one Paraclete, and the Spirit, who after his departure 
 should come from the Father, was another,' &c. — Dr. Glyse. 
 
 ' The primary idea of the original term (Paraklete) appears to be that of 
 an Advocate, or a person called upon to plead one's cause in a court of 
 judicature ; and as the same is also the adviser or counsellor of his client, 
 and being thus the means of great support and consolation, he may be 
 also a Comforter. Thus our Lord Jesus, who is the great advocate, and 
 wonderful Counsellor of his people, is also their Comforter, in all cases of 
 difficulty and affliction ; and hence the Holy Spirit here promised is called 
 another Comforter.' — Cottage Bible. 
 
 ' Another Comforter. The word signifies not only a comforter, but also 
 
 an advocate, a defender of a cause, a counsellor, patron, mediator 
 
 The Holy Spirit is thus called, because He transacts the cause of God and 
 Christ with us.'— Dr. A. Clarke. 
 
 'Note, 1. The Divinity oi the Holy Ghost; He that will supply the 
 comforts of Christ's presence, must be as Christ is, the God of all comfort. 
 Note, 2. The Person of the Holy Ghost; He is a Divine Person, not a 
 Divine Quality or Operation ; then we might call him a Comfort, but not 
 a Comforter.'— BuRKiTT. 
 
 ' Of the Christian Church the Holy Spirit is the promised and perma- 
 nent Comforter: He is ' the pro7nise of the Father,' sent that ' He may 
 abide with us for ever.' Whatever sanctifying aid may have been, in fact, 
 supplied, under the Old Covenant, it was no part of that Covenant ; — 
 of the Christian Covenant, it is. God the Hoh/ Ghost, — God manifest in 
 the Spirit, was not the permanent Ruler of the Church, as He is of the 
 Christian.' — Dr. Whately's Essai/s, p. 264. 
 
 ' The Holy Spirit is also called the Spirit of Truth, because it is His 
 office to reveal truth, and to appli/ it to the consolation of the human mind, 
 nor is any consolation derived from Him but what is founded in truth and 
 righteousness.' — Cottage bible. 
 
 ' The Spirit of Truth. — The Spirit or Holy Ghost, whose essential office 
 is to manifest, vindicate, and apply the trath.' — Dr. A. Clarke. 
 
 ' He teacheth and revealeth the truth, leadeth His people into all truth, 
 and sealeth and confirmeth truth to the souls of believei's ; He is the Spirit 
 of Truth, both in H/s essence and in i//s operations.'— Bukkitt. 
 
 ' The Spirit also teaches and instructs us, by bringing to our recollection, 
 and impressing on our minds — not new truths, but those which Christ him- 
 self taught : for as Christ liimself taught nothing but what ho had heard 
 and learned of the Father (chap. viii. 26, 40), so, it is said, ' the Holy 
 
 Spirit 
 
27 
 
 c. III.] UNITARIANS. — 77(6 HoU/ Spirit, the Spiritof God.— Johv. 
 
 were baptized. It was imparted to the prophets in certain measures ; but 
 to Jesus Christ, in all the plenitude of its gifts. And it is mentioned imper- 
 sonall;/, vith a neuter relative applied to it, as ' that Spirit with ivhich,' &c. 
 ' For God giveth not the powers and the inspiration of His Spirit [to 
 him] by measure, under such limitations and with such interruptions as 
 he gives it to his other messengers; but it dwells in him by a constant 
 presence, and operates by a perpetual energy. . . .The Father so loveththe 
 Son, that he has not only given him the rich and unmeasurahle communi- 
 cations of the Spirit, but has committed also into his hands the reins of go- 
 vernment.' — Dr. Doddridge. 
 
 ' Christ had an abundant fitness from God for the discharge of his office, 
 and an abundant fulness for his people. God did not measure to him a 
 certain quantity and proportion of the gifts and graces of His Spirit, but 
 poured it forth upon him ivithout measure.' — ' The gifts and graces of the 
 Holy Spirit were poured forth upon Christ in a measure fai' above and 
 beyond all finite creatures ; there being a double difference betwixt Christ's 
 fulness of the Spirit, and all other jiersons whatsoever. 1. In the measure of 
 it. God did not give out the Spirit to Christ spariugh/, and with limitation, 
 
 &c. 2. lu the manner of its working Christ had no limits put upon 
 
 the vigour of his Spirit,' &c. — Burkitt. 
 
 ' They' (the disciples) ' had seen the man whom ' God had anointed with 
 the Holy Ghost,' and ' given it unto Him 7iot by measure.' ' — Whately's 
 Essays, p. 25.5. 
 
 In the three last quotations, the Sjjirit is not only mentioned as the 
 Spirit of God, as being given by him, and as being capable of being poured 
 forth in certain limitations, and quantities, and proportions ; but it is ex- 
 pressly spoken of as it — a thing which has no /?erso«rt/ existence. 'He 
 gives it,' ' given it,' ' but it dwells,' ' poured it forth,' ' the measure of it,' 
 ' the manner of its workings.' 
 
 This ' it' is a little word ; but when uttered by Trinitarians in this con- 
 nection, it has a most important bearing ; for it pi'oves beyond a doubt, 
 because in opposition to sj'stem, and contrary to intention, the imperson- 
 ality of the Holy Spirit. It is a little word ; but it is the testimony of wit- 
 nesses against themselves ; and therefore the strongest that can possibly be 
 adduced in any case. 
 
 IV. — 24. God is a Spirit : and they that worship him must 
 worship him in Spirit and in truth. 
 
 Here it is evident, that the Spirit is not a distinct being from God, but 
 is God Himself. And God, in this connection, is identified with the Father, 
 whom the true worshippers are to worship, in spirit and in truth. Now, 
 it is inconsistent with the Trinity, to say that the Spirit is the Father, or 
 that the Father is the Spirit. As the Father, therefore, is evidently pre- 
 sented to us here as the Spirit, the inference necessarily deducible from 
 the fact is fatal to the Trinity, and consequently to the doctrine of the 
 distinct personality of the Holy Spirit. 
 
 ' The tnie notion of God is, that he is a spirit, or one spirit, or one per- 
 son, or spiritual being ; not three spirits, or three persons, or three infinite 
 minds, or intelligent beings, as some have most dangerously spoken. 
 Dean Sherlock, &c.' — Haynes on the Attributes, p. 12. 
 
 Trinitarians may here also be adduced, as confirming what Unitarians 
 believe and maintain : — ' God 
 
 VOL. III. F 2 
 
28 
 TRINITARIANS.— r/ie Deity of the Holy Spirit.— Johv. [c. xit., Sec- 
 Spirit shall speak nothing of Himself, but whatsoever He shall hear ' from 
 the Father and from Christ, ' that shall He speak,' and reveal to men. 
 (chap. xvi. 13.)' — Cottaye Bible. 
 
 ' That is, He shall not teach you a private doctrine, or that which is con- 
 trary to what ye have learned of me; but whatsoever He shall hear of me, 
 and receive from me, that shall He speak ; and He ivill shew you thinys to 
 come. This affords an argument to prove the Holy Spirit to be God: He 
 that can shew us things to come. He that clearly foreseeth and infallibly 
 foretelleth what shall be, before it is, is certainly God. But this the Holy 
 Spirit doth; He will sheiv you thinys to come. Men and devils may guess 
 at things to come, but none can shew things to come, but He that is truly 
 and really God ; therefore the Spirit is so.' — Burkitt. 
 
 ' He as a faithful Guide, will lead you into all necessary truth : for He 
 will not exceed His commission, and, like a careless or unfaithful messenger, 
 speak merely oi Himself ; but, like a wise and good ambassador, whatso- 
 ever He shall hear and receive in charge, [that] will He speak.' — Dr. 
 Doddridge. 
 
 'He will consider your feeble infant state; and as a father leads his 
 child by the hand, so will the Holy Spirit lead and yuide you.' — Dr. A. 
 Clarke. 
 
 ' He, as an advocate to maintain my cause, and as a counsellor and Com- 
 forter, to direct, encourage, and support you under all your difficulties and 
 dangers, shall bear a convincing witness to me, by the revelations He will 
 further make of my character, and the miraculous operations He will ena- 
 ble you to pei-form.' — Dr. Guyse. 
 
 ' He shall bear His testimony in your souls, and ye shall bear this testi- 
 mony to the world.' — Dr. A. Clarke. 
 
 ' And when He comes He will abundantly display the efficacy of His 
 grace, not only in the comforts He will give you under all your troubles, 
 but in the wonderful success with which He will enable you to carry on 
 my cause ; and will effectually convince the world, by your ministry, of 
 sin, and of righteousness, and of judgment.' — Dr. Doddridge. 
 
 ' And this He shall do, not only by His influence upon their hearts, but 
 also by your words,' — Dr. A. Clarke. 
 
 Thus in these portions of Scripture, personal characters, titles, and works, 
 are ascribed to the Holy Spirit. He is a Comforter, and another Com- 
 forter, in addition to Jesus Christ. The personal pronouns, He and Him, 
 are applied to Him. He is the Spirit of truth, the guide to truth, and the 
 teacher of all things relating to it. He proceeds from the Father, and tes- 
 tifies of the Son. He reproves or convinces the world. And He hears, 
 and speaks and shews. Hence it is concluded, that the Holy Spirit must be 
 a Person, a Divine Person, God the Holy Ghost, truly and really God. 
 
 But ' nothing is more common, both in the sacred and profane writings, 
 than to personify a variety of things which in themselves have no proper 
 personality, as well by giving them personal names, as by ascribing personal 
 actions to them, and hence occasion is given for the frequent use of per- 
 sonal pronouns when speaking of those things. — So in Hab. iii. 10, it is 
 said, ' The mountains saiv God and trembled. — The deep uttered his voice, 
 and lifted up his hands on high.' — The arm of the Lord and his sword are 
 called upon to awake and act. Isa. li. 9. ; Zach. xiii. 7. — By a like figure, 
 destruction and death are represented as saying concerning wisdom, * We 
 have heard the fame thereof vnth our ears.' Job xxviii. 22. — In the New 
 Testament, the law is spoken of under personal characters, such as a 
 
 husband. 
 
28 
 c. IV.] UNITARIANS.— r/te Holy Spirit the Spirit of God.— Jonv. 
 
 ' God is au infinitely pure and perfect Spirit, an incorporeal, invisible, 
 intelligent, free, and active Being, possessed of all possible perfections.' — 
 Dr. Guyse. 
 
 ' God is Himself a pure Spirit' — Dr. Doddridge. 
 
 ' This is one of the first, the greatest, the most sublime, and necessary- 
 truths in the compass of nature ! There is a God, the cause of all things 
 — tlie fountain of all perfection — without parts, or dimensions, for he is 
 ETBUiiXL— filling the heavens and the ea.rih—pert>adinc/, governing, and 
 upholding all things : for he is an infinite Spirit. — Dr. A. Clarke. 
 
 Thus, God himself is a Spirit, an infinite Spirit, an infinitely pure and 
 perfect Spirit. The Spirit, therefore, is not any thing distinct from him, 
 but is himself, as the spirit of man is man himself. Of this we have a 
 striking illustration in John xi. 33, 38. The Apostle there informs us, 
 that at the grave of Lazarus, ' Jesus groaned in the spirit,' Sec. But 
 shortly after he adds, ' Jesus therefore again groaned in hiinsel/,' &c. 
 Thus, the Spirit of Jesus, was Jesus himself. And, therefore, the Spirit 
 of God, is God himself. 
 
 Nevertheless, when speaking of the Spirit of God, we naturally apply 
 to it impersonal forms of speech ; as we do, when speaking of the spirit 
 of man. For as the spirit of man, cannot be a distinct person from man; 
 so the Spirit of God, cannot be a distinct person from God. It is his life, 
 his intelligence, his energy ; and therefore, properly speaking, it is himself. 
 The great error of Trinitarians is, in regarding it as a person distinct from 
 himself, or within himself. Yet, so powerful is the force of truth, that in 
 spite of themselves, tliey frequently speak of it impersonally, as ' It.' 
 
 VII. — 38. He that believeth on me, as the Scripture hath 
 said, out of his belly shall flow rivers of living waters. 
 
 39. (But this spake he of the Spirit, which they that 
 believe on him should receive : for the Holy Ghost was not 
 yet given; because that Jesus was not yet glorified.) 
 
 ' The evangelist here interprets Christ's words, as having a reference to 
 those divine gifts or powers which were to be most plentifully bestowed 
 upon his followers after his resurrection, and which were to give the last 
 seal as it were to his mission, by the divine establishment of his gospel in 
 the world. This is what he intends by the holy spirit, which was not yet 
 given.' — Commentaries and Essays, vol. i. p. 120. 
 
 ' This was spoken prophetically, of the effusion of the Spirit on the day 
 of Pentecost.' — Cottage Bible. 
 
 On this day ' God poured out of his Spirit;' which, in the Trinitarian 
 quotation just given, is called an ' effusion ;' a term which may with pro- 
 priety be applied to a spiritual influence, but not to & person. 
 
 The following Trinitarian quotations are to the same effect ; — 
 
 ' Now this, which was true in a more extensive sense, he peculiarly spake 
 of the Spirit ivliich they who believed on him should receive, and which 
 some of them should also be able to communicate to others. But it was 
 not then generally understood ; for the holy Spirit was not yet [given] in 
 that extraordinary manner, because Jesus was not yet glorified ; and it was 
 the wise and gracious purpose of God to send Him down on the church, 
 after the ascension of Jesus, as a triumphant Conqueror, into his Father's 
 presence. (See Eph. iv. 7 — 12; John xvi. 7; and Acts ii. 33.)' — Dr. 
 Doddridge. 
 
 The impersonal relative which, and the personal pronoun him, are here 
 
 both 
 
29 
 TRINITARIANS. — The Deity oftheHuhj Spirit. — John, [c.xiv., &c. 
 
 husband, a schoolmaster, &c., and the scripture is said to foresee, and to 
 jireach. Rom. vii. 1 ; Gal. iii. 8. Now, though by ascribing such personal 
 actions, the use of personal pronouns is rendered necessary and proper, yet 
 it is by no means a proof of real personality, since this kind of phraseology- 
 is only intended to represent, in a stronger light, that which is analogous 
 in those things to which it is applied:— and so personal actions may be 
 ascribed to the Holy Spirit, and personal pronouns be used to represent 
 them, without affording any substantial proof of absolute personality.' — 
 Marsom's Impersonality, pp. 15, 16. 
 
 In the passages under consideration, ' personal offices are attributed to 
 the Holy Spirit,' and also ' personal faculties and operations.' 
 
 It is a Comforter :—' Another Comforter.' 'The Psalmist saj's, 'Thy 
 rod and thy staff, they comfort me.' Here a rod and a staff arc comforters; 
 but no one hence supposes that they are persons.' 
 
 It is ' a master : — ' He shall teach you.' I subjoin,' says Mr. Grundy, 
 ' the three following passages : — ' Multitude oi years should teach wisdom.' 
 (Job xxxii.7.) ' Speak to the earth and it shall teach thee.' (Job xii. 8.) 
 ' Doth not even nature itself teach you V (1 Cor. xi. 14.)' 
 
 It is ' a leader or guide : — ' He shall lead you into all truth.' I select 
 the following passages : — ' The piUar of the cloud to lead them.' (Nebem. 
 ix. 19.) ' When thou goest it shall lead thee.' (Prov. vi. 22.) ' O send 
 out thy liyht and thy truth, let them lead me.' (Psalm xliii. 3.) This is 
 precisely similar to the Spirit of God leading us, and light and truth are 
 equally said to be sent on a mission.' 
 
 It is 'a monitor: — 'He shall bring all things to your remembrance.' 
 The same is stated of a Jewish offering, that it was to bring iniquity to 
 remembrance. And the Lord's Supper was instituted to bring to remem- 
 brance our Saviour.' 
 
 It is 'a witness:— 'He shall testify concerning me.' In one place in 
 the scriptures, an altar is a witness, in another, a pillar, in a third, a stone, 
 and in several places, conscience beareth witness, and a song is said to tes- 
 tify. (Deut. xxxi. 21.)' 
 
 It is said to have 'sense and speech: — 'What he shall hear he shall 
 speak.' — ' And the earth shall hear the corn and the wine and the oil." 
 (Hosea ii. 22.) ' O earth hear the word of the Lord.' (Jer. xxii. 29.) And 
 ' Ye dry bones hear the word of the Lord.' (Ezek. xxxvii. 10.) ' Wisdom 
 crieth.' (Prov. i. 20.) ' The deep utters his voice and lifts his hands, and 
 mountains see.' (Hab. iii. 10.) ' The law speaketh.' (Rom. iii. 19.) 'The 
 heavens declare the glory of God.' (Psalm xix. 1.) ' Anointing tcachcth." 
 (1 John ii. 27.) 'Blood beareth witness.' (1 John v. 8.) 'The rod of 
 God comforts.' (Psalm xxiii. 4.)' 
 
 ' The Holy Spirit is said to proceed from the Father; he is therefore 
 another from him. This argument seems to take for granted the person- 
 ality, which yet is unproved. If not, it is only upon a par with the fol- 
 lowing expressions : — ' Out of them shall proceed thanksgiving.' ' Go- 
 vernment shall proceed from the midst of them.' ' Their dignity shall 
 proceed of themselves.' ' Out of the lieart proceed evil thoughts.' ' Let 
 no corrupt communication proceed out of your mouth.' ' Wickedness 
 proceedeth from the wicked.' All these expressions are used in tlie scrip- 
 tures ; and I ask, whether, of each of these, it may not, with equal propri- 
 ety, be said, tliat it is a being distinct from the man, as to say, that the 
 spirit or breath is a being distinct from tlic Father, because it proceedeth 
 
 from 
 
29 
 c. VII.] UNITARIANS.— r/te Holtj Spirit the Spirit of Gorf.— John. 
 
 both applied to tlie Spirit. The former neutralizes the latter. And it is 
 not very rational to talk of' commiiHicafiiu/ ' a person to others, and ' send- 
 ing down a person oh' others. But this may very properly be said of an 
 influence, or of divine energy and gifts. 
 
 ' Should receive a rich communication, of the gifts, graces, and consola- 
 tions of the Holy Spirit, who would be like a fountain of refreshing, cool- 
 ing, cleansing, and fructifying water in them ; and would make them 
 abundantly useful to others: For a plentiful effusion of the blessed Spirit 
 was not yet granted in so remarkable and extensive a manner as it was to 
 be afterwards, because He was to come as the fruit and evidence of Christ's 
 exaltation,' &-c. — Dr. Guyse. 
 
 The Holy Spirit is here evidently represented as that which may be 
 imparted in various measures and degrees. And though there may be a 
 plentiful effusion of gifts and influences, yet there cannot be a plentiful 
 effusion of a person. The personal forms, therefore, used in the quotation, 
 are negatived by the general representation. 
 
 ' Certain measures of the Holy Spirit had been vouchsafed from the 
 beginning of the world to believers and unbelievers : but that abundant 
 effusion of His graces, spoken of by Joel, chap. ii. 28, which peculiarly 
 characterized the gospel times, was not granted till after the ascension of 
 Christ. 1. Because this Spirit in its plenitude was to come in conse- 
 quence of his atonement ; and therefore could not come till after his cruci- 
 fixion. 2. It was to supply the place of Christ to his disciples, and to all 
 true believers ; and therefore it was not necessary till after the removal of 
 his bodily presence from among them. See our Lord's own words ; John 
 siv. 16—18—26,- XV. 26; xvi. 7— 15.'— Dr. A. Clarke. 
 
 The Spirit is here also represented as imparted in various degi'ees ; — 
 first, — in ^ certain measures ;' and afterwards, in an 'abundant effusion.' 
 This is directly opposed to the idea of personality. And then, the Spirit 
 is repeatedly called ' It.' ' Its plenitude' — ' It was to supply — and ' It was 
 not necessary.' Set these little Its, and the expressions just adduced, 
 against the personal pronoun. His ,■ and the evidence will decidedly pre- 
 ponderate in favour of the impersonality of the Holy Spirit. 
 
 ' Now says Christ, Thus shall it be with everyone that believeth on me; 
 he shall be abundantlg filled with the Spirit of God, in all the sanctifying 
 
 and saving graces of it Although the Spirit was in some 
 
 measure given by God from the beginning to good men, yet the more plen- 
 tiful effusion of it was deferred, till the ascension and glorification of 
 Jesus Christ' — Burkitt. 
 
 The expressions, ' some measure,' ' abundantly filled,' ' more plentiful 
 effusion of it,' and ' graces of it,' are decidedly opposed to the notion that the 
 Holy Spirit is a person. Trinitarians, therefore, again support the state- 
 ments made by Unitarians, and confirm their arguments. 
 
 XX. — 22. And when he had said this, he breathed on them, 
 and saith unto them, Receive ye the Holy Ghost. 
 
 ' It is remarkable, that in Latin, Greek, and Hebrew, that word' (Spirit) 
 'is derived from a verb signifying the same, namely, to breathe, lis pri- 
 viarg signification then is the breath of the mouth. Afterwards it came 
 to be used generally for wind. Thus at the creation of man (Gen. iii. 7,) 
 God is said to have ' breathed into his nostrils the breath of life, or the 
 spirit of life,' in consequence of which ' mau became a living soul.' Hence 
 
 the 
 
31 
 
 TRINITARIANS.— r/ieZ>e/7i/o/</icy/o///6>(>(7.— John. [c. xiv. &c. 
 
 ascribed to it, and is spoken of as a 1hiu(j inanimate. Can you answer this 
 as we have answered your argument ? Can you bring passages from the 
 Scriptures where any other person is caUed It, a thing inanimate ? Is tho 
 Father, the first person in the Trinity, ever called It ? Is the Son, the 
 second person in the Trinity, ever called It ? We should start with as- 
 tonishment at such an appellation; and yet it excites no astonishment that 
 the third person in the Trinity, God the Holy Ghost, should be spoken of 
 as a thiny without life or sense ! 
 
 ' I scarcely need mention such passages as these, ' The spirit itself 'bear- 
 eth witness.' (Rom. viii. 16.) ' It is the spirit w/i/cA witnesseth.' (1 John 
 V. 6.) ' For as yet it was fallen upon none of them.' (Acts viii. 16.) Our 
 translators have rendered it he, but in the original the participle is neuter. 
 I refer you principally to one passage which is not a little striking. (John 
 xiv. 17.) Our Saviour is personifying the Holy Sjiirit as a comforter, 
 and ascribing to it personal attributes and offices, and yet he makes use of 
 the following expression : ' The spirit of truth which (neuter) the world 
 cannot receive ; because it seeth it not, (neuter) neither knoweth it, (neu- 
 ter); but ye know it, (neuter) because it abideth with you and is in you !' 
 Now, my candid hearers, I ask, Can you conceive it possible that Jesus 
 would have spoken so of the Holy Spirit, if he knew it to be a real per- 
 son, a God, the third person in the Godhead ? Would he have spoken so of 
 his Father ? It were a reflection on his character to suppose it. Would 
 any one of your preachers or writers when speaking of it in a personal 
 character use such language J I leave you to reconcile this in the best 
 manner you are able.' — Geundy's Lectures, vol. i. pp. 153 — 15.5. 
 
 To the question, towards the conclusion of the quotation. Whether Tri- 
 nitarian writers speak of the Holy Spirit in neuter forms of speech, as 
 though of ' a thing without life or sense Y it may be answered, They 
 certainly do ; and that, too, in this connection, and when commenting on 
 these very passages, which they adduce as the most decisive proofs of the 
 Personality and Deity of the Holy Spirit. The following quotations will 
 amply justify this assertion : — 
 
 'Ye have a mystical and vital union with me by my Spirit, which, as I 
 said, (ver. 17,) dwells in you, and shall be in you, to secure your living by 
 and with me.' — Dr. Guyse. (John xiv. 20.) 
 
 The impersonal relative which is here applied to the Spirit, though in 
 the verse referred to, it is spoken of as ' The Spirit of Truth,' and under 
 the application of the personal pronouns. He and Uitn. 
 
 Dr. Whately, after speaking of the Holy Spirit as ' the promised and 
 PERMANENT Comforter,' says, 'What St. John therefore (as well as those 
 disciples atEphesus) meant by the Holy Spirit, which, he says, ' was not 
 yet,' must have been, this covenanted, and perpetual manifestation of God 
 in the Spirit, (a manifestation now to faith only, though at flrst confirmed 
 by sensible miracles) as the Governor, Protector, Consoler, in short. Par- 
 aclete, of the Christian Church. For we are Christ's Body ; and ' hereby 
 know we that He dwelletli in us, by his Spirit which He hath given us.' ' — 
 Dr. Whately's Essays, p. 265. 
 
 Thus wo have two instances here, in which the neuter relative which is 
 applied to tho Spirit, — ' the promised, and permanent Comforter,' ' the 
 Governor, Protector, Consoler, in short. Paraclete, of the Christian Church.' 
 And this is mentioned as ' the Holy Spirit which was not yet,' — ' the Spirit 
 which ho hath given us.' 
 
 •It 
 
31 
 
 c.xx.] UNITARIANS.— 2'Ae Holy Spirit the Spirit of God.— Jona. 
 
 tical way, to intimate that the Spirit proceeded from his divine person ; — 
 and at the same time he said to the disciples, with all the authority of a 
 God, Receive ye now the gifts and graces of the Holy Ghost, to enlighten 
 your minds, and strengthen your faith in me the risen Saviour, as an ear- 
 nest of what ye shall receive mure abundantly a little while hence.' — Dr. 
 
 GUYSE. 
 
 In these two last quotations, the expressions, ' in greater abundance,' 
 and ' more abundantly,' imply that the Spirit may be imparted in various 
 degrees ; — an idea utterly inconsistent with the notion of its personality. 
 
 ' They had received the Holy Spirit before as a Spirit of sanctification, 
 here they receive it in its extraordiuaiy gifts, to fit them for their office.' 
 — Bdrkitt. 
 
 Here we have another involuntary Trinitarian testimony, that the Spirit 
 is neuter ; for it is again expressly called it : — ' they receive it in its extra- 
 ordinary gifts,' &c. 
 
 Thus, then, it is evident, according to Trinitarian, as well as Unitarian 
 statements and arguments, that the Holy Spirit is impersonal, and that it 
 is the Spirit of God. While, on the other hand, how exceedingly absurd 
 to suppose, that when Jesus breathed upon the disciples, he imparted to 
 them a Divine Person, and yet that this Divine Person was to be imparted 
 to them afterwards ' more abundantly !' 
 
32 
 
 TRINITARIANS.— r/ie Deity of the Holy Spirit— Johj^. [c. xiv. &c. 
 
 ' It is certain that the Holy Spirit was not yet given to the disciples so 
 as to dwell in them : This St. John himself assures us, chap. viii. 39. And 
 it is evidently of that Spirit and its influences ivhich was not given till the 
 day of Pentecost, that our Lord here speaks.' — Dr. A. Clarke. (John 
 xiv. 17.) 
 
 Here, in the midst of a commentary on ' The Comforter,' and * The 
 Spirit of Truth,' two neuter terms are applied to the Spirit ; — ' its ' and 
 ' which.' ' That Spirit and its influences ' — ' that Spirit which was not 
 given till the day of Pentecost.' 
 
 ' Christ's coming here unto them, is to be understood of his coming to 
 them by his holy Spirit ; in the gifts of it, in the graces of it, and in the 
 comforts of it ; thus did he not leave them comfortless, but at the Feast 
 of Pentecost came to them again.' — Burkitt. (John xiv. 18.) 
 
 Here the Spirit, the Spirit of truth, the promised Comforter, that 
 appeared at the Feast of Pentecost, is repeatedly called It. ' The gifts of 
 It,' ' the graces of It,' and ' the comforts of It.' 
 
 ' That the Holy Spirit was received by the primitive believers, according 
 to these promises, (John xiv. &c.) will not be called in question by any 
 denomination of Christians. Nor was It conferred in only a tew cases, or 
 at a particular period. It fell on Cornelius and his household. Acts x. 
 44. It was received by the converts of Samaria. Acts viii. 15. The same 
 favour was enjoyed by the churches throughout Judea, Galilee, and Sama- 
 ria. Acts ix. 31. Thus also at Antioch, and the region round about, ' the 
 disciples were filled with joy, and with the Holy Ghost.' Acts siii. 52.' — 
 The Doctrines of Friends, by Elisha Bates, of Mountplcasant, State of 
 Ohio, North America. — Leeds : Reprinted by penuiasion of the Author, 
 1829, p. 176.* 
 
 Here also, the little neuter pronoun it, is several times distinctly applied 
 to the Holy Spirit, the promised Comforter, that was to supply the place of 
 Jesus, after his departure to the Fatlier : — ' Nor was It conferred in only a 
 few cases — It fell on Cornelius and his household — It was received by the 
 converts of Samaria.' 
 
 Ti-initarians, therefore, do speak, and apparently, are irresistibly im- 
 pelled to speak, of the Holy Spirit in neuter forms of speech, &s It which 
 was, &c., — as a thing which is inanimate and without life. And the fact 
 may be adduced as an involuntary proof on their part, that the Spirit is not 
 a person, and that where personal forms of speech are applied to it, they 
 are to be considered as merely personifications. Trutli icill manifest it- 
 self; and it here displays itself in spite of system, of the prejudice of edu- 
 cation, and long-established error. 
 
 It should not be forgotten, that the Spirit was to proceed from the Fa- 
 ther, as His gift, in accordance with the words of Jesus on another occasion, 
 where he assured his disciples, that the Spirit was ' the Spirit of the Father.' 
 Matt. X, 20. 
 
 ' But the accomplishment of this promise, will afford still further proof, 
 that the Holy Spirit is here personified, or spoken of under a borrowed 
 name. Our Lord tells his disciples at tlie close of his address, that he had 
 •pokcn these things to tliem ^ in parables or proi-erbs ;' — that is, he had 
 
 made 
 
 * ' The estimation in which the work is held by the Society, has been sufficiently 
 evinced, by a prompt demand for an Kdition amounting: to upwards of skven 
 THOUSAND SIX HUNDRED COPIES; notwitlistandiug scvcral Smaller EdlUoDS had 
 been previously printed and issued in this Country.' — Advertisement to the English 
 Edition, 1829- 
 
32 
 UNITARIANS.— T/ie Holy Spirit the Spirit of God.— Jorrn. 
 
33 
 TRINITARIANS.— r/(e Deity of the Holy Spirit. — John. [c. xiv., &c. 
 
 made use o{ Jiguratire or metaphorical language, but that the time was 
 coming when he would * no more speak to them in parables.' Accordingly, 
 after he was risen from the dead, and had fulfilled his promise of sending 
 the Spirit, the figure is entirely laid aside, and in all the subsequent parts 
 of the New Testament, the Spirit is spoken of plainly, and the name ' Ad- 
 vocate,' or Comforter, is never used afterwards. ' If I go not away,' (saith 
 Jesus,) ' the Comforter will not come unto you ; but, if I depart, I will 
 send him unto you.' John xvi. 7. And this was accomplished on the day 
 of Pentecost ; — but how } Not by the appearance of a person among them, 
 invested with authority to be their teacher and captain; but by pouring out 
 upon them that divine influence, by which they were ' led into all truth,' 
 enabled to preach the Gospel ' with demonstration and power,' and to con- 
 firm their testimony by ' divers miracles.' ' — Marsom's Impersonality, pp. 
 25, 26. 
 
 Thus, again : ' Notwithstanding the frequent promises of our Saviour to 
 send a comforter, and the personal offices he ascribed to it, no such person 
 ever appeared to the apostles. And it is a proof that they did not under- 
 stand our Saviour literally, because no surprise was expressed that it was 
 not a person which appeared. I think, my friends, you will not contend 
 that a tongue is a person, and that is the only thing like a substance which 
 appears even to have descended to them. We hear of their receiving the 
 Holy Spirit, and being filled with it, and of the Holy Sim-it's falling upon 
 them, and being poured upon them; hut never of his coming to them as a 
 person. Nor do they appear to have expected it!' — Grundy's Lectures, 
 vol. i. pp. 155, 156. 
 
 The meaning of the passages maybe thus briefly expressed : — 
 
 ' While Jesus continued with his disciples, that divine power, by which 
 his mission was confirmed, resided with him, though it was occasionally 
 imparted to his apostles. When he should be removed from them, that 
 power would remain with them, and thereby give them the fullest convic- 
 tion of liis divine mission, and of theirs in connection with it. This 
 power is figuratively spoken of a.s a. j)erson , because, with respect to the 
 apostles, it was to come in the place of Jesus, who was a proper person, 
 and to be the same to them that he had been. But, divested of figure, the 
 Spirit of God always means the power of God, or God himself, whose 
 power it is, just as the spirit of a man, is a man, and nothing foreign to 
 him.' — Priestley's Notes, vol. iii. p. 466. 
 
 These passages have been dwelt upon thus at length, because great 
 stress is laid upon them, as affording the clearest and strongest possible evi- 
 dence, of the Personality and Deity of the Holy Spirit ;— with what shew of 
 reason, the reader will judge. i3ut let him remember, in forming his 
 decision, that Trinitarians themselves, unconsciously, speak of the Holy 
 Spirit in this connection, as ' It which was;' or in other words, as a thing 
 that has no real personal existence. 
 
33 
 
 UNITARIANS.— r^e Holy Spirit the Spirit of God.— JOHV. 
 
TRINITARIANS.— The Deity of the Holy Spipit. 
 
 Chap. I. — 16. Men and brethren, this scripture must needs 
 have been fulfilled which the Holy Ghost by the mouth of 
 David spake before concerning Judas, which was guide to 
 them that took Jesus. 
 
 ' This is a strong attestation to the divine inspiration of the book of 
 Psalms. They were dictated hi/ the HoJij Spirit; and spoken by the 
 mouth of David.' — Dr. A. Clarke. 
 
 ' As this melancholy circumstance was foretold in prophecy, and so be- 
 came characteristic of the Messiah, it was eventually necessary, that the 
 prediction delivered by David, under the Inspiration of the Holy Ghost, 
 (Psalm xli. 9,) should be remarkably fulfilled in the perfidious wickedness 
 of Judas.' — Dr. Guyse. 
 
 ' It was necessary, in the righteous judgment of God, that this awful 
 passage of scripture should be fulfilled which the Huhj Spirit spake, long 
 before the event, by the mouth of David, and which God intended with a 
 particular regard to Judas. . . .While David prophesied of the 'calamities 
 which should befal his persecutors, it was revealed to him by the Holy 
 
 Spirit, &c It was wisely and well determined by the apostles, to spend 
 
 this interval of time in devotion and in Christian converse ; for never have 
 we more reason to expect the communication of the Holy Spirit of God 
 to us, than wlien we are sharing our time between the one and the other, 
 so far as Providence affords us leisure from our secular affairs.' — Dr. Dod- 
 dridge. 
 
 According to the foregoing quotations, it was by inspiration and pro- 
 phecy that Da^id spoke. Now, none can imjjart inspiration and prophecy 
 but God. And it is the concurrent testimony of Scripture, that David was 
 called from the sheep fold to the thi-one of Israel, by God himself; and all 
 the remarkable powers by which he was distinguished, are ascribed to the 
 same all-gracious Being. As a striking instance in proof of this assertion, 
 the following passage may be adduced : — In a solemn address to God, Acts 
 iv. 24, &c., the apostles use these words; — ' Lord, thou art God, which 
 hast made heaven and eartli, and the sea, and all that in them is ; u'ho by 
 the mouth of thy serrant David hast said, Why did the heathen rage, and 
 the people imagine vain things!' — Thus it was God himself that spoke by 
 David. And God is clearly identified in the above quotations with the 
 Spirit. For what is ascribed to God, is ascribed to the Spirit; and the 
 Spirit is expi'essly said to bo the ' Spirit of God.' The Holy Spirit, 
 therefore, is not any thing distinct from God, but is his inspiring influence 
 and energy. 
 
 'The 
 
UNITARIANS. — The Holy Spirit the Spirit of God. 
 
 ®5e ^cts. 
 
 Chap. I. — 1. The former treatise have I made, O Theophilus, 
 of all that Jesus began both to do and teach, 
 
 2. Until the day in which he was taken up, after that he 
 through the Holy Ghost had given commandments unto the 
 apostles whom he had chosen. 
 
 ' It is evident from this passage, as well as numberless others in the New 
 Testament, that our Saviour did not teach, or work miracles, bt/ anij power 
 of his oivn. It is here said that it was hij the holy spirit, or the power of 
 God, the same power which, according to his promise, was afterwards com- 
 municated to the apostles, and by which they were enabled, as he had told 
 them, to perform miracles equal to his.' — Priestley's Notes, vol. iii. 
 p. 550. 
 
 ' The holi/ spirit here signifies the divine extraordinary help and 
 guidance, by which our Lord was directed and conducted through the 
 whole course of his public ministry ; of which the gospel-history furnishes 
 continual instances.' — Commentaries and Essays, vol. i. p. 121. 
 
 Trinitarian interpretations are to the same eifect as the two preceding 
 quotations : — 
 
 ' He throuqh the Holy Ghost gave commandments to the apostles : that is, 
 he distributed the Holy Ghost amongst them, to be their constant instructor 
 and director, what they should do in order to the execution of their office 
 and employment. Learn hence. That as the apostles had, so the ministers 
 of Christ, in their measure shall have, the gracious and special influences of 
 the Holy Spirit to direct and instruct, to quicken and support them,' &c. — 
 
 BURKITT. 
 
 The Holy Spirit is here distributed to the apostles and ministers of 
 Christ, in their measure. How inconsistent to talk of distributiny and 
 measuring out ^.person ! The Holy Spirit therefore, is not a person. 
 
 ' The simple meaning seems to be this : that Christ communicated the 
 Holy Spirit to his disciples after his resurrection, as he had not done before. 
 In Luke xxiv. 45, it is said, that he opened their understanding, that they 
 might understand the scriptures ; and in John xx. 22, that he breathed on 
 them and said, receive ye the Holy Ghost. Previously to this, we may sup- 
 pose, that the disciples were only on particular occasions made partakers 
 of the Holy Spirit : but from this time it is probable, that they had a mea- 
 sure of this supernatural light and power constantly resident in them :. . , . 
 that Holy Spirit which now became resident in them,' &c. — Dr. A. 
 Clarke. 
 
 Here the Spirit is light aud power. It was communicated to the Apostles 
 
35 
 TRINITARIANS.— 77(e Deity of the Hohj Spirit.— The Acts. [c. i. 
 
 ' The Almighty Father endued the Prophets of old with his Holy Spirit, 
 and therefore it is in some parts of Scripture .said, ' God (the Father of 
 our Lord Jesus Christ) spake unto the fathers by the Prophets.' (Heb. i. 
 1.) In others, ' Holy men spake as they were moved by the Holy Spirit.' 
 (2 Peter i. 21.) And again, ' By the Spirit of Christ which was in them.' 
 (1 Peter i. 11.) All these expressions refer to the self-same spirit; but, 
 if we divest our minds of prejudice, we shall find no intimation of a third 
 Person as the giver of it.' — The Coii/'cssions, &,c. p. 71. 
 
 On the passage under consideration, it is briefly, but very justly re- 
 marked, that * The Holy Spirit signifies the divine prophetic inspira- 
 tion.' — Commentaries and Essays, vol. i. p. 122. 
 
 V. — 3. But Peter said, Annanias, why hath Satan filled 
 thine heart to lie to the Holy Ghost, and to keep back part of 
 the price of the land .'' 
 
 4, Whiles it remained, was it not thine own ? and after it 
 was sold, was it not in thine own power ? Why hast thou 
 conceived this thing in thine heart ? Thou hast not lied unto 
 men, but unto God. 
 
 9. Then Peter said unto her. How is it that ye have agreed 
 together to tempt the Spirit of the Lord? Behold, the feet 
 of them which have buried thy husband are at the door, and 
 shall carry thee out. 
 
 In the 3rd verse, the Apostle says, ' Why hath Satan filled thine heart 
 to lie to the Holy Ghvst?' But in the 4th, it is, 'Thou hast not lied 
 unto men, but unto God.' Hence it is inferred, that the Holy Spirit is 
 God. And Jones, in his Catholic Doctrine, &c., argues from the two 
 expressions thus : — 
 
 ' Dr. Clarke affirms, that ' the person of the Hohj Ghost is no where 
 in Scripture expressly styled God.' And then adds, by way of authority — 
 ' see the text. No. 66.'* And what text would you suppose this to be ? 
 why, it is no other than that of Acts v. 4, where he is e.rpressly styled God. 
 The Doctor refers us to it, because he has added a long perplexed comment 
 to help us to understand it, I suppose; though a child may see the force of 
 it without any comment at all. The substance of all he has said may be 
 reduced to this — ' Annanias lyed to God , because he lyed to the Apostles, 
 in whom God divelt by his Spirit.' Thus he has tried to evade it; even 
 by producing one proof of the Holy Ghost's dirinity, as an answer to 
 another. For if the Scripture assures us that God diceUeth in us, and our 
 only argument for it is, because the Spirit dwelletii in us; who can 
 the Spirit be, but God himself? as it is proved in the following article.' 
 (Art. ix. on 1 John iii. 21, and I John v. 21.) ' But before we proceed to 
 it, I must beg the reader to observe how he has used and represented Atha- 
 nasius's opinion upon this text. ' Athanasius himself, says the Doctor,f 
 explains this text in the same manner: he that lyed, saith he, to the Holy 
 Ghost, lyed to God who dwelleth in men by his Spirit. For where the 
 Spirit of God is, there is God.' The difference, tlien, between this author 
 and St. Athanasius, is no more than this : the former talces occasion to deny 
 
 that 
 * Part 2. § xxxii. t No. 66. 
 
35 
 
 C. I.] UNITARIANS.— r/te Holy Spirit the Spirit of God.— Thk Acts. 
 
 as it had not been before ; that is, evidently, in a much greater decree. It is 
 partaken of in different measures. And it is mentioned under an imper- 
 sonal term, as ' that Holy Spirit tvhich,' &c. 
 
 ' After he had, by the influence and assistance of the Holy Spirit, with 
 which he himself was so abundantly anointed, given a proper charge to 
 the apostles,' &c. — Dr. Doddridge. 
 
 The Holy Spirit is here an abundant anointing ; and it is spoken of under 
 the impersonal relative which. 
 
 ' After he, by an immeasurable anointing of the Holy Spirit on himself, 
 as the great Prophet of the church, and by a communication of it in some 
 degree to his apostles,' &c. — Dr. Guyse. 
 
 Here the Spirit is an anointing : — in one instance, immeasurably ; and 
 in the other, in some degree. It is also expressly called ' it ;' and as ' ii,' 
 Jesus communicated it to his apostles. 
 
 Thus Trinitarians are continually impelled, imperceptibly, but irresisti- 
 bly, to bear their testimony to the impersonality of the Holy Spirit. And 
 they may be often quoted as doing the work of Unitarians, or as workers 
 together with them. 
 
 4. And, being assembled together with them, commanded 
 them that they should not depart from Jerusalem, but wait 
 for the promise of the Father, which, saith he, ye have heard 
 of me. 
 
 The promise of the Father, relates to his sending the Spirit. And what 
 the Spirit is, this promise clearly explains. ' Behold, I send the promise of 
 my Father upon you : but tarry ye in the city of Jerusalem, until ye be 
 endued with poivcr from on high.' Luke xxiv. 49. — Thus the Holy Spirit 
 is an endvivment of poxver from on high. In other words, it is a divine 
 influence and energy, and not a person. 
 
 And Trinitarians may be quoted in confirmation of this assertion : — 
 
 * That promise of the Father to send the Spirit ; . . . . the Spirit which was 
 shortly to be given.'— Dr. Doddridge. (Ver. 4, 7.) 
 
 ' The Holy Spirit, ch. ii. 33, ivhich God had long before promised to his 
 church, Joel ii.28.' — Holden's E.rposifor, p. 283. 
 
 ' The Holy Spirit, ivhich indeed was the gi-and promise of the New Tes- 
 tament, as Jesus Christ was of the Old. . . .It is by this Spirit that sin is 
 made known, and by it the blood of the covenant is applied,' &c. — Dr. A. 
 Clarke. 
 
 In these quotations, the Holy Spirit is not only spoken of as the pro- 
 mise of the Father, but as of a thing that has no real personal existence ; 
 for it is called ' it,' and the impersonal relative tvhich is several times ap- 
 plied to it. 
 
 See Matt. i. 18—20; Luke i. 35, xxiv. 49. These passages, compared 
 with each other, and the above, clearly identify the Holy Spirit as the 
 power of God. 
 
 5. (See Matt. iii. 11; Mark i. 8; Luke iii. 16; John 
 i. 33.) 
 
 8. But ye shall receive power, after that the Holy Ghost is 
 come upon you : and ye shall be witnesses unto me both in 
 Jerusalem, and in all Judea, and in Samaria, and unto the 
 uttermost part of the earth. Jesus 
 
36 
 
 TRINITARIANS.— 7'Ae Deity of the Holij Spirit.— Tue Acts. [c. v. 
 
 that the Holi/ Ghost is God, the latter to prove it, and both from one and 
 the same text; which, if you believe the Doctor, they have explained in 
 the same manner.' — The Catholic Doctrine, &c.. Chap. ii. Art. viii. 
 
 To this mode of reasoning, A Member of the Church of England thus 
 replies : — 
 
 ' The object here is the same as in the preceding texts, viz. to shew that 
 lying to the Holy Spirit in tlie tirst, (verse 3,) is called lying to God in 
 the second. (Verse 4.) In the preceding chapter, at the 8th verse, we read 
 that Peter was filled icith the Holi/ Spirit. The question then still recurs 
 — By whom was the Apostle thus filled with the Spirit? The beloved 
 Disciple saith, ' Hereby we know that He (the Father of our Lord Jesus 
 Christ) abideth in us, by the Spirit which He hath given us.' (1 John iii. 
 24.) And St. Paul, in his epistle to Titus (iii. 6,) speaking of the Holy 
 Spirit, saitli, ' Which He (the Father) shed on us abundantly through Jesus 
 Christ our Saviour.' The Apostles were largely gifted with the Spirit, and 
 thus commissioned, might be considered as God's vice-gereuts; lying to 
 them therefore, was, in effect, lying to God. St. Paul expresses the same 
 idea in his first epistle to the Thessalonians (iv. 8). ' He therefore that 
 despiseth, despiseth not man but God, ivho hath also given unto us h is Holy 
 Spirit.' — There is no difficulty in uuderstarding these texts, unless we 
 create one, by supposing a third Person as the giver of the Spirit.' — The 
 Confessions, &c. p. 62. 
 
 ' Every lie is told with the intention to deceive, and they wished to 
 deceive the apostles, and in effect, that Holy Spirit under whose influence 
 they professed to act. Lying against the Holy Ghost, is in the next verse 
 said to be ////«(jr against God ; therefore, the Holy Ghost is God.' — And 
 thus on the 9th verse, to tempt the Spirit of the Lord: — ' So, the Holy 
 Ghost, God, and the Spirit of the Lord, are the same person.' — Dr. A. 
 Clarke. 
 
 ' How durst you thus yield yourself up to Satan's power, and act under 
 his influence to do his work, in belying the Spirit, that Holy One, who 
 abhors all iniquity You have herein been guilty of a most abomi- 
 nable and aggravated lie, not to man only, but to the Holy Sjiirit himself, 
 who, you know, eminently dwells and works in us, and ivho is truly and 
 
 properly the heart-searching God The Spirit of God, who resides 
 
 in us, could see through, and bring to light, your gi"oss hypocrisy and lie.' 
 — Dr. GursE. 
 
 In the preceding Trinitarian quotations, the Spirit is not proved to be 
 distinct from God the Father; wliich is what the Trinitarian system abso- 
 lutely requires, and what Trinitai'ians endeavour to demonstrate. On the 
 contrary, the Holy Spirit is clearly identified with God ; for it is said, that 
 the Spirit is the Spirit of God; that the Spirit is God hiiB,self; tliat the 
 Spirit is truly and properly the heart-searching God, and that the Holy 
 Ghost, God, and the Spirit of the Lord, are the same. In short, it is the 
 drift of the Trinitarian argument, that to lie against the Holy Spirit, is 
 to lie against God. And this is, in fact, what the Apostle asserts; what 
 Unitarians believe; and what is perfectly rational in itself; for where 
 the Spirit of God is, there is God himself. Trinitarians, therefore, defeat 
 their own object, and promote that of their opponents ; for they identify 
 the Spirit with God, instead of proving it to be a distinct person in the 
 Godliead. 
 
 But tliey go still further, and speak of the Spirit in neuter terms : — 
 
 ' Thou hast not lied unto man, a creature like thyself, but unto God, 
 even to the Holy Ghost, which is God,' — Burkitt. Why 
 
36 
 
 c. I.] UNITARIANS. — T//e//o(i/ Spirit the Sjiirit of God.— The Acts. 
 
 Jesus promised his disciples that they should ' be endued with power 
 from on high.' (Luke xxiv. 49.) This is explained here of the Holy 
 Spirit, which was to come npon them. If the Spirit were not distinctly 
 mentioned as power, the expression, ' coine tipon you,' would indicate that 
 it could not be a person ; for there would be no propriety of speaking thus 
 of a real being. But the words of Jesus, and the reference of the histo- 
 rian, are so plain and obvious as scarcely to admit of a doubt. The Holv 
 Spirit is power. And Trinitarians may again be quoted as supporting, not 
 denying, the position which Unitarians maintain : — 
 
 ' The disciples were to be made instruments in the establishment of the 
 kingdom of Christ ; but this must be by the energy of the Holy Ghost sent 
 down from heaven ; nevertheless this eneryy would be given in such times 
 and seasons, and in such measures, as should appear best to the injinite 
 wisdom, of God.'— Dk. A. Clarke. 
 
 Here the Holy Spirit is represented as an energy ; and ' this energy ' is 
 given by God, at such times and seasons, and in such measures, as He 
 deems best. 
 
 ' Observe here, how Christ, instead of gratifying his disciples' curiosity, 
 acquaints them with their own duty ; he tells tliem, that although they 
 had received his Spirit before in some measure, yet very shortly the Spirit 
 should be poured forth upon them in a plentiful manner, to confer the 
 gift of tongues, prophecies, and miracles upon them,'&c. — Burkitt. 
 
 The expressions here used are applicable only to a, potver or axx influence, 
 but not to a person ; for it would indeed sound strangely, to talk of pouring 
 forth a person, and giving him in some measure at one time, and in a plen- 
 tiful manner at another. 
 
 See the 4th verse of this chapter, and the passages there referred to. 
 
 II. — 1. And when the day of Pentecost was fully come, 
 they were all with one accord in one place. 
 
 2. And suddenly there came a sound from heaven, as of a 
 rushing mighty wind, and it filled all the house where they 
 were sitting. 
 
 3. And there appeared unto them cloven tongues, like as 
 of fire, and it sat upon each of them. 
 
 4. And they were ^\ filled with the Holy Ghost, and began 
 to speak with other tongues, as the Spirit gave them utterance. 
 
 12. And they were all amazed, and were in doubt, saying 
 one to another. What meaneth this ? 
 
 13. Others, mocking, said. These men are full of new 
 wine. 
 
 14. But Peter, standing up with the eleven, lifted up his 
 voice, and said unto them. Ye men of Judea, and all ye that 
 dwell at Jerusalem, be this known unto you, and hearken to 
 my words : 
 
 15. For these are not drunken, as ye suppose, seeing it is 
 but the third hour of the day. 
 
 16. But this is that which was spoken by the prophet Joel ; 
 
 17. And 
 
37 
 
 TRINITARIANS.— r/(e Deitij of the Holy Spirit. — The Acts, [c.v, 
 
 ' Wliy have both of you tried, by keeping back part of the price, whether 
 the Spirit of God which is in us can detect your fraud and hypocrisy.' — 
 Holden's Expositor, p. 293. 
 
 ' How does Satan delude the heart which he fills ! And how peculiarly 
 fatal is the delusion, when he leads men to sins which especially aflfront the 
 Holy Spirit of God : That Spirit rested on the apostles, and taught them to 
 discover the hidden things of darkness, so that they who temjjted it fell in 
 the attempt, and became a sign.' — Dr. Doddridge. 
 
 Thus the impersonal relative which, and tlie imi)ersonal pronoun it, are 
 applied to the Holy Spirit. Therefore, according to the language of 
 Trinitarians themselves, and this, too, in their involuntary testimony, the 
 Holy Spirit is not a person. 
 
 The meaning of the words may be thus expressed : — 
 
 ' The lying to or imposing upon the apostles, who had the holy Spirit, or 
 a divine extraordinary power given them, was lying to or imposing on 
 God, who dwelt in them by his spirit.' — Commentaries and Essays, 
 vol. i. p. 123. 
 
 32. And we are his witnesses of these things ; and so is also 
 the Holy Ghost, whom God hath given to them that obey 
 him. 
 
 ' Yea, the Holy Ghost Himself likewise beai's witness, in the highest 
 manner, to those important doctrines, who, with convincing light and pow- 
 erful energy, works in and by us,' &c. — Dr. Guyse. 
 
 The Holy Spirit is a witness, ' in the gift of tongues lately communica- 
 ted ; and by Bis power and influence on our souls, by which we are 
 enaioled to give irresistible witness of our Lord's resurrection.' — Dr. A. 
 Clarke. 
 
 These two Trinitarian extracts, may be answered by two others from the 
 same writers, on the same passage : — 
 
 ' The Holy Ghost — whom God has given, and will still further (jive, to 
 all that are brought to yield themselves up to the obedience of faith, and 
 chuse to obey him, rather than man.' — Dr. Guyse. 
 
 It is exceedingly irrational and inconsistent, to say of a person who is 
 already given, that he will be still further given. 
 
 ' We obey God, not yoti ; and therefore God gives us this Spirit, which 
 is in us a fountain of light, life, love, and power. The Spirit of God is 
 given to the obedient in proportion as a man who has received the first 
 influences of //, (for without this, he cannot move in the spiritual life,) is 
 obedient to those influences, in the same proportion, tho gifts and graces, 
 the light, life, and power of the Holy Spirit, are increased in his soul.' — 
 Dr. a. Clarke. 
 
 Here the Holy Spirit is not only mentioned as ' the Spirit of God,' and 
 as ' a fountain of light, life, love, and power;' but it is called ' (7,' and the 
 impersonal relative ' which' is applied to it. 
 
 It is also to be observed, that in the two preceding quotations, as well as 
 in the passage itself, the Holy Spirit is said to be yiven bv God ; which is 
 inconsistent with the idea that it is a person, cquid with Him in all divine 
 perfections. In other places it is said to be sent by Jesus Christ; and 
 therefore, the notion of its divine personality appears still more inconsistent 
 and irrational. See Luke xxiv. 49 ; John xv. 2(J; xvi. 7. 
 
 ' To suppose three equal and co-eternal beings, each almighty and inde- 
 pendent 
 
37 
 c. 11.] UNITARIANS.— r/je Holy Spirit the Spirit of God.— The Acts. 
 
 17. And it shall come to pass in the last days, (saith God,) 
 I will pou7' out OF my Spirit upon all flesh : and your sons and 
 your daughters shall prophesy, and your young men shall see 
 visions, and your old men shall dream dreams : 
 
 18. And on my servants, and on my handmaidens, I will 
 pour out in those days of my Spirit : and they shall prophesy : 
 
 19. And I will shew wonders in heaven above, and signs 
 in the earth beneath ; blood and fire, and vapour of smoke : 
 
 20. The sun shall be turned into darkness, and the moon 
 into blood, before that great and notable day of the Lord 
 come : 
 
 21. And it shall come to pass, that whosoever shall call on 
 the name of the Lord shall be saved. 
 
 22. Ye men of Israel, hear these words; Jesus of Naza- 
 reth, a man approved of God among you by miracles, and 
 wonders, and signs, which God did by him in the midst of 
 you, as ye yourselves also know. 
 
 32. This Jesus hath God raised up, whereof we are wit- 
 nesses. 
 
 33. Therefore, being by the right hand of God exalted, 
 and having received of the Father the promise of the Holy 
 Ghost, he hath shed forth this which ye now see and hear. 
 
 The plain and simple facts wliicli are here stated are these : — The Holy- 
 Spirit is expressly declared to be the Spirit of God. It proceeds from the 
 Father, as the source of it, and is dispensed through Jesus Christ, as the 
 medium of communication between God and men. Itis poured forth ; or, 
 rather, a portion of it; for the expression is, 'I will pour out of my 
 spirit;' that is, a certain portion of it; as when a person is said to give of 
 his abundance, the meaning is, that he gives a part of it. This Spirit, 
 moreover, is shed forth. And the impersonal relative ' ivhich ' is applied 
 to it in the 33rd verse, if not the neuter pronoun 'it' in the 2nd and 3rd 
 verses. Now, as these things are inconsistent with the idea of personality, 
 it seems inevitably to follow, that the Holy Spirit cannot be a person, but 
 is the energij and influence of Almighty God. 
 
 ' This was the literal accomplishment of the promise Jesus had made, 
 when he said, ' I will send you another Comforter, which shall be in you, 
 even the Spirit of truth ;' the history tells us, ' they were all filled with 
 the Holy Ghost.' The word Ghost, or Spii-it, (as before noticed) means 
 wind or air in motion ; and this effusion of the Holy Spirit is described by 
 ' a sound coming from heaven, as of a rushing, mighty wind, which filled 
 the house where they were sitting,' and is what our Lord intended by the 
 Comforter, or Advocate, which he promised them. So in Acts i. 4, .Jesus 
 commanded them not to depart from Jerusalem, but to wait for the promise 
 of the Father, ' which,' (saith he) ' ye have heard of me.' And in Luke 
 xxiv. 49, the same thing is called an ' enduing with power from on high.' 
 ITiis, also, is what John foretold of Christ, when he said, he should ' bap- 
 tize them with the Holy Ghost, and with fire.' Matt. iii. H. In Acts ii. 
 
 VOL. III. ' H 14, 
 
38 
 TRINITARIANS.— r/(e Deiti/o/the Hvly Spirit.— The Acts. [c.v. 
 
 pendent, and yet continually to say, that one shall r/ive another, and a 
 second shall send it, without so much as a hint that the other comes volun- 
 tarily, is certainly to deprive that other of any ivill of his own, that is, of 
 any deity. AAliat should we tliink of the Holy Spirit giiing the Father, or 
 of Christ sendiny him ? On the otlier hand, to suppose that God should 
 send to his creatures a superior portion of his energy or power to that 
 which they already possess; or that Jesus, in whom was vested such an as- 
 tonishing degree of this power, should gire a portion of it to his disciples, 
 is perfectly natural, and the expressions are perfectly correct.' — Grl'ndv's 
 Lectures, vol. i. pp. 1.55, 156. 
 
 ' The holy spirit is those divine miraculous powers bestowed upon the 
 apostles and other christians, which confirmed their testimony of the resur- 
 rection of Jesus, and of his high favour with God.' — Commentaries and 
 Essays, vol. i. p. 123. 
 
 Various things are said to bear witness : — an altar, a i)illar, a stone, 
 conscience, Stc. So that the Holy Spirit may be a witness, and still not be 
 a person. 
 
 With respect to the personal relative whom, applied to the Spirit in this 
 passage, — it is u'hich, in the Improved Version, and Wakefield's Translation. 
 And well it may, when a Trinitarian advocate, in this connection, speaks 
 of the Holy Spirit as ' it,' and applies to it the same impersonal relative 
 * which,' as of a thing that has no real personal existence. 
 
 VII. — 51. Ye stifFneckecl, and uncircumcised in heart and 
 ears, ye do always resist the Holy Ghost : as your fathers did, 
 so do ye. 
 
 ' Ye always do resist the Holy Spirit, and set yourselves in opposition to 
 all His gracious efforts for your recovery and salvation.' — Dr. Doddridge . 
 
 ' Yea, ye fight against the conviction of your own consciences, and the 
 evidence of miracles, and of the fulfilment of the plainest prophecies of the 
 Messiah, which were tvrotc by the Holy Spirit, whom ye also oppose and 
 reject, as speaking in, and by us, the inspired servants of Christ.' — Dr. 
 
 GUYSE. 
 
 ' He charges them with rebelling against, and resisting of the Holy Spi- 
 rit of God, Ye do always resist the Holy Ghost : That is, both tlie outward 
 testimony of the Holy Ghost speahiny to them in the ininistry of the Apos- 
 tles, and also the inward operations of the Holy Spirit in the work of illu- 
 mination and conviction which they have been under.' — Blrkitt. 
 
 ' If, with the Jews,. . . .we resist the holy influences of God, His presence 
 will be \iithdrawn from us, and we shall bring down upon our earthly 
 tabernacle the same fearful and inevitable destruction which was poured 
 down upon the temple of .Jerusalem. We shall be delivered over to the 
 hand of the enemy.' — Cottage Bible. 
 
 ' They always resisted the influences of the Holy Spirit, bringing light 
 
 and conviction to their minds They resisted the Holy Ghost, not 
 
 only in His declarations and institutions ; but also in His actual energetic 
 operations upon their minds.' — Du. A.Clarke. 
 
 The expression, resist the Holy Ghost, does not necessarily imply that 
 tlio Holy Ghost is a person ; because convictions and influences may be 
 resisted, as is admitted in tlie preceding cpu)tations. In one extract we are 
 told, that they ' resisted the Holy Spirit of God;' and in another, this is 
 roprasontod as synoniuious with the holy influences of God. Then the 
 
 Spirit 
 
38 
 c.ii.] VISHTARIANS.— The Holy Spirit the Spirit of God.— The Acts. 
 
 14, &.C., Peter, standing up, tells the multitude (who were filled with 
 astonishment at what they saw and heard) that this was that which had 
 been spoken of by Joel the prophet: ' It shall come to pass in the last 
 days, saith God, I will pour out of my spirit upon all flesh, and your sons 
 and your daughters shall prophesy,' &c. ' And on my servants, and on 
 mine handmaidens, I will pour out, in those days, of my spirit, and they 
 shall prophesy, and I will shew wonders in heaven above, and signs in the 
 earth beneath,' &.c. And in verses 32 and 33 of the same chapter, he 
 says, ' This Jesus hath God raised up,' (i. e. from the dead,) ' whereof we 
 all are witnesses: therefore being, by the right hand of God, exalted, and 
 having received of the Father the promise of the Holy Ghost, he hath 
 shed forth this which ye now see and hear.' Now it seems almost impos- 
 sible that any one can read this plain historical account of the fulfilment 
 of Christ's promise of sending the Comforter, and suppose that he meant 
 thereby a proper person. Surely the terms here used, of ' pouriny out, 
 sheddinq forth,' &c. are manifestly contradictory to, and utterly subversive 
 of, such an idea ! 
 
 ' But some, perhaps, may say, ' That which Christ shed forth, and with 
 which the Apostles were filled, was not the person of the Holy Spirit, but 
 that abundance of spiritual gifts, and miraculous powers, with which they 
 were endued.' — To this it may be answered. If that which Christ shed 
 forth on the Apostles was not a person, but only spiritual gifts and mira- 
 culous powers, then that also which Christ promised under the character of 
 a Comforter, or Advocate, was not a person, but spiritual gifts and mira- 
 culous powers only; for this was the actual accomplishment of that promise; 
 there is not a pretence for supposing that it was fulfilled at any other time, 
 or in any other manner ; so that, whether the expressions here used are 
 understood of the Spirit itself, or of those powers with which the Apostles 
 were endued, it is equally certain, that in the promise our Lord spake 
 figuratively of the Holy Spirit as an Advocate, and did not mean thereby 
 to convey the idea of proper personality.' — Marsom's Impersonality, pp. 
 26—29. 
 
 ' The Holy Spirit is frequently spoken of, as being poured out, and the 
 disciples werejillcd with it, and baptized with it. Is there any rational 
 human being, who, in any other instance, would think of saying these 
 things of a person ? Why in the case of religion alone, should reason, 
 not only not be consulted, but absolutely discarded and sacrificed ?. . . . 
 
 ' In several instances the Holy Spirit is spoken of as being divided. ' I 
 will pour out of my spirit,' (Acts ii. 18,) that is, a portion or part of my 
 spirit. ' The Lord took aivay a part of his spirit from Moses, and divided 
 it among seventy elders.' (Numb. xi. 25.) Can any one seriously think, 
 that the scriptures tell us of a person bciny divided, from one human being, 
 and distributed in seventy other human beings ? Should we ever think of 
 saying of God the Father, or of Jesus Christ, that he was divided and 
 given to seventy different people ? But, it is perfectly rational to suppose, 
 that divine powers, or miraculous gifts, were difi'erently divided or distributed 
 to diflerent persons.' — Grundy's Lectures, vol. i. pp. 166, 168. 
 
 The foregoing Unitarian arguments are supported and confii-med by 
 Trinitarian writers : — 
 
 ' By the pouriny out of the Spirit, mentioned in the prophecy which 
 described the Gospel Dispensation, we must understand a more copious 
 
 effusion of the Holy Spirit, than had been communicated before The 
 
 promise 
 
39 
 TRINITARIANS. — The Deity of the Holy (spirit. — The Acts, [c.vii. 
 
 Spirit of God, and God, are identified as one and the same. And doubt- 
 less, it is the concurrent testimony of the Scriptures, that it was Jehovah, 
 the Holy One of Israel, whom the Jews resisted, and against whom they 
 rebelled. 
 
 But one of the above Trinitarian writers may perhaps best answer both 
 himself and the rest. He observes, then, that ' This whole people, as well 
 as this text, are fearful proofs that the Holy Spirit, the almighty energy of 
 the living God, may be resisted and rendered of none effect. This Spirit is 
 not sent to stocks, stones, or machines, but to human beings endued with 
 rational souls ; therefore it is not to work on them with that irresistible 
 energy which it must exert on inert matter,' &c. — Dr. A. Clarke. 
 
 Here the Holy Spirit is called ' it ,' and it is represented as ' the almighty 
 energy of the living God.' To this Unitarians readily assent ; for they 
 affirm here, that ' The holy spirit is that divine potcer, by which God mani- 
 fested himself in an extraordinary manner among the Israelites of old. 
 See Isa. Ixiii. 10.' — Commentaries and Essays, vol. i. p. 123. 
 
 VIII. — 14. Now when the apostles which were at Jerusa- 
 lem heard that Samaria had received the word of God, they 
 sent unto them Peter and John : 
 
 15. Who, when they were come down, prayed for them, 
 that they might receive the Holy Ghost : 
 
 16. For as yet He was fallen upon none of them: only 
 thev were baptized in the name of the Lord Jesus. 
 
 ' Prayed for them that they might receive the extraordinary gifts of the 
 Holy Spirit. . . . For these extraordinary powers were not yet communicated 
 to them.' — Dr. Doddridge. 
 
 ' It was the miraculous gifts of the Spirit which were thus communi- 
 cated ; the speaking with different tongues, and those extraordinary quali- 
 fications which were necessary for the successful preaching of the gospel.' 
 — Dr. A. Clarke. 
 
 ' The extraordinary gifts of the Holy Ghost, the gifts of tongues and 
 ;)ro/i/ieci/, and n. power to work miracles.' — Blrkitt. 
 
 ' For hitherto the miraculous poivers of the Holy Spirit had not descended 
 upon any of these Samaritan believers; they were only partakers of His 
 enlightening and sanctifying influences, whereby they were broiiglit to 
 believe in Christ,' &c.— Dr. Gcyse. 
 
 It was then miraculous powers or gifts that were communicated on this 
 occasion. Now, none can impart them but God ; and this is plainly ad- 
 mitted in the following Trinitarian quotations : — 
 
 ' The new converts were recommended to God in prayer, that they might 
 be made partakers of such extraordinary gifts of the Holy Ghost, as Infi- 
 nite Wisdom should see fit to bestow upon them.' — Dr. Guyse. 
 
 'But after the Apostles had been praying for them, 6'orfwas then 
 pleased, in a visible and extraordinary manner, to answer their request ; 
 for they had no sooner laid [their] hands on these Samaritan converts, 
 and recommended them to the divine favour, but it was followed with a 
 wonderful effect, and they immediately received the Holy Spirit, and spako 
 with tongues, and performed other extraordinary works.' — Dr. Dod- 
 dridge. 
 
 ' God sent down the gift; so the blessing camc/rom God ; tlie Spirit 
 
 of God is the gift of God alone.'— Yfv.. A. Clarke. Thus, 
 
39 
 
 C.ii.] UNITARIANS.— r/ie Holy Spirit the Spirit of God.~THE Acts. 
 
 promise of the effusion of the Holy Spirit was to sons and daughters — 
 servants and handmaidens.' — The Doctrines of Friends, pp. 186, 220. 
 
 Here the Holy Spirit is represented as capable of being imparted in 
 different j)ortions — at one time, in a less, and at another, in a more copious 
 effusion. 
 
 ' The Holy Spirit now descended upon the apostles in His miraculoas 
 ;ifts, &c. A most plentiful effusion of the Holy Spirit, &c. This yreat 
 •ffusion of the Holy Spirit, &c. Plentifully and abundantly poured forth, 
 
 JCC' BURKITT. 
 
 The Holy Spirit is here also represented as an effusion, which may be 
 mparted in vai-ious degrees — plentifully, abundantly, and most plentifully. 
 Ve may speak of the effusion of an injlucnce, and of dilierent degi'ees of 
 uch an effusion, but not of a person. 
 
 ' The Spirit, who is holiness itself, &c. I will assuredly pour out the 
 
 ifts and graces of my Spirit, in a mure plentiful and extraordinary man- 
 
 er than ever before, &.c. I will shed forth this abundance of the Spirit, 
 
 0. Partakers of this remarkable effusion of the Spirit, &c. This zvonder- 
 
 il effusion of the Spirit, in its sensible tokens and effects.' — Dr. Guyse. 
 
 ' I will pour out an extraordinary effusion of my Spirit upon all flesh, 
 
 &c. Let us adore the Divine goodness, which has poured forth the Spirit 
 
 like a refreshing dow upon His church. Let us pray that we may all 
 
 receive it in such deyrees as may suit the present state of things : and let 
 
 us deprecate those judgments which the contempt of the Spirit has too 
 
 evident a tendency to produce.' — Dr. Doddridge. 
 
 ' On the pcntjcost, God sent down His Holy Spirit, &c. The Spirit of 
 
 God Iiad made each His temple or residence . The sending down the 
 
 Holy Spirit, with its symbols of light, life, and power, Sec..,. The fire 
 seemed to intimate, that the whole would be a spiritual gift, and be the 
 means of bringing liyht and life to the souls who should hear them preach 
 the everlasting gospel in those languages.' — Dr. A. Clarke. 
 
 In the three preceding Trinitarian extracts, the Holy Spirit is mentioned 
 as the .Spirit of God. It is He who sends it down, and pours it out, and sheds 
 it forth. He imparts it as an effusion, and a spiritual gift, of light and life, 
 which may be partaken of in various deyrees. And in the midst oS per- 
 sonal allusions to it, it is expressly called ' it ;' which is a striking instance 
 of the force of truth, triumphing over error. Trinitarians, consistently 
 v>i\u\\ their doctrine, should always speak of the Holy Spirit as a person ,• 
 for if it be a person at one time, it is so at all times, and, like God and Christ, 
 it should be invariably alluded to under the application of personal terms. 
 But, wliile speaking of it as a person, they frequently, though unconsciously, 
 apply to it the little neuter pronoun ' it.' ' He did so and so,' they say; 
 and then, in the nest breath, thej- add, ' It did so and so.' TJiey are, in 
 this respect, like a man vrho has undertaken to act a feigned part, but who 
 has too much ingenuousness to maintain the character of dissimulation, 
 and truth, in spite of himself, occasionally bursts forth. For, as the adage 
 is, ' Truth will out.' And thus their system requires them always to speak 
 of the Holy Spirit as a person ; but truth is more powerful than their doc- 
 trine, and they are often impelled, irresistibly, and contrary to their inten- 
 tion, to speak of the Spirit as ' it.' And thus they verify the words of the 
 Apostle, that, 'We can do nothing against the truth, but for the truth.' 
 (2 Cor. xiii. 8.) 
 
 VOL. III. H 2 In 
 
40 
 TRINITARIANS.— T/ie Deity of the Holy Spirit.— The Acts. [c. vi ii 
 
 Thus, none but God can give the Holy Spirit, or this divine, miraculous, 
 and inspiring power. This Spirit is said to he His. And it is remarkable, 
 that it is admitted in the preceding extracts, as it is clearly taught in the 
 verses under consideration, that the Holy Spirit is prayed for, and not to j 
 and he to whom the prayer is directed, is alone the giver of this power. 
 
 But in the following Trinitarian extract, more than this is admitted : — 
 
 ' As all who were baptized into the name of Jesus, in faith and sincerity, 
 had no doubt received the ordinary and sanctifying inOuences of the Holy 
 Ghost, ch. ii. 38, note; the meaning is, that they had not yet received /7s 
 miraculous gifts, which accordingly were bestowed when the Apostles ' laid 
 their hands on them :' — ver. 17, ch. xix. 2, G.' — Holden's Expositor, pp. 
 300, 301. 
 
 Here the Holy Spirit is evidently spoken of impersonally : — ' they had 
 not yet received its miraculous gifts.' It is not therefore, according to 
 Trinitarian involuntary testimony, a person. 
 
 And the pronoun he in the passage, should be it. But if it be permitted 
 to remain, it may be considered only as a perKoniJjcalion, as in the follow- 
 ing passage : — ' But Paul, being grieved, turned and said to the spirit, I 
 command thee, in the name of Jesus Christ, to come out of her. And he 
 came out the same hour.' Acts xvi. 18. — Here there is a spirit addressed, 
 and it is called he. But who hence supposes that it was a person ? The 
 language undoubtedly is Jigvrative, and is to be considered as a personifica- 
 tion. 
 
 See Acts viii. 14, &c., under the Unitarian head. 
 
 29. Then the Spirit said unto Philip, Go near, and join 
 thyself to this chariot. 
 
 ' The Spirit, by that secret suggestion which inspired men could certainly 
 distinguish as a divine revelation, said to I'hilip,' Sec. — Dr. Doddhidge. 
 
 ' As God,\u. the ordinary course of his Providence, directs his minister- 
 ing servants where, and to whom, they shall preach the gospel ; so, in this 
 more particular case. He, in an extraordinary manner, by an immediate 
 suggestion oi His Spirit, said to Philip,' &c. — Dr. Gvyse. 
 
 ' This holy man having obeyed the first direction he received from God ; 
 and gone southward, without knowing the reason why; it was recjuisite that 
 he should now be informed of the object of his mission : the Spirit said 
 unto him, yo near and join thyself, &c. The angel who had given him the 
 first direction had departed ; and the iniluence of the Holy Spirit now 
 completed the information. It is likely that \ihat the Spirit did in this 
 case, was by a strong impression on his mind, which left him no doubt of 
 its being from God.' — Dr. A. Clarke. » 
 
 What, in the passage, is said to be done by the Spirit, is represented in 
 these extracts, as done by God himself. Therefore, the Spirit is identified 
 with God; and not demonstrated to be a distinct Person in the Godhead, 
 according to the statement of the Trinitarian Doctrine, — that as there is 
 one Person of the Father, and another of the Son, so there is another of the 
 Holy Ghost. 
 
 39. And when they were come up out of the water, the 
 Spirit of the Lord caught away Philij) that the eunuch saw 
 him no more : and he went on his way rejoicing. 
 
 ' Tho Spirit of the Lord, by whose suggestion Philip had joined himself 
 to tho chariot, (vcr. 29,) caught him away in a tniraailous manner.' — Dr. 
 Gi'YSE. Miraculous 
 
40 
 
 c. 11.] UNITARIANS. — T/(e Hobj Spirit the Spirit of God.— The Acts 
 
 In fine, it was not the Holy Spirit that poured out, anil shed forth from 
 itself; butGofiwho poured out 'of, and shed forth from, his own Spirit. 
 That is, he imparted to the Apostles ' a divine extraordinary power,' which 
 none but himself could give, and which was necessary to qualify them for 
 their holy mission. 
 
 38. Then Peter said unto them, Repent, and be baptized 
 every one of you in the name of Jesus Christ, for the 
 remission of sins, and ye shall receive the gift of the Holy 
 Ghost. 
 
 The Holy Spirit is here spoken of as a gift. It is itself a gift ; as is 
 freely admitted in the following Trinitarian quotation :—' Ye shall receive 
 the Holi/ Ghost.' — Ur. A. Clarke. 
 
 The nest verse implies, that it is the gift of 'the Lord God,' agreeably to 
 the promise of sending the Spirit. ' For the promise,' says the Apostle 
 ' is unto you, and to your children, and to all that are afar off, even as 
 many as the Lord our God shall call.' (Verse 39.) That is, ' the jiromise 
 which he had lately recited from the i)rophecy of Joel,' &c. — Dr. A. 
 Clarke. — 'The promise of the Spirit,' Sec. — Doctors Guyse and Dod- 
 dridge. 
 
 Now this promise said, that ' God would pour out of his Spirit.' It was 
 repeated by Jesus Christ ; who assured his disciples, that they should ' be 
 endued with power from on high.' Accordingly Trinitarians say, 
 
 ' That Holy Spirit promised by the Saviour, and now poured out upon 
 his hearers.' — Cottaf/e Bible. 
 
 ' You shall receive the gift of the Holy Spirit, by which He vrill own the 
 work of His grace upon your hearts, and qualify you for serving that Lord 
 
 whom you have crucified 
 
 ' Considering that the gift of the Spirit had been mentioned just before 
 it seems most natural to interpret this, (the promise in the 39th verse,) as a 
 reference to that passage in Joel which had been so largely recited above 
 (verse 17,) where God promises the effusion of the Spirit on their sons and 
 their daughters : And accordingly I have paraphrased the latter clause of 
 this verse as referring to its extraordinary gifts; and the rather, as the 
 sanctifying influences of the Spirit must already have been received, to 
 prepare them for entering into the church by baptism.'- — Dk. Doddridge. 
 TThus, it was God, the Lord God of Israel, who originally promised the 
 gift of the Holy Spirit. It was He who poured it out as an c^)(47'o«. And 
 though the personal pronouns, he and his, are applied to the Spirit, yet it 
 is expressly called ' it.' Tlie latter neutralizes the former, and not only 
 evinces what is trutli, but also shews its power. 
 
 ' The holi/ spirit, or an extraordinary divine power for the furtherance of 
 the gospel, is promised by the apostle to other sincere and faithful christians 
 in those times ; of which several instances are afterwards found in this 
 book.' — Commentaries and Essays, vol. i. p. 122. 
 
 IV. — 8. Then Peter, filled with the Holy Ghost, said unto 
 them. Ye rulers of the people, and elders of Israel, (&c.) 
 
 31. And when they had prayed, the place was shaken 
 where they were assembled together ; and they were all filled 
 with the Holy Ghost, and they spake the icord of God with 
 boldness. The 
 
41 
 
 TRmiTAUlA'NS.— The Deiti/ a/the Holy Spirit.— The Acts, [c.viii. 
 
 Miraculous interposition proceeds from God alone. 
 
 ' Perhaps this means no more than, the Holy Spirit suggested to the 
 mind of Philip that he should withdraw abruj)tly from the eunuch ; and 
 thus leave him to pursue his journey, reflecting on the important incidents 
 Viiilc-h liad taten place. Some suppose that the angel of the Lord, and the 
 spirit of the Lord, are the same person throughout this chapter.' — Db. A. 
 Clarke. 
 
 If ' the angel of the Lord,' be the same as ' the Spirit of the liOrd,' the 
 Spirit cannot be a Divine Person in the Godhead ; for an angel cannot be 
 more than a ministering servant. It is, however, evident, from both these 
 extracts, as well as from the passage itself, that the Spirit is the Spirit of 
 the Lord ; and as his Spirit is not any thing distinct from him, it must be 
 the Lord himself to whom this miraculous interposition is to be ascribed. 
 
 ' The Spirit of the Lord, ivhich fell upon the eunuch, immediately 
 snatched away Philip in a miraculous manner, and the eunuch saw him 
 no more; for as it thus appeared that Providence designed they should be 
 separated, he did not attempt to search for him in the neighbouring parts, 
 or to go any where to follow him,' &c.— Dr. Doddridge. 
 
 In this quotation, the Spirit of the Lord is represented impersonally, and 
 spoken of impersonally ; for hfe'l upon the eunuch, and the neuter rela- 
 tive which is applied to it. It is, moreover, clearly identified with the one 
 Sovereign Ruler of the universe ; for what is said to be done by the Spirit, 
 is described as done by Providence. And therefore God and the Spirit are 
 the same Being. And Trinitarians, as well as Unitarians, subscribe to the 
 declaration in the passage, tliat the Spirit is ' the Spirit of the Lord.' 
 
 See the passage under the Unitairan head. 
 
 IX. — 31. Then had the churches rest throughout all Judea, 
 and Galilee, and Samaria, and were edified ; and walking in 
 the fear of the Lord, and in the comfort of the Holy Ghost, 
 were multiplied. 
 
 ' In all the gifts and gi-accs of the Spirit ;— and being evidently enriched 
 with the consolations that proceeded from the light and influence of the 
 Holy Ghost, they increased in numbers, and in all the increase of God.'— 
 Dr. Guyse. 
 
 ' In an extraordinary manner supported by the aids, and animated by 
 the consolation of the Holy Spirit, they were considerably multiplied by a 
 new accession of members,' Sic— De. Doddridge. 
 
 There is nothing in these extracts at all indicative of the personality of 
 the Holy Spirit ; while the following is directly opposed to such a notion : — 
 
 ' In a consciousness of their acceptance and union with God, through 
 His Spirit; by ichich, solid peace and happiness are brought into the soul; 
 the truly religious man knowing and feeling that he is of God by thp 
 Spirit which is given him : nothing less can bo implied in the comfort of 
 the Hohi Ghost: — Dr. A. Cx>arke. 
 
 The Spirit is here declared to be the Spirit of God ; and it is spoken of 
 in the neuter gender, as that ' Spirit by which,' &c., and ' the Spirit ?/7i/f A,' 
 &,c. It is, moreover, evidently identified with God; as all tliat is liero 
 ascribed to the Spirit, is ascribed to God. It is not, therefore, a distinct 
 person in the Godhead, but is, properly spealdng, the divine influence and 
 energy. 
 
 < The holt/ spirit, or the gifts of a di\nne extraordinary power, contnbuted 
 
 greatly 
 
41 
 
 C. IV.] UNITARIANS.— 27(e Holi/ Spirit the Spirit of God.— Th^ Acts. 
 
 The expression, \fiUcd with the Holy Ghost,' seems to imply, that it is 
 a divine iutiueuce, enlightening and inspiring the mind in a peculiar man- 
 ner. And in the latter of these verses, it is remarkable, that they who were 
 filled with it, 'spake tite word of God, and with boldness;' which naturally 
 leads to the conclusion, that it was God who enabled them to speak, by the 
 divine influence which he had imparted to them. 
 
 'A divine extraordinary assistance was now given to the apostles, in ful- 
 filment of Christ's promise to them. Matt. x. 19. This is the meaning of 
 being filled with the holy spirit, in this place.' — Commentaries and Essays, 
 vol. i. p. 122. 
 
 The promise of Christ is here alluded to. And it is also alluded to in 
 the same connection by Trinitarian writers : — 
 
 ' Being under the immediate guidance and extraordinary influence of 
 the Spirit, according to Christ's promise, (Markxiii. 11,)' &c. — Dr. Guyse. 
 
 ' Then Peter, full of the Holy Spirit, according to the promise of his 
 now glorified Master, which was upon this occasion remarkably verified, 
 (compare Matt. x. 19, 20; and Mark xiii. 11,)' Sec— Dr. Doddridge. 
 
 By referring, then, to this promise, we may be able to see more clearly 
 what is meant by the Holy Ghost in this place : — ' For it is not ye that 
 speak, but the Spirit of your Father which speaketh in you.' (Matt. x. 
 20.) ' For it is not ye that speak, but the Holy Ghost.' (Mark xiii. 11.) 
 — Thus the Holy Ghost and the Spirit of the Father are the same. And 
 as the promise related to the Spirit of the Father, we are to understand the 
 Holy Ghost, in the passages under consideration, in this sense. The 
 Apostles, therefore, were filled with the Spirit of the Father; not with a 
 person or being distinct from him, but with his divine energy or power ; 
 for one person cannot be the spirit of another person ; while the spirit of 
 a being must necessarily be the energy of that being. 
 
 ' Though these disciples had received the Holy Spirit on the day of pen- 
 tecost, yet they were capable of larger communications : and what they 
 bad then received did not preclude the necessity of frequent supplies, on 
 emergent occasions. Indeed, one communication of this Spirit always 
 makes way and disposes for another. Neither apostle nor private Chris- 
 tian can subsist in the divine life, without frequent influences from on 
 high.' — Dr. A. Clarke. 
 
 The Spirit is here spoken of as capable of being imparted in ' larger 
 communications,' ' frequent supplies,' and ' frequent influences.' And 
 these proceed ' from on high ;' that is, from God. We are led therefore to 
 conclude, that the Spirit cannot be a person, but must be an energy, and 
 that the apostles were dependent upon God for its communications. 
 
 ' Many eminent graces and special gifts of the Holy Spirit were poured 
 out upon the Apostles, particularly a greater measure of boldness to preach 
 the Gospel ; and, as some think, the wonderful gift of conferring the Holy 
 Ghost was now conferred upon the Twelve ; so Dr. Lightfoot. The Holy 
 Spirit which caused them thus to pray, gave them that boldness which they 
 prayed for, with a signal shaldng of the place which they prayed in. O ! 
 how ready is God to hear and answer the prayers and pleadings of his 
 righteous servants, especially when sufiering for righteousness' sake.' — 
 
 BURKITT. 
 
 The Holy Spirit is here spoken of impersonally : — ' The Holy Spirit 
 wh\ch,' Sec. And it is evidently represented as proceeding from God, 
 in answer to prayer. But if the reader will consult the prayer in this 
 
 chapter, 
 
42 
 
 TRINITARIAI^S.— The Deili/ of the Holy Spirit.— Thb Acts. [c. ix. 
 
 greatly to the happiness of the first christians, and to increase their num- 
 bers.' — Commentaries and Essays, vol.i. p. 124. 
 
 This Unitarian quotation differs in nothing from the three preceding 
 Trinitarian ones, except in the forms of expression. In real imj)ort, it is 
 in accordance with thetu. 
 
 The comfort of the Holy Ghost is mentioned in the verse. And undoubt- 
 edly there must be great and unspeakable comfort proceeding from the 
 Holy Spirit j because it is the Spirit of the God of all comfort, wlio com- 
 forteth us in all our tribulation.' But it should be remembered, that his 
 rod and staff" are said to comfort us, when we walk through the valley of 
 the shadow of death. (Psa. xxiii. 4.) 
 
 X. — 19. While Peter thought on the vision, the Spirit said 
 unto him, Behold, three men seek thee. 
 
 20. Arise therefore, and get thee down, and go with them, 
 doubting nothing ; for / have sent them. 
 
 ' The Spirit of the Lord, by an extraordinary afflatus, powerfully and 
 distinctly suggested to him an unexpected fact, &c....The Spirit's say- 
 ing that He had sent these messengers, was taking upon Himself the 
 style and work of God, who despatched the angel to Cornelius, to order him 
 to send them to Peter : and as these were personal and divine actions of the 
 Holy Ghost, they shew Him to be such a Person as is also God.' — Dr. 
 
 GUYSE. 
 
 ' I hare sent them, says the Holy Spirit, therefore arise and go doivn, 
 nothiny donhtiny. Where observe, both the Dirinity and Personality of the 
 Holy Ghost : He that knows the thoughts, the doublings and reasonings of 
 man's heart, as the Holy Ghost here did St. Peter's, is truly and really God ; 
 and He that commands and forbids, is really a Person. So doth the Holy 
 Spirit here : He commands St. Peter to go to Cornelius, and forbids his 
 doubting of the lawfulness or success of his journey ; Go with them, donbt- 
 ina )iothi)iy,Jor I hare sent them.'— Bvrkitt. 
 
 These extracts certainly represent the Holy Spirit as a Divine Person ; 
 but instead of demonstrating that it is a distinct Person in the Godhead, 
 ■which the Trinitarian system absolutely requires, they identify it with God. 
 He is sucli a Person as is also God ; and He is truly and really God. 
 
 The following Trinitarian extracts have also the same tendency; or 
 perhaps, they express this identity in more distinct and unequivocal 
 terms : — 
 
 ' The Spirit, by an inivard suggestion, said unto him, &c He seeks a 
 
 convenient retirement, and in that retirement the vision of the Lord meets 
 him ; a vision mysterious indeed in its appearances, but gradually opened 
 by Dirine Providence.' — Dr. Doddridge. 
 
 ^ ' In all this we find an admirable display of the oeconomy of Providence. 
 Cornelius prays, and has a vision which prepares him to receive instruction 
 from Peter: Peter prays, and has a vision whicli \>reparcs and disposes 
 him to give instruction to Cornelius. While he is in doubts and perplexity 
 what the full meaning of the vision miglit be, the messengers, who had been 
 despatclunl under the guidance oi imespecial Providence, cameio the door; 
 and the Holy Spirit gives him infornuUion that his doubts should be all 
 cleared up, by accompanying the men who were now enquiring for him. 
 How exactly iloes every thing in the conduct of Providence occur : and 
 how completely is every thing adapted to time, place, and occasion! all is 
 weight, measure, and number.' — Dr. A. Clauke. In 
 
42 
 
 c. VI.] UNITARIANS.— r/ie Holy Spirit the Spirit of God.— Acts. 
 
 chapter, commencing at the 24th verse, he will perceive that the Holy 
 Spirit is never mentioned; consequently, it could not he regarded by the 
 Apostles as a Divine Person, and an Object of worship. 
 
 See the expression, ' Filled with the Holy Ghost,' explained in reference 
 to Luke i. 35, under the Unitarian head. 
 
 VI. — 3. Wherefore, brethren, look ye out among you seven 
 men of honest report, full of the Holy Ghost and wisdom, 
 whom we may appoint over this business. 
 
 5. And the saying pleased the whole multitude: and they 
 chose Stephen, a man full of faith and of the Holy Ghost, 
 and Philip, and Prochorus and Nicamor, and Timon, and 
 Parmenas, and Nicholas a proselyte of Antioch. 
 
 8. And Stephen full oi faith &.nd poiver, did great wonders 
 and miracles among the people. 
 
 In the first of these passages, the Holi/ Sjiirit is connected with ivlsdom ; 
 and in the second, with faith. Hence it is the opinion of some Unitarians, 
 that this uniting the Spirit with some quality, in the expression, to be 
 filled ivith it, seems to indicate very clearly that it is not a person ; but that 
 it is an endowment of the mind, as well as that with wliich it is connected. 
 But whatever may be thought of this argument, it appears evident, that 
 what is called the HoUj Ghost, in the .5tli verse, is called poiver, in the 8th. 
 In the former, Stephen is said to he ' full oi faith and of the Hohj Ghost ;' 
 and in the latter, full of 'faith and power.' Power is substituted for the 
 Holi/ Ghost, though the same idea is expressed ; and therefore, the Holy 
 Ghost is syuonimous with Power. 
 
 To he full of the Holy Ghost, is explained, to be ' made partakers of that 
 Holy Ghost by which the soul is sanctified, and endued with those graces 
 ■which constitute the mind that was in Christ.' And to he full of faith and 
 poiver, or, as some render the passage, yi//^ of grace and power, is to be full 
 of ' the divine energy.' — Dr. A. Clarke. 
 
 Here, in one instance, the impersonal relative which is applied to the 
 Holy Spirit ; and in the other, the Spirit seems to be identified with ' the 
 divine energy.' 
 
 See Luke i. 35, under the Unitarian head. 
 
 10. And they were not able to resist the wisdom and the 
 Spirit by which he spake. 
 
 Trinitarians may here be quoted, as illustrating the view which Unitari- 
 ans entertain of the Holy Spirit : — 
 
 ' And he, readily embracing that opportunity to vindicate the great doc- 
 trine of a risen Saviour, spoke with such judgment and courage, clearness 
 of evidence, and force of reasoning, by the immediate assistance of the Holy 
 Spirit, according to Christ's promise,' (Luke xxi. 1.5,) that thej' were fairly 
 confuted and perfectly confounded,' &c. — Dr. Guyse. 
 
 This extract explains the word spirit in the passage, of the Holy Spirit ; 
 and the promise of Christ, Luke xxi. 15, is alluded to, as referring to the 
 Spirit, and applying in this case. This promise then states, ' I will give 
 you a mouth and wisdom, which all your adversaries shall not be able to 
 gainsay nor resist.' The same promise is given, in direct terms, of the 
 Holy Spirit, and the Spirit of the Father, in Mark xiii. II j Luke xii. 12; 
 
 and 
 
43 
 TRINITARIANS.— r/(e Delhi of the Holy Spirit.— The Acts. [c. x. 
 
 In these quotations, what is ascribed to the Holy Spirit, is ascribed to 
 Divine Providence, to an especial Providence ; and tlierefore, the Spirit is 
 identified with rrovidence. Now, does not Providence imply the Supreme 
 Ruler of the universe — the whole Deity — the one universal Father, who 
 ' maketh his sun to rise on the evil and on the good, and sendeth rain on 
 the just and on the unjust T' Then, the Spirit and God are identified as 
 one and the same Being. The Spirit of God, is God himself; as the 
 spirit of man, is man himself. And therefore, when it is said, that the 
 Spirit sent these men to Peter, and Peter to Cornelius, it is the same as if 
 it had been said, that God had done all this. And, in fact, the whole is 
 expressly ascribed to God, in the history of the transaction. For the 
 ' prayer of Cornelius was heard, and his alms were had in remembrance 
 in the sight of God;' and therefore, the mission of Peter to this celebrated 
 Heathen took its rise. When Cornelius and his friends were assembled 
 together on the arrival of the Apostle, they were ' present before God, to 
 hear all things that were commanded him of God.' And when ' Peter 
 opened his mouth, he said. Of a truth I perceive that God is no respecter 
 of persons.' When he afterwards ' rehearsed the matter from the begin- 
 ning, and expounded it by order unto' the Apostles, he said, in conclusion, 
 ' Forasmuch then as God gave them the like gift as he did unto us, who be- 
 lieved on the Lord Jesus Christ, what was I, that I could withstand God ?' 
 And we are told, that ' when they heard these things, they held their peace, 
 and glorified God, saying, Then hath God also to the Gentiles granted 
 repentance unto life.' (Acts x. xi.) 
 
 Thus all is ascribed to God. And hence the Holy Spirit is identified 
 with God, and not distinguished as a third Divine Person in the Godhead. 
 
 XI. — 12, And the Spirit bade me go with them, nothing 
 doubting. Moreover, these six brethren accompanied me, 
 and we entered into the man's house. 
 
 This passage is parallel with the two preceding. But it may be re- 
 marked, that what the Spirit bade the Apostle do, God commanded him to 
 do ; for all is evidently ascribed to God. And thus God and the Spirit are 
 identified as the same Being. 
 
 27. And in these days came Prophets from Jerusalem unto 
 Antioch. 
 
 28. And there stood up one of them, named Agabus, and 
 signified by the Spirit that there should be great dearth 
 throughout all the world : which came to pass in the days of 
 Claudius Cesar. 
 
 'Agabus the prophet, signified by the immediate direction of the 
 
 Spirit,' &c. — Dr. Doddridge. 
 
 ' Thin prophet, of whom we know nothing, is once more mentioned, chap, 
 xxi. 10.'— Dr. a. Clarke. 
 
 ' Agabus declared by tlie ^Vmt of propheci/,' &c. — Dk. GrvsE. 
 
 ' At this period, St. Luke informs us, (27th verse,) ' came prophets from 
 Jerusalem to Antioch, one of whom, named Agabus, signified, by the 
 spirit' of inspiration the approach of famine in Judea.'— 2'Af Cottage 
 Bible. 
 
 Thus, the Spirit is the spirit of prophecy and inspiration ; which is im- 
 parted 
 
43 
 
 c. VI.] UNITARIANS.— r/(e Holy Spirit the Spirit 0/ Goo?. —The Acts. 
 
 and Matt. x. 20. And it is repeated in Luke xxiv. 49, and refers to ' power 
 from on high.' The Holy Spirit, therefore, consisted in ' a divine extra- 
 ordinary power,' which was imparted to the Apostles agreeably to the 
 promise of their Master, and which so enlightened their minds, and inspired 
 them with energy, that all theu" adversaries were not able to resist them. 
 
 This statement is fully borne out and confirmed, by the following Trini- 
 tarian extracts, which most unequivocally speak of the Holy Spirit in 
 impersonal terms : — 
 
 ' Such was the force of his reasoning, that they were not able to stand 
 against the wisdom and spirit with which he spake, the Divine Spirit itself 
 guiding his thoughts and animating his expressions, which raised liim far 
 above the strength of his natural genius, and made him indeed a wonder to 
 all that heard him.' — Dr. Doddkidge. 
 
 ' The spirit by zvhich he spake, was the Holy Spirit, and Its power was 
 irresistible. They were obliged, either to yield to Its teachings, or were 
 confounded hjlts truth.' — Dr. A. Clarke. 
 
 Thus the Holy Spirit is called ' it,' and the impersonal relative which 
 is applied to it. Here, then, we have the language of truth in opposition 
 to system ; and that language evidently is, that the Spirit is not a person. 
 For we do not say of God, — ' God itself — 'Its power' — ' Its teachings' — 
 ' Its truth.' But this is said, and by Trinitarians, too, of the Spirit; and, 
 therefore, the Spirit cannot be a person. 
 
 VII. — 55. But he, being full of the Holy Ghost, looked up 
 steadfastly into heaven, and saw the glory of God, and Jesus 
 standing on the right hand of God. 
 
 ' The holi/ spirit here is the divine extraordinary illumination, which 
 Stephen was under ; and which represented a new scene of things to his 
 mind. The same as being in the spirit, Luke iv. I; Rev. i. 10.' — Com- 
 mentaries and Essays, vol. i. pp. 123, 124. 
 
 Trinitarians, in effect, take the same view of the passage : — 
 
 ' But he, being under an immediate /resk effusion of the Holy Ghost, 
 whereby the Spirit of glory and of God rested upon him,' &.c. — Dr. 
 GuysE. 
 
 There may be a ' fresh effusion' of a divine energy, but not of a Divine 
 Person ; and Trinitarians never speak of an effusion of the Father, or the 
 Son. — It is to be remarked here, that it is said, the Spirit of God rested 
 upon Stephen, during this fresh effusion. Then, did not this extraordinary 
 illumination proceed from God ? 
 
 ' Stephen had this revelation while in the Sanhedrim ; for as yet he had 
 not been forced out of the city.' — Dr. A. Clarke. 
 
 Revelation proceeds from God alone, who is the souixe of inspiration; 
 and therefore, according to what is here stated, to be ' full of the Holy 
 Ghost,' is the same as to have a revelation from God. 
 
 But the following extract is more explicit : — 
 
 ' God graciously vouchsafed to the first Martyr, St. Stephen, for his sup- 
 port and consolation, a sight of the glorious appearance of the Divine 
 Majesty, and Jesus in his exaltation and glory.' — Holden's Expositor, 
 p. 299. 
 
 Thus, this fresh effusion of the Holy Ghost, or this extraordinary divine 
 illumination, was shed forth by God ; for it was He wlio ' graciously 
 vouchsafed' this light; and hence the Holy Spirit is identified with Him, 
 
 VOL. III. I as 
 
44 
 TRINITARIANS.— TAe Deity of the Holy Spirit.— Tim Acts. [c. xi. 
 
 parted by God only. Agabiis, the prophet, spoke by this spirit. And it 
 was thus that the prophets of old predicted future events ; but, then, it was 
 God who spake by tliem, as ' in these last days he hath spoken unto us by 
 his Son.' The Spirit, therefore, is again identijied with God, as essential 
 to himself. It is that power of prophecy and inspiration, which he alone 
 possesses, and which, therefore, he alone can impart. 
 
 XIII. — 2. As they ministered to the Lord, and fasted, the 
 Holy Ghost said. Separate me Barnabas and Saul for the 
 work whereunto / have called them. 
 
 3. And when they had fasted and prayed, and laid their 
 hands on them, they sent them away. 
 
 4. So they, being sent forth hj the Holy Ghost, departed 
 unto Selucia : and from thence they sailed to Cyprus. 
 
 ' The Holy Spirit by immediate revelation said, &c. . . .Inspired messen- 
 gers were sent to teach the gospel, being separated to that purpose by the 
 direct appointment of the Holy Spirit.' — Dr. Doddridge. 
 
 ' The Holy Ghost said — Either by an inspired person, or by an oracular 
 
 voice Barnabas and Saul were, by divine direction, sent out from the 
 
 Church of Antioch, on a special mission to the heathen.' — The Cottage 
 Bible. 
 
 ' The Holy Ghost said to them, by immediate suygestion, and with the 
 majesty and authority of a Divine Person, Set apart Barnabas and Saulin 
 a solemn manner, as ministering servants dedicated to me... .The Holy 
 Spirit's using the personal pronouns / and Me, in speaking to the Pro- 
 phets; and its being said, that He called the apostles to their work, and 
 they were sent forth by Him, which are all personal actions, shew Him to 
 be what we call a Person ,• and His ordering, by His own authority, and in 
 an absolute way, that Barnabas and Saul should be separated to Him, as 
 persons devoted to His honour and service, in the work to which He called 
 them, shews that He is a Divine Person, or truly God.' — Dr. Guyse. 
 
 ' Consecrate, or set them apart, for the particular work whereunto I have 
 
 called them A revelation of the divine will was made to some person 
 
 then present.' — Dr. A. Clarke. 
 
 As the Spirit is not anything distinct from God, but is God himself, 
 what is said to be done by the Spirit, may, with the greatest propriety, bo 
 said to be done by God. 
 
 ' If by the Deity of the Spirit nothing more is meant than the Deity of 
 the Father in whom the spirit resides, and whose spirit it is, all controversy 
 about its Deity is at an end, for it will not be denied that the Spirit is di- 
 vine, any more than that the wisdom, the power, the goodness and the 
 mercy of God are divine : for every thing is so which is essential to the 
 divine natm-e.' — Marsom's Impersonality, Sec, pp. 40, 41. 
 
 The Anther of the Catholic Doctrine, Sec, adds to the 2nd verse, Heb. 
 V. 4, ' No man taketh this honour to himself, but he that is called of 
 GOD.' And he reasons from the two passages thus : — 
 
 ' The shorter way is to ask tliis same Saul, who it was that appointed 
 him to the work of the ministry ? and his answer is no other than this — 
 Paul, called to be an apostle, separated uuto the Gospel — By the com- 
 mandment of GOD OUR SAVIODR.' — CathoUc Doctrine, &c., Chap. ii. 
 Art. ii. 
 
 To 
 
44 
 c. -VII.] UNITARIANS.— T/(e Holy Spirit the Spirit of God.— The Acts. 
 
 as His divine power, intelligence, and inspiration. And this is, in effect, 
 Trinitarian testimony. 
 
 VIII. — 14. Now, when the apostles which were at Jerusa- 
 lem heard that Samaria had received the word of God, they 
 sent unto them Peter and John : 
 
 15. Who, when they were come down, prayed for them, 
 that they might receive the Holy Ghost. 
 
 16. (For as yet he was fallen upon none of them; only 
 they were baptized in the name of the Lord Jesus.) 
 
 17. Then laid they their hands on them, and they received 
 the Holy Ghost. 
 
 IS. And when Simon saw that through laying on of the 
 apostles' hands the Holy Ghost was given, he offered them 
 money, 
 
 19. Saying, Give me also this poiver, that on whomsoever 
 I lay hands, he may receive the Holy Ghost. 
 
 20. But Peter said unto him, Thy money perish with thee, 
 because thou hast thought that the gift of God may be pur- 
 chased with money. 
 
 Here it is remarkable, that the Holy Spirit is prayed for, and not to. 
 And Jesus Christ said to his disciples, * your heavenly Father shall give 
 the Holy Spirit to them that ask him.' (Luke xi. 13.) Now, this is a 
 clear proof, that the Holy Spirit is not a Divine Person, and an object of 
 worship ; for if it had been so, it would have been prayed to, and not 
 merely for ; more particularly, as the Apostles were in an especial man- 
 ner illumined with ' the Spirit of truth,' and led by it ' into all truth.' 
 
 The Holy Spirit is plainly declared to be ' the (jift of God ;' which is 
 admitted in the two following Trinitarian quotations :— 
 
 ' Upon their arrival at Samaria, they recommended the new converts to 
 God in prayer, that, at this first plantation of the gospel among them, they 
 might be made partakers of such extraordinary gifts of the Holy Ghost 
 as Infinite Wisdom should see fit to bestow upon them, for the more evident 
 demonstration, that the doctrine they had received was indeed the word of 
 God,' k.c. — Dr. Guyse. 
 
 ' They prayed and laid tlieir hands on the disciples, and God sent down 
 the yift ; so, the blessing came from God by the Apostles, and not from 
 the Apostles to the people .... Peter takes care to inform not only Simon, 
 but all to whom these presents may come, that the Spirit of God is the gift 
 of God alone.'— TiR. A. Clarke. 
 
 Thus the Apostles prayed to God, that the new converts might be made 
 partakers of such extraordinary gifts of the Holy Spirit as he should see 
 fit to bestow; and his Spirit is his gift a/oHc. Nothing therefore can be 
 clearer, than that the Holy Spirit is his Spirit, and that it is he alone who 
 originally dispenses it. 
 
 The Spirit is mentioned in the passages under consideration, as power. 
 And Peter does not correct Simon for speaking of it in this manner ; but 
 reproves him merely for his unhallowed desire to ' purchase the gift of 
 God with money.' 
 
 The 
 
45 
 
 TRINITARIANS.— r/fc Deity of the Holy Spirit.— The Acts. [c. xiii. 
 
 To this it is replied as follows : — ' The object here, is the same as that of 
 the last quotation ; namely, to show that ' the Scripture makes no distinc- 
 tion between God and the Spirit.'— In this, I believe Mr. Jones is right. 
 As in the former texts, that which is born of the Spirit of God is bom of 
 God; so in these, he tliat is separated, or called by the Spirit of God, is 
 ' called of God.' — The manner in which it was suggested to the minds of 
 the Prophets and Teachers of Antioch by the Holy Spirit, that Barnabas 
 and Saul were fit persons to be sent on the important mission to the Gen- 
 tiles, it is impossible for us to know. Mr. .Tones himself, would liai-diy 
 venture to say, that the third Person of the Trinity stood by, and in an 
 audible voice said, ' Separate me Barnabas,' &c. In whatever way the 
 instruction was given, whether by a voice or an internal suggestion, the 
 text affords no proof of a third Person in the Deity, as the Instructor.' — 
 The Confessions, &c. pp. 57, 58. 
 
 But Trinitarians, in arguing from this passage, identify the Spirit with 
 God, instead of proving it to be a distinct Person in the Godhead. And 
 thus they unconsciously defeat their own object, and promote that of their 
 opponents. 
 
 We are informed in this portion of Scripture, that those who were assem- 
 bled on this occasion, ' fasted and prayed, and laid their hands' on the 
 Apostles. ' But,' asks a learned Trinitarian writer, ' was it by this fasting, 
 praying, and imposition of hands that these men were qualified for the 
 work 1 No. God had ah-eady called them to it, ver. 2, and He who called 
 them, had qualified them. Both their call and their qualification came 
 from God ; but He chose that they should have also the sanction of that 
 church of which they had been members ; and therefore He said. Separate 
 me,' &c. — Dr. A. Clarke. 
 
 Here it is quite evident, that the Holy Spirit is the same as God himself. 
 For the very same words which are ascribed to the Spirit in the passage, 
 are in this quotation ascribed to God, who both called and qualified the 
 Apostles for their divine mission. And it is affirmed in The Catholic Doc- 
 trine, &c.. Chap. ii. Art. i. that ' the Scripture makes «o distinction between 
 God and the Spirit.' Then the Spirit is not a distinct Person in the God- 
 head, and the point is conceded at once. 
 
 ' The Holy Spirit said, is as much as to say, ' it was signified by divine 
 revelation to some present.' We have it expressed without a figure. Acts 
 xi. 28 : And there stood up one of them, named Agabiis, and signified by 
 the spirit, that there should be yrcut dearth, &c. i. e. be signified by a 
 special divine revelation, made to him.' — Commentaries and Essays, vol. i. 
 p. 125. 
 
 XV. — 28. For it seemed good to the Holy Ghost, and tons, 
 to lar/ 1/pon you no greater burden than these necessary things. 
 
 * This may include the decision which the Spirit had given by His descent 
 on Cornelius and his friends, but seems more directly to express the con- 
 sciousness which this assembly had of being guided by His influences on 
 heir minds in their present determination.' — Dr. Doddridge. 
 
 That Holy Spirit which descended upon Cornelius and his friends, pro- 
 ceeded from God : it was His gift. 
 
 ' It has i^leased the Holy Ghost, as appears by the intimations He has 
 given in ancient prophecies of the calling of the Gentiles, and by His extra- 
 ordinary descent on Cornelius and his friends at Ceserea, and afterwards 
 on the idolatrous Gentiles, &c. (Acts x. 44, xiii. 52.)' — Dr. Guyse. 
 
 The 
 
45 
 c.vni.] UNITARIANS.— Z'/ffi Hohj Spirit the Spirit of God.— The Acts. 
 
 The Spirit is said to ' fall upon tliem ;' which shews that it is not a 
 person, but an influence or an energy. 
 
 And this verse, (the 16th,) Mr. Grundy renders, ' For as yet U was 
 fallen upon none of them.' And he adds, ' Our translators have rendered, 
 it he, but in the original the participle is neuter.' (Lectures, vol. i. p. 1.54.) 
 In Wakefield's Translation, and the Improved F<?/-sJo«, the reading is it. 
 
 And it is certain, that some Trinitarians, at least, speak of the Holy 
 Spirit in this connection impersonallij ; as the following instances will 
 abundantly testify : — 
 
 ' Simon had never bid so freely for the Holy Ghost, if he had not 
 expected to receive as freely of others for the Holy Ghost : which he desired 
 to buy, but not to keep ; and intended to sell, not to give.' — Buukitt. 
 
 ' Let thy money go with tliee to the destruction to which thou art thyself 
 hastening, since thou hast thought so vilely of the free and invaluable gift 
 
 of the blessed God, as to imagine It might be purchased with money. 
 
 Thine heart is not upright in the sight of God, otherwise thou wouldst 
 think far more honourably of this Spirit of his, than to form a mercenary 
 scheme to traffic in /i in this scandalous manner.' — Dr. Doddridge. 
 
 ' He offered them money, supposing that the dispensing this Spirit be- 
 longed to them, that they could give It to whomsoever they pleased.' — Dr. 
 A. Clarke. 
 
 In these extracts, the Holy Spirit is evidently called 'it,' and the im- 
 personal relative ' which ' is applied to it, as a thing without any real 
 personal existence. And thus do Trinitarians frequently bear their uncon- 
 scious involuntary testimony to the impersonality of the Holy Spirit. 
 
 39. And when they were come up out of the water, the 
 Spirit of the Lord caught away Philip, that the eanuch saw 
 him no more ; and he went on his way rejoicing. 
 
 The following Trinitarian quotation may be adduced as a Unitarian 
 explanation of the passage : — 
 
 ' When Philip had baptized the eunuch, the Spirit of God shewed him 
 that it was not the will of God that he should accompany the eunuch to 
 Meroe, but on the contrary, that he should hasten away to Ashdod ; as 
 God had in that, and the neighbouring places, work sufficient to employ 
 him in.' — Dr. A. Clarke. 
 
 Here it is said, that the Spirit is the Spirit of God ; and the Spirit is 
 identified with God ; for the very same acts that are ascribed to the one, are 
 ascribed to the other. 
 
 Now, there are numerous passages in the Scriptures which teach us tlie 
 same thing ; namely, that the Spirit of God is not distinct from God, but 
 is God Himself. ' Hence Job addressing God sa_ys, ' Thy hands have 
 made mo,' Job x. 8. And Elihu, ' The Spirit of God hath made me, 
 and the breath of the Almighty hath given me life.' Job xxxiii. 4. The 
 hands, the spirit, and breath of God, are nothing more than his divine 
 power and energy; what is done by them, is properly done by himself; he 
 alone is the person to whom those operations are absolutely ascribed in 
 Rev. iv. 11; and therefore, if they imply personal agency, the personality 
 must be referred to God.' — Marsom's Impersonalitt/, pp. 17, 18. 
 
 ' We are told by Moses, that when God created the world, ' the spirit of 
 God moved upon the face of the waters,' Gen. i. 13. Job also observes, 
 ' by his spirit he hath garnished the heavens ; his hand hath formed the 
 
 VOL. III. 1 2 crooked 
 
46 
 
 TRINITARIANS.- The Deity of the Holy Spirit—Tut:. Acts, [c.xv . 
 
 The ancient prophecies were dictated by God himself ^ for He it was who 
 ' spake in time past unto tlie fathers by the prophets.' And that Holy- 
 Ghost which descended upon the idolatrous Gentiles, could not be a. per- 
 son ; for they were ' filled ' with it, and also with ''joy.' 
 
 ' Observe the Dirine authority of these decrees ; they were dictated and 
 directed by the Holy Ghost; it seemed good to the Holy Ghost, and to us : 
 That is, it seemed good unto us, being directed and assisted lay the Holy 
 Ghost, whose inspiration and conduct we have followed, not to impo.se un- 
 necessary things upon you.' — Burkitt. 
 
 ' It seemed good to the Holy Ghost and to us. — The whole council had met 
 nnder His direction ; had consulted under His influence ; and gave forth 
 their decree from His especial inspiration.' — Dr. A. Clakke. 
 
 The two last quotations ascribe the decision to inspiration. Now, none can 
 impart inspiration but God : He alone is the source of it. Then the passage 
 may be read, ' It seemed good to God, to lay upon you no greater burden 
 than these necessary things. And this he signified unto us by his Spirit of 
 inspiration.' 
 
 In accordance with this idea, a learned Trinitarian writer says in refer- 
 ence to the 29th verse, speaking of the Gentiles, to whom the Apostles 
 were writing, — ' But if they did not keep themselves from these things, tliey 
 would do ill; that is, they would sin against God, whose Spirit had com- 
 manded them to keep from these things.' — Dr. A. Clarke. 
 
 And in this chapter it is said, that ' God at the first did visit the Gentiles, 
 to take out of them a people for his name.' (Verse 14.) — It is said, also, 
 that ' God, which knoweth the hearts, bare them witness, givinq them the 
 Holy Ghost, even as he did unto us' (Apostles). And the assembly is very 
 properly exhorted not to ' tempt God, to put a yoke upon the neck of the 
 disciples, which neither tlieir fathers nor they were able to bear.' (Verses 
 8, 10.) It is therefore God who gives this decision, by his Spirit; and the 
 Spirit is identified with him, as belonging essentially to himself. 
 
 It is, however, thought by some, that there was no special inspiration on 
 this occasion ; but that the purpose of God was indicated by his conferring 
 the Holy Spirit on the Gentiles: — 
 
 ' The apostles inferred from the descent of the Spirit upon the Gentile 
 converts that they had a divine sanction in not imposing the yoke of the 
 Jewish law upon such converts.' — Priestley's Notes, vol. iii. p. G43. 
 
 'The apostles, although they were men highly favoured of God, do not 
 ari'ogate to themselves the being divinely inspired upon the present occa- 
 sion, or appeal to their own authority, as conscious of their being inider the 
 directions of the holy spirit, in what they were determining and declaring, 
 in their letter to the difi'erent churches from among the gentiles : but these 
 two things are asserted by them; 1, that God, by giving the holy spirit to 
 the gentiles, ver. 8, in the case of Cornelius and his friends, had ascer- 
 tained the point of the gentile christians not being bound to be circumcised, 
 and to keep the law of Moses. 2, That they, the apostles, by their own 
 deductions from this fact, and reflections upon it, were clearly convinced, 
 that this was a signification of the divine will in this matter. Tlie holy 
 spirit th(;n here is the gift of extraordinary powers from God, referred to 
 ver, 8, testifying the exemption of the gentile christians from subjection to 
 the law of ISloses ; of wliich the assembly of the apostles declare themselves 
 fully convinced.' — Commentaries and Fssayg, vol. i. p. 126. 
 
 See the quotation from Dr. Doddridge on the passage. 
 
 XVI.— 6. 
 
46 
 
 c.viii.] UNITARIANS. — r/(e Holy Spirit the Spirit of God.— The Acts- 
 
 crooked serpent,' Job sxvi. 13. Thus the spirit of God, and the hand of 
 God, signify the same thing ; i. e. the power of God. . . .' Whither shall I 
 go from thy .s/)/r/7 ? or dee from thy presence ? If I ascend unto heaven. 
 Thou art there,' &,c. Psalm cxxxix. 7. Thus the spirit of God, and the 
 presence of God, signify the same thing as God himself; ' who doeth (or 
 acteth) according to his will in the army of heaven, or among the inhabi- 
 tants of the earth ; and none can restrain his hand, or resist his power,' 
 Daniel iv. 35. 
 
 ' In like manner, all immediate and extraordinary communications of 
 knowledge to the minds of men, are ascribed to the spirit of God. Thus, 
 when Joseph had interpreted Pharaoh's dream, tlie latter said unto his 
 servants, ' Can we find such a one as this is, a man in whom the spirit of 
 God is *' What he meant by the spirit of God being in Joseph is plain, 
 from what he said to him ; ' Forasmuch as God hath shewn thee all this, 
 there is none so discreet and wise as thou art,' Gen. xli. 38.' — Cameron's 
 Doctrine of the Holij Scriptures, pp. 22 — 24. 
 
 From these instances it is clear, that the .sp/r/7 of God, is frequently 
 used in the Scriptures as synonimous with God Himself. 
 
 ' Thei-e is a remarkable various reading in this verse, countenanced by 
 some of the most ancient manuscripts and quotations, viz. The spirit of 
 the Lord fell upon the eunuch, and the angel of God caught away Philip.' — 
 Priestley's Notes, vol. iii. p. 598. 
 
 See also tlie Improved Version, and Drs. Doddridge and Adam Clarke. 
 
 Dr. Doddridge says on this passage, ' The Spirit of the Lord, tvhich 
 fell upon the eunuch,' &c. 
 
 See the verse under the Trinitarian head. 
 
 IX. — 17. And Ananias went his way, and entered into the 
 house ; and putting his hands on him, said, Brother Saul, the 
 Lord, even Jesus, that appeared unto thee in the way as thou 
 earnest, hath sent me, that thou mightest receive thy sight, 
 and he filled with the Holi/ Ghost. 
 
 ' Ananias is commissioned to confer on Paul the holy spirit, or divine 
 extraordinary powers.' — Commentaries and Essays, vol. i. p. 124. 
 
 ' As the holy spirit was not communicated by the laying on of any hands 
 except those of the apostles, this descent of the spirit upon Saul was of 
 an extraordinary kind, similar to that on the disciples at the first, and on 
 Cornelius and his friends afterwards.'— Piuestley's Notes, vol. iii. p. 601. 
 
 ' It seems as if Saul, upon his eyes being opened, and his being bap- 
 tized, received the Holy Ghost in His extraordinary gifts, and that in a 
 visible manner, immediately from Christ himself, as the rest of the apos- 
 tles did, (chap. ii. 1—4,)' &c. — Dr. Guyse. 
 
 The Spirit is here represented as a person:—' the Holy Ghost in His 
 extraordinary gifts,' This is not at all sanctioned by tlio passage ; for Saul 
 is said to have heen filled with the Holy Ghost; which seems to imply 
 that the Spirit is a divine influence, and not a Divine Person. And this 
 assertion appears to be borne out by the two following Trinitarian quota- 
 tions, which may be adduced in answer to the preceding one from Dr. 
 Guyse : — 
 
 ' The Holy Ghost, lohich he received now, was given more to make him 
 a thorough Christian convert, than to make him an apostle.' — Dr. A. 
 Clarke. ' Filled 
 
47 
 
 TRINITARIANS.— r/ic Deily of the Holy Spirit. — The Acts, [c.xvi. 
 
 XVI. — 6. Now, when they had gone through Phrygia and 
 the region of Galatia, and were forbidden of the Holy Ghost 
 to preach the word in Asia. 
 
 ' Forbidden by the Holy Spirit {who at that time had other work for them 
 to do), &.C. . .The economy of Divine Providence was very remarkable, in 
 not permitting them to preach in Bythinia, and forbidding them to do it 
 in Asia.' — Dr. Doddridge. 
 
 ' God chose to send His servants to another place, where He saw that 
 the word would be aifectionately received.' — Dr. A. Clarke. 
 
 ' The Holy Spirit, by secret suggestions to one or more of their minds, 
 prevented their going, for the preseiat, to preach in that country ; God 
 thereby intimating, that He, iu a sovereign way and manner, sends His 
 gospel, orders and disposes of His servants and their labours, how, when, 
 and where He pleases, for accomplishing the purposes of His grace iu their 
 proper season.' — Dr. Guyse. 
 
 The Holy Spirit is, in these extracts, clearly identified with God ; for 
 the very same things that are said to be done by the Spirit, are said to be 
 done by God — by Divine Providence. The form of expression is changed, 
 and God is substituted for the Spirit ; and to him most evidently the su- 
 premacy is ascribed. He orders all things according to His sovereign will 
 and good pleasure : and it was He who forbade His servants, the Apostles, 
 going into Asia, and directed them to another quarter. 
 
 Thus, Trinitarians are continually identifying the Spirit with God ; 
 when, to establish their hypothesis, they should prove it to be a distinct 
 person in the Godhead. Tlie reverse of tliis they are perpetually substan- 
 tiating. And the fact shews, how clearly the Scriptures teach us, that the 
 Holy Spirit is not another person distinct from God, but is the Spirit of 
 God. 
 
 ' The holi/ spirit here is a particular divine revelation and direction, sug- 
 gested to some persons among them, that they should not attempt to preach 
 the gospel for the present in those places.' — Commentaries and Essays, vol. 
 i. p. 127. 
 
 7. After they were come to Mysia, they assayed to go into 
 Bithynia ; But the Spirit .suffered them not. 
 
 ' The Spirit of God interposed again, and did not permit them to bend 
 their course at this time thither, Hr having work for them first to do in 
 other parts.'— Dr. Gi'yse. 
 
 ' God saw that tlmt was not the most proper time to preach the word at 
 Bithynia; as he willed them to go immediately to Macedonia, the people 
 there being ripe for the word of life.' — Dr. A. Clarke. 
 
 ' Tlie very journeyings of the Apostles, and first preachers of the gospel, 
 as well as tlie'ir divine exercises, were all ordered by the wisdom and will of 
 God; they might neither speak, nor act, nor walk, but according to (livine 
 directions^'— BvRKm. 
 
 ' May they who are entrusted with this glorious embassy imitate the 
 pious zeal of these holy men, and be willing, when called hy Providence, 
 to cross lands and seas on so pious and so charitable an errand.' — Dr. 
 Doddridge. 
 
 Here also what is ascribed to the Spirit, is ascribed to God ; and the one 
 is clearly identified with the other. So that it is again evident, by the 
 shewing' of Trinitarians, that ' there is no distinction between God and the 
 Spirit.' ' '^'^'^ 
 
47 
 c. ix.]UNITA.RIANS.— r/if Holy Spirit the Spirit of God.— The Acts- 
 
 ' Filled with the Holy Spirit, which shall be poured out upon thee in a 
 miraculous way before I leave this place. For the God of our fathers hath, 
 in his secret and mysterious counsels, fore-ordained thee to know his 
 will, &c . . . . We do not elsewhere find that any but the apostles had the 
 power of conferring It.' — Dr. Doddridge. 
 
 Thus the Holy Spirit is spoken of in neuter terms, as of a thing with- 
 out any personal being : — ' the Holy Ghost, which ;' ' the Holy Spirit, 
 which ;' and ' the power of conferring It.' It is represented as being 
 poured out, and as proceeding from God alone; for it was God who fore- 
 ordained Saul to know his will. It must therefore have been according to 
 his will that the Apostle was called, and invested with the power necessary 
 to qualify him for his divine mission. And Paul afterwards said, that ' it 
 pleased God to call him by his grace, and to reveal his Son in him.' (Gal. 
 i. 15, 16.) 
 
 It is observed, that ' when Saul was baptized, and had received the 
 Holy Ghost, his soul was dirincli/ invigorated.' — Dr. A. Clarke. 
 
 Under the influence of this divine invigoration, the Apostle did not 
 preach that the Holy Spirit was a third Di^^ne Person in the Godhead; 
 but that it was the Spirit of God ; and that it bore the same relation to 
 God, as the spirit of man did to man. (1 Cor. ii. 10, 11.) He, moreover, 
 speaks expressly of the Spirit under the fneuter pronoun, itself: — ' The 
 Spirit itself beareth witness with our spirits.' ' The Spirit itself maketh 
 intercession for us.' Rom. viii. 16, 26. But he never, when sjieakiug of 
 God and Christ, says, ' God itself,' and ' Christ itself.' 
 
 X. — 38. How God anointed Jesus of Nazareth with the 
 Holy Ghost, and with power ; who went about doing good, 
 and healing all that were oppressed of the devil : for God 
 was with him. 
 
 ' If by God, in this passage, we are to understand the Father, and this 
 I suppose will be readily granted, then we have the whole three persons of 
 the Trinity distinctly mentioned ; and the apostle Peter's assertion (upon 
 the Trinitarian hypothesis) will amount to this, that the first person in the 
 Trinity anointed the second person with the third person. Now my query 
 is, mth what propriety can one person be said to be anointed with another 
 person? I can easily conceive of one person anointing another with oil, 
 as Samuel did Saul, when he anointed him to be a king ; but to say that 
 one divine person anointed a second divine person with a third divine 
 person, appears to be as absurd as to assert, that the apostle Paul anointed 
 the apostle Peter with the apostle John. . . . 
 
 ' If the doctrine of a Trinity, or three persons in the Deity, the same in 
 substance, and equal in power and glory, be once admitted, it will be diffi- 
 cult to attach any meaning to the apostle's assertion in the abo\e passage. 
 But if we consider Jesus Christ as simply a man — ' A man (as Peter else- 
 whei'e expresses himself) approved of God among tlie Jews, by miracles 
 and signs and wonders, which God did by him' — and the Holy Ghost as 
 the power of God communicated to him, then the apostle's assertion is 
 easily understood. This is the light in which Unitarians view the apos- 
 tle's assertion, and this view of it is supported by the connexion in which 
 the assertion stands. ' God anointed Jesus of Nazareth with the Holy 
 Ghost and with power ; who went about doing good, and liealing all that 
 
 were 
 
48 
 
 TRI'NITARIAISIS.— The Deitij of the Hoh/ Spirit.— The Acts. [c. xvi. 
 
 ' Tlie Spirit of Jesus,' is the true reading of the passage, according to 
 Griesbach, Dr. Adam Clarke, the Editors of tlie Improved Version, Wake- 
 field, Dr. Doddridge, and others. 
 
 The Holy Spirit is ' the Spirit of .Jesus,' as he received it of the Father, 
 and shed it forth on the Apostles. It is thus explained by Burkitt, on 
 Rom. viii. 9 ; who says, ' that the Holy Ghost is called the Spirit of Christ 
 passively, and by way of reception, as being Itestotved upon him and re- 
 ccived by him ; also actively, and by way of collation, iiahemghedoived by 
 him, and conrei/cdfrom liim.' And probably the following passage is here 
 referred to : — ' Being by the right hand of God exalted, and having received 
 of the Father the promise of the Holy Ghost, he hath shed forth this which 
 ye now see and hear.' Acts ii. 33. 
 
 That the Spirit of Jesus, which suffered not the apostles to go to Bithy- 
 nia, is not a person, is evident from the following Trinitarian testimony : 
 
 ' The Spirit [of Jesus] let them know that It did not permit them to do 
 it.' — Dr. Doddridge. 
 
 Thus, the Spirit that interposed on this occasion, and ' forbade' the 
 Apostles, and ' suffered them not,' &c. is called It ; and that, too, by a 
 Trinitarian writer, who, in the same connection, applies to the Holy Spirit 
 the personal relative, ?t'//o. The neuter pronoun is doubtlessly used un- 
 consciously, and may be considered an involuntary testimony to truth, in 
 opposition to system. 
 
 See the preceding passage, and xiii. 2 — 4. 
 
 XX. — 22. And now, behold, I go bound in the spirit unto 
 Jerusalem, not knowing the things that shall befall me there. 
 
 ' That is, I imagine, knowing by the revelation of the Divine Spirit, that 
 he was to be hound.' — Whately's Essai/s, p. 291. 
 
 ' I am going to Jerusalem, being directed and obliged to it by inward 
 suggestions of the Holy Spirit.' — Dr. Guyse. 
 
 ' Under the strong impulse of the Spirit of God upon my mind, which 
 intimates my duty to me in such a manner, that I can neither omit nor 
 delay it.' — Dr. Doddridge. 
 
 ' As if he had said, I have now no choice— God has not left me either to 
 the advice of friends, or to my own prudence : the Spirit of God obliges me 
 to go to Jerusalem.' — Dr. A. Clarke. 
 
 In this last quotation, the Spirit of God, and God, are represented as 
 the same; for the same act, authority, and influence are ascribed to both, 
 as one being, designated by two different names. With respect to the other 
 extracts, they contain nothing to militate against this statement, and the 
 conclusion hence deduced. 
 
 Dr. Priestley explains the passage as signifying, ' I have an imijulse 
 from the Spirit of God to go to Jerusalem.' — Notes, vol. iii. p. 681. 
 
 23. Save that the Holy Ghost ivitnessethin every city, say- 
 ing, that bonds and afflictions abide me. 
 
 ' Only this I know in general, that the Divine Spirit, whose nature is 
 holv, and who is the sanctitier of his people and servants, and of all their 
 labours and trials, has pi-actically witnessed by events that have befallen 
 me in many cities where I have hitherto been, and may further tell 
 me by inspired prophets in various cities through which I pass, (chap. 
 xxi. 4, 11,) that imprisonment, bonds, and ill usage are still to attend mo 
 for the sake of Christ,' &c.— Dr. Gl'yse. ' The 
 
48 
 
 c x.] UNITARIANS.— r/te Hulij Spirit the Spirit of God.—Tn^ Acts. 
 
 were oppressed with the devil: for God was with him.' That is, God was 
 with him by that divine power wliich he communicated to him, and by 
 which lie performed all those mighty works which proved that he was sent 
 of God. It was by the Jin(/er or poivcr of God that Jesus cast out demons. 
 It was the Father who dwelt in him who did the works; and hence he 
 acknowledged that of his own self he could do nothing.' — Monthly Repo- 
 sitory, for 1819, pp. 421,422. 
 
 The expression, the Holy Spirit and with power, ' is the Hebrew phrase- 
 ology for — the Holy Spirit of Power.' — Wakefield's Inquiry, &c., p. 30. 
 
 ' AH the extraordinary power of Christ is ascribed to God, who was with 
 him, and acted by him.' — Priestley's Notes, vol. iii. p. 612. 
 
 ' The blessed Jesus had the same holy spirit, or divine extraordinary 
 power, bestowed upon him, which was afterwards given to his apostles and 
 followers; the same in kind, though not in degree.' — Commentaries and 
 Essays, vol. i. p. 124. 
 
 The two following Trinitarian quotations may be adduced as confirming 
 the preceding remarks : — 
 
 ' God the Father consecrated, authorized, and qualified that famous per- 
 son for the Messiah's office, by a visible descent and immeasurable effusion 
 of the Holy Ghost upon him at his baptism.' — Dr. Guyse. 
 
 ' That is, endued the human nature of Christ with the fulness of the 
 graces of His Holy Spirit, and consecrated him to the work and office of a 
 Mediator.' — Bcrkitt. 
 
 Tluxs the Holy Spirit is the Spirit of God. It was God who endued 
 Jesus Christ with it as an effusion, in an unmeasurable degree, to conse- 
 crate him to his office as Messiah and Mediator, and qualify him for his 
 divine mission. The Spirit, therefore, proceeds from God ; and it is iden- 
 tified with him, as his divine influence and power. And it is clearly the 
 drift of the passage, that as Jesus had the anointing of the Holy Spirit, 
 God was with him ; consequently, the Spirit is not any thing distinct from 
 God, but is, properly speaking, God Himself. 
 
 44. While Peter yet spake these words, the Holy Ghost fell 
 on all them which heard the word. 
 
 It would be inconsistent to say that a person fell on them ; but perfectly 
 rational to speak thus of a power or an influence. ' This descent of the 
 holy spirit upon the first fruits of the uncircumcision, was similar to that 
 on the Jewish converts on the day of Pentecost; being an immediate oper- 
 ation of God, and not in the usual waj' of conferring the gifts of the spirit, 
 viz : by laying on of the hands of the apostles. This was the most satis- 
 factory proof of the whole work being of God ; and with this rieiv the 
 history is recited by Peter, in his justification of himself to his brethren at 
 Jerusalem.' — Priestley's Notes, yoI. iii. pp.613, 614. 
 
 The following Trinitarian extracts are confii'matory of the preceding 
 remarks : — 
 
 ' By this gift of the Holy Ghost, upon the first-fruits of the Gentile 
 converts, before baptism, contrary to the usual manner, God aflbrded a sig- 
 nal evidence of His receiving the Gentiles into the Christian Church, as 
 well as the Jews.' — Holden's Expositor, p. 306. 
 
 Here the Holy Ghost is said to be a yift, and God is represented as the 
 Giver ; for all is evidently ascribed to God, as the source of all good, and 
 the One Supreme. 
 
 'The 
 
49 
 
 TRINITAIUANS.— r/(c Deiti/ of the Holy Spirit.— The Acts. [c.xx. 
 
 ' The Holy Spirit testifies, iu almost every city through which I pass, 
 saying, bij the mouth of the diiineli/ inspired prophets whom I find among 
 the christians there, that bonds and afflictions await me.' — Dr. Dod- 
 dridge. 
 
 The Spirit is represented in these two extracts, as the spirit of inspiration 
 and prophecy ; and as this proceeds from God only, the Spirit is identified 
 with God, as his divine power and influence, and not distinguished as a 
 separate Divine Person in the Godhead. 
 
 ' That is, it was suggested by the Iboli/ spirit, or immediate divine revela- 
 tion, to various persons, in different places, that the apostle was to be 
 imprisoned and hardly treated.' — Commentaries and Essays, vol. i. p. 127. 
 
 See Acts xiii. 2 — 4 ; xvi. 6, 7. 
 
 28. Take heed therefore unto yourselves, and to all the 
 flock, over the which the Holy Ghost hath made you overseers, 
 to feed the church of God, [of the Lord,] which he hath pur- 
 chased with his own hlood. 
 
 * The Holy Ghost has authoritatively placed and settled you, as inspec- 
 tors, watchmen, and bishops of their souls, by his furnishing you with his 
 gifts and gi-aces for that important trust, and inclining your hearts to it, 
 and regularly investing you in it, according to the direction of his word.' 
 — Dr. GuYSE. 
 
 This extract fails in the main point : it does not prove that the Holy 
 Spirit is a distinct Person in the Godhead ; which is what the Trinitarian 
 system absolutely requires should be demonstrated. Doubtless the Holy 
 Spirit appointed the first teachers of the gospel to their holy vocation, and 
 quahfied them for the effectual discharge of their important duties ; but it 
 was as the Spirit of God, which he poured out, and shed forth, agi'eeably 
 to the promise of the Prophet Joel, and the promise of Jesus Christ. In 
 other words, it was God himself thaX effected all this, by his divine power 
 and influence. And this, too, is admitted in the following brief Trinitarian 
 paraphi-ase of the passage : — 
 
 ' Appointed you bishops .... The office of a bishop is from God.' — Dr. 
 A. Clarke. 
 
 Thus, the Holy Spirit and God are clearly represented as one and the 
 same being. 
 
 ' The holy spirit here stands for the extraordinary divine direction im- 
 parted to some of the bi'ethren, by which the elders of the church of Ephesus 
 had been appointed to their office, in those difficult times.' — Commentaries 
 and Essays, vol. i. pp. 127, 128. 
 
 XXI. — 4. And finding disciples, we tarried there seven 
 days ; who said to Paul through the Spirit, that he should not 
 go up to Jerusalem. 
 
 ' There finding disciples endowed \vitli gifts of prophecy, they warned 
 him, by the Spirit, that ho had better not go up to Jerusalem. So Beza 
 explains the passage : ' They, understanding by the revelation of the Spirit, 
 what dangers awaited Paul, out of affection, and not by any special divine 
 command, intreated him not to go to Jerusalem, being ignorant of what the 
 same Spirit had commanded Paul.' Tlie warning was afterwards repeated 
 at Cesarea by Agabus.' — Cottage Bible. 
 
 ' The purport of this divine communication was, ' If thou go up to Jeru- 
 salem 
 
49 
 
 c. X.] UNITARIANS.— r/(e Holij Spirit the Sjiirit of God.— The Acts. 
 
 ' The Holy Ghost fell on all them that heard the word ; and His descent 
 was known by their being able to speak with different tongues. In what 
 manner this gift was bestowed, we cannot tell; probably it was in the same 
 way in which It had been given on the day of Pentecost. — Dr. A. Clarke. 
 
 The Holy Spirit is again expressly mentioned as a gift ; and this gift is 
 called It. 
 
 ' Thus boldly and clearly did Peter display this gospel of the grace of 
 God, to Gentiles as well as to Jews, and his word was confirmed by the 
 miraculous effusion of the Holy Ghost, not only in Its ordinaiy, but in Its 
 extraordinary gifts on Gentiles as well as Jews.' 
 
 The Holy Spirit is here represented as a miraculous effusion ; and the 
 neuter pronoun ' it' is distinctly applied to it : — ' not only in its ordinary, 
 but in ITS extraordinary gifts.' It is also clearly ascribed to God ,■ for as 
 Peter displayed the gi'ace of God, the descent of the Spirit was a confirma- 
 tion^of it. The Holy Spirit therefore is identified with God, as his divine 
 energy; and it is He who imparts it ; for it is His gift. See Acts viii. 6. 
 
 45. And they of the circumcision which believed were 
 astonished, as many as came with Peter, because that on the 
 Gentiles also was poured out the gift of the Holy Ghost. 
 
 The Holy Ghost is a gift; and it is clear from the connection, that it is 
 the gift of God ; for in the next verse, the people are said to ' magnifg God.' 
 But this gift, moreover, is poured out ; and it cannot therefore be a person, 
 but is to be considered as an influence or energy. 
 
 ' This descent of the spirit on the Gentiles, notwithstanding all the pre- 
 ceding extraordinary circumstances, we see greatly astonished the Jewish 
 converts who accompanied Peter. They probably expected that circumci- 
 sion, and every thing attending a proselytism to the Jewish religion, should 
 have preceded this divine token of the title of these Gentiles to the benefit 
 t)f Christianity. And notwithstanding this miraculous appearance, we find 
 that the Jewish converts were with great difiiculty reconciled to this dispen- 
 sation of the gospel.' — Priestley's Notes, vol. iii. p. G14. 
 
 Trinitarians may again be quoted as confirming the statements and argu- 
 ments of Unitarians : — 
 
 ' And all they of the circumcision who believed, as many as came with 
 Peter upon this occasion, were exceedingly astonished to see that the mira- 
 culous and important gift of the Holy Spirit, which they supposed peculiar 
 to the Jewish nation, -wsls poured out upon the Gentiles also.' — Dr. Dod- 
 dridge. 
 
 ' Theg of the circumcision were astonished, because it was a maxim with 
 them, that the Shechinah or divine influence could not be revealed to any 
 person who dwelt beyond the precincts of the promised laud. Nor did any 
 of them believe that the Divine Spirit could be communicated to any 
 Gentile. It is no wonder, therefore, that they were amazed when they saw 
 the Spirit q/" God so liberally given, as it was on this occasion.' — Dr. A. 
 Clarke. 
 
 * The Holy Ghost was ahundanth/ shed doicn, as the free gift of God, in 
 a miraculous way, on Cornelius and all his Gentile friends, in like manner 
 as He had been before on Jewish converts, which was undeniably manifest 
 by Its supernatural effects.' — Dr. Guvse. 
 
 In the three preceding Trinitarian extracts, the Holy Spirit is mentioned 
 as a gift, and the gift of God. It is called the Spirit of God, the Divine 
 
 VOL. III. K Spirit, 
 
50 
 
 TRINITARIANS.— r/fc DeUij of the Holy Spirit.— Tr-e Acts. [c. xxi. 
 
 salem, the Jews will persecute thee ; and thou wilt be imprisoned,' &c. As 
 he was apprised of this, he might have desisted, for the whole was condi- 
 tional : Paul might or might not go to Jerusalem : if he did go, he would 
 be persecuted, and be in danger of losing his life. The Holy Spirit neither 
 commanded him to go, nor forbad him : the whole was conditional ; and 
 he was left to the free exercise of his own judgment and conscience. This 
 was a similar case to that of David in Keilah, 1 Sam. xxiii. 9 — 13. 
 David prevented the threatened evil by leaving Keilah : Paul fell into it, 
 by going to Jerusalem.' — Dr. A. Clarke. 
 
 Tliis speaking through the Spirit, according to the preceding quotations, 
 is jrrophesyinff, or foretelling future events ; and this is done by revelation 
 of the Spirit, and divine communication. Now, as these several things 
 depend upon the divine will and power, the above explanations do not 
 prove the Spirit to be distinct from God, but identical with him. And the 
 illustration from the 1st of Samuel confirms this ; for it was not an inter- 
 mediate person who spoke to David in Keilah, but the Lord — ' the Lord 
 said.' And Dr. Guyse, in adducing the same illustration in Paul's case, 
 says, that ' God told David,' &c. Then it was God who imparted these 
 gifts of prophecy, and made this revelation and divine communication in 
 the present instance. For such gifts and communications proceed from him 
 only; and he speaks through his prophets by the Spirit of inspiration 
 which he gives them. 
 
 ' But did not the Spirit of God then contradict itself, in bidding the 
 apostle go, and then speaking to him by these disciples not to go? Not 
 at all : St. Paul by extraordinary Revelation, was commanded to go up to 
 Jerusalem ; these disciples by a Spirit of prophecy only foretold the diffi- 
 culties and dangers that would attend him on his journey ; and so through 
 kindness and human aflfection, they dissuaded him from undertaking it.' — 
 
 BURKITT. 
 
 The system of Trinitarianism requires its professors always to represent 
 the Spirit as a Person ; but they frequently and unconsciously speak of it 
 as nut a person, under the application of impersonal terms. And the 
 expression, ' the Spirit of God itself,' in the preceding quotation, may be 
 considered as an involuntary testimony to truth, in opposition to the influ- 
 ence of error. 
 
 10. And as we tarried there many days, there came down 
 from Judea a certain pro/^^e^, named Agabus. 
 
 1 1 . And when he was come unto us, he took Paul's girdle, 
 and bound his own hands and feet, and said. Thus saith the 
 Holy Ghost, So shall the Jews at Jerusalem bind the man 
 that owneth this girdle, and shall deliver him into the hands 
 of the Gentiles. 
 
 ' Agabus predicted by a sign, in the manner of the old prophets, that 
 Paul should be there imprisoned.' — Cottage Bible. 
 
 ' He uttered a prediction which greatly aflected us all, attending it, as 
 usual, with a significant and prophetic sign ; for he took Paul's girdle, and 
 binding his own hands and feet, he said, Thus saith the Holy Spirit, bj' 
 whose inspiration I now speak and act,' &c. — Dr. Doddridge. 
 
 ' Observe here, that during the Apostle's stay at Cesarea in Philip's 
 house, a certain prophet named Agabus, comes thither, and prophesieth 
 of St. Paul's bonds at Jemsalem.' — Burkitt. ' This 
 
50 
 c. X.] UNITARIANS.— r/ie Holy Spirit the Spirit of Gorf.— The Acts. 
 
 Spirit, and the Divine Influence. It is said to be poured out, abundantly 
 shed down, and liberally given. And the impersonal terms, ivhich, It, and 
 Its, are distinctly applied to it. The Holy Spirit, therefore, according to 
 the involuntary testimony of Trinitaiians themselves, cannot be a.person; 
 for such representations as these, are completely inconsistent with the idea 
 of personality ,■ and perhaps, clearer evidence cannot be afforded on any 
 subject, than that which is here presented to the mind on this question. 
 See Acts ii. 1 — 4, &c. 
 
 46. For they heard them speak with tongues, and magnify 
 God. Then answered Peter, 
 
 47. Can any man forbid water, that these should not be 
 baptized, which have received the Holy Ghost as well as we ? 
 
 ' They were made jiartakers of the Holy Ghost. So we find that Jesus 
 Christ had his toater baptism, as well as John : and that even he who gave 
 the baptism of the Holy Ghost, required the administration of water bap- 
 tism also. Therefore the baptism of the Spirit did not supersede the bap- 
 tism by water,' &,c. — Dr. A. Clarke. 
 
 ' Is it not plain, beyond all contradiction, that God has now taken the 
 Gentiles into the gospel- covenant ; and that they may and ought to be 
 baptized with water, who have already been baptized with the Holy Ghost, 
 in His being p)oured out upon them, as certainly, evidently, and in like 
 manner, as He has been upon ourselves.' — Dr. Guyse. 
 
 Notwithstanding the personal pronouns, he and his, here applied to the 
 Holy Sj^irit, (but certainly without warrant from the passage,) these Trini- 
 tarian quotations may be taken as evidence in favour of the impersonality 
 of the Spirit. For the expressions, ' piirtakers of the Holy Spirit,' ' bap- 
 tism of the Holy Spirit,' and ' pouring out of the Holy Spirit,' are proper 
 and consistent only on the supposition, that the Spirit is a divine influence 
 or energy. Tliese things may be said in this sense ; but not in the sense 
 in which Trinitarians regard the Holy Spirit. For how strange would it 
 be, to talk of partaking of a person, of pouring out a person, and being 
 baptized with a person ! 
 
 Then, all is evidently ascribed to God. For it is asked, ' Is it not plain, 
 beyond all contradiction, that God has now taken the Gentiles into the 
 gospel-covenant V And the same idea is also expressed in the following 
 "Trinitarian quotation : — ' Meaning that it would be unreasonable to refuse 
 baptism to those whom God had favoured in so signal a manner.' — Hol- 
 den's Expositor, p. 306. — Thus, then, it was God who poured out the 
 Holy Ghost upon these Gentile converts, and baptized them with it. The 
 Holy Spirit, therefore, is identified with him ; and as the above expressions 
 are inconsistent with its personality, it is to be regarded as the divine 
 influence or power. 
 
 See the instances of Trinitarian impersonals in this connection, from the 
 44th verse. 
 
 XL — 15. And as I began to speak, the Holy Ghost fell on 
 them, as on us at the beginning. 
 
 The expression, 'fell on them,' shews, that the Spirit is not a person, 
 but an influence or energy. 
 
 ' The Holy Ghost came down upon them in the same manner, and with 
 the same effects, as He did upon us Apostles,' &c. — Bvrkitt. 
 
 ' The 
 
51 
 TRINITARIANS.— jT/ifi Deitij of the Holy Spirit.— Tu-e Acts. [c. xxi. 
 
 ' This inspired man coming into our company, and seeing the belt with 
 which Paul used to gird up his long garments about his loins in travelling, 
 took it up, and by way of a prophetic sign, bound his own hands and feet 
 with it,' &c. — Dr. Guyse. 
 
 ' This was no doubt a prophet, in the commonly received sense of the 
 term ; and his mode of acting was like that of the ancient prophets, who 
 often accompanied their i^redictions with significant emblems.' — Dr. A. 
 Clarke. 
 
 It was then by the Spirit of prophecy, that Agabus foretold Paul's bonds 
 and imprisonment. And who can impart this Spirit, but God only ? — who 
 but he did impart it to the prophets of old ? Therefore, the Spirit is iden- 
 tical with God ,• and the expression, ' Thus saith the Holy Ghost,' is of 
 the same import as the ancient annunciation of the prophets, — ' Thus saith 
 the Lord.' 
 
 ' The Prophet Agabus introduces a communication, supernaturally sug- 
 gested to his mind, with the expression, ' Thus saith the Holy Spirit,' which 
 appears exactly parallel to the expression often used by other prophets, 
 ' Thus saith God." — Yates's Vindication, pp. 104, lO.j. 
 
 ' The holy spirit is a divine prophetic revelation, made to Agabus : which 
 he personifies after the manner of the ancient prophets ; who, upon deliver- 
 ing any divine revelation made to them, prefaced it with saying. Thus saith 
 the Lord, &c.' — Commentaries and Essays, vol. i. p. 128. 
 
 XXVIII. — 25. And wlien they agreed not among them- 
 selves, they departed, after that Paul had spoken one word, 
 Well spake the Holy Ghost hy Esaias the prophet unto our 
 fathers. 
 
 ' It was with great truth and propriety, and with unerring foresight of 
 these days, that the Holy Spirit, that Divine Person by whom the sacred 
 penmen were inspired of old, spoke by the prophet /sairt/i, (chap. vi. 9, 10.) 
 to our disobedient ancestors,' &c. — Dr. Gdyse. 
 
 Now, there is no mention of any such ' Divine Person ' in Isaiah. On 
 the contrary, we meet with these w"ords at the beginning, — ' Hear, O 
 heavens, and give ear, O earth : for the Lord hath spoken.' (i. 2.) And 
 a little farther on we are told, that the Lord is ' the Holy One of Israel.' 
 (verse 4.) It is remarkable also, that in the very place alluded to above, 
 the same gracious Being is pi-esented to our notice, as the only source of 
 authority and power : — ' I heard the voice of the Lord, saying, 'SVhom 
 shall I send, and who will go for us? Then said I, Here am I ; send me. 
 And He said. Go, and tell this people. Hear ye indeed, but understand not; 
 and see ye indeed, but perceive not,' &,c. (vi. 8 — 10.) So that the passage, 
 with its connections, may prove tliat the Holy Spirit is identical with God, 
 but not that it is a third distinct Divine Person in the Godhead. 
 
 'Jehovah sj»ake by the month of all his holy prophets, by giving them 
 the Spirit of inspiration and prophecy, and whether the words are attri- 
 buted to the prophet, or to the inspiration by which he spake, they are 
 strictly and properly the words of Jehovah only.' — Marsom's Imperson- 
 ality, p. 61. 
 
 ' The prophet Isaiah, in his 6th chapter, tells us he saw the Lord of 
 Hosts. And at verse 8, that he heard the voice of the Lord, saying 
 — Go and tell thispeople, Hear ye indeed, but understand not, &c. 
 
 'Yet 
 
51 
 
 c. XI.] UNITARIANS.— TAe Hohj Spirit the Spirit of God.— Th^e Acts. 
 
 The Holy Spirit was poured out upon the Apostles ; and it was God 
 who poured it out. 
 
 * God signally owned the word of his grace, by shedding doiun the Holy 
 Ghost, ivho came upon them, not only with gracious influence to enlighten 
 their minds, and change their hearts ; but likewise in an immediate and 
 miraculous manner, bestowing upon them the gift of tongues, even as he 
 did on us, the apostles, and other Jewish believers, at the first wonderful 
 effusion of the Spirit, on the famous day of Pentecost. (Acts ii.)' — Dr. 
 
 GCYSE. 
 
 Here, as in the former instance, the pouring out of the Spirit on the day 
 of Pentecost, is alluded to. The Spirit is said to come from God ; and that, 
 too, ' in an immediate and miraculous manner.' And it is ' shed down' 
 as a ' wonderful effusion.' But it is spoken of under the application of 
 the personal pronouns, ivho and he. This, however, is a form of speech 
 inconsistent \vith the general representations of the two extracts ; and it 
 derives not the least countenance from the passage ; for there is nothing 
 there that expresses personality, or that suggests, in the most distant man- 
 ner, such an idea. And this assertion seems to be borne out by the follow- 
 ing Trinitarian quotation : — 
 
 ' And as I began to speak, before I had made any considerable progress 
 in my discourse, the Holy Spirit fell upon them in the visible form of 
 cloven tongues of fire, even as It did upon us at the beginning of our 
 public ministiy, after the ascension of our blessed Lord. (Chap. ii. 3, 4.)' 
 — Dr. Doddridge. 
 
 Here the impersonal pronoun ' It,' is applied to the Spirit ; and if it be 
 It, it cannot be He. See Acts viii. 16, x. 44, under the Unitarian head. 
 
 16. Then remembered I the word of the Lord, how that 
 he said, John indeed baptized with water ; but ye shall be bap- 
 tized with the Holy Ghost. 
 
 Not surely with a person, but a spiritual and divine influence, shed 
 abroad through the mind. 
 
 ' Ye shall be partakers of a much nobler, and more efficacious baptism, 
 of which liis (.Jolm's) was a lively emblem, by my shedding down the Holy 
 Ghost, in all His gifts and graces, abundantltj upon you.' — Dr. Guyse. 
 
 The expressions, ' shedding down the Holy Ghost,' and ' abundantly,' 
 neutralize the personal pronoun His ; for they are utterly inconsistent 
 with the idea of personality. 
 
 ' When Peter saw that the Holy Ghost fell upon those Gentiles, he con- 
 sidered it a fulfilment of our Lord's promise, ye, that is, all that will believe 
 on me, shall be baptized with the Holy Ghost — not many days hence, i. e. 
 in a short time this Spirit shall be given, which is to abide with you for 
 ever.' — Dr. A. Clarke. 
 
 Here the Holy Spirit is not only spoken of as that with which believers 
 were to be baptized, but as of a thing without any real personal existencej 
 for the impersonal relative which is applied to it : — ' this Spirit shall be 
 given, which is to abide with you for ever.' 
 
 See Acts i. 5, and passages there referred to, under the Unitarian head. 
 
 17. Forasmuch then as God gave them the like gift as he 
 did unto us, who believed on the Lord Jesus Christ, what was 
 I, that I could withstand God ? 
 
 VOL. III. K 2 TJie 
 
52 
 
 TRINITAR IANS.— r/;e Deity of the Holy Spirit.— Tu^ AcTS.[c.xxvin. 
 
 ' Yet these very words, which the prophet declares to have been spoken 
 by the Lord, even the Lord of Hosts, were spoken by the Holy Ghost — 
 Well SPAKE THE Holy Ghost, by Esaias the prophet, unto our Fathers, 
 saying. Go unto this people and say, Hearing ye shall hear, and shall not 
 understand, &c. 
 
 ' Therefore, the Holy Ghost is the Lord of Hosts.' — Catholic Doc- 
 trine, &c., Cliap. ii. Art. xxii. 
 
 In reply to this argument, Mr. Jones's able opponent observes, — 
 
 ' This is only a repetition of a former argument, and can be answered 
 only as it was before — that whatever was dictated by the Holy Spirit, was 
 dictated by the Lord of Hosts, the giver of that Spirit. It may not be im- 
 proper, however, to remark, that the passage quoted from Isaiah, in the 
 28th chapter of Acts, is mentioned in no fewer than five other places 
 in the New Testament,* and the Holy Ghost is 7iot even named in any one 
 of them. This, I conceive, would not have been the case, if the Evange- 
 lists had entertained the opinion so confidently avowed by Mr. Jones.' — 
 The Confessions, &c. pp. 74, 75. 
 
 Mr. Jones's argument above, (which is the general Trinitarian argu- 
 ment,) defeats itself. Instead of shewing, or endeavouring to shew, that 
 the Holy Spirit is a distinct person in the Godhead, it iffc«<;/ies it with God j 
 which is fatal to the Trinitarian System ; for it requires that the distinction 
 of the three Divine persons should be clearly demonstrated, and invio- 
 lably maintained. That the Holy Spirit and God are identical, is evident 
 from this fact, — that the Spirit is The Spirit of God. For as the spirit 
 of man, is man himself; so the Spirit of God, is God himself. But there 
 is a material difference between identity and distinction. And it is a sad 
 mistake on the part of Trinitarians, to be continually endeavouring to prove 
 the one, when their object should be to substantiate the other. What is it, 
 but the indication of an erroneous system? At any rate, the passage has 
 not yet been adduced, in which the Holy Spirit is called ' God the Holv 
 Ghost,' or ' The Third Person in the Trinity.' 
 
 *Matt.xiii. 14, 15; Markiv. 12; Lukeviii. lO; John xii.3y,40 : aiid Rom. xi. 8. 
 
52 
 
 c. XI.] UNITARIANS.— T/te Holy Spirit the Spirit of God.— The Acts. 
 
 The f/ift of God, here spoken of, is evidently the Holy Spirit. And a 
 learned Trinitarian writer thus paraphrases the passage :— 
 
 ' God (jave them the like gift, &c. viz. the Holy Spirit, and Its various 
 gifts and gi-aces, in the same way, and in the same measure in which he 
 gave them to us Jews. What was I, that I could withstand God. It was 
 not I who called them to salvation : it was God ; and the thing is proved 
 to be from God alone, for none of/ier could dispense the Holy Spirit.' — Dr. 
 A. Clarke. 
 
 The Holy Spirit is here called It ; and it is the prerogative of God alone 
 to dispense it. In the first place, then, we are led to conclude, that it can- 
 not be a person; and in the next, that it is the divine encryy or influence. 
 And it is remarkable, that in the passage under consideration, all is ascribed 
 to God ; for God gave them the gift, and the Apostle could not withstand 
 God. And in the nest verse, ' God is glorified,' because ' he hath also to 
 the Gentiles granted repentance unto life.' God, therefore, is all in all; 
 and the Spirit is identified with him, as his divine influence and power. 
 
 24. For he was a good man, and full of the Holy Ghost 
 and of faith : and much people was added unto the Lord. 
 
 From the fact, that the Holj/ Spirit is here coupled with faith, and that 
 Barnabas is said to be full of both, it is inferred by some Unitarians, that 
 the Spirit is not a person, but a divine energy or power. At all events, the 
 expression, full of the Holy Ghost, seems directly opposed to the idea of 
 personality. For while a person may be said to be full of a dicine influ- 
 ence ; it would sound strangely to say, that he was full of a Divine Person. 
 
 ' He was eminently favoured with those extraordinary divine powers, 
 which were then bestowed for the furtherance of the gospel.' — Commenta- 
 ries and Essays, vol. i. p. 125. 
 
 The following Trinitarian extract on the above passage, is particularly 
 worthy of observation : — 
 
 ' He is holy, because the Spirit of holiness* dwells in him : he has not 
 a few transient visitations or drawings from that Spirit ; 7Hs a resident in 
 his soul, and It fills his heart. It is light in his understanding ; It is dis- 
 crimination in his judgment : It is fixed purpose and determination in 
 righteousness, in his will ; It is purity. It is love, joy, peace, gentleness, 
 goodness, meekness, temperance, and fidelity, in his afiections and passions. 
 In a word. It has sovereign sway in his heart; It governs all passions, 
 and is the motive and principle of every righteous action.' — Dr. A. 
 Clarke. 
 
 Who that had never heard any thing on the subject, on reading this 
 quotation, could imagine, for a moment, that the Holy Spirit was supposed 
 to be a Person ? Here the Spirit is distinctly called it nine times. Uni- 
 tarians could have done no more : they could not have multiplied these 
 little impersonals more thickly. We have therefore in this incidental 
 passage, a sh-iking Trinitarian involuntary testimony, that the Holy Spirit 
 is not a person. 
 
 See Luke i. 15, under the Unitarian head. 
 
 XIII. — 9. Then Saul, (who also is called Paul,) ///e«? with 
 the Holy Ghost, set his eyes on him, and said, (&c.) 
 
 ' The holy spirit, which the apostle was filled with, was an immediate 
 
 divine 
 
 * See the quotation, on ' the Spirit of holiness,' from Dr. A. Clarke, under Rom. 
 i . 4, on the Unitarian side. 
 
53 
 TRINITARIANS.— T^e Deity of the Holy Spirit.— The Acts. 
 
53 
 
 c. xiii.]UNITARIANS.—7'/je i/oZ?/ Spirit the Spirit of God.—Ta-E Acts. 
 
 divine influence, directing auJ impowering him to inflict blindness upon a 
 false prophet' — Commentaries and Essai/s, vol. i. pp. 12o, 126. 
 
 ' Filled with wisdom and knowledge, and with a just indignation and 
 zeal, by an extraordinary afflatus of the Holy Ghost,' &c. — Dr. Gcyse. 
 
 ' Filled with the powerful effusion and impulse of the Holy Spirit.'— Dr. 
 Doddridge. 
 
 Afflatus and effusion, the terms used in the two preceding quotations, 
 and applied to the Spirit, seem to implj' an influence, but not a. person. 
 
 The passage says, that the Apostle was Jilled with the Holy Ghost. 
 Hence it is observed, ' Therefore the sentence he pronounced was not from 
 himself, but from God.' — Dr. A. Clarke. 
 
 Here the Holy Spirit is clearly identified with GoJ; for the reasoning 
 is, that what is said to be done by the one, is done by the other. 
 
 ' Paul no doubt found himself supernafuralli/ directed to speak in this 
 manner, as Peter was in the case of Ananias and Sapphira. His example 
 therefore, will by no means authorize any person to adopt similar language 
 at this day, so as to denounce the judgments of God upon those whom they 
 apprehend to oppose the truth.' — Priestley's IVoto, vol. iii. pp. 626, 627. 
 
 The same idea is evident in this quotation, as in the preceding : the Holy 
 Spirit is identified with God, as the same acts are here ascribed to God, 
 that are ascribed to the Spirit in the passage under consideration. 
 
 ' He was full of tlie Holy Ghost when he began his address ; by the 
 light of that Spirit he discerned the state of Elymas, and ex-posed his real 
 character ; and by the prophetic influence of that same Sj)irit, he predicted 
 the calamity that was about to fall upon him, while as yet there was no 
 sign of tliis blindness ! ' But this blindness was to continue only for a 
 season. Hence the writer here quoted observes, ' In the midst of judgment 
 God remembers mercy.' — Dr. A. Clarke. 
 
 And thus again, all that is ascribed to the Spirit, is ascribed to God. 
 And who but He gives the ' prosthetic influence,' and enables His servants 
 to ' predict' future events. 
 
 See the preceding passage. Acts xi. 24. 
 
 52. And the disciples were filled with joy, and with the 
 Holy Ghost. 
 
 Here, again, the Holy Spirit is coupled with a qualili/ or passion, under 
 the application of the word Jilled. And hence it is thought reasonable to 
 conclude, that it is an influence or an energy, and not a person. 
 
 See the expression, \filled icith the Holy Ghost,' illustrated under Luke 
 i. 15, on the Unitarian side. See also the parallel passages, Luke i. 41, 
 67; Acts ii. 4; iv. 8, 31 ; vi. 3, O, 8 ; vii. 55; ix. 17 ; xi. 24; xiii. 9 ; and 
 Eph. V. 18. 
 
 XV. — 8. And God, which knoweth the hearts, bare them 
 witness, giving them the Holt/ Ghost, even as he did unto us. 
 
 Here the communication of the Holy Spirit to the Gentiles, is again 
 ascribed to God. It is his gift ; and in this chapter, every thing relating 
 to that event, is in like manner ascribed to him. It is thus, in short, 
 wherever it is alluded to ; for of him, and to him, and through liim are all 
 things. 
 
 ' The holi/ spirit here was the divine potver, enabling them to speak in 
 languages they had never learned ; and the apostle refers to what is men- 
 tioned above, x. 44, &c.' — Commentaries and Essays, vol. i. p. 126. 
 
 ' Mav 
 
54 
 TRINITARIANS.— r/ie Deity of the Holy Spirit.— T-r-e Acts. 
 
54 
 c.xv.] UNITARIANS.— r/(efl"o/i/ Spirit the Spirit of God.—TiiE Acts. 
 
 ' May that God who knoweth all hearts, bear witness to us, by giving us 
 His Holy Spirit to seal us to the day of redemption.' — Dr. Doddridge. 
 
 ' God clearly testified his acceptance of them, not only by giving them 
 the graces and joys of His Spirit, whereby they magnified his name, but 
 also by a visible effusion of the Holy Ghost, in an immediate and miracu- 
 lous manner,' 8cc. — Dr. Guyse. 
 
 In the two preceding quotations, the Spirit is said to be the Spirit of 
 God; and it is mentioned as given by him, as an immediate and miracu- 
 lous effusion. All, in fact, is ascribed to him, as the source of power, and 
 the Almighty Ruler of heaven and earth. 
 
 The former of these learned Doctors, however, in this connection, speaks 
 of the Spirit as ' this sacred Agent.' But he represents it as being given 
 ' in a miraculous effusion ,■' which is not very consistent with the idea of 
 its being a personal agent. 
 
 Another Trinitarian writer observes on this passage, — 
 
 ' Giving them the Holy Spirit, though uncircumcised ; just as he had 
 given it to us who were circumcised : an evident proof, that, in the judg- 
 ment of God, circumcision was no preparation to receive the gospel of 
 Christ.' — Dr. A. Clarke. 
 
 Hero the Spirit is not only said to be given by God, but it is represented 
 as impersonal, and is called it. 
 
 See Acts x. 44 — 47 ; and xi. 15 — 17. 
 
 XIX. — 2. He said unto them. Have ye received the Holy 
 Ghost since ye believed ? And they said unto him. We have 
 not so much as heard whether there be any Holy Ghost. 
 
 These persons were Jetvs, and had been baptized unto John's baptism. 
 Now, if the Jews had believed that the Holy Sj^irit was the third Divine 
 Person in the Trinity, it is not likely that these disciples would have been 
 ignorant, not only of so important a fact, but whether there were any Holy 
 Ghost at all. 
 
 This is ' a remarkable passage, shewing that the Jews had not the 
 slightest idea of a third person in a Trinity, and proving what the apostles 
 taught them to understand by the term Holy Spirit.' — Grundy's Lectures, 
 vol. i. p. 166, Note. 
 
 ' He said unto them. Have ye as yet on your believing received the 
 Holy Spirit ? and have the gifts that are bestowed by the effusion of the 
 Spirit been imparted to you ? And they strangely replied to him. Nay, 
 we have not so much as heard of any such peculiai- privilege under the 
 present dispensation, and are so far from having been partakers of it, that 
 we know not whether any have been favoured with this extraordinary 
 effusion, or whether there be any Holy Spirit given or no.' — Dr. Dod- 
 dridge. 
 
 ' The subject of John's preaching was that men should repe7it, the belief 
 of the speedy approach of one greater than he, who would baptize with the 
 hvlg spirit, as he had done with ivater only. Now as these disciples had 
 not heard of the holy spirit, it is probable they had not had any regulai' 
 instruction from John, but only from some of his disciples, who were im- 
 perfectly acquainted with his doctrine.' — Priestley's Notes, vol. iii 
 p. 668. 
 
 Other writers understand the passage in a more limited sense, than that 
 which seems to be maintained in the two preceding quotations : — 
 
 'The 
 
55 
 TRINITARIANS.— TAe Deity of the Holy Spirit.— Thk Acts. 
 
55 
 
 c. s.ix.'ilJl^ilT AUIANS. — The Holi/ Spirit the Spirltof God.— The Acts. 
 
 ' Tlie holi/ spirit here is the gift of extraordinari/ divine powers, which 
 had begun first to be bestowod upon the followers of Christ, soon after his 
 resurrection, on the day of Pentecost ; of which these persons, being in 
 remote parts, had never heard.' — Commentaries and Essays, vol. i. p. 127. 
 ' That is, they had not heard that there were particular gifts and graces 
 of the Holy Spiiit to be received. They could not mean that they had 
 not heai-d of the Holy Spirit; for John, in his baptism, announced Christ 
 as about to baptize with the Holy Ghost, Matt. iii. 11, Luke iii. 16 : but 
 they simply meant, that they had not heard that this Spirit, in His gifts 
 had been given to, or received by any one.' — Dr. A. Clarke. 
 
 ' They had never heard that this' (the baptism of the Holy Ghost) ' was 
 actually come to pass, in any extraordinary effusion of His gifts, together 
 with His graces.' — Dr. Guyse. 
 
 ' That is, whether it be yet given. A pai'allel ellipsis occurs, John vii. 
 39 : ' The Holy Ghost was not yet :' i. e. ' not yet ginen,' as our transla- 
 tors supply the word. So here, they ' had not heard whether the Holy 
 Ghost were yet given.' This is the sense we believe generally given to the 
 passage; and it is difficult to believe that any of John's disciples should 
 not have heard of the Holy Ghost, for he said, ' I indeed baptize you 
 with water unto repentance : but he that cometh after me, .... he shall 
 
 baptize with the Holy Ghost.' Matt. iii. 11 ; John i. 33 They ajjpear 
 
 to have heard nothing of the miraculous events of the day of Pentecost. ' 
 — Cottage Bible. 
 
 It is, perhaps, of little consequence to ascertain precisely, what was the 
 opinion which these Jewish converts entertained on this point. It is of 
 greater importance to observe well, and understand correctly, the conduct 
 of the apostle towards them on this occasion. If, according to the strict 
 literal interpretation of the words, ' they had not so much as heard whether 
 there were any Holy Ghost;' they were like too many in the present day, 
 in the midst of Christian privileges, who, if they were asked, could not 
 give ' an answer of the reason of the hope that is in them :' — thev were 
 ignorant. What then 1 There was a divinely inspired Apostle before 
 them, to enlighten their darkness. How did he proceed ? Why, it is 
 remarkable, he did not baptize them in the name of God the Father, God 
 the Son, and God the Holy Ghost ; but, simply, ' in the name of the 
 Lord Jesus.' He did not utter a single word about the Trinity, or the 
 Divine Personality of the Holy Spirit. He did not teach them to rcaj-d 
 the Holy Ghost, as God the Holy Ghost, the Third Person in the Trinitj'. 
 He did not breathe a single syllable of all this. Now, if the Trinity had 
 been true, (and consequently, if the Holy Spirit had been a Divine Person ) 
 would the Apostle, under the peculiar circumstances of the case, have 
 omitted all mention of so sublime a mystery, when so utter an ignorance 
 existed respecting it ? 
 
 Supposing they were not ignorant to this extent ; but merely with regard 
 to the pouring out of the Spirit on the day of Pentecost. Tlicy had not 
 shared in this extraordinary divine effusion ; they had not been baptized 
 with the baptism of the Holy Ghost. But they were so at this time ; and 
 tlie apostle, as a Trinitarian, would very naturally, on such an occasion 
 have expatiated on the Trinity, and the divinity of that Holy Spirit, with 
 ■whose effusion they were baptized. He, however, uttered not a word on 
 such topics; and the inference seems inevitable, tliat he knew nothing of 
 them; and consequently, that the Holy Spirit is not a Divine Person in 
 the Godhead. l Jjj 
 
56 
 TRINITARIANS.— rAc Deity of the Holy Spirit.— The Acts. 
 
56 
 c. xix.]UNITARIANS.— r/(e Holy Spirit the Spirit of God.— The Acts. 
 
 In some of the preceding Trinitarian quotations, the Holy Spirit is 
 spoken of as a person, under the application of the personal pronoun, His : 
 ' His gifts ' — ' His graces.' The following Trinitarian impersonals, in this 
 connection, may be set against these instances, and may furnish the best 
 answer to them : — 
 
 ' Paul perceiving this, asked them if they had received the Holy Ghost 
 since they believed 1 For it was the common privilege of the disciples of 
 Christ to receive, not only the ordinaiy graces, but also the extraordinary 
 gifts of the Holy Spirit : and thus the disciples of Christ differed from 
 those of John, and of all others. John baptized with water ; Jesus with 
 the Holy Ghost. And to this day, the genuine disciples of Christ are dis- 
 tinguished from all false religionists, and from nominal Christians, by 
 being made partakers of this Spirit ichich enlightens their minds and 
 convinces of sin, righteousness, and judgment; quickens their souls, wit- 
 nesses to their conscience that they are the children of God, and purifies 
 their hearts.' — Dr. A. Clarke. 
 
 ' May those who are so indifferent to His sacred operations as if they 
 had never yet heard that there was an Holy Spirit, be filled with It, and 
 be made obedient to It !' — Dr. Doddridge. 
 
 ' Here observe the question put by St, Paul to the twelve disciples ; 
 ' Have ye received the Holy Ghost since ye believed V He doth not mean 
 in Its sanctifying operations, but in Its miraculous gifts; as speaking with 
 tongues, the gift of prophecy, and the gift of healing.' — Bdrkitt. 
 
 ' Paul enquired, if they had received the Holy Ghost since they believed. 
 But they liad not so much as heeird whether there was one or not. But 
 during his stay, and religious exercises with them, the Holy Spirit was 
 communicated to them : and it was very evident that they were not fully 
 introduced into the Chiu-ch, until they had received It.' — The Doctrines of 
 Friends, p. 177. 
 
 In these extracts, the Holy Spirit is expressly spoken of as of a thing 
 without any personal existence ; the impersonal relative ' which,' and the 
 impersonal pronoun ' It,' being distinctly applied to it. They, therefore 
 neutralize the other instances of an opposite nature ; and shew very plainly 
 from the involuntary unconscious testimony of Trinitarians themselves 
 that the Holy Spirit cannot be a Person. 
 
 6. And when Paul laid his hands upon them, the Holy Ghost 
 came on them ; and they spake with tongues, and prophesied. 
 ' The holy spirit, as explained by the sacred writer himself, was a power 
 of speaking foreign languages, which they had never learned ; and preach- 
 ing the gospel by an extraordinary divine assistance : for this last is the 
 meaning of prophesying in this passage.' — Commentaries and Essays, vol. 
 1. p. 127. 
 
 The expression, ' come on them,' is inconsistent with the idea of the 
 Holy Spirit's being a Person. It is parallel to the expression, ^ fell on 
 them.' See the passages to this effect. Acts \iii. 16; x. *44; xi. 15. And 
 it may have the same signification as being ' anointed with the Holy 
 Ghost.' See Acts x. 38. 
 
 ' They were baptized with the Spirit,' says Dr. Gcyse. Yet he repre- 
 sents the Spirit as a Person I How exceedingly irrational is the idea of 
 baptizing persons with a person ! 
 
 In consequence of the Holy Ghost's coming upon them, we are told 
 
 that 
 
TRINITARIANS— 7^* Deity of the Holy Spirit.~TBT Acts. 
 
57 
 
 c. XIX.] UNITARIANS.— r/te Holy Spirit the Spirit of Gorf.— The Acts. 
 
 that ' they received the miraculous gifts of different languages,' &c. — Dr. 
 A. Clarke. Then, did they not receive the Holy Spirit from God ? For 
 who but He can impart miraculous powers ? 
 
 Thus the Holy Spirit is identified with God, as his divine energy and 
 influence. 
 
 The Book of Acts is important, as containing the account of the mira- 
 culous communication of the Holy Spirit after the resurrection and 
 ascension of Jesus Chi-ist. Whether the Apostles regai-ded the Spirit as a 
 Divine Person, or as the Divine Influence, let the reader judge. 
 
 l2 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 Homans. 
 
 Chap. VIII. — 16. The Spirit itself beareth witness with our 
 spirits, that we are the children of God. 
 
 ' Our adoption into God's family is evidenced by the testimony of the 
 Spirit, bearing witness with our spirits ; here are two witnesses produced to 
 testify the truth of a believer's adoption, namely, God's Spirit and his own.' 
 — Bdrkitt. 
 
 It is, however, here admitted, that the Spirit is ' God's Spirit.' And as 
 one of these witnesses, the spirit of man, is not a distinct person from 
 man ; so the other witness, the Spirit of God, is not a distinct person from 
 God. They are both equally represented as bearing witness. 
 
 ' That same Spirit, the Spirit of adoption ; that is, the Spirit who wit- 
 nesses this adoption, which can be no other than the Holy Ghost Himself, 
 and certainly cannot mean any disposition or affection of mind which the 
 adopted person may feel; for such a disposition must arise from a know- 
 ledge of this adoption ; and the knowledge of this adoption cannot be 
 given by any human or earthly means ; it must come from God himself.' — 
 Dr. A. Clakke. 
 
 * The Divine Spirit Himself. . . . The Spirit is here spoken of as a Divine 
 Person, who in a free, intelligent, and authoritative manner, hears witness 
 with our spirits ; and God is said to know the mind of the Spirit, who 
 makes intercession for the saints, (ver. 27.) And therefore this passage 
 might be rendered. The Spirit Himself bears tvitness,' &c. — Dr. Guyse. 
 
 To this it may be replied, that in the Scriptures many things are said 
 to bear witness. A son^ is a witness. Dcut. xxxi. 19. An altar is a 
 witness. Joshua xxii. 26, 27, 28, 34. A stone is a witness; and this 
 stone heard the voice of the Lord. Joshua xxiv. 27. Conscience is a 
 witness. Rom. ii. 15. The rust of gold and silver is a witness. James 
 V. 3. And man's countenance is a witness. Isa. iii. 9. All these are 
 represented as ' Persons, who in a free, intelligent, and authoritative 
 manner, bear witness. And therefore these passages might be rendered,' 
 according to the above learned authority, a song himself, an altar himself, 
 a stone himself, conscience himself, rust himself, and countenance himself. 
 The argument is evidently fallacious. 
 
 But the spirit is spoken of in the passage impersonally : — ' The Spirit 
 itself beareth witness.' Now ' the neuter pronoun it, is in no other 
 instance in the Scriptures, ever applied to a person.' And ' it would be 
 absurd to say, ' There is one God and none other but it' — 'God itself 
 oven our Father' — ' Christ loved the Church and gave itself for it,' &,c. 
 —Grundy's Lectures, vol. i. p. 153 ; and Marsom's Impersonaliti/, &.C., 
 p. 7. — The spirit therefore that witnesses, is neuter; it is itself, not 
 himself. ^^' 
 
UNITARIANS.— The Holy Spirit the Spirit op God. 
 
 Chap. I. — 4. And declared to be the Son of God with power, 
 according to the Spirit of holiness, by the resurrection from 
 the dead. 
 
 ' This illustrious person, the head of the new dispensation, as a man was 
 descended from the family of David, as it was foretold that he should ; 
 but as a prophet to wliom the holi/ spirit was imparted without measure, 
 he is entitled to the high distinction of Son of God. He is the very Mes- 
 siah whom we have been taught by the prophets to expect. And if any 
 inquire how this fact is to be ascertained, the answer is, by his resurrec- 
 tion from the dead. It is this wonderful act of divine poiver, exerted upon 
 this eminent person, which clearly distinguishes him from all the prophets 
 who were his predecessors, and elevates him to that matchless pre eminence 
 which entitles him to the rank and character of the Son of God; being 
 the only one of the human race who has been raised from the gi'ave, and 
 put into possession of a glorious and everlasting inheritance.' — Belsham's 
 Epistles of Paul, vol. i. pp. 1-5, 16. 
 
 ' Christ was declared to be the Son of God, or a distinguished prophet, 
 and God gave an attestation to his divine mission, by the miraculous gifts 
 which were bestowed upon him, usually called the {/ifts of the spirit, and 
 in this place the spirit of holiness, or the holy spirit; but the more particu- 
 lar attestation of his divine mission, was his resurrection from the dead, 
 an event which ho had himself foretold, as intended to answer this pur- 
 pose.' — Priestley's Notes, vol. iv. p. 262. 
 
 The Holy Spirit seems to be considered in these extracts, as synonimous 
 •tvith the divine power, and miraculous gifts. And the following Trinita- 
 rian quotations may be adduced in confirmation of these statements ; for 
 tliey are evidently testimonies to the impersonality of the Holy Spirit, in 
 this connection : — 
 
 ' He was proved to be the Son of God, the promised Messiah, by the 
 Holy Spirit, (called here the spirit of holiness,) which he sent down upon 
 his apostles, and not on them only, but on all that believed on his name ; 
 by whose influence multitudes were convinced of sin, righteousness, and 
 judgment, and multitudes sanctified unto God; and it was by the peculiar 
 unction of this Spirit of holiness, that the apostles gave witness of the 
 resurrection of the Lord Jesus, Acts iv. 33.' — Dr. A. Clarke. 
 
 The impersonal relative witich, here applied to the Holy Spirit, shews 
 that it is neuter, and therefore not a. person. 
 
 ' By the mighty operation of the Holy Spirit, which wrought in him, 
 and undividedly concurred with him, in raising his dead body from the 
 grave, to a glorious state of immortality,' — Dr. Guyse. Here 
 
69 
 
 TRINITARIANS.— rAe Deity ufthe Holy Spirit.— Romahs. [c. viii. 
 
 Dr. Adam Clarke also says, in the foregoing quotation from him, ' the 
 Spirit who witnesses this adoption, zvhic/i can be no other than the Holy- 
 Ghost himself.' And a little further on, in the same connection, he adds, 
 ' and hereby we shall know that we are of God by the Spirit which he 
 giveth us.' 
 
 Thus, in the very midst of a representation of the Holy Spirit as a 
 Person, this learned Trinitarian speaks of the Spirit impersonally. The 
 evidence is striking. It is truth bursting the trammels of en-or. 
 
 He says, moreover, that ' the knowledge of this adoption cannot be 
 given by any human means ; it must come from God himself.' — Thus the 
 Spirit's bearing witness with our spirit that we are adopted, is the same as 
 God's communicating to us the knowledge of this event. The Spirit, then, 
 is cleai-ly identified with God. It is represented as his intelligence. 
 
 Tlie following are Trinitarian involuntary testimonies to the imperson- 
 ality of the Holy Spirit, in this connection, in addition to those which axe 
 mentioned above : — 
 
 ' Did he ' walk after the flesh,' fulfilling the lusts thereof I or did he 
 not, notwithstanding the struggle whicli it cost him, turn his back upon 
 these, and follow the dictates of his new nature, and of the Spirit of God, 
 by which it was inspired .... The Spirit, according to St. Paul, bearing 
 ' witness with our spirit,' that we are the children of God ; It bears witness 
 also, that, if children, then are we heirs ; heirs of God, and joint heirs 
 with Christ,' ' k.c.— Cottage Bible. 
 
 ' 16. beareth u-itncss~\ Not by any direct revelation, but by Its sanctify- 
 ing effects upon the heart.' — Holden's Expositor, p. 372. 
 
 The neuter terms which and it, are here employed in reference to the 
 Holy Spirit. They do not apply to a person ; and therefore, according to 
 the shewing of Trinitarians themselves, the Spirit is not a person. — Trini- 
 tarians, moreover, do not apply these terms to the Father, and to the Son ; 
 and therefore, their so frequently doing so to the Holy Ghost, is a proof 
 that the supposed third Person of the Trinity, is not a Person ; for it 
 shews, that they are compelled to regard it as sometliing different from the 
 Father and the'Son; and also, that the evidence for its impersonality is so 
 strong and decisive, that they are led, irresistibly, though unconsciously, 
 to bow to its authority. 
 
 ' The Spirit itself beareth witness,' &c. That is, ' Oiu persuasion of 
 the peculiar favour of God towai-ds us is assured by the testimony of his 
 "racious aid, direction, and consolation.'— Yates's Vindicntion, p. 116. 
 
 26. 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. 
 
 27. And he that searcheth the hearts knoweth what is the 
 mind of the Spirit, because he maketh intercession for the 
 saints according to the will of God. 
 
 ' It is the work and office of the Holy Spirit of God to help our infir- 
 mities in prayer.' — Burkitt. 
 
 ' Wo have 'moreover this important privilege, that the Holy Spirit of God 
 graciously leudeth us His helping hand under all our burdens and infir- 
 mities.'— Dr. DODDBIDGE. 
 
 ' He 
 
59 
 c. I.] UNITARIANS.— 27(e Hohi Spirit the Spirit o/Gorf.— Romans. 
 
 Here too, the neuter relative which, is applied to the Spirit, and proves 
 that it is not a person. 
 
 ' According to the spirit of holiness,'] with respect to his spiritual nature, 
 as some explain it, or as others, with more probability, according to the 
 Holy Spirit, luhich proved him to be the Son of God by Its miraculous 
 operations after his resurrection from the dead.' — Holden's Expositor, 
 p. 346. 
 
 * Marked out as the Son of God, with the most astonishing display of 
 divine power, according to the operation of the spirit of holiness, which 
 having originally produced that holy Thing which was born of the Virgin, 
 exerted Its energy upon him on so many occasions, and especially in the 
 triumphant resurrection from the dead,' Sec. — Dr. Doddridge. 
 
 In all the four preceding extracts, the Spirit is represented as impersonal. 
 In the two latter, the neuter terms, which and it, are applied to it; and 
 in one of them, it seems to be spoken of as dirine poiver. Therefore, 
 these instances of the neuter form of speech being applied to the Holy 
 Spirit, may be considered as Trinitarian proofs, against Trinitarianism ; 
 for they are decidedly opposed to the idea of the Spirit's Personality. 
 
 v.— 5. And hope mr.keth not ashamed; because the love 
 of God is shed abroad in our hearts by the Holy Ghost, which 
 is given unto us. 
 
 The Holy Spirit is giuen to us ; and doubtless by that God whose love 
 is thus shed abroad through our hearts. It is his gift of love, and the 
 testimony of his favour. And this seems to be the general explanation of 
 the passage : — 
 
 ' The gifts of the holy spuit were tokens of the peculiar presence and 
 favour of God, confirming men's faith in the gospel, and their expectations 
 from it.' — Priestley's Notes, vol. iv. p. 283. 
 
 ' The holij spirit is the gift of extraordinary divine powers bestowed on 
 Christians in that first age of our religion ; which were to them a token 
 of the divine love, and a pledge of their future happiness.' — Commenta- 
 ries and Essays, vol. i. p. 128. 
 
 ' The gifts of the holy spirit, by which the Christian doctrine is con- 
 firmed, are a demonstration that all the promises of the gospel covenant 
 ghall be fulfilled, being an undoubted proof of the favour of God to those 
 who believe in Christ, and the seal and ratification of that Being who 
 cannot falsify himself.' — Belsham's Epistles of Paul, vol. i. p. 101. 
 
 ' Seeing the love, which God beareth to us, and which will raise us to 
 everlasting life, is abundantly assured to our hearts, by the gifts and ope- 
 rations of the Holy Spirit, which He hath imparted to us." — Taylor o» 
 Romans, p. 174. 
 
 * The free favour of God towards us,. . . .by the special influence of 
 and agency of the Holy Spirit, whom God of his o^vn good pleasure has 
 given to dwell in our hearts.' — Dr. Guyse. 
 
 ' The love of God, in the perfection of which the blessedness of that 
 celestial world consists, is in a, pi en I if id effusion poured into our hearts by 
 HisYioly ST^mi, which is given unto us, and enables us to sec His love 
 amidst all His corrections, and to delight ourselves daily in Him, though 
 for the present He appoint us trials which may seem ever so rigorous.' — 
 Dr. Doddridge. 
 
 ' It is not a fallacious hope, because we have a convincing proof of God's 
 
 abundant 
 
60 
 
 TRINITARIANS.— ne Deity of the Holy Spirit.— Romk^s. [c. yiii. 
 
 ' He who prays, receives help from the Spirit of God; but he who prays 
 not, receives no such help. . . .But the Spirit itself, the same Spirit, viz., 
 the Si^iritthat witnesses of our adoption and sonship, verses 15, 16, makes 
 intercession for us. . . . We must therefore understand these places of that 
 help and influence which the followers of God receive from the Holy Ghost ; 
 and, consequently, of the fulfilment of the various promises relative to this 
 point which our Lord made to his disciples,' &c. — Dr. A. Clarke. 
 
 Thus, wliatever we are to understand by intercession, it is admitted in 
 the above instances, that the Spirit is the Spirit of God. It cannot there- 
 fore be a distinct person in the Godhead ; as the spirit of man is not a 
 distinct person in man. The Spirit of God is also- the Spirit of adoption, 
 mentioned in the 1.5th and 16th verses. Now this Spirit is evidently repre- 
 sented as the Spirit of the Father ; and it is the Father that adopts us to 
 himself. The communication of this Spirit, moreover, was the fulfilment 
 of the various j)romises of our Lord. Jesus Christ promised his disciples 
 the Spirit of the Father, which was to speak in them, and which he assured 
 them would be ' power from on high,' with which they would be ' endued.' 
 It is therefore the tendency of the preceding quotations, to identify the 
 Spirit with God the Father, as his Holy Spirit, and Divine Power. 
 
 It is contended, that the Holy Spirit must be ' a conscious intelligent 
 agent,' because it makes intercession ; and because, in verse 34th, of the 
 same chapter, the same thing is said to be done by Jesus Christ. ' Is inter- 
 cession or advocacy, a personal act as regards the Saviour ? so is it in all 
 fairness of interpretation, as it regards the Holy Ghost.' — Evans's Letters, 
 pp. 99, 100. 
 
 Personal acts are frequently ascribed, in the Scriptures, to things that are 
 not persons ; and as the impersonal pronoun itself, is here applied to the 
 Holy Spirit, it is reasonable to conclude, that intercession is to be under- 
 stood in a figurative sense. 
 
 ' Our Lord makes intercession for us, by negotiating and managing, as 
 our Friend and Agent, all the affairs pertaining to our salvation. And the 
 Spirit of God makes intercession for the saints ; not by supplication to God 
 on their behalf, but by directing and qualifying their supplications in a 
 proper manner, by his agency and influence upon their hearts ; which, 
 according to the gospel scheme, is the peculiar work and office of the Holy 
 Spirit.' — Dr. A. Clarke. 
 
 ' We, in our weakness, consider not what is most fit for us to ask of God ; 
 but are apt passionately to desire an immediate exemption from present 
 calamities, regardless of the high designs of his wisdom, and the important 
 ends of our trials. But it is our gi'eat privilege and happiness, that the 
 very Spirit of God manages this affair for us, and qualifies the silent desires 
 of our hearts after a release from our distressing condition ; tempering and 
 moderating them with patient submission to the ■«'ill of God : ' — Taylor, 
 on the Epistle to the Romans, p. 194. 
 
 The intercession which is described in the two preceding quotations, 
 seems to be a spiritual influence, proceeding from the Holy Spirit, and 
 operating upon the heart ; or, perhaps, more properly speaking, it is that 
 Holy Spirit itself, as a Divine Influence, operating upon the thoughts, the 
 desires, and aflections. 
 
 Mr. Jones, in his Catholic Doctrine, &c., has the following remarks on 
 the passage, ' The Spirit itself maketh intercession for us :' — 
 
 ' The Spirit is not God, because he maketh intercession with God ; and 
 
 God, 
 
60 
 
 c. v.] UNITARIANS.— The Holy Spirit the Spirit o/God.— Rom a.vs. 
 
 abundant love in the gifts of the Holy Ghost poured out into our hearts. 
 The hope of the Christian is not vain, because God's love to him is 
 evinced by bestowing upon him spiritual gifts and graces,' &c. — Holden's 
 Expositor, p. 360. 
 
 Thus the Holy Spirit is the gift of God, and it is a proof and token of 
 his favour and love. It is spoken of as a plentiful effusion, and as gifts 
 and graces, which are poured out into our hearts. While therefore the 
 Spirit is identified with God, it is clearly re^jresented as a divine influence, 
 operating upon the mind and the heart, the thoughts and aflections. 
 
 VIII. — 3. For what the law could not do, in that it was 
 weak through the flesh, God sending his own Son, in the 
 likeness of sinful flesh, and for sin, condemned sin in the 
 flesh: 
 
 4. That the righteousness of the law might be fulfilled in 
 us, who walk not after the flesh, but after the Spirit. 
 
 5. For they that are after the flesh do mind the things of 
 the flesh; but they that are after the Spirit the things of 
 the Spirit. 
 
 In the following Trinitarian quotations, the Spirit here is explained of 
 the Holy Spirit, and the Spirit of God : — 
 
 ' Not according to the principles of corrupt nature, which, to our grief, 
 still remain in us ; but according to those higher and nobler principles 
 that are implanted in our hearts, and are continually maintained and 
 assisted, by the Sjnrit of God.' — Dr. Guyse. 
 
 ' Who answer the engagements of our Christian profession, and, in the 
 tenor of our lives, walk not after the flesh, to indulge its desires and 
 demands, but after the Spirit ; that is, who, under the influences of the 
 Spirit of God, abound in the sentiments and duties of a truly spiritual 
 life.' — Dr. Doddridge. 
 
 ' The sanctifying influence of the Spirit, if we so walk after It as to 
 bring forth the fruits of the Spirit, hath the ' end of everlasting life.' ' — 
 Whately's Essays, p. 277. 
 
 Thus the Spirit is represented as the Spirit of God ; and it is spoken of 
 impersonally, as It. 
 
 Other writers, however, do not understand the Spirit here as signifying 
 the Holy Spirit ; but explain it thus : — 
 
 ' Not according to the instigation of fleshly appetite, but according to 
 the dictates of the inward man, tho rational faculty, in truth and holiness.' 
 — Taylor, on Romans, p. 189. 
 
 ' All this is intended to illustrate the different tendencies of the good or 
 evil principle, called by the apostle the flesh and the spirit.' — Priestley's 
 Notes, vol. ir. p. 299. 
 
 ' The apostle describes and contrasts the character and state of those 
 who live after the flesh and after the spirit ; or, in other words, the adhe- 
 rents to the law, and the converts to the gospel. . . . This is the interpre- 
 tation which I assign to tho words, flesh and spirit; though ^vith some 
 diffidence, being aware how often the apostle changes the meaning of his 
 terms without any previous notice.' — Belsham's Epistles of Paul, vol. 
 i. p. 160. 
 
 Dr. 
 
61 
 
 TRINITARIANS.— T/te Deittj of the Holij Spirit.— HoMAtis. [c. viii. 
 
 God, as it is imagined, cannot intercede with himself. But it is a matter 
 of fact, that he has actually done this : therefore it is wicked and false to 
 say that he c«HHo<. For God reconciled the world to Himself, and it 
 was done by intercession.' — Chap. ii. Art. xxvi. 
 
 'To Mr. Jones's argument,' says his able opponent of the Church of 
 England, ' I will only oppose the opinion of a learned prelate. Bishop 
 Tomline. He says, ' Intercession is not an act which can be attributed 
 to God the Father, neither can he be said to intercede for us, according to 
 the power which is in him.' * 
 
 ' Our modem Fathers, like those of old, frequently contradict each 
 other, when they treat of this doctrine. It must be observed, that the 
 intercession mentioned in the text is supposed to be the act of the third 
 Person in the Trinity ; then, according to Bishop Tomline, one of the 
 Persons possesses a power which another is devoid of! It appears to me, 
 that every argument urged as proof of the Spirit's personality leads to some 
 difficulty of this kind. 
 
 ' The passage might be paraphrased thus : — ' He that searcheth the 
 hearts, kuoweth the mind of those who earnestly seek the aid of his Holy 
 Spirit, and to them he grants this aid ; net only suggesting proper objects 
 in their supplications, but exciting a fervency which cannot be expressed 
 in words, but breaks out from the heart with sighs and groans, in pra^-ers 
 of intercession for the saints :' that is, for the preachers of the gospel, who 
 were every where opposed and persecuted. I am the more inclined to 
 believe that this is the meaning of the text, because these prayers of inter- 
 cession are repeatedly desired of the churches by St. Paul ; for instance, 
 to the Ephesians (vi. 18, 19), ' Praying always with all prayer and suppli- 
 cation in the Spirit, and watching thereunto with all perseverance and sup- 
 plication _/b?- all saints, and for me, that utterance may be given unto me, 
 that I may open my mouth boldly :' adding, that for this cause he was ' an 
 ambassador in bonds.' And to the Thessalonians (1 Thess. v. 25), 
 ' Brethren, pray for us ;' and, at the 19lh verse, ' Quench not the Spirit.' 
 
 ' I can discover no intimation of a third Person in the Deity in any of 
 these nassages, nor in any other, when fairly examined, in the whole 
 Bible.^ 
 
 ' If the words, ' He that searcheth the hearts, kuoweth what is the 
 mind of the Spirit,' were expressed in plain language, according to the 
 Athanasian idea, the passage would stand thus : — ' The first Person of the 
 Trinity knowcth what is the mind of the third Person, by searching his 
 heart !' This, I conceive, plainly shews that the word Spirit, in the text, 
 cannot mean a. person, in the Godhead.' — The Confessions, &c., pp. 79, 80, 
 94,95. 
 
 This ' intercession is no other than those groanings after complete deliver- 
 ance, which are excited in the saints by the Holy Spirit, and arc according 
 to the will of God. When Christ also sent forth his disciples to preach the 
 Gospel, ho told them, they should be brought before governors and kings 
 for his sake. ' But (says he) when they shall deliver you up, take no 
 thought how or what ye shall speak ; for it shall be given you in that same 
 hour wliat yo shall speak ; for it is not ye that speak, but the Spirit of your 
 Father which speaketh in you.' Matt. x. 18—20. Or, as it is in Luke, 
 (ch. xii. 12.) ' The Holy GJiost shall teach you in the same hour what ye 
 ought to say.' ' Settle it in vour hearts (ho says again to them, chap. xxi. 
 
 14, 
 
 * Elements of Christian Ttieology, vol. li. p. 281 . 2nd Edit. 
 
61 
 c. vni.] UNITARIANS. — The Holy Spirit the Spirit o/Gorf.— Romans. 
 
 Dr. Adam Clarke explains the words in reference to the Holy Spirit, 
 which he designates the Spirit of Christ: — 
 
 ' They who are regenerated, who are born of the Spirit, being redeemed 
 from the influence and law of the carnal mind ; these relish the things of 
 the Spirit ; they are spiritually-minded, and pass through things temporal, 
 so as not t» lose things which are eternal .... And thus the righteousness, 
 the spirit, design, and purpose of the law, is fulfilled in us, through the 
 strength of the Spirit of Christ, which is here put in opposition to the 
 weakness of the law through the flesh.' Here the neuter relative which 
 is applied to the spirit, and shews, at all events, that it is not a person. 
 
 9. But ye are not in the flesh, but in the Spirit, if so be 
 that the Spirit of God dwell in you. Now, if any man have 
 not the Spirit of Christ, he is none of his. 
 
 In this verse, the Apostle plainly mentions the Spirit as ' the Spirit of 
 God.' And he represents being ' in the Spirit,' as synonimous with having 
 ' the Spirit of God.' For when he says, * ye are not in the flesh, but in 
 the Spirit,' he immediately adds, ' if so he that the Spirit of God dwell in 
 you.' This Spirit was not to be a mere transient visitant to the Roman 
 Christians ; it was to dwell in them, in order that it might have a proper 
 influence upon their hearts and lives, and that they might walk after it, 
 and not after the flesh. Supposing ' the Spirit,' is the Spirit of the Gos- 
 pel ; ' the Spirit of God,' which dictated it, must be in perfect unison with 
 it ; and those who have the one, may be said to have the other, — as a 
 Spirit of holy influence, though not of miraculous power. Suppose ' the 
 Spirit' to be mentioned by the Apostle as ' the Spirit of God ;' still those 
 who were under its influence, would naturally lead holy lives, as its own 
 nature was holy; consequently, it might be said to them, ' ye are not in 
 the flesh, but in the Spirit. 
 
 But the Spirit is said to be ' the Spirit of Christ,' as well as ' the Spirit 
 of God ;' and hence it is observed, that ' the whole context leads us to 
 understand these phrases as titles of the third person in the Blessed Trinity, 
 who is elsewhere called the Spirit of God, ver. 11, 14; 1 Cor. iii. 16, ii. 
 10, vi. 19; and also of Christ:— Gal. iv. 6; Phil. i. 19; 1 Peter i. II. 
 His being here called both the Spirit of God and of Christ, we must infer 
 that God and Chi-ist are essentially co-equal.' — Holden's Expositor, 
 p. 37]. 
 
 That the Spirit is spoken of as the Spirit of Christ, is evident from the 
 above passage, and also the latter class of passages here alluded to. But 
 in what sense it is so, the following Trinitarian quotation may be admitted 
 as a just explanation : — 
 
 * The Holy Ghost is called the Spirit of Christ passively, and by way 
 of reception, as being bcstoiued upon him, and received by him ; also 
 actively, and by way of collation, as being bestowed by him, and conveyed 
 from him.' — Burkitt. 
 
 This Trinitarian explanation is veiy reasonable; and it is bomo out by 
 the following passages of Scripture, out of a great number of others of a 
 similar import : — ' God giveth not the Spirit by measuj-e unto him.' (John 
 iii. 31.) ' God anointed 3 esus of Nazareth with the Holy Ghost, and with 
 power.' (Acts x. 38.) ' Therefore, being by the right hand of G od exalted, 
 and liaving received of the Father the promise of the Holy Ghost, he hath 
 shed forth this, which yo now see and hear.' (Acts ii. 03.) Thus the 
 
 VOL. in. M explanation, 
 
62 
 
 TRINITARIANS.— TAe Deity of the Holy Spirit.— Uoukms. [c. viii. 
 
 14, 15,) not to meditate before what ye shall answer, for I will give you a 
 mouth and wisdom, which all your adversaries shall not be able to gainsay 
 or resist.' From hence it appears that, the words and actions of persons 
 under the influence of the Holy Spirit, are with the greatest reason applied 
 to the Spirit itself, since it is thereby only that they are capable of speak- 
 ing and performing them ; but then, it is to be observed in all such cuxum- 
 stances, the Holy Spirit is considered as connected with those persons, 
 and to them the idea of personality included in its operations, is always 
 to be referred. — Marsom's Impersonality, pp. 21, 22. 
 
 ' The spirit intercedes for the saints, by making them intercede with 
 groanings which cannot be uttered; not that the Spirit of God groans, but 
 he stirs up groanings in the saints.' — Dr. Gill, as quoted in Marsom's 
 Impersonality, p. 31. 
 
 ''The spirit itself maketh intercession for us;' enabling us to make 
 * intercession' ' according to the will of God.' ' — The Doctrines of Friends, 
 p. 187. 
 
 ' I am inclined to think, that, if this passage be accurately examined, it 
 will be found not to allude to the operations of the divine Spirit, or the 
 miraculous poivers, the primitive Christians possessed, but to their own 
 spiritual desires and exertions. It may then be thus paraphrased, ' Our 
 spiritual desires come in aid of our bodily weakness : for we know not 
 what we should pray for as we ought, but our inward spiritual desires inter- 
 cede for us, though we cannot express them in appropriate language. He, 
 that searcheth the heart, knoweth the desires of our spirit, that, agreeably 
 to the will of God, it pleadeth in behalf of the holy.' But suppose it to 
 mean the Divine Spirit, that the apostle did not intend to convey the idea 
 that it was a distinct being, but merely the miraculous powers the Chris- 
 tians possessed, is evident from an expression which he uses a little before; 
 ' the spirit i<«e//'beai'eth witness with oi(?' spirit.' Now, I think, for con- 
 sistency's sake, you must allow, that if, by the Spirit of God, he meant a 
 distinct being, by the spirit of man, he must also have meant a being dis- 
 tinct from man, for they both equally bear witness.' — Grundy's Lectures, 
 vol. i. pp. 121, 122. 
 
 ' The spirit which the apostle here intends, is that which he had just des- 
 cribed, the spirit of hope, of patience, and of resignation, which are the 
 leading virtues of the Christian character. 
 
 ' By a figure, not unusual with the apostle, he personifies these virtues, 
 and represents them as interceding with God in secret groans for those who 
 are at a loss to know what to ask for themselves. Thus the spirit is said 
 to assist their infirmities.' 
 
 And 'this spirit intercedes for God's chosen and devoted servants agree- 
 ably to his own will; or, in other words, God is better pleased, with this 
 silent dutiful resignation to his will, and hope in his mercy, than he would 
 be with the most clamourous importunity for relief. 
 
 ' This interpretation of the tt^xt, appears to me to be by far the most just, 
 spirited, and appropriate, and it solves every difficulty. The apostle could 
 not, by the spirit in this connexion, mean the gifts of the holy spirit, for of 
 these the Roman Christians did not then generally participate; and it would 
 be extremely difficult to make sense of the passage, if by llie spirit we 
 should understand, as most interjireters do, a divine inlluence, or, that of 
 any inferior agent upon the mind, to direct believers in their prayers. 
 How can God, or any spirit subordinate to the Supreme, be said to make 
 
 intercession 
 
62 
 
 c. VIII.] UNITARIANS.— r/ie Holy Spirit the Spirit of Gorf.— Romans. 
 
 explanation, in its bearing upon plain and positive declarations of Scrip- 
 ture, tends to elucidate this fact; — that the Holy Spirit is identical with 
 God, and that it is he alone who originally imparts it. But whenever is it 
 said, that it is imparted to Him, or that He receives it from any other 
 being in the universe ? Jesus Christ received the Spirit, before he shed it 
 forth. It is not his inherently, and independently; but ' by way of recep- 
 tion.' It is not so, in respect to God; for it is his essentially; and who- 
 ever receives it, is indebted to his grace and goodness for its communica- 
 tion. 
 
 Other writers give the following explanations of the passage : — * If any 
 man have not the Spirit of Christ; the mind that was in h.\m, produced 
 there, by the power of the Holy Ghost ; he is none of his, he does not 
 belong to the kingdom, flock, or family of God.' — Dr. A. Clarke. 
 
 In the same connection, this learned Trinitarian speaks of the Spirit, as 
 the ' Almighty Spirit,' but at the same time, ' the Spirit of God.' 
 
 ' But it is your great happiness, under the Gospel Dispensation, that 
 you enjoy the most powerful means of being delivered from tlie dominion 
 of sensual appetite, and of being brought under the government of tho 
 rational and spiritual life ; seeing God has sent forth His Spirit, as a 
 sanclifijing principle, to act and govern in you. And let me tell you, if 
 any man doth not dispose himself to be animated by this Spirit, which is 
 given us through Christ, and which actuated him, he doth not belong to 
 Christ as his true follower, and subject, whatever he may profess.' — 
 Taylor's Romans, p. 190. 
 
 ' But though I express myself with this apparent severity in regard to 
 the obstinate adherents to the law, I am persuaded, my brethren, that this 
 cliaracter does not apply to you ; but that you are all sincere believers in 
 Christ, and interested in the blessings of the gospel : for though you may 
 not be so much distinguished as other churches are by spiritual gifts and 
 miraculous powers, yet it is evident that the spirit of the gospel, whicli is 
 the spirit of God, resides in you in a more important sense, in its moral 
 influence upon your characters and lives. And be assured that he who 
 does not in this sense possess the spirit of Christ, whatever his pretensions 
 in other respects may be, will never be acknowledged by him as his disciple, 
 nor admitted to those honours and rewards which are promised to tho 
 faithful and obedient.'— Belsham's Epistles of Paul, vol. i. pp. 161, 162. 
 
 The following quotation, in conclusion, is a Trinitarian testimony in 
 this connection : — 
 
 ' But now the spirit dwells in them ; and Its testimony in their con- 
 science, and Its powerful operations in their hearts, are the proofs of Its 
 indwelling.' — Dr. A. Clarke. 
 
 In this brief Trinitarian extract, the spirit is called it three several 
 times. We have, therefore, here as many proofs, furnished by Trinitarian 
 evidence, of the impersonality of the Holy Spirit. 
 
 10. And if Christ be in you, the body is dead because of 
 sin ; but the Spirit is life because of righteousness. 
 
 ' But if Christ be thus in you, if you are acted and governed by the 
 Spirit of Christ, your present happy state is this ; the sinful appetites and 
 affections of tho body are slain in you ; and as it is your duty, so you are 
 supplied with strength to keep them mortified. On the other hand, your 
 spiritual part is alive, is in a healthy vigorous condition, with respect to 
 
 righteousness. 
 
63 
 
 TRINITARIANS.— TAe DcHy of the Holy Spirit.— Homass. [c. viii. 
 
 intercession for the saints with unutterable groans.' — Belsham's Epistles 
 of Paul, vol. i. pp. 179—181. 
 
 ' He who searcheth the hearts of men, and seeth all their secret motions, 
 knowetli perfectly well, and is pleased with, that temper and frame of 
 mind, which is agreeable to the sense of the spirit : for the spirit interpos- 
 eth for the assistance and direction of persecuted Christians, by inspiring 
 such dispositions as are perfectly agreeable to the wiU of God, and accept- 
 able to liim.' — Taylor, on Romans, p. 194. 
 
 The expression, the mind of the Spirit, is ' in the margin (according to 
 the Greek) the minding of the Spirit.' — Marsom's Impersonality, p. 30. 
 
 And ' the phi'ase is the very same that was used verse 6, and expresses 
 not merely the meaning, but the temper and disposition of the mind, as, 
 under the influences of the Divine Spirit, pursuing and breathing after 
 such blessings as suit its rational and immortal nature.' — Dr. Doddridge. 
 
 But, after all that has been written on this passage, it is exceedingly 
 surprising that it should ever have been adduced by Trinitarians as a proof 
 of the Divine Personality of the Holy Spirit ; for it says expressly, ' the 
 Spirit itself That is, it teaches, as clearly as language can teach, that the 
 spirit is neuter. And they themselves speak of it in similar language ; as 
 the following instances will clearly testify : — 
 
 ' The spirit itself manages these afiairs for us, guiding our minds to 
 suitable petitions, and exciting in them corresijondent affections, and some- 
 times inspiring us with that intense ardour of holy desire which no words 
 can express, but must therefore vent themselves in unutterable gi'oaniugs.' 
 — Dr. Doddridge. 
 
 ' The same spirit mentioned before, as bearing witness with ours, that we 
 are the children of God ; and consequently, It is not a disposition or frame 
 of mind, for the disposition of our mind surely cannot help the infirmity 
 of our mind.' — Dr. A. Clarke. 
 
 ' The spirit intercedes for the saints, not as Christ does to the Father, 
 but by helping them to pray, by exciting pious feelings and aspirations, 
 which cannot bo uttered, and by its intiuence upon their hearts.' — Hol- 
 den's Expositor, p. 372. 
 
 Thus Trinitarians, unconsciously, and from the mere force of truth, 
 call the Holy Spirit it. And it would indeed be strange, if the words of 
 an inspired Apostle did not command their asent, and did not command 
 also their conviction. And he has said, — ' the Spirit itself 
 
 IX. — 1. I say the truth in Christ, I lie not, my conscience 
 also bearing me witness in the Holy Ghost. 
 
 ' Observe here, the apostle's solemn asseveration or oath ; he calls Christ 
 and the Holy Ghost to witness for tlio truth of what he says, which is the 
 very formality of an oath.' — Buukitt. 
 
 ' In the presence of the Holy Ghost; equivalent to I call Christ to wit- 
 ness, that I speak the truth; I call the Holy Ghost to witness that I lie 
 not; my conscience also bearing me witness,' &c. — Holden's Expositor, 
 p. 374. 
 
 ' This is one of the most solemn oaths any man can possibly take. He 
 appeals to Christ as the searcher of hearts, that lie tells the truth ; asserts 
 that his conscience was free from all guile in this matter, and that the 
 Holy Ghost bore him testimony that what he said was true. Hence, wc 
 find that the tcstitnony of a man's own conscience, and the testimony of the 
 
 Holy 
 
63 
 c. VIII.] UNITARIANS.— r/u'//o/y Spirit the Spirit o/G'o(Z.— Romans. 
 
 righteousness, in which you are obliged to increase and abound, and are 
 furnished with means and powers for that purpose.' — Taylor's Romans 
 pp. 190, 191. 
 
 The Spirit of Christ, which is here mentioned, had just before been 
 mentioned by this able writer, as the Spirit of God, as that sanctifying 
 principle which actuated Christ, and which was given us through Christ. 
 This spirit is animated and vigorous within us, when Christ is in us, who 
 possessed it without measure. AVhat he taught was by its influence ; and 
 when we obey him, it is lively and active in us, as it was in him ; and then 
 our delight is in goodness, and we go on unto perfection. 
 
 ' If Christ by his spirit has taken up his abode in you,. . . .your souls 
 are already made spiritually alive,' &c. — Dr. Gdyse. 
 
 ' Their souls being quickened by the indwelling Spirit of Christ, enables 
 them to live a life of righteousness, and gives them a full assurance that 
 their bodies, which are now condemned to death because of sin, shall be 
 raised again to a life of immortal glory.' — Dr. A. Clarke. 
 
 Mr. Belsham explains the passage in reference to the spirit of the Gos- 
 pel. He saj's, 
 
 ' If you are true believers in the doctrine of Christ, and acknowledged 
 members of the Christian community, you are completely separated from 
 your former state, as a living person from one that is dead; and the law is 
 justly abrogated, because it was incompetent to subdue sin, and left its 
 adherents under a sentence of condemnation. 
 
 ' But the gospel lives ; it rescues the believer from the sentence of the 
 law, and so it becomes a living principle of holiness and virtue.' — Bel- 
 sham's Epistles of Paul, vol. i. p. 163. 
 
 The spirit of the gospel is the dictate of the Holy Spirit, and both must 
 be in perfect unison ; and if we assimilate with the one, do we not natu- 
 rally assimilate with the other? If, however, the apostle be here alluding 
 to the Holy Spirit, it is reasonable to conclude, that that is an influence, 
 not a person ; for such an idea seems most in accordance with the terms of 
 the passage. 
 
 1 1 . But if the Spirit of Him that raised up Jesus from the 
 dead dwell in you, He that raised up Christ from the dead 
 shall also quicken your mortal bodies by His Spirit that 
 dwelleth in you. 
 
 ' If the eternal Spirit of God the Father, who by his almighty agency,' 
 &c. — Dr. GuYSE. 
 
 ' If the Spirit of God, who raised Christ from the dead, dwells in you as 
 a liviiiff principle of true holiness, you may rest assured, that he who raised 
 Christ, the captain of our salvation, fi-om the dead, and exalted him to his 
 own right hand, will, at the last day, restore to a glorious immortal life, 
 even the meaner part of your constitution, even your corruptible bodies, 
 because you are sanctified by his Spirit, which now governs your hearts.' — 
 Taylor's Romans,^. 191. 
 
 The Apostle plainly declai-es in the passage, that the spirit is the spirit 
 of Him that raised up Jesus from the dead ; that is, the Spirit of God. 
 Now in another part of scripture we read, ' For though he (Christ) was 
 crucified through weakness, yet he liveth by the power of God.' 2 Cor. 
 xiii. 4. We here therefore leam, that the Spirit of God, is the power of 
 God. And as it is the invariable testimony of the scriptures, that it was 
 
 vol. III. M 2 God 
 
64 
 
 TRINITARIANS.— r/te Deity of the Holy Spirit.— RoMxtis. [c. rx. 
 
 Holy Ghost, are two distinct things, and, that the apostle had both, at the 
 same time.' — Dr. A. Clarke. 
 
 If this were an oatli, it should be recollected, that many things are said 
 to bear tvitness, that are not persons. See John xiv. &c., and Rom. viii. 
 16, under the Trinitarian head. And in this place, the only witness that 
 is plainly mentioned as such, is the apostle's conscience. He does not 
 appeal to Christ at all ; and he does not assert that the Holy Ghost bears 
 him testimony, or that he is in the presence of the Holy Ghost ; but he 
 merely says, that he speaks in them; that is, he speaks in the faith of 
 Christ, as a Christian, and under the influence of the Holy Ghost. And 
 this assertion seems to be borne out by the following authorities : — 
 
 ' I speak as a Christian, and as an apostle of Christ.' — Cottage Bible. 
 
 ' As a disciple of Christ — as one enlightened by the holy spirit.' — New- 
 come. 
 
 ' I solemnly declare, in the sincerity of my heart, as becomes a Christian, 
 without the least fiction or dissimulation, (and herein I have the testimony 
 of my own conscience, enlightened and directed by the Spirit of God,)' 
 &c. — Taylor. 
 
 * I speak with that candour and integrity which becomes a Christian, and 
 as in the presence of that blessed Redeemer who searches all hearts. He 
 knows that I lie not, my conscience also bearing me witness as to the truth 
 of what I say in the Holy Ghost, as vncler His influence who so thoroughly 
 discerns the souls on which he operates.' — Dr. Doddridge. 
 
 ' By authority from Christ — revealed by the spirit. . . . As the apostle of 
 the Gentiles, I now announce a melancholy truth, which I have in charge 
 from Christ : I solemnly assure you it is no forgery of mine ; my con- 
 science bears its testimony, that the awful pui-pose has been revealed to me 
 by the holy spirit.' — Belsham. 
 
 Thus the apostle spake as became a Christian, and under the influence 
 of the Holy Spirit. 
 
 But, understanding the passage as an oath, it is said, ' None but God 
 was to be sworn by ; the apostle swearing by Christ, proves him to be truly 
 and really God, as also the Holy Ghost : For an oath being an act of 
 rcliyious worship, and the apostle swearing by Christ and the Holy Ghost, 
 doth thereby acknowledge their divinity, according to the words of Moses 
 in Deut. vi. 13. Thou shall fear the Lord thy God, and seri-e him, and 
 shall sivear by his name.' — Bi'rkitt. 
 
 The writer shall answer himself, in the words which immediately follow 
 this quotation. He observes then, that, 
 
 ' As the apostle appeals to Cln-ist and the Holy Ghost, so also to his own 
 conscience, as the Avoucher and Witness of the truth of what he says, 
 My conscience also hearing vie Witness.' 
 
 Here it is admitted, that Conscience is as much appealed to, as Christ 
 and the Holy Ghost ; consequently, according to tlic drift of this argument, 
 Conscience is a divinity, and an object of worship, as well as Christ and 
 the Holy Ghost ; and there is another doctrine of the Trinity promulgated 
 to the world. 
 
 The fact is, the passage makes too much for Trinitarians, or they make 
 too much of it; for in arguing from it, they evidently defeat their own 
 object. In fine, the plain and simjile meaning of it seems to be this; — 
 that the apostle speaks as a Christian, and under the Divine luilucuce. 
 
64 
 
 c. VIII.] UNITARIANS.— r/(e Hohj Spirit the Spirit of Goc?.— Romans. 
 
 God who raised up Christ from the dead ; we further leai-n, that the Spirit 
 of God is identified witliGod, as essentially himself. 
 
 The following 'Irimtavmn impersoiials in reference to the Holy Spirit in 
 this place, confirm the preceding statement : — ' By the agency of that great 
 and powerful spirit ivhich now dwelleth in you,' &,c. — Dr. Doddridge. 
 
 ' He, who here receives the grace and spirit of Christ, and continues to 
 live under its influence a life of obedience to the Divine will; shall have a 
 resurrection to eternal life.' — Dr. A. Clarke. 
 
 ' Seek unto the Father for the gift of the Holy Spirit, he being the Donor 
 and Dispenser of it.' — Burkitt. 
 
 Thus do Trinitarians frequently speak of the Holy Spirit as it, and, 
 agreeably to this form of speech, apply to it the neuter relative tvhich. 
 They therefore bear testimony to the truth, against themselves; and 
 prove, unconsciously, that the Holy Spirit is not a person. 
 
 13. For if ye live after the flesh, ye shall die: but if ye 
 through the Spirit do mortify the deeds of the body, ye shall 
 live. 
 
 ' But, as God, in Christ hath vouchsafed the efiectual assistance of his 
 spirit, if you are wise to improve that advantage to the slaying of the lusts 
 and deeds of the flesh ye shall conquer them, and without fail obtain ever- 
 lasting life.' — Taylor's Romans, p. 191. 
 
 ' But if you, through the influence and assistance of God's Holy Spirit,' 
 &c. — Dr. Doddridge. 
 
 ' The cause of this distinction (of living after the flesh, and living after 
 the spirit,) is plainly shown to originate in the work of the Spirit of God ; 
 for ' if any man have not the Spirit of God, he is not one of his children;' 
 but if the Spirit of God dwell in us, then do we mortify the deeds of the 
 flesh; then are we his children.' — Cottage Bible. 
 
 The Holy Spirit is spoken of in the preceding quotations, as the Spirit 
 of God; and therefore it is as identical with himself, as the si^irit of man 
 is with man. 
 
 14. For as many as are led by the Spirit of God, they are 
 the sons of God. 
 
 ' Of this privilege the gift of the holy spirit is a satisfactory evidence, 
 as it both proves that God avows the relation of a father, and generates a 
 filial spirit in those who possess it. 
 
 * All who have been induced by the consideration of the miraculous 
 powers communicated to Christ and his apostles, to embrace the doctrine 
 of Christ, are nominally sons of God; and if they are practically influ- 
 enced by the spirit of the gospel, they are really such, and heirs of immor- 
 tality.' — Belsham's Epistles of Paul, vol. i. p. 165. 
 
 ' Those who are governed by the Spirit of God, are undoubtedly the 
 sons of God.' — Taylor's Romans, p. 192. 
 
 The spirit is plainly declared to be ' the Spirit of God.' And as this is 
 the concurrent testimony of the scriptures, we are justified in concluding, 
 that this is the sense in which it is to be understood. And if so, it is not a 
 distinct person from God ; or, in other words, it is not a distinct person in 
 the Godhead. And does not the term God, in the scriptures, include the 
 Godhead 1 It will be admitted by all that it does. Then the spirit is the 
 spirit of the whole Godhead ; as the spirit of man, with respect to man, is 
 
 the 
 
65 
 
 TRINITARIANS.— r^ie Deity of the Holy Sjyirit.—'RoMAVs. 
 
65 
 
 c. VIII.] UNITARIANS.— 7'Ae Hohj Spirit the Spirit o/6V7.— Romans. 
 
 the spirit of the whole manhood ; and the identity is as complete in the 
 one instance, as it is in the other. For Jesus Christ says, that ' God is a 
 spirit' A learned Trinitarian observes on this passage, 
 
 ' The Spirit of God is the great agent here below, to enlighten, quicken, 
 strengthen, and guide the true disciples of Christ ; and all that arc born 
 of this Spirit arc led and guided by it ; and none can pretend to be the 
 children of God, who are not thus guided.' — Dr. A. Clarke. 
 
 Here the spirit is not only spoken of distinctly as the Spirit of God, but 
 it is expressly called it. Yes, that spirit of which all are bom again, and 
 by which all are guided, is called it. It cannot therefore be a. persott, but 
 must be an influence or a powei: 
 
 15. For ye have not received the spirit of bondage again 
 to fear ; but ye have received the Spirit of adoption, whereby 
 we cry, Abba, Father. 
 
 Some understand by ' the spirit of bondage,' the ceremonial law, or 
 superstitious fear; and by ' the spirit of adoption,' the lilieral spirit of the 
 gospel dispensation. — See Taylor and Belsham. 
 
 ' For ye who are real Christians have not received the spirit of bondage 
 again unto fear, ye are not come under another dispensation like tliat of 
 Moses, which was much more adapted to strike the mind with terror, and 
 often produce a servile disposition ; but, on the contrary, ye have received 
 the spirit of adoption, the confidence of children in approaching to God ; 
 by which spirit, whatever our different nations and languages may be, wc 
 can with equal joy and freedom, present our addresses to his throne, and 
 cry, with the overflowings of filial affection to him, and fraternal love to 
 each other, Abba, Father.' — Dr. Doddridge. 
 
 ' All that were under the law were under bondage to its rites and cere- 
 monies.' But ' ye are brought into the family of God by adoption ; and 
 the agent that brought you into this family, is the Holy Spirit; and this 
 very spirit continues to witness to you the grace in which ye stand, by 
 enabling you to call God your Father, with the utmost filial confidence 
 and affection.' — This ' adoption into the heavenly family is testified and 
 ascertained to us in the only way in which it can possibly be done, by the 
 direct influence of the Spirit of God.' — Dr. A. Clarke. 
 
 Here the spirit of adoption is the Holy Spirit, and the Spirit of God. 
 Adoption is not the act of a third person, but of the individual himself, 
 to whom another is adopted. It is the act of his own spirit, or mind ; in 
 fact, of himself. The spirit of adoption, then, if we exjilaiu it of the 
 Holy Spirit, must be the spirit of the Father ; for it is to the Father that 
 Christians are adopted, and it must be bi/ the Father that they are adopted. 
 And this agrees perfectly with the New Disijensation. For it was by the 
 Spirit of the Lord that Jesus was anointed and qualified for his divine 
 mission ; and it was by the same spirit, which was shed forth after his 
 resuiTection and ascension, that the apostles ■were fitted to preach the 
 gospel, and extend his kingdom in various parts of the world. It was this 
 epirit which dictated the religion of Jesus Christ ; which pervades all its 
 doctrines and precepts ; and which therefore is received into the heart of 
 ©very sincere and devoted Christian. Thus the gospel owes its origin, 
 progress, and success, to the Spirit of the Father. And this spirit, there- 
 fore, may, with the greatest propriety, be designated ' the spirit of adop- 
 tion.' For it is tlu-ough its divine influence, that Christians are enabled to 
 address God as their Father. But 
 
66 
 
 TRINITARIANS.— Ti^e Deity of the Holy Spirit.— RoMkHS. 
 
66 
 c. VIII.] UNITARIANS. — T/(e Holi/ Spirit the Spirit of God.— Romxss. 
 
 But the apostle contrasts this with another spirit ; namely, ' the spirit 
 of bondage.' ' Now, as the spirit of bondage is not a person, but is that 
 power which the law has upon those who are under it, working fear ; so 
 neither is the spirit of adoption a proper person, but is that divine influ- 
 ence by which the sons of God are led, which bears witness with their 
 spirits that they are his children, and produces that confidence in God, 
 which necessarily arises out of such an assurance.' — Maksom's Imperson- 
 ality, pp. 20, 21. 
 
 A Trinitarian writer, who has already been quoted in this connection, 
 has the following remarks here : — 
 
 ' They knew that they were thus adopted ; and they knew this by the 
 Spirit of God ivhich was given them on their adoption ; and let me say, 
 they could know it by no other means.' — ' All this uncertainty, and the 
 perplexities necessarily resulting from it, God has precluded by sending 
 the Spirit of his Son into our hearts, by which we cry, Abba, Father.'— Dr. 
 A. Clarke. 
 
 The impersonal relative which, here applied to the spirit, shews that it 
 is neuter, and therefore not a person. And this, let it be remembered, is 
 Trinitarian testimony. 
 
 16. The Spirit itself beareth witness with our spirits, that 
 we are the children of God. 
 
 ' Those gifts of the holy spirit, of the existence of which, though you 
 may not j'om-selves possess them, you have no doubt been credibly in- 
 formed, and which constitute the proper proofs of the resurrection of 
 Christ, and of the divine original of the gospel, are the most satisfactoi-y 
 evidence that we can possess or desire that we are taken into the new cove- 
 nant, that we are no longer subject to the terrors of the law, and that we 
 are adopted into the family of God, and acknowledged by him as his chil- 
 dren.' — Belsham's Epistles of Paul, vol. i. p. 167. 
 
 ' The spirit itself, which we have received in its miraculous gifts, con- 
 firms the testimony of our own hearts and consciences, that we are the 
 children of God.' — Taylor's Romans. 
 
 The spirit's witnessing, and our spirit's witnessing, are parallel expres- 
 sions ; and prove that the spirit is not a person, but a principle of intelli- 
 gence ; as our spirit is not a person, but a principle of intelligence, by 
 which we examine, reason, and judge. And the spirit witnesses with our 
 spirit as intelligence ; for it presents, as it were, evidence before us, and 
 appeals to our minds, our understandings, and convictions. It may be 
 considered as addressing us, and saying to us, ' The gospel of the grace of 
 God has been given you. It was ushered into the world, and confirmed as 
 the gift of heaven, by signs, and wonders, and miracles, which God did by 
 Jesus Christ. All this has been done for your benefit, and for your felicity, 
 and the most delightful emotions have been excited within you, and the 
 most joyful hopes presented before you. Have you not therefore the most 
 convincing proof, that God regards you as children, and that he feels 
 towards you the love of a Father?' We may thus conceive the spirit as 
 addressing us. For such is the efi'ect produced upon the reflecting mind, 
 on contemplating the gospel dispensation. And thus the spirit beareth 
 witness ^\ ith our spirit, that we are the children of God. 
 
 But the apostle says expressly, ' the spirit itself Now, ' itself is not 
 a term which we usually apply to a person. For we do not say of God, — 
 
 ' the 
 
67 
 
 TRINITARIANS.— I7Mi Deity of the Holy Spirit.— Romahs. 
 
67 
 
 c. vin.] UNITARIANS.— TAe Holy Spirit the Spirit of Go(i.— Romans. 
 
 * the Father itself; or of Jesus Christ, — '^the Sou itself. ' Then the Apos- 
 tle clearly teaches us here, that the spirit is not a person. And all Trini- 
 tarians, in this place, at least, speak of the spirit impersonally ; for they 
 say with the Apostle, — ' the spirit itself And they cannot reject the 
 words of an inspired messenger of the Most High. 
 
 See the passage under the Trinitarian head. 
 
 23. And not only they, but ourselves also, which have the 
 first-fruits of the Spirit, even we ourselves groan within our- 
 selves, waiting for the adoption, to wit, the redemption of our 
 body. 
 
 * We who participated in the earliest communication of the holy spirit,' 
 &c. — Belsham's Epistles of Paid, vol. i. p. 176. 
 
 ' We apostles, who are of all men most signally distinguished by the 
 pledges of God's love, the most eminent spiritual gifts and miraculous 
 powers,' Sec. — Taylor's Romans, Y). 193. 
 
 ' God hath granted the first-fruits of the spirit.' &c. — Dr. A. Clarke. 
 
 Here it is admitted, that it was God who imparted the Holy Spirit. And 
 this is agreeable to the prophecy of Joel, the promise of Jesus Christ, and 
 the different accounts of the communication of the spirit which are con- 
 tained in The Acts. He poured out of his spirit ; and it fell both upon 
 Jews and Gentiles ; and they were baptized, and filled with it. 
 
 ' They have the first-fruits of the spirit; that is, they have the Holy 
 Spirit in its sanctifying gifts and graces, and comforts, in some measure 
 called here first-fruits, because of the smallness of their quantity ; the first- 
 fruits were but a handful, a Utile portion in comparison of the whole crop, 
 yet was it an evidence and pledge that God would give them the full crop.' 
 
 BURKITT. 
 
 The Holy Spirit is here represented as the gift of God ; as imparted by 
 him in different measures, and quantities, and portions ; and it is mentioned 
 impersonally, as it : — ' the Holy Spirit in its sanctifying gifts and graces,' 
 &c. It cannot therefore be a person, according to the above Trinitarian 
 testimony. 
 
 26. 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. 
 
 ' God has sent His Spirit to assist our infirmities, and lend us a helping 
 hand under affliction and persecution ; particularly as a Spirit of suppli- 
 cation.' — Taylor's Romans, p. 194. 
 
 The apostle again applies the neuter pronoun itself to the Holy Spirit; 
 and thus affords another proof from inspiration, of its impersonality. 
 
 See the passage under the Trinitarian head, and the 16th verse of this 
 chapter under both heads. 
 
 XIV. — 17. For the kingdom of God is not meat and drink ; 
 but righteousness, and peace, and joy in the Holy Ghost. 
 
 ' Joy in the hope of the gospel which was confirmed by the gifts of the 
 spirit.' — Priestley's A^oto, vol. iv. p. 231. 
 
 •The 
 
 vol. III. N 
 
68 
 TRINITARIANS.— r/ie Deity of the Holy Spirit.— Bx)1>iaus. 
 
68 
 c.xiv.] UNITARIANS.— r^e Holij Spirit the Spirit o/God— Romans. 
 
 ' The gift of the holy spirit, which being the earnest of our adraissiou 
 into the family of God, excites a joyful assurance that we are the heirs of 
 immortal life.' — Belsham's Epistles of Paul, vol. i. p. 303. 
 
 ' Happiness that results from the holy spirit, i. e. from the divine extra- 
 ordinary gifts bestowed upon believers, and their benevolent use of them 
 for each other's benefit.' — Commentaries and Essays, vol. i. p. 129. 
 
 ' That joy and cheerfulness, which results from a heart purified, and a 
 life, directed by the Spirit of God.'— Taylor's Romans, p. 230. 
 
 ' Solid spiritual happiness; a joy which springs from a clear sense of 
 God's mercy; the love of God being shed abroad in the heart by the Holy 
 Ghost.'— Dr. A. Clarke. 
 
 ' A cheerful temper, supported by the consciousness of strict integrity, 
 established on principles of universal love, and inspired by the blessed 
 Spirit of God.' — Dr. Doddridge. 
 
 ' The joyful sense of the love of God, shed abroad in the heart by the 
 Holy Ghost.' — Burkitt. 
 
 It is evident from the foregoing quotations, that this joy in the Holy 
 Ghost springs primarily from God. And therefore, the Holy Spirit is the 
 Spirit of God. For that joy which is excited by the Spirit, is excited by 
 God ; and thus the one is identified with the other. 
 
 When Jesus Christ took his leave of his disciples, he promised them 
 another Comforter, the Holy Spirit, that should abide with them for ever. 
 This Comforter came to them on the day of Pentecost ; and it is here 
 alluded to by the apostle, as filling Christians \vith joy. But this Spirit 
 was to proceed from the Father ; and we are assured that such was the 
 fact. The Holy Spirit therefore, is the Spirit of God, the Father. 
 
 XV. — 13. Now the God of hope fill you with all joy and 
 peace in believing, that ye may abound in hope, through the 
 power of the Holy Ghost. 
 
 ' Through the promises of the gospel, which are confirmed by the power- 
 ful operations of the holy spirit.' — Belsham's Ejjistles of Paul, vol. i. 
 p. 314. 
 
 ' May you rejoice in the faith and hope of that gospel which was con- 
 firmed by the gifts of the spirit.' — Priestley's Notes, vol. iv. p. 333. 
 
 ' May God the fountain of hope, fill you all with a spirit of joy and 
 unanimity in your Christian faith, that the blessed hope of eternal glory 
 may continually and abundantly increase in your hearts, through the 
 mighty working of the Holy Spirit, conferred upon you, as the earnest 
 and pledge of it.' — Taylor's liomans, p. 233. 
 
 ' May the God of this hope, that God who caused both Jews and Gen- 
 tiles to hope that the gi-acious promises which he made to them should be 
 fulfilled ; aud who, accordingly, has fulfilled them in the most punctual 
 and circumstantial manner : — fill you with all joy, give you true spiritual 
 happiness ; peace in your own hearts, and unity among yourselves, in be- 
 lieving,. . . .by the power of the Holy Ghost, enabling you to hope and 
 believe ; and then sealing the fulfilment of the promise upon your hearts.' — 
 Dr. A. Clarke. 
 
 It is afiirmed by the apostle, and represented in these quotations, that 
 God is the bestower of the spiritual gifts and blessings mentioned in the 
 
 passage, 
 
69 
 
 TRINITARIANS.— TAe Deity of the Holy 5jjirjf.— Romans. 
 
69 
 
 c. XV.] UNITARIANS.— r/(e Hoh/ Spirit the Spirit of God.— Romans. 
 
 passage, by means of the Holy Spirit. It is therefore a very natural infer- 
 ence, that the Spirit is to be understood here, as the divine influence. 
 
 16. That I should be the minister of Jesus Christ to the 
 Gentiles, ministering the gospel of God, that the offering up 
 of the Gentiles might be acceptable, being sanctified by the 
 Holy Ghost. 
 
 The apostle in another place says, ' sanctified — by the Spirit of our 
 God. (I Cor. vi. 11.) The expression here used, ' sanctified by the Holy 
 Ghost,' is precisely of the same import; and therefore, the Holy Ghost is 
 ' the Spirit of our God.' 
 
 ' By the holy spirit, the apostle intends those various gifts and divine 
 powers, by which the Gentiles were set apart and distinguished as parta- 
 kers of the divine favour. Mr. Locke paraphi-ases here, ' sanctified by the 
 pouring out of the holy ghost upon them.' ' — Commentaries and Essays, 
 vol. i. p. 129. 
 
 ' Sanctified and cleansed, not by any external rites, but by the gifts and 
 virtues of the Holy Spirit.' — Taylor's Romans, p. 234. 
 
 ' God has given tlie most jjublic and satisfactory assurance of his wil- 
 lingness to accept this oblation, by the mission of his holy spirit, like the 
 celestial fire, to consecrate them to himself.' — Belsham's Epistles of Paul, 
 vol. i. p. 318. 
 
 ' The Gentile converts were sanctified or devoted to God by the Holy 
 Spirit, which descended upon the apostles and others in the form of fire, as 
 victims were consecrated to God by the fire of the altar.' — Priestley's 
 Notes, vol. iv. p. 334. 
 
 ' The Gentiles converted by him, and dedicated to the service of God, 
 are his sacrifices and oblation. The Holy Spirit is the lihamen poured 
 upon this sacrifice, by which it was sanctified, and rendered acceptable to 
 God. The words of Isaiah, Ixvi. 20, And thcij shall bring all your brethren 
 for an offering nnto the Lord, out of all nations, might have suggested 
 the above idea to the mind of the apostle.' — Dr. A. Clarke. 
 
 Burkitt compares the Holy Spirit to ' a lihamen poured upon this sacri- 
 fice,' &c. 
 
 ' Sanctified and set apart by tlie Holy Spirit, so plentifully communi- 
 cated to them in a rich variety of gifts and graces.' — Dr. Doddridge. 
 
 ' Consecrated to God, not by legal libations, but by an effusion of the 
 gifts, graces, and sanctifying influences of the Holy Spirit.' — Dr. Guyse. 
 
 These extracts, both 'Trinitarian and Unitarian, are in accordance with 
 each other. And their purport seems to be this : — The Gentile converts, 
 alluded to in the passage, are considered in the light of an offering, pre- 
 sented to God. It is graciously accepted by him ; and he signifies his 
 acceptance of it, by pouring upon it plentifully the Holy Spirit, as an 
 effusion, lihamen, and celestial fire. It is evident therefore from these 
 examples, that the Holy Spirit proceeds from God ; and it seems also 
 clear, that it is a divine energy or influence, capable of being diffused. 
 
 17. I have therefore whereof I may glory through Jesus 
 Christ in those things which pertain to God. 
 
 18. For I will not dare to speak of any of those things 
 
 which 
 
 vol. III. N 2 
 
70 
 
 TRINITARIANS.— r/te Deity of the Holy Spirit.— RoidAVS. 
 
70 
 
 c. XV.] UNITARIANS.— T/te Hohi Spirit the Spirit of Gc/rf.— Romans. 
 
 which Christ hath not wrought by me, to make the Gentiles 
 obedient, by word and deed, 
 
 19. Through mighty signs and wonders, by the power of 
 the Spirit of God: so that from Jerusalem, and round about 
 unto lUyricum, I have fully preached the gospel of Christ. 
 
 The clause, by the power of the Sjiirit of God, is rendered, * through 
 the power of the holy spirit.' — Belsham,. .' hy a powerful display of 
 God's Spirit.' — Wakefield. 
 
 The apostle, however, says expressly, that the Spirit is ' the Spirit of 
 God ;' and therefore it is not any thing distinct from God, but is essential 
 to him, as the spirit of man is essential to man. And this seems to be 
 the import of the following Trinitarian quotations : — 
 
 * These visible tokens of Divine authority and assistance, that attended 
 me, are still further sealed and attested by the power that is exerted in 
 producing signal miracles and wonderful works, which lie beyond the 
 reach of all operation in the ordinary course of nature ; but are wrought 
 by the immediate power of God's oivn Spirit,' &c. — Dr. Gtjyse. 
 
 These wonderful works are not performed by any thing distinct from 
 God ; but by ' God's oivii Spirit;' or, in other words, by God's own power j 
 for it is admitted, that it is ' poiver that is exerted in producing' them. 
 And this is perfectly consistent with the Scriptures. For when the people 
 saw the miracles of Jesus, ' they were all amazed at the mighty power of 
 God.' Luke ix. 43. Yet in other places, these miracles are ascribed to 
 ' the Spirit of God,' and ' the finger of God.' Matt. xii. 28, Luke xi. 
 20. And of the apostles it is said, ' God also bearing them witness, both 
 with signs and wonders, and with divers miracles, and gifts of the Holy 
 Ghost, according to his own ivill.' Heb. ii. 4. 
 
 Thus, the Spirit of God, the finger of God, and the Holy Ghost, are the 
 same as the power of God ; and the power of God is the same as God 
 himself; for the very same works that are ascribed to the one, are ascribed 
 to the other. Therefore, the power of God is identical with the Spirit of 
 God, and the Spirit of God with God himself. 
 
 ' By the amazing power of the Spirit of God, which hath not only been 
 plentifully imparted to me, but bestowed on others by the laying on of my 
 hands,' See. — Dr. Doddridge. 
 
 The phrase ' plentifulli/ imparted,' implies that the Holy Spirit may be 
 communicated in different degrees, as an influence or energy ; and the 
 relative which, implies that it is neuter. Therefore, the Spirit is not a 
 person. 
 
 30. Now I beseech you, brethren, for the Lord Jesus 
 Christ's sake, and for the love of the Spirit, that ye strive 
 together with me, in your prayers to God for me. 
 
 ' Now I earnestly beseech you, Christian brethren, by the Lord Jesus 
 Christ, and by that love, which is the genuine fruit of his Spirit, that you 
 would join me, in wrestling in your prayers with God upon my account.' — 
 Taylor's Romans. 
 
 ' By the love which is the fruit of the spirit.' — Newcome. 
 
 ' By the love which is the genuine fruit of the spirit.' — Dr. Doddridge. 
 
 ' By that love of God which the Holy Spirit sheds abroad in your 
 hearts.' — Dr. A. Clarke. It 
 
71 
 TRINITARIANS.— rAe Deity of the Holy Spirit.— Romahs. 
 
71 
 
 c. XV.] UNITARIANS.— r/fe//o/i/ Spirit the Spirit o/GofZ.— Romans. 
 
 It is observable, that the Apostle in this verse, speaks of prayers. He 
 directs them to be offered up to God alone, and not a word is said about 
 the Spirit's being an object of worship, though expressly mentioned in 
 connection. It seems evident therefore, that the Holy Spirit is not a 
 Divine Person in the Godhead, and an object of divine adoration. For if 
 it had been so, it cannot be supposed, that the apostle, on this particular 
 occasion, would have been silent on so important a subject. 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 E ©orfntjbians. 
 
 Chap. TI. — 9. But, as it is written. Eye hath not seen, nor 
 ear heard, neither have entered into the heart of man the 
 things which God hath prepared for them that love him. 
 
 10. Bnt God hath revealed them unto us by his Spirit : for 
 the Spirit searcheth all things, yea, the deep things of God. 
 
 11. For what man knoweth the things of a man, save the 
 spirit of man which is in him ? even so the things of God 
 knoweth no man, hut the Spirit of God. 
 
 The clause, ' the things of God knoweth no man', is differently rendered 
 both by Trinitarians and Unitarians: — 'the things of God knoweth none' 
 — Jones. ' No one knoweth.' — Doddridge, Wakefield, and Belsham. 
 
 ^None knoweth.'— T^Ae Improved Version. 
 
 Adopting this rendering, a Trinitarian writer argues on the 11th verse 
 thus : 
 
 ' The spirit of a man knows the things of a man for this reason, because 
 it is in him. For the same reason, the Si>irit of God knows the things of 
 Gof/, because It is in the Godhead; than which nothing further need be 
 desired to prove the co-essentialiti/ of the Holy Ghost. If you take it 
 otherwise, there can be no parallel 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 him, 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 Cliurch 
 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 q/'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, inmost of their writings, have 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.' — 
 Catholic Doctrine, &c. Chap. ii. Art. xiii. 
 
 Tins argument refutes itself. For it as completely identifies the Divine 
 Spirit with God, as the human spirit with man; conseipiently, there are no 
 longer three distinct Divine Persons in the Godhead, and tlie Trinity is in 
 effect denied. If, again, ' none know the things of God, but the Spirit of 
 God ;' then, on the supposition that there arc three disfinct Divine I'ersons 
 in the Godhead, two of them, the Father and the Son, are excluded from 
 this knowledge j and the throe persons are no longer co-equal, for one is 
 
 omniscient. 
 
UNITARIANS.— The Holy Spirit the Spirit of God. 
 
 31 Corintlbians. 
 
 Chap. II. — 4. And my speech and my preaching was not 
 with enticing words of man's wisdom, but in demonstration 
 of the Spirit and of power ; 
 
 5. That your faith should not stand in the wisdom of men, 
 but in the power of God. 
 
 ' The Spirit and of power,' iu the 4th verse, is the same as ' the power 
 of God,' in the 5th verse ; for to stand in the Spirit, is to stand in God. 
 Therefore, there is no distinction between God and the Spirit; but they 
 are clearly identified as one Being. And Trinitarians may here be quoted, 
 as in other places, in confii-mation of tliis assertion : — 
 
 ' The doctrine that he preached was revealed by the Spirit. . . .That the 
 illumination of your souls, and your conversion to God, might appear to 
 have nothing human in it : your belief, therefore, of the truths which have 
 been proposed to you, is founded, not in human wisdom, but in Divine 
 power ; human ivisdom was not employed : and human power, if it had 
 been employed, could not have produced the change.' — Dr. A. Clarke. 
 
 ' That the glory of all might be ascribed, not in the least to man, but 
 entirehi and alone to God, who produces mighty effects by the weakest 
 means and instruments.' — Dr. Guyse. 
 
 Thus, what is ascribed in the passage to the Holy Spirit, is in these two 
 quotations ascribed to the ' divine power,' and ' entirely and alone to God.' 
 The Spirit therefore, is identified with God, as Divine Power. 
 
 9. But, as it is written, Eye hath not seen, nor ear heard, 
 neither have entered into the heart of man, the things which 
 God hath prepared for them that love him. 
 
 10. But God hath revealed them unto us by His Spirit: 
 for the Spirit searcheth all things, vea, the deep things of 
 God. 
 
 1 1 . For what man knoweth the things of a man, save the 
 spirit of man which is in him ? even so the things of God 
 knoweth no man, but the Spirit of God. 
 
 ' What human reason could never have discovered, nor sense enjoyed, 
 nor imagination conceived, this God has been pleased to reveal to us his 
 apostles, to me, who first preached the gospel at Corinth, by his holy spirit. 
 
 The spirit of a man is a man himself, who alone is conscious of what 
 passes within him. It is plain, therefore, tliat by the Spirit of God, the 
 apostle nieans God hrmself; who alone knows the depth of his own 
 
 counsels, 
 
73 
 
 TRINITARIANS.— r/ie Deity of the Holy Spirit.— \ Cor. [c. ii. 
 
 omniscient, and two are not. Besides, while attempting to prove the Holy 
 Spirit to be a Divine Person, the writer is imperceptibly led to apply to it, 
 in two separate instances, the neuter pronoun It. He would demonstrate 
 the Spirit to be a person ; but he twice calls it It. And ' this brings the 
 matter to a short issue.' For it proves clearly, according to Trinitarian 
 involuntary testimony, that the Holy Spirit is not a. person. — See Confes- 
 sions, &c. p. G6. 
 
 It is however observed, that ' when it is said, that ' none knows the things 
 of God, but the Spirit of God,' it is only to exclude all creatures. . . . He, 
 and only he, in opposition to all creatures, can make them known in such 
 ways, and by such means, as seem good unto him.' — Dr. Guyse. 
 
 This is intended to obviate the difficulty, why the first and second Per- 
 sons of the Trinity are not said to know all things, as well as the third. 
 But there is no difficulty according to the obvious meaning of the passage; 
 — that the spirit of God is God himself, as the spirit of man is man 
 himself. 
 
 Jesus Christ, on two occasions, used a similar form of expression to that 
 just alluded to ; but the Holy Spirit is not mentioned in either of them. 
 He said, ' All things are delivered unto me of my Fatlier : and no man 
 [one*^ knoweth the Son but the Father, neither knoweth any man [o/ie] 
 the Father save the Son, and he to whomsoever the Son will reveal him.' 
 Matt. si. 27. ' But of that day and hour knoweth no man, [onef ] no, not 
 the angels of heaven, but ray Father only.' Matt. xxiv. 36. 
 
 Here, on tlie Trinitarian hypothesis, the Holy Spirit is entirely ex- 
 cluded from the knowledge of certain things. ' Did not the Holy Spirit 
 know the Father, when the Sun acknowledges that he knew him ? And 
 was it necessary that the Son should reveal it to him ? Did not the Holy 
 Spirit even know the Son, though he gave him birth, and continually dwelt 
 in him I — Could the Holy Spirit be a distinct j)erson in the Godhead, omni- 
 scient, equal to God the Father in all his attributes, and yet be ignorant of 
 an event which the Father knew, an event tvhich was to take place in that 
 very generation f — These ' expressions of Jesus himself clearly prove, I 
 think, that the Holy Spirit cannot possibly be a person in the Godhead 
 distinct from the Father.'— Grvsvy's Lectures, vol. i. pp. 168, 169. 
 
 ' The spirit of a man knoweth the things of a man : that is, a man is 
 conscious of all the schemes, plans, and purposes, that pass in his own 
 mind; and no man can know these things but himself. So, the Spirit of 
 God, He whom wc call the Third Person of the glorious Trinity, knows 
 all the counsels and determinations of the Supreme Being.' — Dr. A. 
 Clarke. 
 
 This extract as much identifies the Spirit of God with God, as the spirit 
 of man with man; for, agreeably to the reasoning of tlie Apostle, a paral- 
 lel is here drawn between the two cases. 
 
 ' Witli what propiiety this passage can be urged as a proof of the per- 
 sonality of a third being, distinct from God, I am really at a loss to con- 
 ceive. ' For let us read the whole passage : — ' But God hath revealed them 
 to us by /((A- spirit; for the spirit searchcth all things, yea, the deep things 
 of God. For what man knoweth the things of a man, save the spirit of 
 man whidi is in him I Even so the things of God knoweth no man, 
 
 but 
 
 * The rcntlering of Dr. Doddridge, Wakefield, and the Improved Version. 
 t Tlie rendering: of Dr. Doddridge, Wakefield, and the Cottage Bible. In the 
 improved Version it is rendered,— no/je. 
 
73 
 
 c. II.] UNITARIANS.— 2'/!c Holy Spirit the Spirit of God.— I Cor. 
 
 counsels, all his own thoughts and purposes of wisdom and mercy to man- 
 kind, and reveals thera to whomsoever he thinks fit.' — Belsham's Epistles 
 of Paul, vol. ii. pp. 40, 41. 
 
 ' We are tau'^ht by the apostle Paul, that there is an analogy and like- 
 ness between the relation that the Holy Spirit bears to the living God, and 
 the relation that the spirit of a man bears to himself. As then the spirit 
 of a man is certainly not another person distinct from him, but (as this 
 passage shews) a certain consciousness in him, whereby he is able to con- 
 template himself, and to know those things which peculiarly belong to 
 him, and with which none beside can be acquainted, except he reveal them, 
 so neither is the Spirit of God a distinct person from God, hut is that divine 
 intelligence, wisdom and energy, which is essentially in him, and by the 
 communication of which he reveals and manifests himself to his rational 
 creatures.' — Marsom's ImpersonaHt;i, pp. 5, 6. 
 
 ' The meaning of the verse is evidently this : ' As no one is acquainted 
 with the secret purposes of a man, except the man himself, so no one is 
 acquainted with the secret purposes of God, except God himself'.' Thus 
 the spirit of man signifies the Human Mind; and, in like manner, the 
 Spirit of God signifies the Divine Mind.' — Yates's Vindication, p. 102. 
 
 In support of the preceding remarks, the following Ti-initarian quota- 
 tions may be adduced : — 
 
 'The Holy Spirit, !t'/((t7t thus revealeth hidden counsels to man, and 
 searcheth the deep things of God, is omniscient, and really God. . . .The 
 things of God kuoweth no man but the Spirit of God, or he that is with 
 God, in God, yea God himself, as intimate with him as the soul is in the 
 body. If the spirit that is in man were not man, it could never know the 
 deep things of man; and if the Spirit of God ivcre not God, he could never 
 search and know the deep things of God.' — Burkitt. 
 
 ' May that Spirit which searcheth all things, even the hidden things of 
 God, give us more deeply and affectionately to know the things which are 
 freely given us of God,' &c. — Dr. Doddridge. 
 
 ' 'i'his is the Spirit of Ood, ivhich spoke by the prophets,' &c. * It is 
 only the Spirit of God ivhich can reveal the councils of God,' &c. — Dr. A. 
 Clarke. 
 
 ' But God hath revealed them to us (apostles, ver. 12, 13.) hy his Spirit, 
 which is able clearly to reveal them,' &,c. — Holden's Expositor, p. 401. 
 
 ' The Spirit of God knows the things of God, because It is in the God- 
 head.' — Catholic Doctrine, Sec. Chap. ii. Art. xiii. 
 
 Thus, the Holy Spirit is admitted to be the Spirit of God. It is clearly 
 identified with God, because it is said to be God himself And it is spoken 
 of under the neuter terms of which and it, as of a thing without any real 
 personal existence. It is not therefore, a distinct person in the Godhead; 
 but is as essentially the Divine Being himself, as the human spirit is essen 
 tially the human being himself. And this is Trinitarian testimony, in 
 favour of the Unitarian doctrine. 
 
 See the passage under the Trinitarian head; and also Grundy's Lec- 
 tures, vol. i. pp. 161, 162, and The Confessions, &c., p. 88. 
 
 12. Now we have received, not the spirit of the world, but 
 the Spi7-it which is of God; that we might know the things 
 that are freely given to us of God. 
 
 13. Which things also we speak, not in the words which 
 VOL. in. o man's 
 
74 
 
 TRINITARIANS.— 2%e Deity of the Holy Spirit.— 'I Cor. [c. ii. 
 
 but the Spirit of God.' Here are the following positive assertions, that the 
 knowledge they possessed was revealed to them by the Spirit of God him- 
 self, or by divine inspiration ; that there was nothiixj too (/reat to be thus 
 made known to them ; even the deep counsels of the Almighty. And thus, 
 as if for fear he should be misunderstood, the apostle explains ivhat he 
 meant by the Spirit of God, by saying, it was exactly the same in God, as 
 the spirit of man is in a human beiny.'—GRVSDY's Lectures, vol. 1. pp. 129, 
 130. See the passage under the Unitarian head. 
 
 13. Which things also we speak, not in the words which 
 man's wisdom teacheth, but which the Holy Ghost teacheth ; 
 comparing spiritual things with spiritual. 
 
 To this verse, respecting the teaching of the Holy Ghost, Mr. Jones 
 prefixes John vi. 45, — ' It is written in the prophets, and they shall be all 
 TAUGHT of God.' And he then reasons from them in the following 
 manner : — 
 
 ' This latter verse would prove the Holy Ghost to be God by itself : for 
 I cannot find that man, in the style of the Scripture, is ever opposed in 
 this manner to any beina but God only, I will subjoin a few examples of 
 it. John i. 13. Nor of the will of man, but of God. 1 Tliess. iv. 8. 
 He therefore that despiseth, despiseth not man, hit God. Rom. i. 29. 
 Whose praise is not of men, but of God.' — Catholic Doctrine, &c. Chap, 
 ii. Art. vii. To this the author of Confessions, thus replies: — 
 
 ' ' This latter verse,' says Mr. Jones, ' would prove the Holy Ghost to 
 be God, by itself.' 
 
 ' Now the discourse from which it is taken, plainly declares that this 
 teaching is of God. At the 10th verse the apostle says, * God hath 
 revealed them to us by his Spirit.' Mr. Jones deals very unfairly with the 
 Scriptures; he gives but a part of his first text; it is continued thus: — 
 ' Every man therefore, that hath heard and hath learned of the Father, 
 Cometh unto me.' 
 
 ' In his epistle to the Philippians (i. 19), St. Paul terms it, ' the supply 
 of the Spirit of Jesus Christ.' It is the self-same Spirit; but neither in 
 Mr. Jones's texts, nor any where else in the Bible, is a third Person 
 declared to be the giver of it.' — The Confessions, &c. p. 61. 
 
 According to Mr. Jones's argument, the Spirit is identified with God, 
 and God with the Father. But tliis is inconsistent with the Trinity ; for 
 God the Father is not God the Holy Ghost; or, in other words, the First 
 Person of the Trinity, is not the Third. 
 
 14. But the natural man receiveth not the things of the 
 Spirit of God: for they are foolishness unto him; neither 
 can he know them, because they are spiritually discerned. 
 
 Connecting this verse with the 1 1th of the same chapter, Mr. Jones 
 argues from them thus : 
 
 ' 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 Sjilrit, who is God.' — 
 Catholic Doctrine, &c.. Chap. ii. Art. xiv. 
 
 Mr. Jones's opponent replies, that ' neither of the passages has any 
 connection with his subject. The meaning is as clear as the light of day, 
 
 namely ; 
 
74 
 
 c. II.] UNITARIANS.— r/ic Holy Spirit the Spirit of God.— I CoK. 
 
 man's wisdom teacheth, but which the Holy Ghost teacheth ; 
 comparing spiritual things with spiritual. 
 
 14. But the natural man receiveth not the things of the 
 Spirit of God: for they are foolishness unto him; neither can 
 he know them, because they are spiritually discerned. 
 
 ' The Spirit which is of God is here contrasted with the spirit of the 
 world. Now, the spirit of the world is certainly not a person distinct from 
 tlie world. What reason then can there be to suppose that the Spirit of 
 God, which is contrasted with it, is a person distinct from God V — Mar- 
 som's Imperaonalitij, p. 6. 
 
 The Apostle speaks of the Holy Ghost, the Spirit of God, and the Spirit 
 which is of God, as the same. 
 
 And the expression, ' the Spirit which is o/ God,' implies that the Spirit 
 proceeds from God. It is he who communicates it. And this the apostles 
 have received from him, and by this they are enabled to know the things 
 that are freely given to them of God. 
 
 Thus all is ascribed to God ; — the Spirit, and all the effects which it pro- 
 duces. And what is it but a divine influence, enlightening the mind, and 
 enabling it to understand the things relating to God 1 
 
 ' The holy ajjostles spake and writ by the immediate inspiration of the 
 Holy Ghost, as well as the prophets of old time, and delivered nothing as 
 from G'o(/but what GofLrevealed to them by His Holy Spirit.' — Burkitt. 
 
 ' We, who are the genuine apostles of Christ, have received this Spirit 
 of God, by which we know the deep things of God; and, through the 
 teaching of that Spirit, we preach Christ crucified.' — ' They spake the 
 things of God in the words of God.' — Dr. A. Clarke. 
 
 * We have received, in large and liberal supplies, that Spirit which is 
 from God, and which is the noblest of His gifts to the children of men, by 
 which their minds are both informed and regulated, &c.' — Dr. Doddridge. 
 
 ' The Apostle declares what Spirit they had received, namely, ' the Spirit 
 which is of God ;' and of what use that Holy Sijirit is unto them : It 
 teaches them to know the things which are freely given them of God.' — 
 Burkitt. 
 
 In these extracts, the Holy Spirit is admitted to be the Spirit of God. 
 It is said to proceed from him, as His best gift. It is spoken of as capable 
 of being imparted in various degrees, as in large and liberal supjjlies. Its 
 teaching is represented as the teaching of God; for those who were under 
 its inspiration, delivered nothing but what God revealed to them, and they 
 spake the words of God. And finally, it is mentioned distinctly under the 
 application of neuter terms: 'that Spirit which is from God,' Sec; and ^it 
 teaches them to know tlie things which are freely given them of God.' It 
 is, therefore, not a person distinct from God, but is identified with him, as 
 his divine energy and inspiration. 
 
 III. — 16. Know ye not that ye are the temple of God, and 
 that the Spirit of God dwelleth in you ? 
 
 17. If any man defile the temple of God, him shall God 
 
 destroy : for the temple of God is holy, which temple ye are. 
 
 According to the reasoning of the apostle here, to have the .Spirit of 
 
 God to dwell in us, is the very same thing as to be the temple of God. 
 
 Therefore, 
 
75 
 
 TRINITARIANS.— r/(e Deity of the Hvly Splrit.~\ Cor. [c. ii. 
 
 namely ; the mind of the natural or worldly man is so averse from spiri- 
 tual instruction, that he cannot receive or comprehend it; such things are 
 * foolishness nnto liim.' Mr. Jones says, ' The Scripture makes no dis- 
 tinction, further than that of personality, between God and the Spirit of 
 God.' But where is this personality expressed I There is nothing of the 
 kind to be discovered in either of the texts.' — The Confessions, &c., p. 67. 
 Mr. Jones says, or in words to the same effect, No greater distinction 
 than that of personality! ^Vhy, what greater distinction could be made? 
 For if God be a person, and the Holy Spirit a person, are they not as 
 much two beings, as two human persons are two beings I And if each be 
 God, does it not inevitably follow that they are two Gods I But after thus 
 representing God and the Spirit as two persons, Mr. .Tones ends by speak- 
 ing of them as one being ; for he says, ' the Spirit, who is God.' And 
 thus he completely identifies the Spirit with God. 
 
 VI. — 19. What! know ye not that your hody is the temple 
 of the Holy Ghost, which is in you, which ye have of God, 
 and ye are not your own. 
 
 * What shall I say further? Do ye not know and consider, according 
 to what has been before hinted, (chap. iii. 16,) that your body, as an essen- 
 tial part of the human person, which is united to Christ, is a sacred, 
 dedicated, and appropriated habitation of God the Holy Ghost. — 
 
 ' What the apostle calls the temple of God, chap. iii. 16, 17, and the 
 temple of the living God, 2 Cor. vi. 16, he here styles the temple of the 
 Holy Ghost ; which shews that the Holy Spirit is the liviny God ; and a 
 temple always supposes, and is relative to, an iuhabiliug Deity.' — Dr. 
 
 GUYSE. 
 
 ' Now a temple is a place of solemn worship, dedicated to him and his 
 service whose temple it is; and if the Holy Spirit was a person, the saints, 
 being his temple, would be devoted to him, their adoration and praises 
 would be presented before his throne, and all their religious services ter- 
 minate in hiui, as the supreme object of their worsliip. But this is not 
 taught in the word of God; all supreme worship is there directed to be 
 addressed to God, even the Father. ' The true worsliippers, saith Christ, 
 shall worship tlie Father.' John iv. 23. ' He it is who sitteth upon the 
 throne, and before whom the elders fall down and worship, saying. Thou 
 art worthy, O Lord, to receive glory and honour, and power, for thou hast 
 created all things, and for thy jileasure they are and were created !' Rev. 
 iv. 11. The apostle, therefore, when he said, ' Your bodies are the temple 
 of the Holy Ghost,' certainly could not mean to convey the idea that, they 
 were the temple, the property, and devoted to the service of the Holy 
 Spirit, as a person distinct from God the Father! —his language is utterly 
 subversive of such a sentiment.' His meaning was, ' that being the tem- 
 ple of the Spirit, they were the temple of God; for so he himself explains 
 it. Eph. ii. 21,22. ' In whom (i.e. in Jesus Christ) all the building, 
 fitlv framed together, growelh unlo an holy temple in tlie liOrd : in whom 
 ye also are builded togetlier for an habitation (not of God the Spirit, but) 
 of God throuyh the Spirit." — Marhom'h Impersonality, &c.,pp. 18, 19,6.5. 
 
 As Christians are said to be the temple of the Holy Ghost, Dr. Adam 
 Clarke infers, that ' all their members sliould be emjjloyed in the service 
 »f God alone ,-' which completely identifies the Spirit with God, contrary 
 
 to 
 
75 
 
 c. in.] UNITARIANS.— r/ie Holy Spirit the Spirit o/God.—l Cor. 
 
 Therefore, the Spirit is not any tliiug distinct from God, but is God him- 
 self. For ' God is a Spirit.' 
 
 ' Tlie apostle resumes here what he had asserted in ver. 9. — Ye are God's 
 hnilduuj. As the whole congregation of Israel were formerly considered 
 as the temple and hahitalion of God, because God divelt amonq them; so 
 here, the whole church at Corinth is called the temple of God, because all 
 genuine believers have the Spirit of God to dwell in them,' &c. — Dr. A. 
 Clarke. 
 
 ' Know ye not that you are the temple of God ? that the whole body of 
 Christian converts is dedicated to His peculiar service, and honoured by 
 His most gracious presence, as the Spirit of God divelleth in you, and vou 
 thereby appear to be consecrated to Himself?' — Dr. Doddridge. 
 
 It is the evident import of these two extracts, that where the Spirit of 
 God is, there is God Himself. The Spirit, therefore, is not another per- 
 son or being distinct from God, but is essentially God himself 
 
 ' It is then, and ever was, a matter of faith, to believe in the continual 
 sanctifying presence of God with his church ; and in ' the communion of 
 saints,' viz. the participation of all Christians, as far as they will avail 
 themselves of the offer, in the assistance of that Holy Spirit, from which 
 every good and every perfect gift proceeds.' — Whately's Essays, p. 302. 
 
 The same idea is evident here, as in the two preceding instances ; — the 
 presence of the Holy Spirit signifies the same thing as the presence of 
 God; for where the Spirit is, there is the presence of God. 
 
 The Spirit, moreover, is the source of every good and every perfect gift. 
 It is God the Father who is thus represented by the apostle James. And 
 therefore, God the Father and the Holy Spirit are identified as the same 
 Being. 
 
 And lastly, the Spirit is spoken of impersonally : — ' that Holy Spirit 
 from which every good and every perfect gift proceeds.' 
 
 The Spirit therefore is not a person, but is the divine influence, and as 
 such is identified with God the Father. And thus Trinitarians argue for 
 the truth, in opposition to their own system. 
 
 VI. — 1 1. And such were some of you : but ye are washed, 
 but ye are sanctified, but ye are j ustified in the name of the 
 Lord Jesus, and by the Spirit of our God. 
 
 Here the apostle plainly says, ' the Spirit of our God.' Now, if the 
 Holy Spirit, as Trinitarians contend, be God, equal to God the Father, the 
 meaning of the passage would be, — God of our God ; and then we should 
 have two Gods, and one would be the God of the other. 
 
 How much more consistent, to explain the expression Spirit of God, as 
 signifying the influence of God ! And how agreeable is it to the idea of 
 sauctification ! For how is this effected, but by a divine influence, enlight- 
 ening the mind, and purifying the heart ? 
 
 In Romans xv. 16, we read of ' being sanctified by the Holy Ghost.' 
 It is here, ' sanctified — by the Spirit of our God.' We may therefore 
 infer, from the two passages compared with each other, that ' the Holy 
 Ghost,' wherever the expression occurs, is synonimous with ' the Spirit of 
 our God.' 
 
 It is remarked on this verse, by a Trinitarian writer, that ' It is that 
 name, it is that Spirit alone, which accomplishes works like these.' And 
 
 o 2 thus 
 
76 
 
 TRINITARIANS.— rAe Deity of the Holy Spirit.— \ Cor. [c. vi. 
 
 to the Trinity, but in perfect accordance with the Unitarian doctrine. And 
 another Trinitarian writer observes on the passage, — 
 
 * What, know you not that your body is the temple of the Holy Ghost, 
 which is in you, dedicated to him, and inhabited by him ; even tliat spirit 
 
 which you receive of God, as His most valuable gift.' ' Animated by 
 
 that Spirit luhich resides in him,' &c. — Dr. Doddridge. 
 
 Here it is said, that the Holy Spirit is received of God, or from God, as 
 his most valuable gift; and the impersonal relative tvhich is several times 
 applied to it. And this is in perfect accordance with the passage. For the 
 apostle evidently speaks of the Spirit impersonally, and represents it as the 
 gift of God: — ' ivhich ye have of God.' And the Trinitarian translators 
 supply another impersonal — ' ivhich is in you.' 
 
 Hence, as the spirit is the gift of God, the Corinthians, in the next verse, 
 are very naturally exhorted to ' glorify God in their body, and in their 
 spirit, which are God's.' All glory is ascribed to God, and not to the Holy 
 Ghost, or God the Holy Ghost. Now it is incredible, that the apostle 
 would have expressed himself in this manner, if he had believed the Holy 
 Ghost to be God, equal with the Father. Under this impression, and 
 speaking of the temple of the Holy Ghost, he would naturally have repre- 
 sented the Holy Ghost as God, and directed that worsliip should be paid 
 to him. He has not done so ; but, on the contrary, has identified the 
 Holy Ghost with God. And his words, therefore, are inconsistent with 
 the idea of distinct personality. 
 
 XII. — 4. Now there are diversities of gifts, but the same 
 Spirit. 
 
 5. And there are differences of administrations, but the 
 same Lord. 
 
 6. And there are diversities of operations, but it is the same 
 God which worketh all in all. 
 
 ' Comparing this verse (the Gth,) with the two preceding, we have an 
 argument for the proper divinity of the Holy Spirit, here called both God 
 and Lord.' — Cottage Bible. 
 
 The writer here may answer himself; for in this same Bible, and in the 
 same connection, the Spirit is spoken of iiupersoually, — as ' the Spirit of 
 Christ, which also animates his church.' (verse 13.) 
 
 Another Trinitarian advocate observes, that ' from v. 4 — 11. the per- 
 Bonality and divinity of the Holy Ghost may be demonstrated; for he is 
 represented as bestowing those gifts which God only can confer.' — Hol- 
 den's Expositor, p. 431. 
 
 As in the former instance, the writer may answer and refute himself; 
 for he says, ' the Spirit manifests itself^ &,c. (verse 7.) 
 
 See Dr. A. Clarke on the above verses, in Part 1. Trinitarian head ; and 
 also the passages in this Part, under tlic Unitarian head. 
 
 1 1 . But all these worketh that one and the self-same Spirit, 
 dividing to every man severally^ as He tcill. 
 
 * From this expression (screrdlly as he will) has been forcibly argued 
 the distinct personality of the Iloiy Spirit.'— Co/Z^K/e Jiil>/e. 
 
 ' The same sort of powerful oiienuion or energy, and the same freedom 
 and sovereignty, in distributing all these gifts, are here ascribed to the 
 
 Spirit, 
 
76 
 
 c. vi.] UNITARIANS.— yVie Hultj Spirit the Spirit of God.— l^CoR. 
 
 thus on the 17th verse of the same chapter; — ' the same divine and holy 
 Spirit which lives in Cln-ist as the Head, is communicated to us from him,' 
 &c. ' That we may, by a living faitii, be united to the Lord, so as to 
 become one spirit with liim, animated by that Spirit luliich resides in him, 
 and dwells in all who are truly his.' — Dr. Doddridge. 
 
 Here the Holy Spirit is mentioned under tlie application of the neuter 
 relative which ; and therefore, according to this Trinitarian testimony, it 
 cannot be a person. 
 
 VII. — 40. But she is happier if she so abide, after my 
 judgment: and I think also that I have the Sfirit of God. 
 
 In this chapter, the apostle sometimes speaks from himself, and some- 
 times from the Lord. And from this verse, we learn what it is to speak 
 from the Lord ; viz. to have the Spirit of God, or to speak under the 
 divine illumination, or agreeably to divine inspiration. 
 
 ' The advice which I have so plainly and faithfully given you, though 
 to some it may not be altogether palatable, is nevertheless agreeable to the 
 will of God, and pointed out by the dispensation of his providence.' — ' The 
 Spirit of God is God himself, see chap. ii. 11 ; and the apostle believed 
 that the advice he had offered was such as God would approve.' — Bel- 
 sham's Epistles of Pan/, vol. ii. pp. 148, 149. 
 
 ' As the apostle was so well acquainted with God's way of revealing his 
 mind and will to him, by the Spirit, he must needs have known wherein 
 he was, or was not inspired. . . .He is to be understood, as speaking, not 
 with hesitation, but with entire confidence.' — Dr. Guyse. 
 
 Here it is admitted, that to have the Spirit, is to be inspired. The Spirit 
 therefore is divine inspiration. And it seems to be considered in this 
 extract, as synonimous with the mind and will of God. 
 
 The expression, ' The Spirit of God,' frequently occurs in the Scrip- 
 tures; but never do we read of ' God the Holy Ghost,' or of the Holy 
 Spirit's being a Divine Person in the Godhead, distinct from God the 
 Father, and the Third Person of the Trinity. 
 
 Xtl. — 1. Now concerning' spiritual gifts, brethren, I would 
 not have you ignorant. 
 
 2. Ye know that ye were Gentiles, carried away unto these 
 dumb idols, even as ye were led. 
 
 3. Wherefore I give you to understand, that no man speak- 
 ing by the Spirit of God, calleth Jesus accursed : and that no 
 man can say that Jesus is the Lord, but by the Holy Ghost. 
 
 4. Now, there are diversities of gifts, but the same Spirit. 
 
 5. And there are differences of administrations, but the 
 same Lord. 
 
 6. And there are diversities of operations, but it is the 
 same God which worketh all in all. 
 
 7. But the manifestation of the Spirit is given to every 
 man to profit withal. * 
 
 8. For to one is given by the Spirit, the word of wisdom ; 
 to another, the word of knowledge by the same Spirit ; 
 
 9. To 
 
77 
 
 TRINITARIANS.— T/te Deity of the Holy Spirit.— I Cor. [c. xii. 
 
 Spirit, as are ascribed to God, verse 6 and 18, and so are plain attestations 
 to the Divinity and Personality of the Holy Spirit.' — Dr. Guyse. 
 
 ' Now, admitting the phrase ' as he will,' to be spoken of the Holy 
 Spirit, yet it is no proof of the point in question ; for ' to will' is not only 
 attributed to persons, but to things which of themselves have no proper 
 personality. In John i. 13, we read of the ' will of the flesh.' In Eph. 
 ii. 3, of the ' lusts' (i.e. the wills or desires) ' of the flesh, and of the 
 mind.' And in John iii. 8, ' The wind (it is said) bloweth where it listeth,' 
 or willeth.' — Mausom's Impersonality, Sec, p. 32. 
 
 ' Compare with this (he divideth, t%-c.,) the following passage, (Rom. vi. 
 16, &c.) ' Know ye not that to whom ye yield yourselves servants to 
 obey, his servants ye are to whom ye obey ; whether of sin unto death, or 
 of obedience unto righteousness? But God be thanked that ye were the 
 servants of sin.' ' The wages of sin is death.' Here Sin is a person, and 
 the personal pronoun whom applied to it. And not only has it ivill, but 
 also keeps servants, and pays wages!' — Gkundy"s Lectures, vol. i. p. 130. 
 See also Belsham's Epistles of Paul, vol. ii. p. 259. 
 
 Charity edifieth, sufiereth, behaveth, seeketh, thinketh, rejoiceth, bear- 
 eth, believeth, hopeth, endureth. I Cor. viii. 1, xiii. 4 — 7. These are, 
 undoubtedly, all personal acts ; but who hence believes that charity 
 is a person ? 
 
 And in this very chapter, (xii.) the foot, the hand, the eye, the ear, are 
 all represented as capable of sayiny, or spcahiny, and engaging in argument 
 and disputation. But no one dreams for a moment that these members 
 of a /wTAOHflY body, are themselves persons. 
 
 Thus then, supposing the clause ' he will,' to apply to the Holy Spirit ; 
 it may be no more than a personijication,\ike innumerable similar instances 
 in the Scriptures. 
 
 But there is reason to believe that the apostle had no intention to apply 
 it in such a manner. For of whom lias he before spoken, as ' icorhing all 
 in allV Doubtless of God. For though, says he, ' there are diversities 
 of operations, yet it is the same God that worketh all in all.' And this 
 same all-gracious Being is represented further on, as ' dividing to every 
 inau severally as he will ;' — ' first, apostles; secondarily, prophets ; thirdly, 
 teachers ; after that miracles ; then gifts of healing, helps, governments, 
 diversities of tongues.' Verse 28. 
 
 See Marsom's Impersonality, p. 33, and The Confessions, &c., pp. 
 77, 78. 
 
 The following passage is parallel to the one under consideration, and is 
 an apt illustration of it: — ' God also bearing them witness, both with 
 signs and wonders, and with divers miracles, and gifts of the Holy Ghost, 
 according to His own will.' Heb. ii. 4. Here all is done according to 
 God's otvn will ; and if tlie one passage be explained by the other, iill will 
 appear rational and consistent. 
 
 But supposing that the Holy Sjjirit is hero alluded to ; it makes very 
 little difference in the argument; for what is said to be dontj by the Spirit 
 of God, is, in fact, done by God himself; because we cannot separate God 
 from his Spirit, or the Spirit from God ; and ' the one and the selfsame 
 spirit may mean God himself; for our Lord says, ' God is a spirit.' ' — Mar- 
 som's Impersonality, &c., p. 33. 
 
 Dr. Whately, in reference to this passage, speaks of the Holy Spirit 
 
 impersonally : — 
 
77 
 c. xii.] UNITARIANS. — Tlie Hu'i/ Spirii tin; Spirit of God.— I Cor. 
 
 9. To another, faith by the same Sjxirit ; to another, the 
 gift of healing by the scmie Spirit ; 
 
 10. To another, the working of miracles; to another, pro- 
 phecy ; to another, discerning of spirits ; to another, divers 
 kinds of tongues; to another, the interpretation of tongues: 
 
 1 1. But all these worketh that cue and the self -same Spirit, 
 dividing to every man severally as he will. 
 
 12. For, as the body is one, and hath many members, and 
 all the members of that one body, being many, are one body : 
 so also is Christ. 
 
 13. For by one Spirit are we all baptized into one body, 
 whether we be Jews or Gentiles, whether we be bond or free ; 
 and have been all made to drink into one Spirit. 
 
 The drift of the apostle's reasoning here, seems clearly to identify tlie 
 Spirit with God. It is admitted on all hands, that ' every man hath his 
 proper gift of God, one after this manner, and another after that ;' and 
 also, that the gifts of prophecy and miraculous power, are the special gifts 
 of God. Yet these are here said to be the gifts of the Spirit ; that is, 
 God gives them, through the medium of his divine energy and inspi- 
 ration. 
 
 The diversities of gifts here spoken of, are from the same f>piiit. Yet 
 it is God (verse 28,) tliat ' hath set some in the church, first, apostles, 
 secondarily, prophets, thirdly, teachers, after that miracles, then gifts of 
 healings, helps, governments, diversities of tongues.' 
 
 ' It is the self-same Spirit ' that ' divides to every man severally as he 
 will.' (verse 11.) But this is declared, in another part of the chapter, 
 (verse 6,) to be ' the same God which worketh all in all.' 
 
 It appears therefore evident, that the Spirit is identified with God, as His 
 Spirit, not another being or person distinct from him, or a third person in 
 the Godhead. 
 
 This self-same Spirit is called here, ' the Spirit,' ' the Holy Ghost,' and 
 * the Spirit of God.' 'I'hese expressions, therefore, signify one and the 
 same thing; and whenever we read of the Holy Ghost, or the Spirit, we 
 are to understand by it, ' the Spirit of God.' And it is so called in this 
 chapter. 
 
 It should be observed also, that by this one Spirit all are said to be 
 baptized; and into this one Spirit all have been made to drink. Now, 
 tliere is great propriety, as well as great force and beauty in these expres- 
 sions, on the supposition that the Holy Spirit is tlie Divine Influence, 
 which the Almighty, according to his sovereign good pleasure, difl'uses 
 through the universe, and through the minds and hearts of Clirislians; 
 but it would be ridiculous to talk of haptiziin/ with a person, and drinking 
 into a person. The expressions are utterly irreconciieable with the idea of 
 the personality of the Holy Spirit. 
 
 In fine, if the word God be substituted here for the phrases, the Spirit, 
 the Hohj Ghost, and the Spirit of God, ' the sense will be complete, and 
 the language conformable to the usual style of the Scriptures.'— Yates's 
 Vindication, p. 106. 
 
 Of the correctness of the mode of reasoning here pitrsued, the following 
 Trinitarian quotations may bo adduced as evidence : — ' That 
 
78 
 
 TRINITARIANS.— r/ie Deity of the Holy Spirit.— 1 Cor. [c. xii. 
 
 impersonally: — That Holy Spirit, — ' ivhich is called, amidst the diversity 
 of operations, one and the same Spirit,' &,c. — Essays, \>. 260. 
 
 This may be considered as another Trinitarian involuntary testimony, 
 that the Holy Spirit is not a person ; I'or Trinitarians, in other respects, 
 are not in the habit of applying in their writings the neuter relative which 
 to persons. 
 
78 
 
 c. XII.] UNITARIANS.— r/<e HoJn Spirit the Spirit of God. — I Cor. 
 
 'That one Spirit ivhick distributes the gifts,' &c. — Burkitt. 
 
 ' Drink into one Spirit — namely, the Spirit of Chi'ist, which also ani- 
 mates his cliurch.'— C'o^^a^e Bible. 
 
 ' To another, the gifts of healing by the same Spirit, in consequence of 
 ■which, while under Its operation, he can by a word or touch remove the 
 most inveterate diseases. . . .We are all made to drink into one Spirit; as 
 ■we drink of the same sacramental cup, so we do by our communion with 
 Christ, whose blood is represented by it, all imbibe the influences of the 
 same Spirit, bj' which the divine life was at first produced, and is continu- 
 ally preserved. I say, we have all imbibed It ; as the whole body may be 
 said to imbibe the wine which enters in at the mouth, and descends to the 
 stomach ; yet it is not intended i"or the benefit of those members alone, but 
 of the whole; so, in like manner, the body is not one member, but many ; 
 yet so united, that the Spirit, imparted to one, is designed, whether in Its 
 miraculous operations or sanctifying influences, for the benefit of the 
 whole. . . .May it appear that our hearts are under the influences of the 
 Spirit of God, by which alone men are brought to that divine temper.' — 
 Dr. Doddridge. 
 
 ' The Spirit manifests itself in these extraordinary gifts to each for the 
 common profit and advantage of all.' — Holden's Expositor, p. -^31. 
 
 These extracts apply to the Holy Spirit the impersonal terms, which, It, 
 Its, and itself. They may therefore be considered as Trinitarian iuvolun- 
 tary proofs, that the Spirit is not a person. 
 
 See verses 4, 5, 6, and 1 1, under the Trinitarian head. 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 M ©ormtjbfans. 
 
 Chap. III. — 1. Do we begin again to commend om'selves ? 
 or need we, as some others, epistles of commendation to you, 
 or letters of commendation from you ? 
 
 2. Ye are our epistle written in our hearts, known and 
 read of all men : 
 
 3. Forasmuch as ye are manifestly declared to he the epis- 
 tle of Christ ministered by us, written not with ink, but with 
 the Spii-it of the living God; not in tables of stone, but in 
 fleshly tables of the heart. 
 
 ' Since the Spirit is here spoken of, as the immediate Diriiie Agent, who 
 wrote this lioituj epistle, we are also to consider Him as essentia II i/ one with, 
 though personalli/ distinct from, the Father and Son.' — Dr. Giyse. 
 
 The Apostle says not a word about such inconsistent essentialities and 
 distinctions. Besides, Dr. Guyso, a little further on, speaks of the Spirit, 
 as ' the Spirit of the oiili/ true God.' It cannot, then, itself be a God, 
 distinct from God ; any more than the spirit of man, can be a man, dis- 
 tinct from the man whose spirit it is. 
 
 But the Deity of the Spirit is inferred, because these words seem to 
 favour a Trinity. The Corinthians are said to be the epistle of Christ. 
 'J'his epistle was written with the Spirit of the living God. Therefore, 
 ' Christ is included in the living God;' and ' the Spirit is esseniialli/ one 
 ■with, though personallji distinct from' them. But it should be remembered, 
 that if Christ ' shed furth ' tl'.c Spirit, lie had first received it from the 
 Father. lie was the medium of its communication; not the source whence 
 it proceeded. It was given agreeably to the promise of the Father ; and 
 it was the Father, strictly sj)eaking, that ' poured out of his Spirit,' in 
 fulfilment of this promise. 
 
 But the apostle states here distinctly, that the Spirit is ' the Spirit of 
 the living God.' And if we attend to tlic context, we shall see that all is 
 ascribed to God. For the apostle says, that ' they liave trust throiujh 
 Christ to Gudwurd,' and that ' their sufficiency is of God.' It is therefore 
 God, in fact, who accomplishes all this. He anointed Jesus of Nazareth 
 with the Holy Spirit, and with power ; and through him he shed forth this 
 Spirit — this divine inlhience, upon the early Christians. 
 
 Another Trinitarian writer paraphrases the passage thus : — 
 
 ' You are manifestly our recommendatory epistle, an epistle written by 
 Christ, through our instrumeiUality, not written with ink, but with tha 
 Holy Spirit, not on tables of stone, but ou the heart. The argument is, that 
 
 their 
 
UNITARIANS.— The Holy Spirit the Spirit of God. 
 
 M (iDormtl^ians. 
 
 Chap. I. — 21. Now he which stablisheth us with you in 
 Christ, and hath anointed us, is God ; 
 
 22. Who hath also sealed us, and given the earnest of the 
 Spirit in our hearts. 
 
 It is here declared that God has done all this. 
 
 In the first place, the apostle says, that God has anointed us. That is, 
 he has ' given us the extraordinary influences of the Holy Ghost, that we 
 might be able effectually to administer this gospel to youi- salvation. 
 Through this vnction we know and preach the truth ; and are preserved 
 by It from dissimulation and falsity of every kind.' — Dr. A. Clarke. 
 
 In the next place, the apostle tells the Corinthians, that God hath sealed 
 them. ' Not only deeply impressed His truth and image upon our hearts; 
 but by the miraculous gifts of the Holy Spirit, attested the truth of our 
 extraordinary unction or calling to the ministry.' — Dr. A. Clarke. 
 
 And in the third place, the apostle says, that God hath given m the 
 earnest of the Spirit in onr hearts. ' From this tinction and sealing we 
 have a clear testimony in our souls, the Divine Spirit dwelling continually 
 in us, of our acceptance with God, and that our ways please him.' — Dr. 
 A. Clarke. 
 
 This earnest is given in onr hearts. ' That is, to reside iu us as an 
 abiding prmciple. The apostles were never destitute of the holy spirit ; 
 though they did not, like their Master Jesus, possess it without measure.' 
 — Belsham's Epistles of Paul, vol. ii. p. 430. 
 
 ' Servants being hired by giving them earnest money, the apostle in 
 allusion to that custom saith, God hath given us the earnest of the Spirit : 
 he hath hired us to be the apostles of his Son by giving us the Spirit, or 
 spiritual gifts, 1 Cor. xiv. 32. These gifts are called the earnest, because 
 they were to them a sure proof of those far greater blessings which God 
 will bestow on them in the hfe to come.' — Macknight. See Belsham, as 
 above. 
 
 In these quotations, as well as in the passage, all is evidently ascribed 
 to God. The Spirit therefore must be the Spirit of God. And as this 
 spirit is said to be an anointing, and a seal, and to reside in the heart, it 
 cannot be Sk person, but must be an influence, capable of being shed abroad 
 or diffused. It is mentioned by Macknight as synonimous with ' spiritual 
 gifts.' And Dr. A. Clarke not only represents it as an unction, but applies 
 to it a neuter term ; for he says, we ' are preserved by It,' &c. 
 
 ' The ancient method of anointing among the Hebrews was bv pouring 
 oil, the emblem of richness and luxuriance, upon the head of him, who 
 
 VOL. III. P was 
 
80 
 TRINITARIANS.— 77(e Deity of the Holy Spirit.— 2 Cor. [c. hi. 
 
 their conversion by his ministry was a clear evidence of his being an 
 apostle of Christ, as the law written on tables of stone was of Moses" mis- 
 sion from God.' — Holden's Expositor, p. 4.31. 
 
 The apostle does not say, that the Spirit is God the Holy Ghost, or the 
 Third Person of the Trinity ; and nothing short of this, will avail the 
 Trinitarian argument. 
 
 1 7 . Now the Lord is that Spirit : and where the Spirit of 
 the Lord is, there is liberty. 
 
 18. But we all, with open face beholding as in a glass the 
 o-lory of the Lord, are changed into the same image, from 
 glory to glor\', even as by the Spirit of the Lord. 
 
 According to a popular Trinitarian writer, this is quite decisive of the 
 divine personality of the Holy Spirit. He says, ' It is all along to be 
 understood of the personal Spirit, because the apostle begins expressly 
 with that at the 3rd verse of this chapter. And it was from the authority 
 of these words— T/ic Lord is the Spirit — added to those of ver. 6 — the 
 Spirit giveth /(/e— that the council of Nice borrowed the following clause 
 of its Creed—' / believe in the Holy Ghost, the Lord and giver of 
 LIFE.' ' — Jones's Catholic Doctrine, &c. Chap. iv. Art. iii. 
 
 To tliis argument it is replied, ' The text, so far from proving the exist- 
 ence of a Third Person as the Spirit here spoken of, plainly denies it ; 
 for it is introduced by the words, ' Now the Lord (Christ) is that Spirit' 
 I have inserted the word Christ, though it does not appear in the text ; but 
 that it refers to our Lord Jesus is perfectly clear, and is admitted by every 
 expositor I have met with, Mr. Jones only excepted. 
 
 ' The apostle, in this epistle, is setting forth the superiority of the Gos- 
 pel Dispensation over that of the law. At the 6th verse he says, — ' The 
 letter (that is, the Law) killeth, but the Spirit giveth life ;' agreeably with 
 our Lord's words (John vi. 63),* It is the spirit that quickeneth — the words 
 that I speak unto you, they are Spirit, and they are life.' The apostle 
 goes on to shew the greater value of the ministration of the spirit, con- 
 cluding with the words quoted by Mr. Jones, — ' Now the Lord is that 
 Spirit ;' that is, the Lord Jesus, to whom the Law, in its whole economy, 
 pointed. Christ is the spirit of that Law of which St. Paul had been 
 speaking. That this is the meaning of the text is so plain that a child 
 could hardly mistake it: — it is so explained by Bishop Fell, Dean Stan- 
 hope, IMacknight, Burkitt, Pyle, Doddiidge, and every expositor I have met 
 with. Mr. Jones proceeds to impart the following information : — ' It was 
 from the authority of these words, ' The Lord is the spirit,' added to those 
 of verse 6, ' The' Spirit giveth life,' that the Council of Nice borrowed the 
 following clause of its creed — ' I believe in the Holy Ghost, the Lord 
 and GIVER of Life.' ' 
 
 ' The clause was not borrou-ed at the Council of Nice, but at the Council 
 of Constantinople, which was held more than fifty years afterwai-ds. This 
 is of little consequence : taking the matter upon Mr. Jones's statement, 
 nothing on earth can be more obvious than that the clause was adopted 
 under a palpable misconstruction of Holy Scripture. The spirit that 
 giveth life is the spiritual gospel of Christ, named by the apostle in contra- 
 distinction to the letter of the Law; and Christ is the Giver o( this spirit 
 of life. ' In him was life, and the life was the light of men.' (John i. 4.) 
 Again, ' I am come that they might have life, and that they might have 
 
 it 
 
80 
 
 c. I.] UNITARIANS.— r/ie Holy Spirit the Spirit of God.— 2 Cor. 
 
 Tvas elected to auy civil or religious office. The effusion of oil was, I pre- 
 sume, iuteucled as a visible symbol of the effusion of the dispositions and 
 talents, included under the term holi/ spirit.' — Yates's Vindication, p. 111. 
 
 ' He that hath anointed us, as a kind of first-fruits of his creatures, with 
 that Spirit which gives us a capacity for all the services to which we are 
 called out, and furnishes us with all our credentials in it, [is] the blessed 
 God himself.' — Dr. Doddridge. 
 
 ' God hath ' sealed us,' i. e. confirmed and secured us in the apostolical 
 office by giving us the Holy Spirit, which is the earnest and pledge of 
 those blessings which he will bestow on us hereafter.' — Holden's Expo- 
 sitor, pp. 448, 449. 
 
 In the two last extracts, the Spirit is spoken of impersonally , as ' that 
 Spirit ?«/(/c/( gives us,' &c. and ' the Holy Spirit, which is the earnest,' &c. 
 And these, let it be remembered, are Trinitarian incidental testimonies, 
 that the spirit is neuter, and therefore not a. person. 
 
 III. — 1 . Do we begin again to commend ourselves } or 
 need we, as some others, epistles of commendation to you, 
 or letters of commendation from you .'' 
 
 2. Ye are our epistle written in our hearts, known and read 
 of all men : 
 
 3. Forasmuch as ye are manifestly declared to be the epis- 
 tle of Christ ministered by us, written not with ink, but with 
 the Spirit of the living God ; not in tables of stone, but in 
 fleshly tables of the heart. 
 
 ' Yes, my brethren, ye are yourselves my public letter of recommenda- 
 tion from Christ : who by you attests the authority with which I am endued 
 to j)reach his doctrine, and the power with which I am invested for ensuring 
 its success. This epistle he has written through my instrumentality, I 
 having been the bearer of it; or, if I may so express it, the amanuensis 
 that he has employed to write. And this epistle is written, not with ink in 
 the ordinary way, but in characters inscribed by the spirit and power of 
 God himself; and that not like the Mosaic decalogue, which was written 
 by the finger of God' upon tablets of stone, but upon tlie soft and tender 
 tablet of the heart of all of you who have been converted from a heathen 
 state to the public profession of the Christian religion.' — Belsham's 
 Epistles of Paul, vol. ii. pp. 4-51, 452. 
 
 ' Ye are the writing, but Christ used me as the pen ; Christ dictated, and 
 I wrote ; and the divine characters are not made with ink, but by the 
 Spirit of the living God ; for the gifts and graces that constitute the mind 
 that was in Christ, are produced in you by the Holy Ghost.' — Dr. A. 
 Clarke. 
 
 The apostle says expressly that the Spirit is ' the Spirit of the living 
 God.' 
 
 Dr. Doddridge says, ' the Spirit of the one living and true God.' -4nd 
 Dr. Guyse, ' the Spirit of the onlii true God.' 
 
 The Spirit, therefore, cannot be another being or person distinct from 
 God, and equal with God in all divine perfections. Or, in other words, it 
 cannot be a God within the Godhead ; because there cannot be two only 
 true Gods. That 
 
81 
 
 TRIXITARIANS.— 77i* Deity of the Hohj Spirit.— 2 Cor. [c. m. 
 
 it more abundantly." (John x. 10.) And again, in his prayer to his 
 Almighty Father, ' As thou has given him power over all flesh, that lu 
 should give eternal life to as many as thou hast given him.' (John xrii. 2.) 
 And the beloved disciple, in his first Epistle (v. 11, 12.) ' God hath given 
 to us eternal life, and this life is in his Son — he that hath the Son hath 
 U/e.- 
 
 ' Thus vre find, that, through the infinite mercy of the Almighty Father, 
 our ever-blessed Lord is plainly declared to be the Lord and Girer of life ; 
 but Mr. Jones, in accordance with the Xic-ene creed, would rob our Lord 
 of this grace, and ascribe it to a third Person, who is not even distinctly 
 named, as a Person, throughout the whole Bible.' — Jlie Confessions, Sac., 
 pp.90, 132— 134. 
 
 But Mr. Jones's argument, as is generally the case, is fatal to the doc- 
 trine which he advocates. For, as he supposes the spirit here to be the 
 Hohi Spirit, the meaning of the passage, according to his explanation, is, 
 • The Lord is that Holy Spirit.' That is, agreeably to the Trinitarian 
 doctrine. ' The Lord is God the Holy Ghost, the Tliird Person in the Tri- 
 nitv.' Now, does the word Lord signify Jesus Christ 1 Then the Lord 
 Jesus Christ is that Holy Spirit. But this is contrary to the Trinity; for 
 Jesus Christ is not the Spirit, but the Son — not the Third Person, but the 
 Second. — Does the word Lord apply to the Father ? Then the Father is 
 the Holv Spirit But this also is contrary to the Trinity ; for the Father 
 is not God the Holy Ghost, but God the Father — not the Third Person, 
 but the First. — Does the term Lord mean the whole Godhead! Then the 
 whole Godhead is the Holy Spirit. But this likewise is subversive of the 
 Trinity : for God the Holy Ghost is not God the Father, and God the Son, 
 as well as God the Holy Ghost — is not the whole three persons in one — is 
 not the First and Second Persons, as well as the Third, but onlt/ the Third. 
 
 Thus the passage, as explained by Mr. Jones, is subversive of the doc- 
 trine which it is adduced to support 
 
 The right interpretation of it seems to be that which is given by the 
 Author of The Confessions. And this is sanctioned by Trinitarians. 
 
 ' The Lord Jesus as the true Me-ssiah, is himself the soul and spirit of 
 the new dispensation; by whom we are liberated from the bondage of the 
 law and the obscurity of types. Indeed, as Moses, by looking to the glory 
 of the Shechinah, was himself clothed ^*ilh glory, so we, beholding in the 
 gospel, as in a resplendent mirror, the glory of the Lord Jesus, are changed 
 into the same image, from one degree of grace and glory to another, till, 
 bv his spirit, we are completely transformed into our Redeemer's glorious 
 image.' — Cottage Bible. 
 
 ' The Lord Christ is that spirit (verse 6.) He is the blessed Author and 
 lastitutor of that spiritual economy we are now under.' — Dr. J. Edw.\rds, 
 as quoted in the Cottage Bible. 
 
 ' In verses 6 and 8, the word spirit, evidently signifies the gospel ; so 
 called, because it points out the spiritual nature and meaning of the lair ; 
 because it produces spiritual effects ; and because it is especially the dis- 
 pensation of the Spirit of God. Here Jesus Christ is represented as that 
 Spirit, because he is the end of the laic for justification to every one that 
 believes ; and because the residue of the spirit is with him ; and he is the 
 dispenser of all Its gifts, graces, and influences. And where the Spirit of 
 the Lord is, wherever this gospel is received, there the spirit of the Lord is 
 given ; and wherever that spirit lives and works, there is liberty,' &c. — Dr. 
 A. Clarke. The 
 
81 
 c. III.] UNITARIANS.— 77a> Uohj Spirit the Spirit of God.— 2 Cor. 
 
 Tliat the spirit is identical with God, is evident from the train of reason- 
 ing which the apostle pursues in immediate connection with the above 
 verses. He says, ' And such trust have we through Christ to God-ward : 
 Not that we are sufficient of ourselves to think any thing as of ourselves ; 
 but our sufficiency is of God ; who also hath made us able ministers oi 
 the new testament ; not of the letter, but of the spirit : for the letter killeth, 
 but the spirit giveth life.' 4 — 6. 
 
 Thus what he had before ascribed to the Spirit of God, he here ascribes 
 to God himself. Hence it is said, ' He is careful, however, that nothing 
 should be attributed to himself, but that all his success should be referred 
 to God by whose gi'ace alone both himself and all his colleagues had been 
 made able and efficient ministers of the New Testament,' &c. — Cottage 
 Bible. 
 
 ' The whole efficacy is attributed to God.' — Bt rkitt. 
 
 ' NVe apostles execute, under the Divine influence, what God Himself 
 has devised. We are ministers of the new covenant ; of this new dispen 
 sation of truth, light, and life, by Christ Jesus. A system which not only 
 proves itself to have come from God ; but necessarily implies, that God 
 Himself, by his own Spirit, is a continual agent in it ; ever bringing its 
 mighty purposes to pass.' — Dr. A. Claeke. 
 
 ■Thus all is ascribed to God. It was on him alone that the sufficiency 
 of the apostles rested, and in him alone, through Christ, their trust was 
 founded. The spirit is His oicn spirit ; and He is the continual agent, 
 ever bringing the mighty purposes of the new dispensation to pass. The 
 Holy Spirit therefore is completely ideutilied with God ; and as it is spoken 
 of as synonimous with ' the Divine influence,' it must be neuter, and can- 
 not be a person. 
 
 7. But if the ministration of death, written and engraven 
 in stones, was glorious, so that the children of Israel could 
 IOC steadfastly behold the face of Moses for the glory of his 
 countenance ; which glorv was to be done away : 
 
 S. How shall not the ministration of the Spirit be rather 
 glorious ? 
 
 ' That new dispensation, which is the scope and end of the first cove- 
 nant, which was confirmed by the gifts of the spirit, and which contains 
 the promise of life. . . .How can it be otherwise, than il.at the ministry of 
 the spirit which giveth life should confer more glory and lustre on those 
 who are employed in it." — Belsh.oi's Epistles of Paw/, vol. ii. p. 457. 
 
 • How much more shall that, which may with so much propriety be called 
 th^ ministration of the SpiriJ, be glorious ! Since the work of the Spirit 
 of God on the heart of a rational being, is so much more important than 
 any dead character which coold be engraven on irresistible stones.' — Dr. 
 Doddridge. 
 
 ' How much greater glory, of a spiritual nature, must there be in the 
 delightful dispensation of the gospel, which is attended with the enlighten 
 ing and quickening, sanctifying, and saving operations of the blessed 
 Spirit! '—Dr. GtrrsE. 
 
 ITie apostle had before said, that God was their sufficiency, or that their 
 
 sufficiency was of God, and that God had made them able ministers of the 
 
 new testament. Here he calls the new dispensation the ministration of 
 
 p2 the 
 
82 
 
 TRINITARIANS.— r/(e Delhj of the Huhj Spirit. -2 Cor. [c. hi. 
 
 The Lord Jesus Christ, therefore, is that pure and happy spirit of 
 liberty which breathes in the gospel. And he is this, as ' he is the blessed 
 Author and Institutor of that spiritual economy ;' in the same manner as 
 ' he is the way, and the truth, and the life,' by leaching the way, the truth, 
 and the life. 
 
 In the quotation from Dr. A. Clarke, an impersonal term is incidentally 
 applied to the Holy Spirit; — ' Its gifts, graces, and influences.' 
 
 XIII. — 14. The grace of the Lord Jesus Christ, and the 
 love of God, and the communion of the Holy Ghost, be with 
 you all. Amen. 
 
 This is considered ' a full text for the Holy Trinity,' and ' a conclusive 
 proof of the divinity and personality of the Holy Trinity ;' and therefore 
 as affording decisive evidence of the deity of the Holy Spirit. — See the 
 passage in the 1st Part, under the Trinitarian head. 
 
 ' The names of the Three Pei'sons in the Trinity are hei-e expressly 
 mentioned, and joined together in a petition for spiritual graces, which 
 infers their co-equal and essential deity.' — Holden's Expositor, p. 469. 
 
 ' The communion of the Holy Ghost is prayed for, as well as the love 
 of the Fatlier.'— Evans's Letter, p. 107. 
 
 ' Upon this passage it is natural to remark, that it is vo prayer to thrt 
 beings, but simply a wish addressed to the Corinthians. If, by the Holy 
 Spirit, were meant a distinct person, there would be an absurdity in using 
 the word communion. Who would think of a communion or participation 
 of a person? But if it means the miraciikms powers bestowed by God, 
 the wish was natural and affectionate, that they might possess the favour 
 of their Master, the love of their God, and enjoy a participation of the 
 spiritual blessings he imparted.' — Grundy's Lectures, vol. i. pp. 136, 137. 
 
 In allusion to this portion of Scripture, Dr. Hawker observes, ' on this 
 presumption it becomes an interesting question, what is meant by the 
 communion of an energy ; and how is this communion conveyed by the 
 operation of an energy into the hearts of believers ?' — Hawker's Sermons, 
 vol. ii. p. 98. 
 
 In noticing this argument, Mr. Grundy, in his Lectures, makes the fol- 
 lowing remarks : — 
 
 ' You see, Christians, how easy it is to puzzle, by putting together a few 
 high-sounding words, without am/ dejinition or clear meaning to them, and 
 then to ask, Hoiv is all this ? 
 
 ' Let us just again refer to the apostle's expressions, and laying aside 
 these notes of admiration, and this triumphant How, ask a simple question. 
 Is there any thing absurd, any thing unintelligible, in the wish or praijer 
 of the apostle, that they might enjoy — a communion — a fellowship — a 
 participation — a share (all synonimous) of the miraculous poivers, the 
 divine influence, which otliors possessed.' — Lectures, vol. i. p. ]~'2. 
 
 ' Tlie idea expressed by tlie word communion, or fellotvship — accords pre- 
 cisely with that conveyed by our Saviour's words — ' that he nmy abide 
 with yon,' — ' he dwellcth with you' — ' he shall be in you.' The apostle 
 wishes, in behalf of the Corinthian believers, the fulfilment of this graci- 
 ous promise of their Lord. It is the same word that is used, when Chris- 
 tians are described as liaving fellowship with the Father, and with the 
 Son : * That which we have seen and hoard declare we unto you, that ye 
 also may have feUoivship with us : and truly our fellowship is with the 
 
 Father, 
 
82 
 
 c. III.] UNITARIANS.— r/(e Holy Spirit the Spirit of God.— 2 Con. 
 
 the Spirit. Thus, then, it is evident that the spirit is the Spirit of God ; 
 for all is plaiulj- ascribed to God. They are identified as one and the same 
 being. 
 
 The folloiving is an incidental Trinitarian proof of the impersonality 
 of the spirit : — 
 
 ' The chief glory of the gospel which the apostle here insists upon, is 
 the ministration of the spirit, in the large effusions of // under the gospel 
 dispensation,' &c. — Burkitt. 
 
 Here the spirit is called It, and is represented as capable of being im- 
 parted in various degrees, as in smaller or larger effusions of it. 
 
 V. — 5. Now he that hath wrought us for the self-same 
 thing is God, who also hath given unto us the earnest of the 
 Spirit. 
 
 ' It is God Iiimself who has excited in our breasts these holy and ardent 
 breathings after immortality ; it is God that has so clearly revealed, and 
 so explicitly promised eternal rewards to virtue in the gospel of his Son ; 
 and as a further proof of his merciful design, he has communicated the 
 gifts of the spirit to his apostles, and through them to others, as a pledge 
 of our adoption into his family, and of our title to the heavenly inheri- 
 tance.' — Belsham's Epistles of Paul, vol. ii. p. 486. 
 
 The view which is here taken of the passage, is confirmed in the follow- 
 ing Trinitarian quotations : — 
 
 ' God Himself has given us this insatiable hungering and thirsting after 
 righteousness and immortality.' — Dr. A. Clarke. 
 
 ' He that hath wrought and appointed us, he that hath prepared and 
 fitted us for this glorious change, and hath set our souls a longing for this 
 immortal state, is God ; who hath also given us by His Spirit, those holy 
 affections, fervent desires, and faithful endeavours, which are the earnest of 
 heaven, before we enjoy it.' — Burkitt. 
 
 ' God Himself has not only revealed, and promised all this future bles- 
 sedness ; but has formed our souls, by his renewing and sanctifying grace, 
 into spiritual and holy dispositions, desires and propensions heaven- 
 ward, to make us meet for the inheritance of the saints in light. (Col. i. 
 12.) It is the work, the peculiar prerogative, and the glory of a God to 
 do this ; and none could be the auther of it, but the oiilt/ tiring and true 
 God, who has likewise giren us a pledge, token, foretaste, and the begin- 
 nings of that glorious inheritance, (Eph. i. 14,) in the gi-aces, consolations, 
 witnessings, and abiding residence of His Holy Spirit.' — Dr. Gi'yse. 
 
 ' Now he who hath wrought us to this very thing, to these noble views 
 and sublime desires, is God ; who hath also given us the earnest of His 
 Spirit, as tlie pledge of better, even of eternal, blessings.' — Dr. Dod- 
 dridge. 
 
 In the above passage of Scripture, all is ascribed to God ,■ and it is He 
 who has giren us the earnest of the Spirit, or the spirit as an earnest of 
 future blessedness. 
 
 And this is admitted in the preceding Trinitarian extracts. It is God, 
 it is God Himself, it is the only living and true God, who has done all 
 this ; and the spirit is said to be ' His Spirit,' and ' His renewing and 
 sanctifying grace.' It is therefore a truth too plain and obvious to be 
 doubted, that the spirit is indeed the spirit of God ; and that it is God 
 who, by His Spirit, works all in all. See 
 
83 
 
 TRINITARIANS.— r/te Deity of the Holy Spirit.— 2 Cor. [c. iiii. 
 
 Father, and with his Son Jesus Christ.' (I John i. 3.) And in using this 
 language, John seems evidently to have had in mind the words of his 
 Master, as recorded by himself, in the same discourse with those formerly 
 quoted in reference to the Holy Spirit, and in immediate connexion with 
 them : — ' Jesus answered, and said unto him, if a man love me, he will 
 keep my words : and my Father will love him, and we will come unto 
 him, and make our abode ivHh him.' (John xiv. 23.) 
 
 ' In these various passages, from the gospel and first epistle of John, we 
 have brought before us ' the grace of our Lord Jesus Christ, and the love 
 of God, and the communion of the Holy Spirit.' Jesus himself, although 
 about to leave his disciples, declares that he would still be with them in 
 the intimate fellowship of mutual love. In this he associates himself with 
 liis Father, in terms which we cannot suppose a mere created messenger of 
 God to have used, without the most offensive presumption : ' He shall be 
 loved of my Father, and I will love him ; and we will come unto him, and 
 make our abode with him.' And in language precisely similar, he pro- 
 mises the Holy Spirit, as another comforter, who was to come to them, to 
 abide with them, to dioell-<Nii\\ them, to he in them.'— Wardlaw's Unitari- 
 anism, &c., pp. 115, 116. 
 
 ' The communion of the holy spirit be with you all, implies, that ' the 
 holy spirit' does not in this instance signify God, or any person. What 
 can possibly be intended by the communion vf God ? Is God divided ?• Can 
 we partake of God, or of any person ? No ; but we may partake of poiuers, 
 enerqies, and influences, we may enjoy a communion of spiritual gifts. As 
 in Phil. iii. 10. 'the communion of the sufferings of Christ' means a parti- 
 cipation in his sufferings, so here, and in Phil. ii. 1. 'the communion of 
 the spirit' signifies a participation in spiritual gifts and influences. We 
 may enjoy a communion of gifts with persons; but a participation of a 
 person is" an idea, which cannot enter the mind.' — Yates's Vindication, 
 &c., p. 154. 
 
 ' The apostle Paul was not so scrupulous. He speaks of Christians as 
 ' being made partakers of Christ.' Here is participation of a person; and 
 the phrase surely expressed an idea that was in his own mind, and was in- 
 tended to ' enter the minds' of those to whom he wrote. The expression is 
 never imagined to disprove the ;;er.soHrt/;7y o/'Jt's»s Christ: neither there- 
 fore does the other expression (however confidently and scornfully Mr. 
 Yates may affirm it) disprove the personality of the Holy Spirit. For, 
 supposing' ' the communion of the Holy Spirit' to mean a participation 
 of Divine influences, these influences may stiU be the influences of the 
 Holy Spirit", just as being ';<rt)'^rt/a'rs o/C/nvV signifies enjoying a paxti- 
 cipatiou, not of himself personally, but of the efl'ects of his mediation.' — 
 Wardlaw's Unitarianism, &c., p. 116. 
 
 ' Mr. Wardlaw observes, that St. Paul ' speaks of Christians as being 
 made partakers of Christ.' ' I answer that St. Paul (or ratlier, the Author 
 of the Papistic to the Hebrews, for the expression occurs no where except in 
 Heb. iii. 14,) here uses a metonymy, and that ^partakers of Christ' means 
 partakers of the instructions, endowments, ««</ sufferings of Christ. 
 To employ the language of my former remark, ^partakers of Christ' im- 
 plies, that the w>ird ' Christ' does not in this instance signify Christ him- 
 self, or any /xtw/' ; for we cannot \)OiiS\h\y partake of a person, although 
 we may partake of powers, influences, and gifts. The phi-ase is illustrated 
 
 bv 
 
83 
 
 c. v.] UNITARIANS.— 77(6 Hohj Spirit the Sinrit of God.— 2 Cor. 
 
 See i. 21, 22, under the Unitarian head, with respect to the expression, 
 ' the earnest of the spirit.' 
 
 VI. — 6. By pureness, by knowledge, by long-suiFering, by 
 kindness, by the Holy Ghost, by love unfeigned. 
 
 ' By the Holy spirit, means the miraculous gifts of the spirit, which 
 Paul, as an apostle, had a power of conferring. This, if nothing else, 
 ought to have satisfied his enemies at Corinth, that he was truly the apostle 
 of Christ, and have saved him from their calumnies and ill offices.' — 
 Priestley's Notes, vol. iv. p. 230, 
 
 ' By a diligent and proper use of the various gifts of the holy spirit, 
 for the real good and benefit of mankind.' — Commentaries and Essays, vol. 
 i. p. 130. 
 
 ' In humble dependence on the sanctifying influences of the Holy Spirit j 
 who dwells in our hearts, as a continued principle,' Sec. — Dr. Doddridge. 
 
 ' ' By a holy (or sanctified) spirit;' these being all equally the fruits of 
 the Holy Spirit's influences." — Macknight, as quoted in the Cottaqe 
 Bible. 
 
 Some think that the Holy Spirit, properly speaking, is not meant in 
 this place ; but a holy spiritual sanctified frame of mind. The Apostle, 
 however, in this chapter, is justifying his pretensions to the character of a 
 divinely commissioned preacher of the gospel ; and in enumerating the 
 various proofs of this, it was quite natural that he should allude to the 
 testimony of the Holy Spirit. And he employs the expressions, ' the 
 Spirit,' and ' the Holy Ghost,' as synonimous with ' the Spirit of God.' 
 
 Dr. Doddridge, in the above quotation from him, speaks of the Holy 
 Spirit as a Principle, dwelling in the heart. 
 
 XL — 4. For if he that cometh preach another Jesus, whom 
 we have not preached, or if ye receive another spirit, which 
 ye have not received, or another gospel, which ye have not 
 accepted, ye might well bear with him. 
 
 Another spirit, in contradistinction to the Hofi/ Spirit; for it was this that 
 they had already received. And the jiassage is thus generally explained. 
 
 ' If he possessed superior miraculous powers to your farmer teacher, and 
 could communicate them in greater abundance to his converts,' &c. — Bel- 
 sham's Epistles of Paul, vol. ii. p. 587. 
 
 ' If these teachers preach another Jesus, and another gospel, as valuable 
 as that which I have preached, particularly accompanied with gifts of the 
 spirit, as distingushed as those which have been conferred upon you by 
 my preaching, the Corinthians would have something to say in excuse for 
 listening to them.' — Priestley's Notes, vol. iv. pp. 247, 248. 
 
 ' If ye have been made partakers of another and better spirit, and more 
 excellent gifts and graces, than ye received by the hearing of faith,' &c. — 
 Dr. GuYSE. 
 
 'If, in consequence of believing in this new Saviour, ye received 
 another Spirit, the gifts, gi-aces, and consolations oi xvhich are greater than 
 those which ye have received from the Holy Ghost, which has been given 
 to you, on your believing on the Christ whom we preached,' &c. — Dr. A. 
 Clarke. 
 
 Mr. Belsham observes, that ' Dr. Doddridge has given an excellent expo- 
 sition of this passage.' It is as follows : — ' For 
 
84 
 
 TRINITARIANS.— r//e Deltij of the Holy Spirit.— 2 Cor. [c. xiii. 
 
 by Eph. iii. 6; Col. i. 12; Heb. iii. 1, vi. 4, xii. 10; 1 Peter iv. 13; 2 
 Peter i. 4; where Christiaxis are said to be 'partakers of the promise of 
 God in Christ,' 'partakers of the sufferings of Christ,' 'partakers of the 
 holy spirit,' 'partakers of the inheritance of the saints in light,' 'partakers 
 of the heavenly calling,' 'partakers of the holiness of God,' and partakers of 
 the Divine nature.' ' — Yates's Sequel, pp. 82, 83. 
 
 Dr. Wardlaw's traiu of reasoning above, leads him to admit, that ' the 
 communion of the holy Ghost,' is ' a participation of Divine influences.' 
 And in this he seems to be in accordance with the following authorities : — 
 
 ' Communion and fellowship of the Holy Ghost, in his richest anoin/in^s 
 of his gifts and graces.' — Dr. Doddridge. 
 
 ' The word here signifies the joint fruition, or the participation of the 
 gifts and graces of the Holy Spirit.' — Macknight. 
 
 But as the Holy Spirit is repeatedly mentioned as ' the gift of God,' 
 these ' Divine influences,' or ' gifts and gi-aces,' must proceed alone from 
 him. And hence the Spirit is identified with God. 
 
 ' May all the blessings of the gospel, the love of God, and the participa- 
 tion of the gifts of his spirit, attend you all.' — Priestley's Notes, vol. iv. 
 p. 259. 
 
 ' May you all be favoured with abundant communications of that holy 
 spirit, which is so much and so justly the object of your desire,' &c. — 
 Belsham's Epistles of Paul, vol. ii. p. 6.51. 
 
 The following quotation from a learned Trinitarian, may be an appro- 
 priate conclusion of the preceding remarks : — 
 
 ' 3Iay that Holy Spirit, that Divine and eternal Energy which proceeds 
 from the Father and the Son ; that heavenly Fire that gives light and life ; 
 that purifies and refines ; sublimes and exalts ; comforts and invigorates ; 
 make you all partakers with Himself ! This points out the astonishing 
 privileges of true believers : they have communion with God's spirit ; 
 share in all Its gifts and graces; walk in Its light ; through Him they iiave 
 the fullest confidence that they are of God ; that He is their Father and 
 Friend ; and has blotted out all their iniquities ; this they know by the spi- 
 rit which He has given them.' — Dr. A. Clarke. 
 
 Here the Holy Spirit is said to be God's spirit, and it is he who 
 gives it. It is represented as Divine Energy, and Heavenly Fire; 
 and it is spoken of under the application of the impersonal terms, 
 which and // ; — ' the spirit which be has given them — which proceeds from 
 him — Its gifts and graces — Its light.' — At the same time, the personal pro- 
 noun Him is applied to It ; which renders the passage still more remark- 
 able ; for it shews, that while the influence of the writer's system prompts 
 him to speak of the Spirit as a person, the force of truth compels him to 
 speak of it as not a person, but as It. This therefore is a striking instance 
 of Trinitarian involuntary testimony, to the impersonality of the Holy 
 Spirit. 
 
84 
 c. XI.] Ui\ITARIANS.— r/te Hohj Spirit the Spirit of God.— 2 Cor. 
 
 ' For if he that cometh among yon with such extraordinary pretensions 
 preach another Jesus as a Saviour, whom we have not preached; if he can 
 point out another Christ who shiUl equally deserve your attention and 
 regard : or if ye receive by his preaching another Spirit, which ye have 
 not received, jvhich can bestow upon you gifts superior to those which we 
 have imparted ; or another gospel which ye have not accepted, the tidings 
 of which shall be equaUy happy, evident, and important, ye might well 
 bear with him, and there would be some excuse for your conduct ; but how 
 far this is from being, or so much as seeming to be, the case, I need not 
 say at large.' — Dr. Doddridge. 
 
 The spirit which the apostles had received, was the promise of the Father 
 and it was the Father who poured it out. ' 
 
 And it is to be remarked here, that the Spirit is spoken of impeTsonallii 
 Dr. A. Clarke says, ' another Spirit, the gifts, graces, and consolations of 
 which; &c.— ' the Holy Ghost ivhich has been given to you,' &c. And 
 Dr. Doddridge, ' another Spirit, ivhich ye have not received, which can 
 bestow upon you gifts superior to those which we have imparted,' &c. This, 
 m fact, is the phraseology employed in the passage; for the apostle' 
 says, ' another spirit, which ye have not received.' The spirit therefore 
 IS neuter, and consequently is not a person. 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 €5alat(ans. 
 
 Chap. IV. — 6. And because ye are sons, God hath sent forth 
 the Spirit of his Son into your hearts, crying, Abba, Father. 
 
 ' God hath sent forth the Spirit of his Son. Learn that tlie Spirit is 
 not a quality or operation, but a person that has a real being and subsis- 
 tence ; else the phrase of being sent, could not be properly applied to 
 him.' — BuRKiTT. 
 
 This argument appears to be founded on the word sent. In reply to 
 it, it may suffice to say, that the Almighty is represented as sending his 
 fear, a.nd anijer, and light, and truth, and merci/. Yet no one ever sup- 
 poses that these are ' persons that have a real being and subsistence.' 
 See Esod. xxiii. 27 ; Eze. vii. 3 ; Psalm xliii. 3, Ivii. 3. 
 
 But the Holy Spirit performs an office or -work in the believer's heart. 
 ' It cries, Abba, Father.' To cry, or exclaim, or address in the language 
 of adoration or supplication, is a personal act ; and therefore the Holy 
 Spirit must be a person. So reasons the wiiter just alluded to. But 
 ' heart and flesh crieth :' (Psahn Ixxxiv. 2,) ' wisdom crieth,' and ' under- 
 derstanding putteth forth her voice.' (Prov. i. 20, viii. 1, &,c.) Who 
 infers from such representations, that heart and flesh and wisdom and 
 understanding are persons ? There is therefore no proof of personality, 
 from similar forms of expression being employed in the present instance. 
 
 But we are told by the above Trinitarian advocate, in what manner the 
 Spirit cries. It is, ' by enabling us through his gi'acious influences and 
 assistances to cry or pray unto God ; and It cries. Father, Father.' 
 
 And why it is here called the Spirit of the Son, the same writer in- 
 forms us. He says, ' Observe here the title given to the Holy Spirit ; It 
 is called the Spirit of God's Son ; that is, the Spirit of Christ; because It 
 is the same Spirit which abode upon him that resteth upon us, and because 
 the Sjiirit is purchased and procured for us by the blood of the Son.' 
 
 The spirit which abode upon Christ, was given him by God the Father, 
 ' without measure;' and it was with this that ' the Lord anointed h\m to 
 preach the gospel,' &c. 
 
 Besides, the Holy Spirit is spoken of impersonally : — ' It is called the 
 Spirit of God's Son — It is the same spirit which abode upon him.' -And 
 in the same connection we meet with the following expressions also to the 
 same pui-port : — ' Observe, the office which the Holy Spirit performs in tho 
 believer's heart : First, It cries ; Secondly, It cries, -4bba, Father : Tlie 
 Spirit cries, by enabling us through his gi-acious influences and assistances 
 to cry or pray unto God; and It ciies. Father, Father, . . .Leam, that tho 
 spirit of adoption is a spirit of supplication ; and this spirit of supplica- 
 tion, is the great privilege and advantage of believers under the gospel ; 
 
 for 
 
UNITARIANS. — ^The Holy Spirit the Spirit of God. 
 
 €ralntians. 
 
 Chap. III. — 2. This only would I learn of you. Received ye 
 the Spirit by the works of the law, or by the hearing of faith. 
 
 Trinitarians may be adduced here in behalf of Unitarians, as in many 
 other places : — 
 
 ' Were ye made partakers of the Holy Spirit, (tohich so many of you 
 were endued with, in his miraculous gifts, and I would charitably hope, in 
 his graces too) by the ministration of the law, or on account, or by means 
 of any works performed by you in obedience to that ministration of death 
 and condemnation!. . . .Which of these (the two dispensations) is it that 
 God has owned with such remarkable tokens of his favour and acceptance?' 
 — Dr. GorsE. 
 
 Here the spirit is spoken of impersonalli/, as that with ' 2vhich' the 
 Galatians were ' endued. ' And as the gifts and graces of the spirit, were 
 remai-kable tokens of God's favour and acceptance, it is a very natural 
 inference, that the spirit is the Spirit of God. 
 
 ' Did ye receive the spirit, in lis extraordinary operations in and upon 
 you, by a regard to the works of the Mosaic law, or any other law on which 
 you might depend for justification as a matter of legal claim? or were you 
 made partakers of It by the hearing of the gospel, proposing the method 
 of justification by faith in the righteousness and grace of the Redeemer V 
 — Dr. Doddridge. 
 
 ' You have received the spirit yourselves, some of you for sanctification, 
 others for miraculous operations ; now I would know by what means you 
 received /<.^....The hearing of the gospel, faithfully preached, is the 
 instrumental means by which persons receive the Holy Spirit in the sanc- 
 tifying gifts and graces of It, to enable them to live a holy and spiritual 
 
 life.' — BURKITT. 
 
 In both the preceding quotations, the Holy Spirit is called It. Now, as 
 it does not apply to a person, the Holy Spirit cannot be a person, accord- 
 ing to tlie shewing of Trinitarians themselves, by their involuntary testi- 
 mony, wliich truth extorts from them in opposition to their system, 
 
 ' 'The word spirit probably in this verse, and unquestionably in the fol- 
 lowing, signifies the spiritual dispensation of the gospel, in opposition to 
 the law.' — Belshaai's Epistles of Paul, vol. iii. p. 52. 
 
 3. Are ye so foolish ? having begun in the Spirit, are ye 
 now made perfect by the flesh ? 
 
 The gospel began in the Holy Spirit. For Jesus received it at his bap- 
 tism, was anointed and ordained with it ; and the apostles were afterwards 
 endued with it, as power from on high. It was thus too with the Gentiles ; 
 
 VOL, III. Q for 
 
86 
 
 TRINITARIANS.— rAe Deity of the Holy Spirit.— Gal. [c. iv. 
 
 for it teaches us what to pray for, and the manner how we are to 
 pray ; it joineth with our prayers his own effectual intercessions ; (7 gives 
 us a right and privilege to come unto God as unto a Father, and gives us 
 also confidence and assurance as Sous to be accepted with him.' — Burkitt. 
 Thus the spirit is repeatedly spoken of as it ; and if it be it, it cannot 
 be a person, and the writer is refuted, because completely contradicted, by 
 himself. 
 
 Dr. Adam Clarke here calls ' the Holy Ghost the third person of the 
 Trinity.' But the apostle does not speak of it under such a character ; 
 and the assertion may be taken only for an assertion. 
 
 Besides, it is plain from the passage, that the Father only is addressed 
 with devout aspiration ; when, no doubt, if the Tiiiiity had been true, it 
 would have been mentioned as the object of divine adoration. Was not 
 the dictate of the spirit of truth, the dictate of truth ? Doubtless it was ; 
 but that was not the worship of a Trinity, but the Father only. 
 
 ' Now, to cry, Abba ! Father ! is the action of a person, and the per- 
 sonal idea connected with it, is that of a son, and this is said to be the lan- 
 guage of the spirit ; but surely not as a proper person, distinct from the 
 believer, for the Holy Spirit is not the Son, but the Spirit of God ! there- 
 fore, this, though said of the Spirit, must be understood of the believer 
 ivnder its influence ,- for he, being the ' son of God by faith in Christ 
 Jesus,' is a partaker of this spirit of adoption, by which he is excited to 
 approach God as his Father.' — Marsom's ImpcrsonaHttj, p. 20. 
 
 In the parallel passage, Rom. viii. 15, the spirit of adopt ion is contrasted 
 with the spirit of bondage. Now, as ' the spirit of bondage ' is not a 
 proper person, but a principle of fear, keeping tlie mind in captivity ; so 
 ' the spirit of adoption ' is not a proper person, but that divine influence 
 which brings believers into the glorious liberty of the sons of God, and 
 enables them to address God as their Father. 
 
 It should be remembered, that it is God who sends forth this spirit; — 
 that same God who sent it forth at first upon Jesus Christ, and afterwards 
 upon the Apostles. It is sent into the hearts of believers. What then 
 must it be, but a divine influence 1 
 
 ' And because ye are admitted by the gospel to the full character and 
 dignity of his sous, God hath graciously sent forth an abundant effusion of 
 the Spirit of his Son into your hearts, O ye believing Galatians, as well 
 as into tiie hearts of the Jewish converts, crying, Abba, Father ; giving us 
 all, both Jews and Gentiles, in our ditierent languages, an equal freedom 
 in addressing ourselves to him with the overflowings of filial confidence 
 and love. — The learned Selden has brought a very pertinent quotation from 
 the Babylonian Gemara, to prove that it was not allowed to slarcs to use 
 the title of Abba in addressing the master of the family to which they be- 
 longed, or the correspondent title Imma, or mother, when speaking to the 
 mistress of it.' — Dr. Doddridge. 
 
 It is here admitted, that it is God who has graciously imparted the Holy 
 Spirit; and this as ' an abundant effusion;' which is not at all consistent 
 with the idea of personality. 
 
 ' It cannot be doubted that tlic gifts of the holy spirit were universally 
 regarded as undeniable proofs that those wlio were favoured with them 
 were in covenant with God, his people, his sons, and heirs of the promises : 
 nevertheless, the number of those who were favoured with those gifts must 
 have been compai'atively small. But the spirit of his son, of which 
 
 the 
 
86 
 
 C. III.] UNITARIANS.— r/te Holi/ Spirit the Spirit of God.— Gxh. 
 
 for they were baptized with the Spirit, and by its holy anointing they were 
 received into Christian communion. It might therefore with the greatest 
 propriety, be said of the Galatians, as well as all the early Christians, that 
 they began in the spirit. But some understand the word Spirit here, to 
 signify the spirit of the gospel : — 
 
 ' Can you suppose that if you act up to the dictates and spirit of the 
 gospel, you will not be accepted by God if you do not add to them the 
 low, and comparatively puerile, rigours of the law I' — Belsham's Epis- 
 tles of Paul, vol. iii. p. 53. 
 
 ' Having begun in the spirit, having known the spirituality, power, and 
 energy of the gospel, are ye now seeking to be made perfect by the flesh * 
 or have you any expectation of attaining to a superior degree of perfection 
 and excellency, by a submission to those carnal ordinances of the law 
 which at first view appear to be so much beneath it, and to be altogether 
 insufficient for it!' — Dr. Doddridge. 
 
 ' The apostle calls the doctrine of the gospel, Spirit ; because by hear- 
 ing the gospel preached, they had received both the gifts and graces of the 
 Hall/ Spirit. The Law, with all its rites and ceremonies, he calls Flesh ; 
 because they were now weak, and being but temporary institutions, were 
 abolished by the coming of Christ and the gospel.' — Bdrkitt. 
 
 ' Having begun to live spiritually, according to a spiritual religion, 
 are you so foolish as to seek to be made perfect by the flesh, i. e. by 
 obsernng carnal ordinances and rites I' — Holden's Expositor, p. 475. 
 
 But taking the word Spirit in this sense, may it not be said, that the 
 gospel is a spiritual religion, because the Spirit of God dictated its pure 
 precepts and sublime doctrines, and breathes in every page 1 ' The spirit, 
 which descended like a dove, and rested upon Christ, breathes in every 
 line which he has left us.' — Buckminster's Sei-mons, p. 160. 
 
 Dr. Priestley observes on this portion of scripture, ' Their having 
 received the gift of the spirit before their judaising teachers came among 
 them, was a sufficient proof that nothing was wanting to their being 
 accepted of God ,• and could their conformity to the law be any improve- 
 ment after this V Notes, vol. iv. p. 60. 
 
 Although Burkitt, as above, explains the passage in reference to ' the 
 doctrine of the gospel,' yet he adds a little further on, ' having at your 
 entrance into Christianity begun an holy life, by and according to the 
 Holg Spirit conferred upon you,' &.c. 
 
 But however the passage may be explained, in the follo'tving Trinitarian 
 exposition of it, the Holy Spirit is evidently spoken of impersonally : — 
 
 ' Having received a spiritual religion, which refined and purified your 
 hearts: and, having received the Holy Spii'it of God, by irhich je wei^ 
 endued with various miraculous influences ; and the spirit of adoption, by 
 tvhich ye were assured of the remission of sins, and in corporation with 
 the family of God : are ye seeking to complete that spiritual religion, and 
 to perfect these spiritual gifts by the carnal rite of circumcision V — Dr. A. 
 Clarke. 
 
 In this Trinitarian quotation, the neuter relative ivhich is applied to the 
 spirit, and shews that it is not a person. And the spirit, moreover, is 
 expressly mentioned as ' the Holy Spirit of G od.' 
 
 4. Have ye suffered so many things in vain .'' if it be yet 
 in vain. 
 
 5. He 
 
87 
 
 TRINITARIANS.— r/te Deity of the Hohj Spirit.— G&i.. [c. iv. 
 
 the apostle here speaks, he mentions as an universal quality, common to 
 all believers. This, therefore, I conceive to be that filial spirit and dis- 
 position which the gospel produces in the hearts of those who practically 
 believe ; and which teaches them to regard the supreme Being in the cha- 
 racter of a Father, benefactor, and friend, and to hold communion with 
 him as such. This spirit, so opposite to that spirit of terror and alarm 
 which was the natural effect of the law, might justly be considered as an 
 irresistible proof of the divine authority of the gospel, and is with great pro- 
 priety introduced by the apostle as the last and most substantial and affect- 
 ing proof of the divinity of his doctrine.' — Belsham's Epistles of Paul, 
 vol. iii. p. 79. 
 
 ' That Christians are the genuine sons of God, the apostle proves by 
 their having the spirit, or dispositions, of his sons, which they shew by 
 addressing him as their Father, which slaves could not do.' — Priestley's 
 Notes, vol. iv. p. 67. 
 
 ' By the Spirit, is here unquestionably meant the extraordinary gifts of 
 the Spirit which were given in confiimation of the truth of the C'liristian 
 religion, and as an immediate token from God of the acceptance of all who 
 believe in Christ, and their being constituted through him heirs of eternal 
 life.' — Dr. Chandler, as quoted by Mr. Belsham. 
 
 That the Holy Spirit is here intended, seems evident from the parallel 
 passage. This same Apostle says, ' For as many as are led by the Spirit 
 of God, they are the sons of God. For ye have not received the spirit of 
 bondage again to fear ; but ye have received the Spirit of adoption, whereby 
 we cry, Abba, Father. The spirit itself beareth witness with our spirit, 
 that we are the children of God,' &c. Rom. viii. 14 — 16. This Spirit of adop- 
 tion is not our spirit, because it witnesses ivith our spirit. It is, more- 
 over, declared to be ' the Spirit of God;' for those are said to be the so«s 
 of God, who are led by the Spirit of God. The Apostle, therefore, means 
 by the spirit of adoption, the Spirit of God. And this spirit is evidently 
 identified with the Father ; for that which adopts us to the Father, cannot 
 be any thing distinct from the Father, but must be the Father himself; 
 just as when a person adopts any one to himself, it must be bi/ himself. 
 Therefore, the Spirit of God the Father, is his divine influence or power. 
 
 The following Trinitarian quotation contains a remarkable instance of 
 its own refutation : — ' Here is express mention of the Three Persons of the 
 Holy Trinity, the Father, the Son, and the Holy Spirit: and as God sends 
 the Spirit of his Son, which can be the Son's no otherwise than as pro- 
 ceeding from him, it is evident that the spirit proceeds from the Father 
 and from the Son :— John xiv. 26, xv. 26.' — Holden's Expositor, pp. 
 479, 480. 
 
 Thus, at the very time that the spirit is spoken of as a Person in the 
 Godhead, the neuter relative which is incidentally applied to it, and shews 
 that it is not a person. Truth is more powerful than System. 
 
 See Romans viii. 16, under the Trinitarian head ; and Romans viii. 15, 
 16, under the Unitarian head. 
 
87 
 
 c. III.] UNITARIANS.— 77(6 Holy Spirit the Spirit of God.— Gkh. 
 
 5. He therefore that ministereth to you the Spirit, and 
 worketh miracles among you, doeth he it by the works of the 
 law, or by the hearing of faith ? 
 
 This verse seems to shew, that the apostle in the 2nd and 3rd verses, 
 means by the spirit the Holy Spirit; for he ministered the spirit to the 
 Galatians, and evinced that he did so, by working miracles among them. 
 ' He had been the means of conveying the Holy Spirit to them ; and, by 
 that spirit, he wrought miracles among them.' — Dr. A. Clarke. 
 
 ' The spirit is here imiversally understood as signifying miraculous gifts 
 and powers ; though the same woi"d is used immediately before, ver. 2, 3, 
 to express the gospel, in opposition to the law.' — Belsham's Epistles of 
 Paul, vol. iii. p. 5.5. 
 
 ' To return therefore to my argument, (ver. 2,) whether ye consider 
 Christ as the author, or me as only the instrument, of communicating to 
 some of you, at least, such gifts and graces of the Holy Spirit, as are 
 tokens of God's accepting you. . . .And this is a testimony from God, that 
 your justification is no way owing to the law, but only to Christ, tlu-ough 
 faith in him.' — Dr. Guyse. 
 
 All is here represented as of God : the gifts and graces of the Holy 
 Spirit, are his tokens — his testimony. 
 
 ' Observe here, that God did accompany the first preaching and planting 
 of the gospel with extraordinary gifts of the spirit. ...Learn hence, that 
 although the gifts and graces of God's Holy Sjiirit are conveyed to the 
 hearers of the gospel by the ministry of the word, yet God is the author, 
 the minister, and dispenser of them, and the gospel only the instrument 
 and means of their conveyance. He ministereth to you the Spirit.' — 
 
 BURKITT. 
 
 Here, too, it is admitted that all is of God ; for He it is that worketh 
 all in all, and ministereth the spirit. And the spirit is expressly said to be 
 His Holy Spirit. 
 
 ' He therefore that ministereth to you an extraordinary supply of the 
 spirit by the laying on of his hands, and that worketh other evident and 
 uncontrolled miracles among you, doth he it by the works of the law, and 
 in virtue of any commission he had received from God to inculcate the 
 observation of the Mosaic precepts ? or is it by the hearing of faith that 
 he doth it r — Dr. Doddridge. 
 
 According to what is here stated, the spirit may be ministered in degrees 
 — at one time in a less, and at another, in ' an extraordinary supply ;' 
 and this ministration is from God. 
 
 ' Ye have received faith, the pardon of your sins ; the gift of the Holy 
 Spirit, and with/< many exti'aordinary gifts and graces.' — Dr. A. Clarke. 
 
 Here the Holy Spirit is spoken of as a gift, and the neuter pronoun It 
 is applied to it. 
 
 ' Almighty God had given to them His Holy Spirit, both in the sanc- 
 tifying graces, and miraculous gifts of It.' — Burkitt. 
 
 In this extract we have another Trinitarian involuntary testimony that 
 the spirit is not a person ; for it is expressly mentioned as It. And it is 
 again said to be God's Holy Spirit. 
 
 13. Christ hath redeemed us from the curse of the law, 
 
 being 
 q2 
 
TRINITARIANS.— TAe Deity of the Holy Spirit.— Gm.. 
 
88 
 
 c. III.] UNITARIANS.— TAe Holij Spirit the Spirit of God.— Gal. 
 
 being made a curse for us : for it is written, Cursed is every 
 one that hangeth on a tree : 
 
 14. That the blessing of Abraham might come on the 
 Gentiles through Jesus Christ ; that we might receive the 
 promise of the Spirit through faith. 
 
 ' The promise of the spirit ' may siguify the prophecy of the spirit, of 
 the coming of Christ ; or it may mean the promise of Christ to his disci- 
 ples, that his Fatlier would send the Holy Spirit as another Comforter, to 
 abide with them for ever. 
 
 Mr. Belsham thinks that the Holy Spirit is not meant in this place, but 
 the Gospel, expressed under the word spirit. 
 
 ' The word spirit is here used in the same sense as in ver. 2 and 3, for 
 the gospel and its blessings, which are common to all who believe ; and 
 not for supernatural gifts and powers, which were necessarily limited to a 
 small number.' — Belsiiam's E2)i.stles oj Paul, vol. iii. p. 62. 
 
 Others entertain a different opinion j and understand by the spirit here, 
 the Holy Spirit. 
 
 ' Thus, the blessing of Abraham, which the Jews think to confine to 
 themselves, is imparted to the Gentiles, in consequence of their faith 
 in Christ, by which they receive the gifts of the spirit.' — Priestley's Notes, 
 vol. iv. p. 61. 
 
 ' The promise of the Spirit — The spirit of adoption ; sonship with God ; 
 and the Spirit of God to attest that sonship. And all this was through 
 faith.' — Dr. A. Clarke. 
 
 ' 'That the Gentiles might receive the promises made by Christ, of the 
 Holy Spirit, both in Its miraculous gifts, and sanctifying graces, through 
 their submission to the faith of Christ, or the doctiine of the gospel.' — 
 
 BURKITT. 
 
 ' And particularly that we, even the whole church of christian converts, 
 might, through the exercise of a living and sincere faith in him, (Jesus 
 Christ) receive the promise of the Spirit as the seal of our adoption, both 
 in the effusion of Its miraculous gifts, so far as they may conduce to the 
 edification of the church, and in the rich abundance of Its saving graces.' 
 — 'Dr. Doddridge. 
 
 In the two last quotations, the expressions, ' Its miraculous gifts,' and 
 ' Its saving graces,' are additional Trinitarian testimonies, to the imper- 
 sonality of the Holy Spirit. For wo do not say, when speaking of a 
 person, Its gifts, and Its graces. And therefore, as such expressions are 
 applied to the Holy Spirit, and that too by Trinitarians, it cannot be a 
 person. 
 
 IV. — 29. But as then he that was born after the flesh, 
 persecuted him that was born after the Spirit, even so it is 
 now. 
 
 ' But indeed the parallel holds farther still, in this respect ; that as then 
 he who was bora after the flesh, that is, Ishmael, in whose production 
 there was nothing beyond the common course of nature, mocked and de- 
 rided, and so persecuted him who was born after the Spirit, that is, Isaac, 
 who was produced as the spiritual seed by the special cner;/!/ of God's mira- 
 culous power, even so it is now; the carnal Jews, who are the seed of 
 Abraham after the flesh, abuse and persecute us Christians, who are Abra- 
 ham's seed after the spirit.' — Dr. Doddridge. ' But 
 
89 
 TRINITARIANS.— r/ie Deity of the Holy Spirit.— Gai,. 
 
89 
 
 c. IV.] UNITARIANS.— r/(e Holy Spirit the Spirit, of God.— Gxh. 
 
 ' But as theu Ishmael, who was born after the flesh ; whose birth had 
 nothing supernatural in it ; but was according to the ordinary course of 
 nature ; persecuted him, Isaac, who was born after the Spirit ; who had a 
 supernatural birth, according to the promise, and through the efficacy of 
 the Hall/ Spirit, giving effect to tliat promise — Sarah shall have a Sun, 
 Gen. xvii. 16 — 21, xxi. 1, Sec; even so tlie Jews, in every place, perse- 
 cute the Christians ; and shew thereby that they are rather of the posterity 
 of Hagar than of Sarah.' — Dr. A. Clarke. 
 
 Truth is best elicited, and its power is most strikingly manifested, by 
 incidental instances ; because under such circumstances all is natural, and 
 the heart speaks the sincere dictates of conscience. What, then, is the 
 evidence to be deduced from the two preceding Trinitarian quotations? It 
 is this : — It is admitted, that by ' the Spirit ' in the above passage, we are 
 to understand the Holt/ Spirit ; and this is explained, of ' supernatural 
 efficacy,' and ' the special encryy of God's miraculous poiver.' The Holy 
 Spirit, therefore, is not any thing distinct from God, but is the power and 
 energy of God. And how completely does this passage, taken in connec- 
 tion with its application, identify the spirit with God ! For Isaac, wlio is 
 here said to be born after the spirit, is represented in the history as the 
 gift of God ; for it was Godyf\\o gave Abraham the promise of a son, and 
 it was God who fulfilled that promise. Thus also it is evident that the 
 Holy Spirit is not any thing distinct from God, but is his supernatural 
 efficacy, energy and power. And this, let it be remembered, is Trinitarian 
 incidental evidence in this case. 
 
 V. — 5. For we through the Spirit wait for the hope of 
 righteousness by faith. 
 
 ' Through the light and influence of the Holy Spirit accoi'ding to the 
 gospel,' &c. — Dr. Guyse. 
 
 ' Through the operation of the Holy Ghost, under this spiritual dispen- 
 sation of the gospel,' &c. — ' That they could not have the Holy Spirit 
 without faith, was a doctrine also of the Jews ; hence it is said, Mechilta, 
 fol. 52. ' That faith was of great consequence, with which the Israelites 
 believed in Him, who, with one word, created the Universe : and because 
 the Israelites believed in God, the Holy Spirit dwelt in them; so that 
 being filled with God, they sung praises to him.' ' — Dr. A. Clarke. 
 
 ' For we who are true Christians, and have been savingly enlightened 
 in the knowledge of the trutli, do, through the influences of the spirit, 
 whose gifts and graces are so glorious a seal of the gospel, wait for the hope 
 of righteousness and life,' &c. — Dr. Doddridge. 
 
 These Trinitarian extracts explain the passage in reference to the Holy 
 Spirit. Whether therefore the Holy Spirit be a person, let the following 
 quotations from Trinitarian writers testify: — 
 
 ' Through the spirit tvhich we have received,' &c. — Burkitt. 
 
 ' Through tlie spirit — Through Jls influences.'— Holden's Expositor, 
 p. 483. 
 
 Here the spirit is spoken of under the distinct application of the im- 
 personal terms, which and Its ; and the instances may be considered as 
 involuntary proofs, furnished by Trinitarians, that the spirit is not a 
 person. 
 
 In the extract from Dr. Adam Clarke above, the spirit is so completely 
 identified with God, that to have the Spirit to dwell in us, is represented 
 
90 
 TRINITARIANS.— r/ie Deitij of the Holy Spirit.— Gal. 
 
90 
 
 c. v.] UNITARIANS.— r/ie Hohj Spirit the Spirit of God.— Gal. 
 
 as synonimous -with ' being filled with God.' That is, God dwells in us 
 by his spirit, or his divine energy or influence, which pervades universal 
 nature. 
 
 In the same connection, the Doctor quotes a saying of Cicero, that 
 ' There never was a great man who had not some measure of the divine 
 influence.' And he adds, ' However true this may be, with respect to the 
 great men of the Roman orator ; we may safely assert, there never was a 
 true Christian, who had not the inspiration of God's Holy Spirit.' 
 
 This, at all events, is an admission, that the spirit is ' God's Holy Spirit;' 
 if not that it is ' the divine influence.' 
 
 The expression in the passage, through, or by the Spirit, is explained by 
 Mr. Belsham, of ' being so taught by the gospel dispensation ;' which, 
 he adds, ' is here called the spirit.' — See his Epistles of Paid, vol. iii. 
 p. 106. 
 
 16. This I say then. Walk in the Spirit, and ye shall not 
 fulfil the lust of the flesh. 
 
 ' Labour and beg of God to enable you, to live and act in the constant 
 course of your walk with him and conversation in the world, according to 
 the dictates, and under the influence and government of His good spirit, 
 and of that supernatural principle of grace and holiness, which I trust, he 
 has planted in many of your heai-ts, and which therefore may be called 
 Spirit. (John iii. 16.)'— Dr. Guyse. 
 
 ' Get back that Spirit of God ivhich you have grieved and lost : take up 
 that spiritual religion which you have abandoned. . . .If the Spirit of God 
 dwell in you, and rule in your heart, the whole carnal mind will be de- 
 stroyed.' — Dr. A. Clarke. 
 
 It is admitted in these quotations, that the spirit is the Spirit of God; 
 and it is impersonal, because the neuter relative which is applied to it. 
 
 Some understand the passage differently, and suppose the word spirit to 
 have no reference to the Holy Spirit. 
 
 ' Flesh in the gospel language is that principle which inclines and carries 
 men to ill. Spirit is that principle wWch dictates what is right, and in- 
 clines to good. See Rom. vii. 17, &,c.' — Locke. 
 
 ' By the spirit the apostle means the reasonable principle or soul in 
 every man, which God has given us to correct and govern the motions and 
 tendencies of our fleshly appetites and passions. The flesh, the contrary 
 principle in man, enticing men to such actions as their reason and con- 
 science condemn.' — Chandler. 
 
 Mr. Belsham has quoted the two preceding extracts ; and in allusion to 
 them he observes, ' Notwithstanding these great authorities, I am inclined 
 to believe that the apostle by spirit means the state of believers under the 
 gospel dispensation; and by flesh, the state in which they were antecedent 
 to conversion, whether of heathenism, or Judaism.' — Epistles of Paul, 
 vol. iii. p. 116. 
 
 By ' flesh,' Dr. Priestley understands the laic ; and by ' spirit,' the 
 gospel. 
 
 17. For the flesh lusteth against the Spirit, and the Spirit 
 against the flesh : and these are contrary the one to the other; 
 so that ye cannot do the things that ye would. 
 
 ' That is, the evil inclinations of corrupt natui-e are continually strug- 
 gling with, and striving against the good motions which the Holy Spirit of 
 God stirreth up in us.' — Buekitt. ' While 
 
91 
 TRINITARIANS.— r/ie Deity of the Holy Spirit.— Gxh. 
 
91 
 
 c. v.] UNITARIANS.— ne Holy Spirit the Spirit of God.— Gal. 
 
 ' While YOU are in the body, the flesli is lusting on the one hand, and 
 hath desires contrary to the motions and dictates of the spirit, or of that 
 gracious principle which is communicated by the Holy Spirit in his rege- 
 nerating operations on the heart,' Sec. — Dr. Doddridge. 
 
 ' For in regenerate souls, the remainder of indwelling corruption strug- 
 gles against, and fain would suppress the gracious principle and all its 
 holy workings in them, and expel the Spirit of God from them,' &c. — Dr. 
 
 GUYSE. 
 
 ' God still continues to strive with you, notwithstanding your apostacy; 
 shewing you whence you have fallen, and exciting you to return to Him,' 
 &c. — Dr. A. Clarke. 
 
 The Holy Spirit is admitted to be the Spirit of God ; and in the last 
 (juotation it seems to be identified with God ; for it is said, that ' God 
 still continues to strive,' &c., not that the spirit strives; yet the striving of 
 the spirit in the passage is evidently alluded to. 
 
 By flesh and spirit in this verse. Dr. Priestley and Mr. Belsham under- 
 stand the law and the gospel, as above. 
 
 Dr. Doddridge has a curious note on this passage. He says, 
 
 ' As it is plain that by the Jlesh, which is the same with what the apostle 
 elsewhere calls the body of sin, and the old man, (Rom. vi. 6,) we are to 
 understand that natural corruption and depravity which is the ruling prin- 
 ciple in a state of nature, and has so far infected all the faculties of man, 
 that even the regenerate are troubled still with the remainder of it, and 
 find it working- in the motions of indioelling sin witliin them : so by the 
 Spirit which is here set in opposition to it, and is elsewhere exj^ressed by 
 the new man that is put on by such as are renewed in the spirit of their 
 mind, (Eph. iv. 23, 24,) we are to understand that supernatural principle 
 of grace which is imparted from above to the renewed soul, to overcome 
 the passions of the carnal mind, to set us free from the dominion of our 
 lusts, and to inspire us with a love to holiness ; which divine and heavenly 
 principle being communicated to us by the Holy Spirit, has frequently the 
 title of the spirit given to it, as it is plainly the effect and fruit of It ; for 
 that which is bom of the spirit is spirit. (John iii. 6.)' — Expositor. 
 
 Thus it is supposed, that the spirit which is mentioned in the passage, 
 is produced, or communicated by the Holy Spirit; and it is represented as 
 a ' supernatural principle of grace,' and a ' divine and heavenly princi- 
 ple.' But it is remarkable, that they are both here spoken of as neuter ,• 
 for they are both expressly called it. And this is another incidental Tri- 
 nitarian proof, that the Holy Spirit is not a person. 
 
 It may, however, be asked, how a spirit of true holiness, wherever it 
 resides, can be separated from that Holy Spirit of God, which pervades the 
 universe? Does not the one imply the other! And does not tlie one de- 
 pend upon the other, diffused through the means of grace, of whatever 
 character they may be 1 It is said, that ' he that dwelleth in love, 
 dwelleth in God, and God in him.' And in like manner it may be said, 
 that he that dwelleth in holiness, dwellctli in God, and God in him. For 
 God is holiness, as well as love. And as all live and move and have their 
 being in him, they especially dwell with him, whose souls assimilate to his 
 nature. 
 
 18. But if ye be led by the Spirit, ye are not under the 
 law. 
 
 VOL. Ill, R ' If 
 
92 
 TRINITARIANS.— r/(e Dtity of the Hol;j Spirit. —Gai.. 
 
92 
 
 c. v.] UNITARIANS.— r/u' HoUj Spirit the Spirit of God— Gal. 
 
 ' If ye receive again the gospel and the grace of Clirist, and permit 
 yourselves to be under the influence of the Holy Spirit," &.c. — Dr. A. 
 Clarke. 
 
 ' If ye be led by the Spirit of God in the paths of evangelical holiness 
 and obedience,' &c. — Dr. Doddridge. 
 
 ' If ye be under the guidance and government of the Holy Spirit of 
 
 God,' &C. — BURKITT. 
 
 ' If you are spiritually led or guided ; i. e. if you yield to the guidance 
 of the Holy Spirit, ye are not under the law,' &c. — Holden's Expositor, 
 p. 484. 
 
 ' If you are governed by the principles and the spirit of the gospel,' &c. 
 — Belshaji's Epistles of Panl,\o\. iii. pp. 117, 118. 
 
 ' If you give yourselves up to the conduct of the gospel.' — Locke, as 
 quoted in the work just referred to. 
 
 Dr. Doddridge, in the above quotation from him, speaks of ' the Spirit 
 of God.' A little further on, in the Improvement, he says, ' let us in the 
 main be led by the spirit, and give up our rational and governing powers 
 more and more to /fcholy dictates,' &,c. — If by ' the spirit' here, be meant 
 ' the Spirit of God,' it is spoken of impersonalli/ : — ' its holy dictates,' &c. 
 
 22. But the fruit of the Spirit is love, joy, peace, long- 
 suffering, gentleness, goodness, faith, 
 
 23. Meekness, temperance : against such there is no law. 
 
 24. And they that are Christ's have crucified the flesh, with 
 the affections and lusts. 
 
 25. If we live in the Spirit, let us also walk in t?ie Spirit. 
 ' All graces accompanying salvation are the fruits of God's Spirit.' — 
 
 BURKITT. 
 
 ' The changed or purified state of the soul, by the gi'ace and Spirit of 
 God, is represented by the apostle as a tree, yielding good fruit,' &c. — Dr. 
 A. Clarke. 
 
 It is admitted in these quotations, that the spirit is the Spirit of God. 
 And it is reasonable to infer, that it is a divine influence, from the fruits 
 which it produces. 
 
 ' We must decide whether we are in each instance influenced by God's 
 Holy Spirit, or by our own corrupt desires and the spirit of the Evil one, 
 by observing the direction in which we are impelled ; whether to holiness 
 or to sin.... The 'carnal mind' and the 'spiritual mind,' are to be 
 known, respectively, by ' the works of the flesh,' and ' the fruits of the 
 spirit.' It is, 1st, by the inclinations of our hearts; 2dly, by our delibe- 
 rations towards the accomplishment of our wishes ; and 3dly, by the 
 actions which are the result of these, that we must loiow what spirit we are 
 of; for it is from God that ' all holy desires, all good cottnsels, and all 
 just works do proceed.' ' — Whately's Essays, pp. 294, 296. 
 
 According to what is here stated, the Holy Spirit is the Spirit of God. 
 The fruits of the spirit proceed from God, and from God onhj ; for ' all 
 holy desires,' &c. proceed from Him. Thus the spirit is identified with 
 God, and is not another being distinct from Him, or a third Divine Per- 
 son in the Godhead. 
 
 ' The spirit produces these virtues in those who are led by it, as neces- 
 sarily as a good ti-ee produces good fruit.' — Holden's Expositor, p. 484. 
 
 The 
 
93 
 
 TRINITARIANS.— r//e Deitu of the Holy Spirit.— Gal. 
 
93 
 
 c. v.] UNITARIANS.— r/te Holy Spirit the Spirit of God.—GxL. 
 
 The Holy Spirit is again represented by Trinitarian evidence, as some- 
 thing that has no real personal existence ; for it is expressly called it. 
 
 VI. — 8, For he that soweth to his flesh, shall of the flesh 
 reap corruption ; but he that soweth to the Spirit, shall of 
 the Spirit reap life everlasting. 
 
 ' He that soweth to the spirit, ho that under the influences of the Spirit 
 of God employs his capacities, abilities, and possessions, to promote the 
 interests of religion in his own mind and in the world about him, shall, 
 as the fruit of what is thus sown, by the continued assistance and grace 
 of the spirit, reap life everlasting.' — Dr. Doddridge. 
 
 ' He that sows to the spirit, he that improves his estate for God, for the 
 support of his gospel, for the sustenance of his members,' &c. — Bcrkitt. 
 
 ' He who, through the power of divine grace, improves his talents, in 
 subservience to the work and design of the Spirit of God, &c.' — Dr. 
 
 GCYSE. 
 
 Here also it is admitted, that the spirit is the Spirit of God. And it is 
 identified with God ; because it is said, that he who sows to the spirit, sows 
 to God ; or, in the words used above, he that sows to the spirit, improves 
 his estate for God. 
 
 n '2 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 lBpl)£Sians. 
 
 Chap. II. — 18. For through him we both have access by one 
 Spirit unto the Father. 
 
 19. Now therefore ye are no more strangers and foreign- 
 ers, but fellow-citizens with the saints, and of the household 
 of God ; 
 
 20. And are built upon the foundation of the apostles and 
 prophets, Jesus Christ himself being the chief corner-stone ; 
 
 21. In whom all the building, fitly framed together, grow- 
 eth unto an holy temple in the Lord : 
 
 22. In whom ye also are builded together for an habitation 
 of God through the Spirit. 
 
 Dr. A. Clarke thinks the 18th verse a clear and decisive proof of the 
 Trinity; and therefore, of the Personality and Deity of the Holy Spirit. 
 But he does not attempt to shew, how it demonstrates the existence of 
 three Divine Persons in the Godhead : but merely follows up assertion by 
 assertion. 
 
 ' Jews and Gentiles,' the Doctor says, ' are to be presented unto God the 
 Father : the Spirit of God works in their hearts, and prepares them for 
 this presentation; and Jesus Christ himself intrmliices them. No soul can 
 have access to God but by Jesus Christ ; and he introduces none but such 
 as receive His Huh/ Spirit.' 
 
 Now what is all this but assertion? For in no respect does it bear upon 
 the passage, to prove a Trinity of Persons in the Godhead. In fact, it as- 
 cribes tlie supremacy to the Fatlier, and represents the Son as the Media- 
 tor between him and man. 
 
 Besides, in the verses following the 18Ui, to the 22nd, (and they are all 
 connected,) Jesus Christ is represented as a very different being from the 
 Father. For while the Father is the inhabitant of the temple there men- 
 tioned, Jesus Christ himself is a part of it — 'the chief corner-stone }' 
 or, in the words of Dr. A. Clarke, ' the chief angle, or foundation corner- 
 stone ; the connectinij medium by which both Jews and Gentiles were united 
 in the same hiiildin;/.' 
 
 It is therefore evident, that the three supposed Persons in tlie Trinity 
 are not equal; consequently, tliere can be no just ground here for the in- 
 ference of the Divine Personality of the Holy Gliost. Indeed, it is plainly 
 assorted by the Doctor above, that tlic spirit is ' the Spirit of God.' 
 
 This building or ' temple, God has consecrated for Himself, and resides 
 in, as Ho also doth in the lieart of every true believer, by the special pre- 
 sence, liglit, and grace of His Holy Spirit.'— Dr. Gdyse. It 
 
UNITARIANS.— The Holy Spirit the Spirit of God. 
 
 Chap. I. — 13. In whom ye also trusted, after that ye heard 
 the word of truth, the gospel of your salvation : in whom 
 also, after that ye believed, ye were sealed with that Holy 
 Sjnrit of promise, 
 
 14, Which is the earnest of our inheritance, until the 
 redemption of the purchased possession, unto the praise of 
 his glory. 
 
 ' The gifts of the spirit, communicated by the imposition of the apostle's 
 hands, to primitive converts upon their profession of faith, authenticated 
 the truth of the Christian doctrine, and marked those wlio possessed tliem 
 as the people of God ; and in this view they are figuratively represented 
 as God's seal. In the same sense circumcision is represented as the seal 
 of God's covenant with Abraham, Rom. iv. 11 .' — Belsham's Epistles of 
 Paul, vol. iii. p. 167. 
 
 From the Holy Spirit's being represented as the seal with which 
 believers are sealed, its impersonality is to be infencd ; because the expres- 
 sion seems to denote that it is an intluence which is infused into the mind, 
 and operates upon the thoughts and affections. — See Marsoji's Imperson- 
 ality, Sec. p. 11. 
 
 ' The Holy Spirit of promise,' proceeded from the Father ; and it is 
 said in reference to it, that God poured out of his spirit. See Acts i. 4, 
 ii. 1—33, under the Unitarian head. 
 
 ' The Holy Spirit, which is promised to them who believe on Christ 
 Jesus, was given to you, and thus you were ascertained to be the children 
 of God ; for God has no child who is not a partaker of the Holy Ghost ; 
 and ho who has this spirit, has God's seal that he belongs to the heavenly 
 family. It was customary among all nations, when a person purchased 
 goods of any kind, to mark witli his seal that which he had bought; in 
 order that he might know it, and be able to claim it if mixed with the 
 goods of others. To this custom the apostle may here allude ; but it was 
 also customary to set a seal upon what was dedicated to God; or what was 
 to be offered to him in sacrifice.' — Dr. A. Clarke. 
 
 ' The spirit of promise ; i. e. the promised spirit, which is the earnest,' 
 &c. — Holden's Expositor, p. 489. 
 
 ' Ye were sealed with the Holy Spirit of promise, descending upon you, 
 not only in miraculous gifts, but in its sanctifying graces, to attest that 
 you belong to the family of God, and arc heirs of the promises made to 
 Abraham and his seed.' — Dr. Doddridge. 
 
 ' Which 
 
95 
 
 TRINITARIANS.— r/it; Deity of the Hohj Spirit.— EpIIes. [c. ii. 
 
 It is affirmed here that the temple is for God Himself — not for ' God 
 the Holy Ghost.' Yet why not for the latter, as well as for the former, if 
 the spirit be a distinct Divine Person in the Godhead I The temple is 
 sacred to God alone. And tliis agrees with what is stated in this place. 
 For the Apostle tells the Ephesians, ' that they are builded together for an 
 habitation of God through the spirit' — not of God the Spirit, or God 
 the Holy Ghost. And he says to the Corinthians, ' Know ye not that ye 
 are the temple of God, and that the Spirit of God dwelleth in you.' (1 Cor. 
 iii. 16.) Thus the same idea is still preserved: the temple is dedicated to 
 God. And the Spirit is identified with God; because to be the temple of 
 God, is the same thing as to have the Spirit of God to dwell in us. That 
 is, God dwells in us by his spirit, or divine influence. See 1 Cor. iii. 16, 
 l*?, under the Unitarian head. 
 
 The expression, access by one spirit, may mean, that ' the extraordinarj- 
 gifts of the spirit were the evidence of their adoption, and were poured out 
 upon the Gentiles as well as upon the Jews.'— Chandler. 
 
 ' One and the same spirit is communicated to all who believe, whether 
 Jew or Gentile.' — Belsham's Epistles of Paul, vol. iii. p. 196. 
 
 The gospel is the ministration of the Holy Spirit. It was ushered into 
 the world by it, and the spirit breathes throughout its sacred records. Thus 
 all are indebted to the instrumentality of the spirit for that religion which 
 teaches that God is a Father, and confers on believers the privileges of his 
 children. Therefore, all may be said to have access by one spirit unto the 
 Father. 
 
 The Apostle, however, does not here utter a single word about God the 
 Spirit, or God the Holy Ghost, or third Person in the Trinity ; but says 
 only ' the spirit,' and ' one spirit.' 
 
 IV. — 30. And grieve not the Holy Spirit of God, whereby 
 ye are sealed unto the day of redemption. 
 
 ' And as all the things whicli I have been cautioning you against, are 
 directly contrary to the holy nature, will and operations, gifts iuul gi-aces 
 of the good spirit of God; and as He (speaking after the manner of men) 
 is qricved at them, as a friend uses to be at the disagreeable and ungrate- 
 ful behaviour of one that dwells with, and has treated with kindness and 
 favour, have a care, lest by indulging any of them yc offend and rebel 
 against Him, as Israel did "of old, (Isaiah Ixiii. 10,) and protokc Him to 
 withdraw His gracious presence, and deprive you of His comforts, ivJw is 
 not only infinitely pure and holy in Himself, but loves holiness, and is the 
 author and worker of its first beginnings, and of all its uicreases in you,' 
 &c.— Dr. GuYSE. 
 
 As the Holy Spirit is represented in the passage as capable of being 
 grieved, it is lierc spoken of as a person, under the application of the per- 
 sonal pronouns, He, His, and Him ; but it is called, at the same time, 
 ' the good Spirit of God ; and as one being or person cannot be the spirit 
 of another being or person, so the Spirit o/ Go*/ cannot be another being 
 or person distinct from God. 
 
 ' The Holy Spirit, in the soul of a believer, is God's seal, set on his heart 
 to testify that he is God's properly : and that lie should be wholly em- 
 ployed in God's service. It is very likely that the apostle had in view the 
 words of the prophet Isaiah, Ixiii. 10. But they rebelled, and vexed his 
 Holy Spirit : therefore he was turned to be their enemy, and fouyht 
 
 ayainst 
 
95 
 
 c. I.] UNITARIANS.— r/te Hoi;/ Sjilrit the Sjnrit o/God.—EviiES. 
 
 ' Which spirit is given to us as a security, pledge, and earnest of the 
 glorious saints in light, .... and is indeed itself a foretaste,' &,c. — Dr. 
 GursE. 
 
 In these Trinitarian extracts, the Holy Spirit is said to be given and 
 partaken of. It is represented as God's seal and attcstatiun. And it is 
 .spoken of under the application of «c!//er terms : — ' the Holy Spirit which 
 is promised — the promised spirit tvhich is the earnest — its sanctifying 
 graces— itself a foretaste,' &c. 
 
 Tlius, according to tlic alwvc involuntary Trinitarian evidence, the 
 Holy Spirit is neuter, and is therefore not a person. 
 
 See 2 Cor. i. 21, 22, under the Unitarian head. 
 
 15. Wherefore I also, after I heard of your faith in the 
 Lord Jesus, and love unto all the saints, 
 
 16. Cease not to give thanks for you, making mention of 
 you in my prayers ; 
 
 17. That the God of our Lord Jesus Christ, the Father of 
 glory, may give unto you the spirit of wisdom and revelation 
 in the knowledge of him. 
 
 By ' the spirit of wisdom and revelation,' some understand the Holy 
 Spirit, and others do not. In the following Trinitarian quotations it is 
 understood of the Holy Spirit : — 
 
 ' I pray that God may give you His Holy Spirit, by whom his will is 
 revealed to men, that he may teach and make you wdse unto salvation, that 
 you may continue to acknowledge him, Christ Jesus, as your only Lord 
 and Saviour.' — Dr. A. Clarke. 
 
 ' That God would please to increase the free communications of His 
 enlightening and sealing spirit,' &c. — Dr. Giyse. 
 
 ' May he give to you ' the spirit of wisdom and revelation ;' i. c. of the 
 Holy Spirit, from whom all wisdom and revelation proceed,' Ike. — Hol- 
 ben's Expositor, p. 490. 
 
 In tlie following quotations, the word ' spirit ' is understood in a 
 different sense : — 
 
 ' By ' the spirit of wisdom and rerelation,' Archbishop Ncwcome justly 
 remarks, that the apostle means the knowledge of revealed truths, 1 Cor. 
 siv. 6, 26, 30. 
 
 ' Having heard of your perseverance in the tnie faith, and of your love 
 to all believers, without distinction of Jew or Gentile, I thank God on 
 your account. And I also pray that God would enlighten your mind in 
 revealed truths, that you may clearly understand the object of Christian 
 hope, and the unspeakable importance of your admission into the pale of 
 the Christian church, and to the privileges of the people of God.' — Bel- 
 sham's Epistles of Paul, vol. iii. |)p. 172, 173. 
 
 ' Observe, the great and comprehensive blessing prayed for ; namely, 
 divine illumination, and spiritual knowledge ; that is, a farther increase 
 of that wisdom and saving knowledge of divine mysteries, whereof the 
 Spirit of God is the author.' — Bcbkitt. 
 
 This latter writer adds, ' Learn, that the way to obtain this fuller mea- 
 sure of divine wisdom and spiritual illumination, is to be earnest with 
 God in prayer for His Holy Spirit.' So that it would seem, that this 
 divine illumination, is identical with the spirit of God. 
 
 But 
 
96 
 
 TIIINITAIIIANS.— r/te Deity of the Holy Spirit.— Ephes. [c. iv. 
 
 against them. The Psalmist refers to the same fact, in nearly the same 
 words, Psal. Ixsviii. 4. How oft did they provoke liim in the tcildenu'ss, 
 and GRIEVE him in the dcsart ! Let every man, therefore, take heed that 
 he grieve not the Spirit of God, lest God turn to be his enemy, and Jiyht 
 against him.' — Dr. A. Clarke. 
 
 Here the Holy Spirit is spoken of as ' God's seal,' to mark ' God's pro- 
 perty.' And to grieve the Spirit, seems to be the same thing as to grieve 
 God himself. The quotation from Isaiah mentions the Spirit expressly 
 as the Spirit of God; and that and the passage from the Psalms, com- 
 pletely identify the Spirit with God ; while, on the contrary, the Trinita- 
 rian System maintains, that it is a distinct Divine Person in the Godhead. 
 
 ' The apostle's meaning is, do nothing inconsistent with these blessed 
 endowments of the divine extraordinary power and favour, lest ye be de- 
 prived of them : for they are a token of God's acceptance of you, and a 
 kind of seal or impression, which he puts upon you, to assure you of the 
 future inheritance.' — Commentaries and Essays, vol. i. p. 130. 
 
 ' The gifts of the holy spirit, by which converted Gentiles were proved 
 to be in covenant with God, are here personified, and said to he grieved or 
 offended : *. e. corrupt discourse, as it tends to defeat the design of Chris- 
 tianity, would provoke God to withdraw from them the gifts of the spirit 
 with which they are favoured.' — Belsham's Epistles of Paul, vol. iii. pp. 
 248, 249. 
 
 ' But not only is the Spirit grieved, but the soul and the heart, in seve- 
 ral passages, are grieved, (.Judges x. 16, 1 Sam. i. 8,) and Daniel, also, 
 was grieved in spirit, (Dan. vii. 1.5.) But no one will hence infer, that the 
 soul of the Lord, the heart of Hannah, and the spirit of Daniel, were dis- 
 tinct persons.' — Grundy's Lectures, vol. i. p. 130. 
 
 The following are Trinitarian quotations j and they perhaps may be the 
 best answers to the Trinitarian argument on this passage : — 
 
 * Grieve not the Holy Spirit of God, by giving way to any wrong tem- 
 per, unholy word, or unrighteous action. Even those who had already a 
 measure of the light and life of God, both of which are not only brought in 
 by the Holy Spirit, but maintained by His constant indwelling, may give 
 way to sin, and so grieve this Holy Spirit that // shall withdraw both Its 
 light and presence ; and, in proportion as It withdraws, then hardness and 
 darkness take place.' — Dr. A. Clarke. 
 
 ' Observe tlie argument used to enforce the exhortation, not to grieve the 
 Holy Spirit of God, because by It we are sealed to the day of redemption.' 
 
 BURKITT. 
 
 Thus, in the midst of comments on the Holy Spirit to shew that it is a 
 pers <, it is spoken of as neuter; for it is expressly called it; and the 
 term it is not employed to designate a person, and it does not apply to a 
 person. 
 
 The latter writer goes on to say, — ' But what doth God's sealing his 
 people bv his Holy Spirit, intimate and imply !—/l».<"'fr. 1. It intimates, 
 that God has distinguished them from others. ' 2. Tliat he has appropriated 
 them to himself. 3. Tliat he has put a value upon them, and a very high 
 esteem. And^ 4. It imports the irrecoverable purpose of God for their 
 salvation.' — Burkitt. 
 
 Thus, all is ascribed to God and the spirit, besides being called it, is 
 identified with God. 
 
 It should bo observed, that the passage has not yet been adduced, in 
 which tlie Holy Spirit is called God the Holy Ghost, or the Third Person 
 of the Trinitv. 
 
96 
 
 c. I.] UNITARIANS.— Z'Ae Hohj Spirit the Spirit of Go<i.— Ephks. 
 
 But the Holy Spirit may, with the greatest propriety be designated, 
 ' The spirit of wisdom and revelation ;' as it was by the means of this, that 
 revelation was imparted, and, with it, that wisdom which maketh wise 
 unto salvation. And in one remarkable passage it is mentioned expressly 
 as ' the spirit of wisdom,' and, in effect, of 'revelation;' for all divine 
 knowledge is represented as proceeding from it. Isa. si. 2, 3. ' And the 
 Spiiit of the Lord shall rest upon him, the spirit of icisdom and under- 
 standing, the spirit of counsel and might, the spirit of knowledge and of 
 the fear of the Lord ; emd shall make him of quick understanding in the 
 fear of the Lord,' &c. This seems to favour the conclusion, that the 
 apostle alludes to the Holy Spirit in the above place. And he evidently 
 represents this, not as a person, but as divine illumination, proceeding 
 from the God of our Lord Jesus Christ, the Father of glory. 
 
 ' Here it is evident, that all the illumination the apostle prayed for, was 
 to come from God the Father, who is here called the God of our Lord Jesus 
 Christ.' — Priestley's Notes, vol. iv. p. 344. 
 
 And this is clearly admitted in all the preceding Trinitarian quotations ; 
 for this ' spirit of wisdom and revelation ' is evidently spoken of as pro- 
 ceeding alone from God. 
 
 III. — 5. Which in other ages was not made known unto 
 the sons of men, as it is now revealed unto his holy apostles 
 and prophets by the Spirit. 
 
 It is God who is alluded to in the expression, ' His holy apostles and 
 prophets,' &c.; as the connection plainly shews. For the apostle begins 
 with speaking of ' the dispensation of the grace of God.' By ' the spirit,' 
 then, in this place, we are to understand the Spirit of God. And this is 
 readily admitted on all hands. 
 
 ' These were discoveries totally new, and now revealed for the first time 
 by the Spirit of God.' — Dr. A. Clarke. 
 
 ' The calling of the Gentiles was foretold and prophesied of, under the 
 Old Testament, but darkly and obscurely; the time when, the manner 
 how, and the means by which, were not understood, till now the Holy 
 Spirit of God revealed it to the apostles and evangelical prophets, under 
 the New Testament.' — Burkitt. 
 
 ' This divine mystery, namely, that the Gentiles should be admitted to 
 be fellow heirs, and partake on equal terms of all the blessings of Messiah's 
 kingdom, had been revealed to him immediately by Jesus Christ himself; 
 from whom he had received a special commission to publish it to the 
 heathen world, and in the publication of which he was supported and suc- 
 ceeded by ' the effectual working' of God's Holy Spirit.'— Co//(7<7e Bible. 
 
 ' This design of God was never fully understood before, but was reserved 
 for the apostles and prophets of the New Testament, who ajre informed of 
 it by the spirit of God,' &c. — Priestley's Notes, vol. iv. p. 354. 
 
 Thus, all is ascribed to God; and the spirit is identified with him, as 
 His Holy Spirit. And whoever will examine the numerous passages of 
 Scripture relative to the calling of the Gentiles, will see that that event 
 was God's especial work. 
 
 14. For this cause I bow my knees unto the Father of our 
 Lord Jesus Christ. 
 
 15. Of whom the whole familv in heaven and earth is 
 iiamed. ' 16. That 
 
97 
 
 TRINITARIANS.— rAe Deity of the Holy Spirit.— Evn-ES. 
 
97 
 c. III.] UNITARIANS.— r/te Holy Spirit the Spirit of God.— Ethes. 
 
 16. That he would grant yo\i, according to the riches of 
 his glory, to be strengthened with might by His Spirit in the 
 inner man. 
 
 ' The favour which I request for you is, that our benevolent and gracious 
 Father, in conformity to the wonderful purposes of his love to you con- 
 verted Gentiles, would, by the energy of his spirit so copiousbj diffused 
 among you, enlighten your understandings, establish your faith, fix your 
 resolution, and confirm your courage.' — Belsham's Epistles of Paul, vol. 
 iii. p. 215. 
 
 ' The fountain from whence all spiritual strength flows, is the Holy 
 Spirit; strengthened with might by his spirit. It is the Holy Spirit of 
 God that constantly renews the believer's strength, by upholding and actu- 
 ating their graces which otherwise would fade and wither, would languish 
 and die.' — Burkitt. 
 
 This prayer is addressed to ' the Father of our Lord Jesus,' that the 
 Ephesians may be ' mightily and most effectually strengthened by the 
 sovereign energy of the Holy Ghost. This fountain of spiritual energy 
 can alone supply the spiritual strength which is necessary for this spiritual 
 work and conliict.' — Dr. A. Clarke. 
 
 The Holy Spirit, then, is the Spirit of God the Father. Now, the same 
 apostle argues, that as the spirit of man is man himself, so the Spirit of 
 God is God himself. 1 Cor. ii. 10, 11. The spirit therefore is identified 
 with the Father. 
 
 And this is plainly taught by Jesus Christ in John iv. 21 — 24. For 
 that very same Being whom he mentions as the Father, and whom the 
 true worshippers are to worship, he represents as a spirit, who is to be 
 worshipped in spirit and in truth. But this is directly opposed to the 
 doctrine of the "Trinity. For the Father, according to this notion, is not 
 the spirit ; as the spirit is the Third person, while the Father is tlie First. 
 
 Those passages, therefore, which identify the spirit with the Father, are 
 subversive of the Trinity; and consequc:. , of the distinct personality 
 of the Holy Spirit. And the following arc ^i^stances of this description : 
 
 When the spirit descended upon Jesus at his baptism, it proceeded from 
 the Father ; for doubtless it was tlie Father who spoke on that occasion, 
 and recognized Jesus as his ' beloved Son.' Matt. iii. 16, 17. The Father, 
 we are told, gave the spirit to the Son ' ^^ 'jut measure.' .John iii. 34, 35. 
 When .Jesus commissioned his apostles to preach the gospel, and promised 
 them the divine assistance, he told them that it would be ' the spirit of the 
 Father' that would ' speak in them.' M . x. 20. It was the Father, he 
 assured them, who would ' give the Holy Spirit to them that asked him.' 
 Luke si. 13. It was the Father, he said, who would ' endue them with 
 power {mm on high.' Luk :, Iv. 49. And this power, we are informed, 
 in another place, was the ' Hv-iy Ghost.' Acts i. 4, 5. It was the Father 
 who would give the spirit as a Comforter ; and it was from the Father that 
 ' the spirit of truth' wopUI proceed. John xiv. 16, 17, 26; xv. 26. This 
 promise of the spirit is alluded to at the beginning of the Acts, as the pro- 
 mise of the Father. And when the spirit was poured forth on the day of 
 pentecost, the fact was referred to by the apostle Peter as the fulfilmerit of 
 the Father's pri-. ,e. Acts. i. 4, 5 ; ii. 33. 
 
 Thus tlie Holy Spirit is identified with the Father, and is not another 
 Being or Person distinct from him. 
 
 VOL. III. s A Trinitarian 
 
98 
 TRINITARIANS.— r/(e Deity of the Hohj Spirit.— Evhes. 
 
98 
 
 c. III.] UNITARIANS.— r/te Holy Spirit the Spirit o/Gorf.— Ephes. 
 
 A Trinitarian writer, already quoted, says in this place, ' that spirit by 
 which these most important words were dictated.' — Dr. A. Clarke. 
 Thus the spirit is neuter, and is therefore not a person. 
 
 IV. — 1. I therefore, the prisoner of the Lord, beseech you 
 that ye walk worthy of the vocation wherewith ye are called, 
 
 2. With all lowliness and meekness, with long-suffering, 
 forbearing one another in love ; 
 
 3. Endeavouring to keep the unity of the Spirit in the 
 bond of peace. 
 
 ' Mutual kindness' in ' the peace and unity of the church,' and ' that 
 peaceful spirit which is the bond of society.' — Belsham's Epistles of 
 Paul, vol. iii. p. 225. 
 
 ' A spiritual union and harmony of souls, which is the fruit of the 
 spirit.' — Dr. Gdyse. 
 
 ' Be still endeavouring, so far as in you lies, to keep the unity of the 
 spirit, that unity of heart and affection, which becomes those who are 
 regenerated by one Spirit acting on them all, and forming them into one 
 body.'^ — Dr. Doddridge. 
 
 ' That unity which the spuit requires us to observe ' in the bond of 
 peace,' i. e. by the cultivation of that peace which should bind and unite 
 all together : — Col.^iii. 14.' — Holden's Expositor, p. 496. 
 
 ' A spiritual unity, and such a unity of sentiments, desires, and affec- 
 tions, and is worthy of, and springs from, the Spirit of God ;. ... the 
 Spirit of God being the seal.' — Dr. A. Clarke. 
 
 If the Holy Spirit be meant here by the apostle, it is admitted in this 
 last quotation to be the Spirit of God. And it must be an influence, from 
 its producing social harmony, peace and love. 
 
 4. There is one body, and one Spirit, even as ye are called 
 in one hope of your calling. 
 
 ' There is one spirit which animates this body, of whose various gifts 
 you are respectively partakers.' — Belsham's Epistles of Paul, vol. iii. p. 
 225. 
 
 ' Nothing could more clearly prove the design of providence to call the 
 Gentiles to the privilege of the gospel, without observing the law of 
 Moses, than the descent of the holy spirit upon Cornelius and his friends, 
 while they were uncircumcised. 'The apostle, therefore, willing that all 
 Christians should consider themselves as one body, frequently alludes to 
 this circumstance, that they had all one spirit, and that God by this pecu- 
 liar gift, made no difference among them.' — Priestley's Notes, vol. iv. 
 p. 358. 
 
 That this one spirit is not a being distinct from God, and equal with him, 
 is clear from its being said here, that the ' one God and Father of all,' is 
 ' above all, and through all, and in you all.' It is this Father, who sent 
 fortli the effusions of the spirit, and who is declared by Jesus Christ to be 
 a spirit ; that is, tliis one universal Father and pervading spirit, imparted 
 the effusions of his own divine energy. And thus he is ' in aU.' 
 
 ' One and the same divine Holy Spirit, of which ye are partakers, 
 animates, guides, and dwells in the whole mystical body.' — Dr. Gtjyse. 
 
 ' One spirit, which animates this one body by His gifts and graces,' &c. 
 — Holden's Expositor, p. 496. In 
 
99 
 TRINITARIANS.— 77ie Deity of the Holy Sjiirit.—EPBEH. 
 
99 
 c. IV.] UNITARIANS.— 27ie Holy Spirit the Spirit o/6W.— Ephes. 
 
 In both these Trinitarian extracts, the Holy Spirit is spoken of as 
 neuter, under the application of the impersonal relative which ,• and it is 
 represented as capable of being partaken of. It is not therefore a person. 
 With respect to the personal pronoun His being applied to it in the latter 
 of these quotations, that is neutralized by the neuter terms just before 
 used. And the fact of such contradictory terms being found in the same 
 short passage, is a striking instance of the force of truth in opposition to 
 system. 
 
 7. But unto every one of us is given grace according to 
 the measure of the gift of Christ. 
 
 ' It appears from this and other passages of scripture, that the distribu- 
 tion of spiritual gifts and powers, in the apostolic age, was under the direc- 
 tion of Christ himself; who, during that period, seems to have maintained 
 a personal, and often a visible and sensible, intercourse with the church. 
 See Matt, xxviii. 20.' — Belsham's Epistles of Paul, vol. iii. p. 227. 
 
 * The Holy Spirit, so far from being declared a Person in the Godhead, 
 is stated to be the gift of Christ. That this gift, ' for the perfecting of 
 the saints,' and qualifying ' for the work of the ministry,' is the promised 
 Paraclete, is unquestionable, and accords with our Lord's words — ' Lo, / 
 am with you alwaj-, even unto the end of the world.' (Matt, xxviii. 
 20.)' — The Confessions, &c., pp. 143, 144. 
 
 If the spirit be represented as ' the gift of Christ,' it should be recollected, 
 that he received it from the Father ; that is, this divine illumination was 
 imparted by the Father through the instrumentality of Chiist. 
 
 It should be obsei-ved also, that the spirit is ' the gift of Christ according 
 to measure ;' while it was given to him by the Father ' without measure.' 
 And hence it may be imparted in different degrees ; and consequently, it 
 cannot be a person. 
 
 Dr. Doddridge in this connection observes, * And let us earnestly praj', 
 that through the continued influences of that spirit ivhich he hath sent 
 down from on high, holj- men may in every succeeding age be so perfectly 
 and completely fitted for the work of the ministry, that the body of Christ 
 may be edified,' &c. — Expositor. 
 
 Here the spirit is spoken of as neuter. It is ' that spirit which,' &c. It 
 is therefore not a person, according to the involuntary Trinitarian testi- 
 mony furnished in the aliove extract. 
 
 V. — 9. For the fniit of the Spirit is in all goodness, and 
 righteousness, and truth. 
 
 Mr. Belsham renders the word ' spirit' here, light. And he says, this 
 reading ' is authorized by the most approved manuscripts and versions j 
 and it best suits the connexion, and is adopted by Griesbach and New- 
 come. See Macknight's note. The word spirit does not occur in this 
 connexion, and is probably borrowed from Gal. v. 20.' — Belsham's 
 Epistles of Paul, vol. iii. p. 259. 
 
 ' Many copies read, fruits of the light, which makes a better opposition to 
 the works of darkness. But as the term spirit is used for the gospel, which 
 was confirmed by the gifts of the spirit, the fruits of the spirit and those of 
 the gospel light are the same.' — Priestley's Notes, vol. iv. p. 365. 
 
 ' Light is supposed by most critics to be the true reading, because there is 
 no mention made of the spirit in any part of the context. As light, ver. 8, 
 
 s'2 not 
 
100 
 TRINITARIANS.— TAe Deity of the Holy .Spin<.— Ephes. 
 
100 
 
 c. v.] UNITARIANS.— r/fg Holij Spirit the Spirit of God.— Ephes. 
 
 not only means the Divine influence upon the soul, but also the gospel ; 
 with great propriety may it be said, The fruit of the light, i. e. of the gospel, 
 is in all goodness, and righteousness, and truth.' — Dr. A. Clarke. 
 
 ' These words contain a reason why the Ephesians, who were once in 
 darkness, but then enlightened by the Holy Spirit, should walk as children 
 of the light, namely, because the fruits of that light, or of the Holy Spirit, 
 the author of the light which they had received, is in all goodness, righte- 
 ousness, and truth ; that is, it consisteth in these things, these are the 
 fruits of the enlivening Spirit of God,' — Burkitt. 
 
 If the Apostle used the word light here, and not spirit, it seems reason- 
 able to conclude, that he understood by the Holy Spirit divine illumina- 
 tion ; for he has a very similar passage in which the spirit is expressly 
 mentioned ; namely, ' The fruit of the spirit is love, joy, peace, long-suf- 
 fering, gentleness, goodness, faith, meekness, temperance : against such 
 there is no law.'— Gal. v. 22, 23. 
 
 At all events, in the above extract from Burkitt, the Holy Spirit is spoken 
 of as light ; and in that from Dr. A. Clarke, light is said to be the Divine 
 influence. 
 
 The two following Trinitarian quotations understand the word spirit 
 here, to signify the Holy Spirit; to which they apply impersonal terms: — 
 
 ' The fruit, viz. the effect of the Holy Spirit, which illuminates the 
 children of light, consists in all goodness, &c. : — Gal. v. 22.' — Holden's 
 Expositor, p. 499. 
 
 'The fruit of the Holy Spirit, by tvhich you are regenerated, is most 
 evidently manifested in the practice of all goodness, and righteousness, and 
 truth ; the operations of It on the soul being attended with such light and 
 influence, as to teach men of all ranks, orders, and conditions in life, inva- 
 riably to observe the strictest rules of benevolence in their tempers, inte- 
 grity in their dealings, and sincerity and veracity in their words.' — Dr. 
 Doddridge. 
 
 Here the spirit is spoken of as neuter ; — ' the Holy Spirit which — the 
 Holy Spirit by which — the operations of It,' &c. And we are therefore 
 again furnished with Trinitarian involuntary evidence, that the Holy Spirit 
 is not a person. 
 
 The latter of the two preceding writers says, that whether we read, the 
 fruit of the spirit, or the fruit of the light, ' the sense is the same.' And 
 therefore, the spirit is light, or divine illumination. And this is again 
 Trinitarian evidence. 
 
 18. And be not drunk with wine, wherein is excess ; but be 
 Jilled ivith the Spirit. 
 
 ' It was the spirit, or the divine extraordinary power, with which they 
 were to be Jilled, and from which they were to derive ability to edify one 
 another in this sort. See a parallel passage of the same apostle, Coloss. 
 iii. 16.' — Commentaries and Essays, vol. i. p. 137. 
 
 ' Be ye filled, as becomes your character, with the Spirit of God.' — Dr. 
 Doddridge. 
 
 ' The duty exhorted to, is to be full of the Holy Spirit of God, to be 
 filled with the sanctifying graces of the Holy Spirit.' — Burkitt. 
 
 ' The apostle exhorts the Ephesians to be filled wiih the Spirit of God.' 
 — Dr. A. Clarke. 
 
 ' Drink deeply into the doctrine and spirit of the gospel,' &c. — Bel- 
 sham's Epistles of Paul, vol. iii. p. 265. Be 
 
101 
 
 TRINITARIANS.— ZVte Deity of the Holy Spirit.— Ephes. 
 
101 
 
 c. v.] UNITARIANS.— r/u' Holy Spirit the Spirit of God.— Ephes. 
 
 Be filled with ' spiritual gifts.' — Chandler. 
 
 Be filled ' with the grand discoveries of the gospel.' — Mackkight. 
 
 That the Holy Spirit is intended by the Apostle in the above passage, 
 seems probable from the words which immediately follow it : — ' speaking 
 to yourselves in psalms, and hymns, and spiritual songs, singing and 
 making melody in your heart to the Lord,' &c. — A spiritual intluence 
 seems to be alluded to here. But it is at all events clear, that if the spirit 
 be here meant, it is expressly mentioned by some of the above Trinitarian 
 writers, as the Spirit of God. And the following are Trinitarian impcr- 
 sonals in this connection : 
 
 ' That quickening Spirit which alone can efiectually remedy these disor- 
 ders.' — Dr. Doddridge. 
 
 ' Blessed be God, he allows us to seek after the greatest and fullest mea- 
 sures of the Holy Spirit ; and injurious we are to ourselves, if we content 
 ourselves with small measures and degi-ees of It.' — Bcrkitt. 
 
 Here the Spu-it is spoken of under the neuter terms of which and It ,• 
 and it is mentioned as imparted in difierent measures and degrees. It can- 
 not therefore be a person. 
 
 VI. — 17. And take the helmet of salvation, and the Sword of 
 the Spirit, which is the word of God. 
 
 18. Praying always with all prayer and supplication in the 
 Spirit, and watching thereunto with all perseverance and sup- 
 plication for all saints. 
 
 ' This is a weapon furnished by God himself, who by his spirit inspired 
 the holy prophets.' — Belsham's Epistles of Paul, vol. iii. p. 295. 
 
 ' The word of God is ' called the sword of the spirit, because the spirit 
 was the author of it ; the Spirit of God is the interpreter of it ; and it 
 is the spirit that gives the word its efficacy and power in the soul ; the word 
 of God contained in the Scriptures, is the sword by which the Spirit of 
 God enables his saints to overcome and vanquish all their enemies.' — 
 
 BURKITT. 
 
 ' The sword of the spirit, which is the word of God, those declarations 
 of his word and gospel which His Spirit has inspired, and by a firm confi- 
 dence in which you will be able, not only to defend yourselves, but to 
 repel your adversaries.' — Dr. Doddridge. 
 
 The two preceding Trinitarian quotations speak of the spirit as the 
 Spirit of God. 
 
 Prayer and supplication in the spirit may mean, ' either with their heart 
 and mind, sincerely and fervently ; or, according as the Spirit of God 
 should excite and move them.' — Chandler. 
 
 ' The phrase, in the spirit, generally means under the miraculous influ- 
 ence of the Spirit of God, which was frequent in the age of the apostles, 
 and it may be inferred from the epistles of Paul, that Christians were some- 
 times under this influence in public prayer and singing hymns. In some 
 places the apostle seems to make an obscure allusion to this supernatural 
 effect, when he means nothing more than the general principles of the 
 gospel, which was confirmed by them. In this, however, and in some 
 other places, it is possible that the phrase, in the spirit, may signify nothing 
 more than great fervour of mind.' — Priestley's Notes, vol. iv. p. 373. 
 
 It is remarkable, that though prayer is mentioned by the Apostle in this 
 
 passage. 
 
102 
 TRrNTTARIAXS.— r»^ DrityofiJke Hoim Sprni.— Epee. 
 
102 
 
 c. Ti.] UNITARIANS. — T^«? Hohj Spirit the Spirit of G.^</.— Ephes. 
 
 passage, it is not directed to be offered to the spirit, but in the spirit. Now, 
 if the Holy Spirit had been an object of worship, in a supposed Trinity, it 
 is very reasonable to conclude, that a very different form of expression 
 wonld have been used, and that it would have been erpressly mentioned 
 as an object of religions homage. It is not so; and therefore the natural 
 inference is, that the apostle did not regard it as a Divine Person in the 
 Godhead, called God the Holy Ghost. And the following Trinitarian 
 extract may be adduced in confirmation of this assertion : — 
 
 ' Finally, to add efficacy to all these, be continually praying ; make it a 
 constant part of your daily work, and be frequently amidst all your labours 
 and cares, lifting up your hearts to God in holy ejaculations, joined with 
 all kind of prayer and supplication in the fervency of your own spirits, 
 under the induence of that Divine Spirit which resides in you, to quicken 
 your hearts, and which will engage you never to rest contented in outward 
 forms of unmeaning and hypocritical devotion.' — Dr. Doddbidge. 
 
 In this Trinitarian cNidence, the neuter relative which is twice applied 
 to the Holy Spirit, and shews that it is not a Divine Person. 
 
TRINITARIANS. — The Deity of the Holy Spirit. 
 
 ^j^ilippians. 
 
UNITARIANS. — The Holy Spirit the Spirit of God. 
 
 Chap. I. — 19. For I know that this shall turn to my salva- 
 tion through your prayer, and the supply of the Spirit of 
 Jesus Christ. 
 
 ' That supply of holy courage and freedom of speech which Chiist has 
 promised to his faithful servants, when they are called to plead his cause 
 before kings and rulers.' — Belsham's Epistles of Paul, vol. iii. p. 325. 
 
 That ' suppli/ of the Spirit, which was promised in imminent danger, 
 and for which the apostle had occasion in his defence before Nero.' — 
 Harwood, as quoted by Belsham. 
 
 The apostles were assured, that the Holy Spirit would ' teach them in 
 that same hour what they were to say.' Luke xii. 12. And this, they were 
 told, would be ' the spirit of their Father which ' would ' speak in them.' 
 Matt. X. 20. See also John xiv. xv. xvi. 
 
 The word supply, in this passage, is expressive of degree ,• which is 
 inconsistent with the idea of jiei'sonaliti/. For nothing can be more 
 absurd than to talk of measuring out different degrees of a person ; but 
 that divine powers and influences may be imparted in various portions, is 
 quite reasonable and probable. 
 
 It is, however, observed, that ' the word which we translate supply, signi- 
 fies also furnishing whatever is necessary ; the Spirit of God he (the apostle) 
 expected to help all his infirmities, and to furnish him with all the wisdom, 
 prudence, strength of reason and argument, which might be necessary for 
 him in the different trials he had to pass through with his persecutors and 
 the civil powers, at whose judgment-seat he stood.'— Dr. A. Clarke. 
 
 But still degree seems to be implied; and the spirit is spoken of 
 expressly as ' the Spirit of God.' 
 
 It is to be observed also, that the passage represents the spirit as the 
 gift of God, in answer to prayer. And this seems to be supported by the 
 following quotation from a Trinitarian writer : — 
 
 * Nor do I much regard the opposition which may arise against me from 
 the ill-designing teachers, or their misguided followers : for I well know- 
 that, disagreeable as its present effects are, even this shall issue in promot- 
 ing my salvation, by your continued prayer to God for me, and the supply 
 of the spirit of Jesus Christ, which shall be liberally dealt out in answer 
 to it.'— Dr. Doddridge. 
 
 Here the supply of the spirit is evidently spoken of as the gift of God, 
 in answer to the prayer of the Philippians for the apostle ; and it is said 
 to be ' liberally dealt out;' that is, in a certain portion ; which is perfectly 
 consistent with the idea of its being a divine influence, but not a Divine 
 Person. 
 
 VOL. lit. T The 
 
104 
 
 TRINITARIANS.— r/ie Deitij of the Holy Spirit.— Thil. 
 
104 
 
 c. I.] UNITARIANS.— 2%e Holy Spirit the Spirit of Gorf.— Phil. 
 
 The spirit in this verse is called ' the spirit of Jesus Christ.' It is his 
 spirit, as he received the promise of it from the Father, and as the Father, 
 through him, shed it forth upon the apostles at the day of pentecost. 
 
 See the quotation from Burkitt, on Rom. viii. 9, under the Unitarian 
 head. 
 
 II. — 1. If there be therefore any consolation in Christ, if 
 any comfort of love, if any fellowship of the Spirit, if any 
 bowels and mercies, 
 
 2. Fulfil ye my joy, that ye be like-minded, having the 
 same love, being of one accord, of one mind. 
 
 It is not fellowship with, but of the spirit. 
 
 ' Believers are never said to have communion with the spirit ; and 
 the reason is ohvious, for the spirit is never represented as a person, 
 but as that divine influence, of which believers are joint partakers, and 
 through which they have fellowship with God, with his Son, and with 
 one another.' — Marsom's Impersonalily , &c., p. 36. 
 
 ' If we as Christians partake of the same gift of the spirit.' — Priest- 
 ley's Notes, vol. iv. p. 401. 
 
 Trinitarians speak in the following terms on this passage: — 
 
 ' If there be any inducement from a consideration of that holy commu- 
 nion, that ye have, together with myself, in the special influences, gifts, 
 graces, and communications of the Holy Spirit,' Sec. — Dr. Guyse. 
 
 ^ If therfl be any communion of hearts, founded upon the communica- 
 tion of one and the same spirit, working in all our souls,' &c. — Dr. Dod- 
 dridge. 
 
 ' If there be an intimate relation established among all Christians, by 
 their being made mutual jnirtakers of the Holy Ghost.' — Dr. A. Clarke. 
 
 If fclloivship in the above portion of Scripture is to be understood in 
 the sense of partaking, (according to Dr. A. Clarke,) it is inconsistent with 
 the spirit's being a, person ; for though we may partake with, we cannot 
 partake of, a person. 
 
 Mr. Belsham observes on the passage, ' This may be understood of the 
 gifts of the holy spirit communicated by the apostle ; or, more probably, 
 of spiritual union or fellowship.' — Belsham's Epistles of Paul, vol. iii. 
 p. 335. 
 
 ' If there be any consolation in such a Saviour, any comfort in such 
 love as he teaches, any bowels of tenderness in human nature, any endear- 
 ing fellowship in the one spirit which we derive from him,' &c. — Dr. Dod- 
 dridge. 
 
 The neuter relative which is here applied to the spirit ; and consequently, 
 this is Trinitarian testimony to the impersonalitj^ of the Holy Spirit. 
 
 See 2 Cor. xiii. 14, under the Trinitarian head. 
 
 III. — 3. For we are the circumcision, which worship God 
 in the spirit, and rejoice in Christ Jesus, and have no confi- 
 dence in the flesh. 
 
 Some understand by the spirit here, the Holy Spirit; and others do not. 
 
 ' We worship God, not by ceremonial rites and carnal ordinances, nor 
 •with merely external expressions and modes of religious adoration ; but 
 with our whole souls, in the exercise of spiritual graces, under the light 
 and influence of the Holy Spirit.' — Dr. Guyse. 'We 
 
105 
 
 TRINITARIANS.— r/te Deitij of the Holi/ Spirit.— Thil. 
 
105 
 c. III.] UNITARIANS.— r/ie Holy Spirit the Spirit. o/God.— Phil. 
 
 ' We worship God with our souls and spirits,' and * through the assist- 
 ance of the Holy Spirit.' — Burkitt. 
 
 ' Worship God, not with the ritual observances of the Mosaic law, but 
 in spirit and in truth.' — Dr. Doddridge. 
 
 ' Worship God spiritually and evangelically.' — Cottage Bible. 
 
 ' Worship God with our spirit.' — Improved Version. 
 
 ' Worship God in or by the spirit ; i. e. the gospel, as opposed to the law 
 of rites.' — Belsham's Epistles oj Paid, vol. iii. p. 364. 
 
 It may, however, be observed, that the form of expression used by the 
 apostle, is different from that in which Jesus Christ speaks of spiritual 
 worship. Jesus says, ' worship God in spirit and in truth.' But the apos- 
 tle says, ' worship God in the spirit.' In the one instance, no particular spirit 
 is defined ; but in the other it is quite the reverse. And hence the apostle 
 may probably mean here, the Holy Spirit. But if so, it is quite clear, 
 that, though speaking expressly of worship, he does not direct it to be 
 offered to the spirit, but in the spirit, and to God. And therefore, he could 
 have no idea that the Holy Spirit was a Divine Person in the Godhead, 
 and an object of religious homage. 
 
 t^ 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 (a^olossians. 
 
UNITARIANS. — The Holy Spirit the Spirit of God. 
 
 Colossians. 
 
 Chap I. — 7. As ye also learned of Epaphras our dear fellow- 
 servant, who is for you a faithful minister of Christ ; 
 
 8. Who also declared unto us your love in the Spirit. 
 
 Some think the Holy Spirit is here alluded to, aud others are of a con- 
 trary opinion. 
 
 * In the bonds of that one spirit who unites all our hearts.' — Dr. Dod- 
 dridge. 
 
 ' And who to testify this great affection to you, has taken an opportunity 
 of acquainting us with your hearty love to Christ, to us, and to all the 
 saints, which the Holy Spirit lias wrought in you, and drawn forth in a 
 spiritual manner, and on spiritual accounts, by means of the gospel.' — Dr. 
 
 GUYSE. 
 
 In these quotations, the spirit in the passage, is understood of the Holy 
 Spirit. In the former, however, the personal pronoun ivho is applied to 
 the spirit; but certainly without any warrant from the words of the 
 Apostle. 
 
 In the following extracts, the passage is understood differently : — 
 
 ' Their spiritual love and fervent affection to him.' — Burkitt. 
 
 ' Your love in ijour spirit — your sincere and hearty love. See Rom. i. 
 9.' — Newcome. 
 
 ' Your Christian affection ; your love to me on account of my knowledge 
 of the gospel, and ray zeal and sufferings in its defence. Or, perhaps, more 
 generally, your love to all the saints, to believers in general, without re- 
 striction.' — Belsham's Epistles of Paul, vol. iii. p. 417. 
 
 As the manifestation of the Holy Spirit was peculiar to the apostolic 
 age, it is probable that the Apostle alludes to it in this place ; and his 
 meaning may be, that this love was the fruit of the spirit, or the divine 
 influence, diffused among them. Indeed, it is rather sui^prising, than 
 otherwise, that the spirit is not more frequently alluded to ; since the early 
 Christians must have been strongly impressed with their distinguished 
 privilege in this respect. 
 
 The following extract, however, deserves consideration in this con- 
 nection : — 
 
 ' They enjoyed a spiritual energetic ministry ; and they were a spiritual 
 people; they had a loving spirit; and love through the spirit of God, which 
 dwelt in them.' — Dr. A. Clarke. 
 
 This is Trinitarian evidence; and the pui-port of it is, that the spirit is 
 ' the Spirit of God,' aud that it is impersonal, as the neuter relative which 
 is applied to it. 
 
 11.-5. For 
 
107 
 TRINITARIANS.— rAe Deity of the Holy Spirit.— Coh. 
 
107 
 
 c. II.] UNITARIANS. — T/(e Hohj Spirit the Spirit of God.—Coj.. 
 
 11. — 5. For though I be absent in the flesh, yet am I with 
 you in the Spirit, joying and beholding your order, and the 
 steadfastness of your faith in Christ. 
 
 ' This may imply that the apostle had, by means of some supernatural 
 impression upon his mind, a knowledge of the state of the church at Colosse, 
 or the phrase present in spirit may only mean that affection and real 
 love for them, which made the apostle consider himself as one of them, and 
 as present with them.' — Priestley's Notes, vol. iv. p. 427. 
 
 ' For though I be absent from you in the flesh, yet in spirit I am with 
 you ; and as my heart interests itself most tenderly in all your concerns, 
 God is pleased, by the revelation of his spirit, to give me a very particular 
 view of your circumstances, so that the very sight of it could hardly be 
 more distinct and affecting.' — Dr. Doddridge. 
 
 ' For though I be coi-j>oreally distant from you, and never saw you j 
 yet my heart is with you, in delightful reflections on what I have heard of 
 your faith, love, and hope; (ch. i. 4, 5,) and I clearly perceive, by sug- 
 gestions of the spirit, how things are with you,' &,c. — Dr. Guyse. 
 
 ' Though I am now in chains at Rome, and cannot personally visit you, 
 yet I am with you in spirit, rejoicing as much in the account which 
 Epaphras has given me of the decency and good order which prevail in 
 your public assemblies, and of your faithful firm adherence to the pure 
 doctrine of Christ, as if I were actually an eye-witness to every thing that 
 passes in vour society.' — Belsham's Epistles of Paul, vol. iii. pp. 
 439,440. 
 
 The rendering in the Improved Version is, ' For though I be absent in 
 the flesh, yet am I with you in my spirit.' 
 
 It is however clear, that the passage is supposed by some Trinitarians to 
 refer to the Holy Spirit. And according to the quotation from Dr. Dod- 
 dridge above, the spirit is the Spirit of God; and ' God,' 'by the revela- 
 tion of his spirit,' ' gives' this ' particular view' to the apostle. 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 $ '^Tj^ESSfllonfans. 
 
UNITARIANS.— The Holy Spirit the Spirit of God. 
 
 Chap. I. — 5. For our gospel came not unto you in word 
 only, but also in power, and in the Holy Ghost, and in much 
 assurance ; as ye know what manner of men we were among 
 you for your sake. 
 
 ' If we did only barely affirm it, then might our enemies the Jews have 
 reproached and denied it. But it was in power : we confirmed it by mira- 
 culous works. And in the Holy Ghost : we conferred on you the extraor- 
 dinary gifts of the Holy Spirit, as the sure evidence of your being made 
 children of God.' — Chandler. 
 
 In allusion to this interpretation, it is observed, ' This is unquestion- 
 ably the apostle's meaning. He constantly refers all his success to his 
 miraculous powers, 1 Cor. ii. 4, 5, witliout which it would have been quite 
 impossible that a doctrine so hostile to the prejudices and to the passions 
 of mankind should have made so rapid and extensive a progress.' — Bel- 
 sham's Epistles of Paul, vol. iv. p. 17. 
 
 ' Accompanied with the power of miracles,' and ' with an extraordinary 
 effusion and pouring out of the Holy Ghost upon them.' — Burkitt. 
 
 The words, ' effusion,' and ' pouring out,' are expressive of a divine 
 influence ; and the word ' extraordinary,' implies that it may be imparted 
 in various degrees. The Holy Sjjirit, therefore, in the preceding Trinitarian 
 quotation, is represented inqtersonallt/ ,■ and this is evidence of truth, in 
 opposition to the influence of system. 
 
 6. And ye became followers of us, and of the Lord, having 
 received the word in much affliction, with joy of the Holy 
 Ghost. 
 
 ' The joy with which you have been filled, through the participation of 
 the miraculous gift of the spirit.' — Priestley's Notes, vol. iv. p. 11. 
 
 ' The satisfaction which they derived from the extraordinary divine 
 powers conferred upon themselves, as they were a sure argument of the 
 divine favour towards them.' — Commentaries and Essai/s, vol. i. p. 131. 
 
 ' The gifts of the spirit were a proof of their being the children of God, 
 or his chosen people ; and were likewise the pledge of their title to immor- 
 tality.' — Belsham's Epistles of Paul, vol. iv. p. 20. 
 
 ' 'VVith a cheerful spirit, and such a joy as the Holy Sjjtrit of God is the 
 author and producer of,' — Burkitt. 
 
 In this last quotation, which is a Trinitarian quotation, the spirit is 
 mentioned as the ' Spirit of God.' 
 
 And it is evident from the context, that all is ascribed to God ; for in the 
 4th verse, which immediately precedes the mention of the spirit, the Thes- 
 
 salonians 
 
109 
 
 TRINITARIANS.— r/ie Deity of the Holy Spirit.— \ Thess. 
 
109 
 
 c. I.] UNITARIANS.— 27(6 Holy Spirit the Spirit of God.— } Thess. 
 
 salonians are reminded, that ' their election ' is ' of God ; ' and conse- 
 quently, their joy in the Holy Ghost must be equally of God. 
 
 IV. — 8. He therefore that despiseth, despiseth not man, 
 but God, who hath also given unto us His Holy Spirit. 
 
 The spirit is here said to be the Spirit of God, and to be given by God. 
 Trinitarians express themselves on this passage as follows : — 
 ' To despise the minister of God in a command which he delivers from 
 God, is to despise God himself; the apostle gave these commands by the 
 direction of the Holy Spirit, which was given him for that end,' &.c. — 
 
 BURKITT. 
 
 ' He therefore who despiseth our testimony and admonitions, despiseth 
 not man alone, but God, who hath also given us His Holy Spirit, and 
 caused it to dwell within us, and to guide us in our discourses and writings 
 into the certain and infallible knowledge of his will. . . .He who despiseth 
 them despiseth not man but God, from whom they derived the spirit 
 by which they preached and wrote.' — Dr. Doddridge. 
 
 ' God has taught us, that we may teach you ; and he has also given you 
 His Holy Spirit, that ye might understand, and be enabled to practice 
 these things. It is one thing to receive a revelation from the Spirit of God; 
 it is another thing to receive that spirit to enable a man to live according 
 to that revelation. In the first sense, the apostles alone received the Holy 
 Spirit; in the latter sense, all true Christians, as well as the Thessalonians, 
 received i<.' — Dr. A. Clarke. 
 
 In these quotations, the neuter terms, which and it, are applied to the 
 spirit. It is represented as the Spirit of God; and it is he who gives it. 
 It is therefore not a person distinct from God, but is identified with God, 
 as his divine influence. , 
 
 V. — 19. Quench not the Spirit. 
 
 ' A beautiful allusion to Acts ii. 3, 4, where the descent of the holy 
 spirit is said to have been accompanied with the appearance of tongues 
 or spiral forms of flames, and to have resided upon each of the disciples 
 present. A similar allusion is made by the apostle, 2 Tim. i. 6.' — Bel- 
 sham's Epistles of Paul, vol. iv. p. 99. 
 
 ' The holy spirit having descended upon the first Christians accompa- 
 nied with an appearance of flames of fire, gives a propriety to this figure 
 of quenching it, meaning the doing any tiling that unfits a person for 
 cherishing, or keeping up this holy flame, either by an irregular impro- 
 per use of spiritual gifts, or by any thing sinful in a man's temper and 
 conduct.' — Priestley's Notes, vol, iv. p. 32. 
 
 ' The Thessalonians are exhorted by Paul not to quench or extinguish 
 the spirit. 1 Thess. v. 19. ' Quench not,' or extinguish not, ' the spirit.' 
 What ! did the apostle exhort them not to quench or extinguish a person ? 
 And was this person God} Did he exhort them not to extinguish God? 
 The expression almost makes one shudder. But, that miraculous gifts 
 might be suppressed, or supernatural divine powers e.vtinguished, by im- 
 proper conduct, and improper uses, may be readily conceived and acknow- 
 ledged.' — Grundy's Lectures, vol. i. pp. 167, 168. See also Confessions, 
 &c., pp. 97,98. 
 
 The following Trinitarian quotations are evidence of the impersonality 
 of the Holy Spirit, and confirm the preceding Unitarian remarks : — 
 
 VOL. III. V Note 
 
110 
 
 TRINITARIANS.— TAe Deity of the Holy Spirit.— 1 Thess. 
 
110 
 c. v.] UNITARIANS.— 77te Holy Spirit the S2)irit of God.— \ Thess. 
 
 ^ Note here 1. That the Holy Sph'it of God in man is of the nature of 
 fire ; as fire it enlighteneth, (7 enliveneth,/.' warmeth, it consumeth, it puri- 
 fieth and refineth, it ascendeth upward. Note 2. That this holy fire of 
 the spirit may be quenched ; the gifts, graces, motions, and comforts of 
 the Holy Spirit are of such a nature, that if they be not cherished they 
 are quenched ; fire will go out as well by neglecting it as by casting water 
 upon it. Note 3. That it must be a Christian's special care that the graces 
 of God's Holy Spirit be not quenched in him, nor any of its motions 
 resisted by him.' — Burkitt. 
 
 ' The Holy Spirit is represented as a fire, because it is His province to 
 enlighten and quicken the soul ; and to purge, purify, and refine it. This 
 Spirit is represented as being quenched when any act is done, word spoken, 
 or temper indulged, contrary to its dictates. It is the spirit of love ; and 
 therefore anger, malice, revenge, or any unkind or unholy temper, will 
 quench it so that it will withdraw its influences ; and then the heart is left 
 in a state of hardness and darkness.' — Dr. A. Clarke. 
 
 In these Trinitarian extracts, the Holy Spirit is expressly and repeatedly 
 called it ; and therefore it cannot be a person ; for it does not apply to a 
 person. But in the midst of these neuter pronouns, there is also a personal 
 pronoun employed in reference to the spirit: — ' it is His province to en- 
 lighten,' &c. 'This, however, renders the evidence more striking; for this 
 alternately speaking of the spirit as a person, and not as a person, by 
 those who believe it to be a person, shews the influence of system on the 
 one hand, and the force of truth, rising superior to system on the other. 
 It is evidence which truth extorts in spite of the witness, and therefore the 
 strongest that can possibly be presented to the mind. 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 M Sftessalonmns. 
 
UNITARIANS.— The Holy Spirit the Spirit of God. 
 
 Chap. II. — 13. But we are bound to give thanks alway to 
 God for you, brethren, beloved of the Lord, because God hath 
 from the beginning chosen you to salvation through sanctifi- 
 cation of the Spirit, and belief of the truth. 
 
 Here the election, salvation, and sanctification of tlie Thessalonians 
 through the spirit, are all ascribed to God. And hence the spirit is iden- 
 tified vrith him, as a divine influence, operating upon the heart to produce 
 sanctification, and thus rendering believers meet for salvation in the 
 realms of everlasting bliss. 
 
 ' God hath of his wise counsels and abundant grace, from the beginning 
 of his work and plan for the redemption of men, chosen you to eternal sal- 
 vation ; for a participation of which you are prepared by that sanctification 
 which is the work of the Holy Spirit on your hearts, and that belief of 
 the truth which hath so eiFectual a tendency to promote it. 
 
 ' This is God's appointed way of obtaining an interest in this salvation, 
 to which he hath called you by our gospel,' &c. — Dr. Doddridge. 
 
 ' By the spirit in His extraordinary gifts God gave them the assurance 
 that He had accepted them : this was the wonderful evidence and sure 
 token that God had sanctified, and separated them to Himself.' — Dr. 
 Chandler. 
 
 ' They (the Thessalonians) were to receive the Spirit of God, in believ- 
 ing the truth.' And ' that spirit was to sanctify their souls; produce an 
 inward holiness, which was to lead to all outward conformity to God.' — 
 Dr. A. Clarke. 
 
 Thus it is evident from these quotations, as well as fi'om the passage, 
 that all is of God. We are therefore to understand by ' the spirit' in this 
 place, the Spirit of God. And it is to be observed, that the Thessalonians 
 are exhorted to ' give thanks alway to God, because God hath from the 
 beginning chosen them to salvation through sanctification of the spirit, 
 and belief of the truth.' The choice and the sanctification are both from 
 God ; and the spirit also must be from Him. 
 
 t!2 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 Chap. IV. — 1. Now^Ae Spirit speaketh expressly, that in the 
 latter times some shall depart from the faith, giving heed to 
 seducing spirits, and doctrines of devils. 
 
 ' The spirit of prupheci/ has very plainly foretold us, that in the latter 
 times some shall depart from the faith once embraced by them.' — Burkitt. 
 
 ' But the spirit of divine inspiration, in the scriptures of truth, and in 
 evangelical prophets, particularly in me, expressly saith and testifies that 
 in the last times, in ages yet to come, some who are under the dispensation 
 of the gospel, and make great pretences to zeal in its interests, shall apos- 
 tatize from the purity of the original faith, &c. 
 
 * What the Spirit of God express!;/ spoke has been so expressly accom- 
 plished, as plainly to prove the divine original of this oracle, and of all 
 that are coniaected with it.' — Dr. Doddridge. 
 
 ' The Spirit of God foretels in the inspired writings,' &c. — Dr. Guyse. 
 
 'It is very likely that the apostle refers here to a, prophecy then furnished 
 by the Holy Ghost : and probably, immediately after he had written the 
 words in the preceding verses: and as this prophecy contains things 
 nowhere else spoken of, in the Sacred Writings; and of the utmost moment 
 to the Christian church; we cannot hear or read them with too much reve- 
 rence or respect.' — Dr. A. Clarke. 
 
 In these extracts, the spirit is represented as the spirit of prophecy and 
 divine inspiration; and therefore it is not any thing distinct from God, 
 but is his divine inspiring influence, whicli he imparted to the prophets 
 and apostles, and which he alone could impart. 
 
 With this view of tlie passage, Unitarians are in perfect accordance, as 
 is evident from the two following quotations: — 
 
 ' The spirit of prophecy distinctly announces a state of things very con- 
 trary to our fond expectations and desires,' &c. — Belsham's Epistles of 
 Paul, vol. iv. p. 217. 
 
 ' It is evident from this and other epistles of Paul, especially those to 
 the Thessalonians, that there were in the Christian church, prophecies con- 
 cerning a great corruption of Christianity, which was to take place in the 
 latter days,' &c. — Priestley's Notes, vol. iv. pp. 179, 180. 
 
 It is somewhat surprising, that in the Trinitarian quotations above, 
 there is no mention of the spirit's speaking as a proof of its personality. 
 Yet this is generally the argument of Trinitarians, in reference to passages 
 of a similar form of expression. Speaking, say they, is a personal act; 
 and therefore, as the .spirit is rejiresented as speaking, it must be a person. 
 
 But they forget, that other things are represented as speaking, which are 
 certainly not persons. ' Wisdom speaketh, and crieth, and calleth with 
 
 her 
 
UNITARIANS.— The Holy Spirit the Spirit op God, 
 
 Chap. III. — 16. And without controversy great is the mys- 
 tery of godliness : God was manifest in the flesh, justified in 
 the Spirit, seen of angels, preached unto the Gentiles, be- 
 lieved on in the world, received up into glory. 
 
 See the remarks on the proper reading of the passage, in Part II., under 
 the Trinitarian head. 
 
 ' Justified signifies approved : the divine mission of Christ being 
 evidenced bj' the miraculous gifts of the spirit.' — Priestley's Notes, vol. 
 iv. p. 178. 
 
 ' Mean as was his appearance in comparison with the magnitude of his 
 claims, he fully justified the character he assumed by his miracles, by his 
 resurrection, and by the gifts of the holy spirit.' — Belsham's Epistles of 
 Paul, vol. iv. p. 214. 
 
 ' By the miracles which were wrought by the apostle in and through 
 the name of Jesus, as well as by his resurrection from the dead, through 
 the energy of the Holy Ghost, by which he was proved to be the Son of 
 God with power. Christ was justified from all the calumnies of the .Jews, 
 ■who crucified him as an impostor. All these miracles being wrought by 
 the power of God, were a full proof of his innocence ; for, had he not been 
 what he professed to be, God would not have borne such a decisive testi- 
 mony to his messiahship.' — Dr. A. Clarke. 
 
 Here ' the energy of the Holy Ghost,' and ' the power of God,' are 
 represented as the same thing; consequently, the Holy Ghost, or the Holy 
 Spirit, is the /)o;<;er of God; which agrees perfectly with the promise of 
 Jesus Christ, that his disciples should be ' endued with power from on 
 high.' 
 
 Christ was 'declared to be the Son of God with power, according to the 
 Spirit of Holiness (or Holy Spirit,) by his resurrection from the dead.' 
 (Rom. i. 4.) This was a complete justification of his character and pre- 
 tensions, as the Son of God.' — Cottage Bible. 
 
 The Scriptures repeatedly and most expressly assure us, that it was God 
 who raised up Christ from the dead. And therefore, according to the train 
 of reasoning here pursued, the Holy Spirit is identified with God. 
 
 ' Declaimed to be the Holy One, and the Just, by the Spirit's descent 
 upon him at baptism, and raising him from the dead. Matt. iii. 17 ; I Peter 
 iii. 18.' — Holden's Expositor, p. 537. 
 
 It is clear from the two passages here referred to, that it was the Father 
 that imparted the spirit to Christ, and that the spirit is identified with the 
 Father. And in other passages it is said, that * the spirit of the Lord was 
 
 upon 
 
113 
 
 TRINITARIANS.— r/te Deity of the Holy Spirit.— I Tim. [c. iv. 
 
 her voice.' Prov. viii. 1, &c. ' The law saith.' Rom. iii. 19. ' Right- 
 eousness speaketh.' Rom. x. 6. And ' the blood of sprinkling speaketh.' 
 Heb. xii. 24. There is therefore no argument to be deduced in favour of 
 personality from passages of such a form of expression; and consequently, 
 the above text affords no proof for the divine personality of the Holy 
 Spirit. 
 
 i 
 . i 
 
113 
 
 c. III.] UNITARIANS. — T/(e Holy Spirit the Spirit of God.— I Tim. 
 
 upon him;' that ' God anointed him with the Holy Ghost and with 
 power ;' and that ' tlie Father gave not the spirit hy measure unto him.' 
 
 The apostle's meaning therefore, may be expressed in the words of 
 St. Peter, at the day of pentecost;— ' Ye men of Israel hear these words; 
 Jesus of Nazareth, a man approved of God among you by miracles, and 
 wonders, and signs, which God did by him in the midst of you, as ye 
 yourselves also know.' Acts ii. 22. And thus the spirit is identified with 
 God, as his divine influence and power. 
 
 IV. — 14. Neglect not the gift that is in thee, which was 
 given thee by prophecy, with the laying on of the hands of the 
 presbytery, 
 
 ' I have conferred upon you the office of an evangelist, and the gifts of 
 the spirit, agreeably to the earnest recommendation of persons of the 
 greatest experience and most eminent piety in Lystra and Derbe. After 
 which, by solemn imposition of hands, you were commended hy the 
 elders of those churches to the blessing of God, when I associated you 
 with myself in my evangelical mission. Let not these gifts lie dormant 
 in your breast ; nor let the duties of your office be neglected, but let them 
 be exercised and improved to their proper use, either for converting the 
 heathen, or for the edification of the church.' — Belsham's Epistles of 
 Paul, vol. iv. pp. 230,231. 
 
 ' The gifts and graces of the divine spirit, which Timothy received when 
 set apai-t to the work of an evangelist by the imposition of St. Paul's 
 hands,' &c. — Dr. A. Clarke. 
 
 ' The supernatural gifts of the spirit ; neglect not to exercise them ; or 
 it may mean the ordinary gifts and graces of the spirit, which he was not 
 to neglect to cherish.' — Holden's Expositor, p. 538. 
 
 ' Persons ordained ought with gi'eat care and diligence to stir up the 
 gifts of God's Holy Spirit conferred upon them, for negligence quenches the 
 Spirit of God in them.' — Burkitt. 
 
 Tluis it is admitted on all hands that the Holy Spirit is here alluded to ; 
 and this is the gift of God, which dwells in Timothy. 
 
 The following is Trinitarian testimony in this connection, that the spirit 
 is not a person : — ' Neglect not, by proper and strenuous exercise, to rouse 
 and cultivate that gift of God's Holy Spirit which is in thee, which was 
 given thee in a large and sensible effusion on that ever- memorable day 
 when thou wert set apart to thy sacred office by the ministration of those 
 who had the gift of prophecy, by ivhich they were enabled and excited to 
 foretell something extraordinary concerning thee.' — Dr. Doddridge. 
 
 Here the spirit is said to be God's Holy Spirit. It is represented as the 
 spirit of prophecy, and as an effusion, which is capable of being imparted 
 in various degrees ; and the neuter relative which is several times applied 
 to it. It cannot therefore be a person, but must be an enlightening and 
 sanctifying influence, difi"used through the mind and heart. 
 
 The following passages are of a somewhat similar import to the above, 
 as they represent the Holv Spirit as a gift : — 
 
 John iii. 34; Acts ii. 38, v. 32, viii. 18— 20, x. 45, xi. 17, xv. 8; Rom. 
 V. 5; and 1 Thess. iv. 18. 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 M ^nnotlbg. 
 
UNITARIANS. — The Holy Spirit the Spirit of God, 
 
 Chap. I. — 6. Wherefore I put thee in remembrance, that thou 
 stir up the gift of God, which is in thee by the putting on of 
 my hands. 
 
 ' Paul being an apostle, had, by laying his hands on Timothy, and 
 praying for him, imparted to him those gifts of the spirit, which were pecu- 
 liar to that age ; but it is probable that it depended in a great measure upon 
 themselves, whether they were more or less distinguished by them ; the 
 Divine Being imparting them more freely to those who were most zealous 
 and active in the Christian cause.' — Priestley's Notes, vol. iv. p. 377. 
 
 ' For which cause, I am the more encouraged to remind thee of stirring 
 up the gift of God which is in thee by the imposition of my hands ; whereby 
 those miraculous communications of the spirit were imparted to thee, which 
 it will be thy duty to cherish, by fi-equently engaging in those devotional 
 exercises and active services for which they are intended to qualify thee.' — 
 Dr. Doddridge. 
 
 That the Holy Spirit is alluded to in this passage, is generally admitted ; 
 and the next verse would lead almost to the conclusion that it is divine 
 influence, which God diffused through the minds of the first preachers 
 of the gospel in an especial manner; for the apostle adds, ' For God hath 
 not given us the spirit of fear ; but of power, and of love, and of a 
 sound mind.' 
 
 The subjoined passage is Trinitarian testimony to the impersonality of 
 the Holy Spirit in this place : — 
 
 ' Observe, what the gift was which he advises should be stirred up, 
 namely, the Holy Ghost, in its ministerial gifts and sanctifying graces ; 
 particularly a divine power which disposed and enabled him to teach and 
 live, to act and do, answerable to the duties incumbent upon him, as the 
 minister of Jesus Christ.' — Bcrkitt. 
 
 The Holy Spirit is here represented as neuter, ' in its ministerial gifts 
 and sanctifying graces,' &c. It is not therefore, according to this involun- 
 tary Trinitarian evidence, a distinct divine person in the godhead. See 
 1 "Tim. iv. 14, under the Unitarian head. 
 
 14. That good thing which was committed unto thee keep 
 by the Holy Ghost which dwelleth in us. 
 
 ' By the hoi)/ spirit, the apostle means the extraordinary divine gifts 
 and powers, of which Timothy had been partaker as well as himself, and 
 which St. Paul bids him consider, as an encouragement, steadily to adhere 
 to the truth.' — Commentaries and Essaijs, vol. i. p. 131. 
 
 ' Employ the gifts and powers with which you, as well as myself, are 
 
 endowed. 
 
115 
 TRINITARIANS.— 7Vte Deity of the Hull/ Spirit— 2 Tim. 
 
115 
 
 c. I.] UNITARIANS.— rAe Huhj Spirit the Spirit of God.— 2 Tim. 
 
 endowed, in supporting the Christian faith.' — Belsham's Epistles of Paul, 
 vol. iv. p. 496. 
 
 ' As thou desirest to have the same cheerful confidence, let it be thy 
 care to keep that good thing which is deposited with thee, even the gospel 
 of Christ lodged in thine hands: assert its honours, by the aids of the 
 Holy Spirit which dwelleth in us, and ivhich will, I trust, enable thee to 
 act with that integrity and zeal which so arduous and important a service 
 requires.' — Dr. Doddridge. 
 
 In this last, and Trinitarian quotation, the we?<ter relative which is twice 
 applied to the spirit, and shews that it is not a person. And thus Trini- 
 tarians are continually furnishing evidence in favour of their opponents, 
 and in opposition to themselves. 
 
 ' That good thing, the everlasting gospel : keep by the Holy Ghost : for 
 without a continnnl spiritual energy ,VQsm. can do nothing. This indwelling 
 spirit will make them effectual to thy own salvation ; and enable thee to 
 preach them to the salvation of the souls of others.' — Dr. A. Clarke. 
 
 This too is Trinitarian involuntary testimony; and it represents the 
 spirit as synonimous with spiritual energy. 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 Situs. 
 
 Chap. III. — 4. But after that the kindness and love of God 
 our Saviour toward man appeared, 
 
 5. Not by works of righteousness which we have done, 
 but according to his mercy he saved us, by the washing of 
 regeneration, and renewing of the Holy Ghost ; 
 
 6. Which he shed on us abundantly through Jesus Christ 
 our Saviour ; 
 
 7. That, being justified by his grace, we should be made 
 heirs according to the hope of eternal life. 
 
 It is affirmed, that in this representation, ' every person in the Trinity 
 acts distinctly in the work of salvation ;' consequently, that the Divine 
 Personality of the Holy Spirit is here plainly taught. — See Burkitt. 
 
 But the writer may best answer himself; and others of the same per- 
 suasion may be connected with him. They express themselves, then, on 
 this portion of Scripture, as follows : — 
 
 ' Which Holy Spirit was poured forth in an extraordinary measure upon 
 us (according to promise) after Christ's resuiTection. .Wliich Holy Spirit 
 was in its gifts and gruces plentifulli/ poured forth upon us, and dwelleth 
 in us, not essentially but energetically, illuminating, guiding, strengthen- 
 ing and confirming us.' — Burkitt. 
 
 ' For it was not by any works of righteousness which we ourselves had 
 done ; for any acts of obedience, whether to ceremonial or moral precepts, 
 by which we had made ourselves worthy of his favourable regard ; but ac- 
 cording to his own mercy, that he saved us from condemnation and ruin, 
 by the washing of regeneration and the renewing of the Holy Spirit ; which 
 by its purifying influence operates at first to turn us to God, and bring 
 us into the number of his children, and afterwards advances the happy 
 work by improving us more and more in the divine life and image : Even 
 by that spirit tvhich he poured out upon us rich/// and ahuudaulli/, in His 
 various gifts and graces, by Jesus Christ our Saviour, in virtue of whose 
 intercession it has been imparted to the children of men.... Nor let us 
 ever forget how much we are indebted to the regenerating and renewing 
 influences of the Holy Ghoat shed abroad upon us richli/ by Jesus Christ 
 our Saviour. May it wash and purifj- our souls more and more from every 
 stain of sin, and may it inspire us with a pious ardour to honour our pro- 
 fession, b}- distinguishing ourselves in all good works for necessary uses, 
 and according to the calls which Providence gives us in life.' — Dr. Dod- 
 dridge. 
 
 ' Which 
 
UNITARIANS.— The Holy Spirit thb Spirit of God. 
 
 ^itus. 
 
117 
 
 TRINITARIANS.— TAe Deity of the Holy Spirit.— Tuvs. [c. in. 
 
 ' Which Holy Spirit, in His gifts and graces, God the Father poured out 
 from on high upon us with the greatest ric/iness and abundance, according 
 to his infinite mercy, and his promise relating to gospel times,' &c.— Dr. 
 
 GUYSE. 
 
 ' Which he poured out on us; as the water was poured out on them in 
 baptism, to which there is here a manifest allusion; but as this was some- 
 times only sjirinhled on the person, the heavenly gift was poured out, not 
 in drops, but richly, in great abundance.' — Dr. A. Clarke. 
 
 In the foregoing Trinitarian extracts, the Holy Spirit is said to be ' shed 
 abroad richly, to be poured forth in an extraordinary measure, to be plen- 
 tifully poured forth, to be poured out richly and abundantly, to be poured 
 out richly in great abundance, and to be poured out with the greatest rich- 
 ness and abundance.' Now this is language utterly inapplicable to a 
 person. For it cannot be said of a person, that another person poured liim 
 out, and poured him forth, and especially, poured him out in an extra- 
 ordinary measure, richly, and in the greatest abundance. 
 
 Besides, impersonal terms are here repeatedly applied to the Holy 
 Spirit: — 'the Holy Spirit wA/c/t — that spirit xvhich — ichicli- he poured out 
 — its gifts and graces — its purifying intiueuces — it has been imparted — 
 may it wash and purify — may it inspire us with pious ardour.' 
 
 It is evident therefore, from the testimony of Trinitarians themselves, 
 that the Holy Spirit is not a person. 
 
 And it may be observed also, that in the passage under consideration, 
 all is ascribed to God. It is He that saved us according to His mercy, by 
 the washing of regeneration. It was He that shed on us abundantly this 
 renewing of the Holy Ghost. And by His grace we ai'e justified and 
 made heirs of eternal life. 
 
 The Holy Spirit, therefore, is here identified with God, as His Spirit, or 
 His enlightening and sanctifying influence. 
 
 See the passage in Part I., under both heads. 
 
117 
 
 UNITARIANS.— r^e/Jo/y Spirit the Spirit of God.— TiTVS. 
 
 w2 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 Chap, III. — 7. Wherefore, as the Holy Ghost suit h, To-day, 
 if ye will hear his voice, 
 
 8. Harden not your hearts, as in the provocation, in the 
 day of temptation in the wilderness : 
 
 9. When your fathers tempted me, proved me, and saw 
 my works forty years. 
 
 ' Therefore as the Holy Ghost saith, in a psalm which He dictated to 
 David, (xcv. 7.)' &c. — Dr. Doddridge. 
 
 The inference implied here is, that as the Holy Ghost is represented as 
 speakincj, it must be a person. But it has been already observed, that many 
 things are represented as speaking, that are certainly not persons ; such, 
 for instance, as wisdom, the law, righteousness, &.c. See John xiv. xv. xvi. ; 
 and 1 Tim. iv. 1, under the Trinitarian head. 
 
 It is also to be remarked, that what is here attributed to the Holy Si^irit, 
 is, in the psalm alluded to, ascribed to God, and no other being or agent 
 whatever. And therefore the spirit is clearly identified with God. 
 
 And this seems to be confirmed by Trinitarians themselves; or, at least, 
 such is the tendency of their comments on the passage : — 
 
 ' These words are quoted from Psa. xcv. 7, and as they were written by 
 David, and attributed here to the Holy Ghost, it proves that David wrote 
 by the inspiration of God's Holi/ Spirit. As those words were originally 
 a warning to the Israelites not to provoke God, lest they should be 
 excluded from that rest which He had promised them ; the apostle uses 
 them here, to persuade the Christians in Palestine to hold fast their reli- 
 gious privileges, and the grace they had received, lest they should come 
 short of that state of future glory wluch Christ had prepared for them.' — 
 Dr. A. Clarke. 
 
 * Let me remind you of what the Holy Ghost in the inspired writings of 
 David says to the .Jews of his day, — Now, immediately, and without delay, 
 
 while the present day of God's mercy and patience lasts, &.c Take 
 
 heed that you do not wilfully shut your eyes ngainst His (God's) light, or 
 stop your ears against His voice, and resist His Spirit,' &c. — Dr. GrvsE. 
 
 ' 'The apostle then proceeds to caution tlie Hebrews against apostacy 
 from the faith of tlic gospel, by reminding them of the awful punishment 
 indicted upon their ancestors in the wilderness, who, on account of their 
 unbelief and rebellion against God, were excluded from His rest in the 
 land of Canaan.' — Cottarje Bible. 
 
 Thus, it is evidently the drift of the preceding Trinitarian extracts, to 
 identify the Holy Spirit with God. And it will appear from the following 
 
 quotation, . 
 
UNITARIANS. — The Holy Spirit the Spirit of God, 
 
 Chap. II.— 3. How shall we escape, if we neglect so great 
 salvation ; which at the first began to be spoken by the Lord, 
 and was confirmed unto us by them that heard him ; 
 
 4. God also bearing them witness, both with signs and 
 wonders, and with divers miracles, owdi gifts of the Holy Ghost, 
 according to His own ivill. 
 
 It is tlie 4th verse which here particularly calls for attention. 
 
 The words, ' gifts of the Holy Ghost,' are rendered ' distributions of 
 the Holy Ghost,' or ' Holy Spirit.' — Dr. Doddridge, Dr. A. Clarke, 
 The Cottage Bible, Mr. Belsham, and The Improved Version. 
 
 The passage ascribes every thing to God. It is He who bears witness 
 with the gifts of the Holy Ghost, Sec; and all is done according to His 
 own tvill. 
 
 ' The power must have been immediately that of God himself, as it is 
 expressed, according to liis oivn will, or express volition, which confirms 
 what our Saviour himself said, that the Father ivho was in him did the 
 works, and that the words tchicli he spake were not his own, but the Father's 
 who sent him.' — Priestley's Notes, vol. iv. pp. 4.56, 457. 
 
 But as all is evidently represented as of God, the Holy Spirit must be 
 of him ; and hence it is identified with him ; it is his power. 
 
 ' Though the apostles had a power to viork miracles, yet it was according 
 to God's will, and not at their own pleasure : whence it was evident, that 
 not they but God was the worker of them.' — Burkitt. 
 
 ' God Himself also gave the most unquestionable testimony to their 
 integrity, and to the truth of what tliey said, in an extraordinary manner, 
 by abundance of miraculous operations and effects : — all which miraculous 
 attestations from God are distributed according to the good pleasure and 
 sovereign operation of God h]i His Spirit.' — Dr. Guyse. 
 
 ' God did not leave the confirmation of these great truths to the testi- 
 mony of men ; He bore His own testimony to them by signs, wonders, 
 various miracles, and disti^titions of the Holy Ghost. And all these were 
 proved to come from Himself, for no man could do those miracles at his 
 own pleasure ; but the power to work them was given according to God's 
 own tvill ; or, rather, God Himself wrought them, in order to accredit the 
 ministry of His servants.' — Dr. A. Clarke. 
 
 Thus, all these operations and works which are mentioned in the passage, 
 are ascribed alone to God ; and consequently, the Holy Spirit cannot be 
 any thing distinct from him, but is identified with him, as his divine influ- 
 ence and energy : all is done ' according to His oivn tvill.' 
 
 ' But,' 
 
119 
 
 TRINITARIANS.— T/ie Deity of the Holy Spm7.— Hebrews, [c hi. 
 
 quotation, how much they are iu accordance with the Unitarian view of 
 this passage : — 
 
 ' What was written by David, the author of the psalm, is here ascribed to 
 the Spirit of God, perhaps as the author of all good, but very probably 
 the author considered the psalm as properly dictated by the Spirit of God. 
 The passage here quoted is part of the ninety-fifth psalm, in which the 
 writer exhorts his readers to take warning by the example of their ances- 
 tors, that they might not provoke God,' &c. — Priestley's Notes, vol. iv. 
 p. 462. 
 
 On this passage Dr. Hawker observes, — ' At the waters of Massah and 
 Meribah, the peojile temiAed Jehovah because of their thirst. (Exod. xvii. 2.) 
 But the inspired writer to the Hebrews applies all this to the Holy Ghost. 
 Heb. iii. 7, 8, 9.' — Hawker's Sermons. 
 
 To which the author of The Impersonality, Sec. thus replies : — 
 
 ' The writer to the Hebrews does not say that the Jehovah they tempted 
 was the Holy Ghost, nor does he at all refer to the passage in Exodus, or 
 make any such application of it; but he is quoting a passage in the xcv. 
 psalm, which he introduces thus, ' Wherefore, as the Holy Ghost saith, to- 
 day if ye will hear his voice, harden not your hearts, as iu the provocation, 
 when your fathers tempted 7ne, proved me, and saw my works forty yeai-s.' 
 Where the Psalmist does not mean that the person they tempted was the 
 Holy Ghost, but Jehovah, for he does not so much as mention the Holv 
 Ghost. But what Jehovah spake by him, the writer to the Hebrews as'- 
 cribes, not to another person, but to the inspiration by which he spake. 
 Had the writer said, ' Wherefore, as the Psalmist saith,' it would have con- 
 veyed the same idea, for whether ascribed to him, or to the Spirit, every 
 one must see that the words are, strictly speaking, the words of Jehovah.' 
 — Marsom's Impersonality, &c. pp. 57, 58. 
 
 ' Thus saith the Holy Spirit, appears exactly parallel to the expression 
 often used by the prophets. Thus saith God.' — Yates's Vindication, pp. 
 104, 105. 
 
 ' "The holy spirit signifies a particular divine impulse upon the mind of 
 the prophet, directing liim to utter such and such things.' — Commcntariei 
 and Essays, vol. i. p. 132. 
 
 IX. — 13. For if the blood of bulls and of goats, and the 
 ashes of an heifer sprinkling the unclean, sanctifieth to the 
 purifying of the flesh : 
 
 14. How much more shall the blood of Christ, who through 
 The Eternal Spirit offered himself without spot to God, 
 purge your conscience from dead works, to serve the living 
 God.? 
 
 * This expression, ivho throur/h the cternat^pirit, is understood two 
 ways: 1. Of the Holy Ghost Himself. As Christ's miraculous conception 
 was by the Holy Spirit-, and lie wrought all his miracles by the Spirit of God, 
 60 his deatli or final ofiering was made through or by the eternal spirit ; 
 and by tliat spirit he was raised from the dead, 1 Peter iii. 18. Indeed, 
 through the wliole of liis life, ho was justified by the spirit : and we find 
 that in this great work of human redemption, the Father, the Son, and the 
 Holy Spirit, were continually employed; therefore, the words^may be un- 
 derstood 
 
119 
 c. XI.] UNITARIANS.— 77/e Holy Spirit the Spirit o/Go</.— Hebrews. 
 
 ' But,' it is replied, ' if this oivn will of God slioulJ prove to be no 
 other than the rvill of the Spirit, this imaginary objection of the Arians, 
 (that the Holy Ghost is subservient and subordinate to the will of another,) 
 ivhich if it be an error must also be a blaspliemy, will turn to a demon- 
 stration asainst them. And that the ivill of God really is the icill of the 
 spirit, is manifest from 1 Cor. xii. 11. All these workelh that one and the 
 self-same Spirit, dividing to evrnj man severally as HE (even he himself) 
 Wn.ljETH.'—Catholic'Doctrine, &c. Chap, ii! Art. xxv. 
 
 True, the will of God's Spirit, is God's will ; as the will of man's spirit, 
 is man's will. And it is admitted, that the spirit and God are identified in 
 1 Cor. xii. 11; or, rather, in this connection. For the apostle, there allud- 
 ing to spiritual gifts, says, that ' the same God worketh all in all ;' and 
 shortly after he adds, ' But all tliese worketh that one and the self-same 
 spirit, dividing to every man severally as He zvill.' The self-same God, 
 and the self-same spirit, are one and the same ; for ' God is a spiiit.' But, 
 then, this shews, that tlie Holy Spirit is not a person distinct from God; 
 and consequently, the argument of Trinitarians, to prove the distinct per- 
 sonality of the spirit, is defective and falls to the ground. They argue 
 against themselves, as is evident from the above, and also from the sub- 
 joined quotation : — 
 
 ' The blessed God Himself joining his own divine and sacred testimony 
 with theirs, both by enabling them to perform the most amazing signs and 
 wonders, and various incontestable miracles, and endoiviny them in a rich 
 abniidance, with distributions of the Holy Spirit in its extraordinary opera- 
 tions, imparted in different degrees to different persons, according to His 
 own sovereign will and pleasure.' — Dr. Doddridge. 
 
 Here the Holy Spirit is represented as an endowment, which is distri- 
 buted by God himself in various degrees; and it is expressly called ' it.' 
 It is therefore, not a person, according to the involuntary and reiterated 
 testimony of Trinitarians themselves. 
 
 VI. — 4. For it is impossible for those who -were once en- 
 lightened, and have tasted (;f the heavenly gift, and were 
 made partakers of the Holy Ghost, 
 
 5. And have tasted the good word of God, and the powers 
 of the world to come, 
 
 6. If they shall fall away, to renew them again unto repent- 
 ance ; seeing they crucify to themselves the Son of God 
 afresh, and put him to open shame. 
 
 ' Jtis indeed a hopeless case, and morally impossible to recover those 
 who Irave relapsed into their former state of unbelief after liaving discerned 
 the evidences of Christian truth, and having enjoyed the liberty which the 
 gospel gives ; after having even participated in the spiritual gifts, and been 
 convinced by them of the divine authority of the doctrine of Jesus, having 
 not only been witnesses to the stupendous miracles wrought by the first 
 teachers of Christianity, but having themselves been endued with miracu- 
 lous powers. Persons who resist evidence like this, are absolutely irreco- 
 verable, as no stronger evidence will, or can, be produced to overcome their 
 prejudices.' — Belsham's Epistles of Paul, vol. iv. p. 516. 
 
 ' The holy spirit here signifies those divine extraordinary powers fre- 
 quently 
 
121 
 
 TRINITARIANS.— 7'Ae Deify of the Hohj .Sj>/W<.— Hebrews, [c.ii. 
 
 which is applied to it. It is therefore not a Divine Person, but a divine 
 influence, which is identified with the Father ; for Jesus Christ is said to 
 have received it from the Father. 
 
 X. — 14. For by one offering he hath perfected for ever 
 them that are sanctified ; 
 
 15. Whereof the Holy Ghost also is a witness to us : for 
 after that he had said before, 
 
 16. This is the covenant that I will make with them, after 
 those days, saith the Lord ; I will put my laws into their 
 hearts, and in their minds will I write them ; 
 
 17. And their sins and iniquities will I remember no more. 
 
 ' For even the Holy Ghost testijieth to us in that passage (Jer. xrsd. 
 33, &.C.) which I have quoted above,' &c. — Dr. Doddridge. 
 
 It has been already observed, that inanimate things are said to bear 
 wiliicss ; and therefore, no argument can be deduced in favour of the 
 divine personality of the Holy Spirit, from such a form of expression. 
 See John xiv. &c.. Acts v. 32, Rom. ix. 1, under the Trinitarian head. 
 
 ' The words are quoted from Jer. xxsi. .33, -34; and here we are assured 
 that Jeremiah spoke by the inspiration of the Spirit of God.' — Dr. A. 
 Clarke. 
 
 The spirit is in this quotation mentioned expressly as the Spirit of God. 
 And this, from the passage in Jeremiah referred to, is clearly identified 
 with God; for what is there stated, is announced in the usual prophetic 
 form, — ' Behold the days come, saith the Lord.' Ver. 31. And the Speaker 
 says, ' I will be their (iod, and they shall be my people.' Verse 3-3. 
 
 This passage, therefore, proves the identity of the Holy Spirit with God, 
 not its distinct personality. 
 
 ' The holji spirit is the divine power, by which the prophet spake on the 
 present occasion.' — Commentaries and Essai/s, vol. i. p. 132. 
 
 ' The inspired prophetic writings exjjressly announce the abolition of the 
 old covenant, and the substitution of the new. . . .With what address the 
 writer at the close of his argument appeals to the testimony of the pro- 
 phetic scriptures : a testimony whicli would have the greatest weight with 
 those to whom he was writing! ' — Belsham's Epistles of Paul, vol. iv. pp. 
 608, 609. 
 
 ' The inspired prophetic writings,' and ' the prophetic scriptures,' were 
 dictated by the inspiration of God, and are the word of God. And thus 
 the spirit is identified with God. 
 
 28. He that despised Moses' law died without mercy 
 under two or three witnesses. 
 
 29. Of how much sorer punishment, suppose ye, shall he 
 be thought worthy, who hath trodden under foot the Son of 
 God, and hath counted the blood of the covenant, wherewith 
 he was sanctified, an unholy thing, and hath done despite unto 
 the Spirit of grace ? 
 
 ' Opposed, affronted and \'ilified the person, operations, and grace, of the 
 good spirit, that is freely given of God for gracious puii)oses, and is the 
 giver and applier of all grace,' &c. — Dr. Gdyse. 
 
 ' Hath 
 
121 
 c. IX.] UNITARIANS.— r/ifi Holy Spirit the Spirit of Gorf.— Hebrews. 
 
 the first tabernacle had its continuance, and retained its station and use, 
 or, in other words, while the Jewish economy lasted.' — Dr. Doddridge. 
 
 Here the expressions, 'the Holy Ghost this signifying,' and ' God's im- 
 mediate presence,' seem to be considered as synonimous. And thus the 
 spirit is identified with God, and not distinguished from him, as another 
 and a separate Divine Person. 
 
 ' These sendees were divinely appointed ; and by each of them the Holy 
 Spirit of God is supposed to speak.' — Dr. A. Clarke. 
 
 The Holy Spirit is here said to be the Spirit of God ; and the tendency 
 of the argument is, to identify it with God ; for it was he who gave Moses 
 all his instructions respecting the tabernacle service, and the writer of this 
 Epistle says, that it was he who spake in time past to the Fathers by the 
 prophets. 
 
 * Full access to God was not the common privilege of the people, while 
 the Mosaic economy lasted.' — Dr. A. Clarke. 
 
 Thus again, what is represented in the passage, as the presence of the 
 Holy Ghost, is here represented as the presence of God. .4nd we are told, 
 that it was in the holy of holies that ' the ancient tokens of God's gracious 
 presence,' were manifested.' — Dr. Guyse. The spirit, therefore, and God 
 are identified as the same. 
 
 *0!t,. 111. 
 
122 
 
 TRINITARIANS.— rAe Deity of the Holy Spirit.— Hebrev/s. [c. x. 
 
 ' Hath insulted the spirit of grace. The apostle means the Holy Spirit, 
 whose gifts were bestowed in the first age, on believers, for the confirmation 
 of the gospel. See chap. vi. 4—6. Wherefore, if one apostatized in the 
 first age, after having been witness to these miraculous gifts, much more 
 after having possessed them himself; he must, like the Scribes and Phari- 
 sees, have ascribed them to evil spirits : than which a greater indignity 
 could not be done to the Spirit of God. — Macknight. This is properly the 
 sin against the Holy Ghost, which has no forgiveness.' — Dr. A. Clarke. 
 
 In the preceding extracts, the Holy Spirit is said to be ' the Spirit of 
 God,' and to be 'given of God.' 
 
 It may be ' the spirit of grace,' as it proceeded from the God of all 
 grace, and was a striking manifestation of his grace. 
 
 ' To do despite to the spirit of grace, is probably the same thing that in 
 the gospel is called the sin against the holy spirit, which probably consists 
 in ascribing the miracles of Christ and those of the apostles to magic, 
 the operation of demons, or some evil principle. While this was the case 
 there remained no possible means of conviction, for all the attestation of 
 any divine mission, is the performance of such works as God only, the 
 author of nature, can perform.' — Priestley's Notes, vol. iv. p. 482. See 
 Matt. xii. 28, under the Unitarian head, and Matt. xii. 31, 32, under the 
 Trinitarian head. 
 
 ' Hath insulted ' the spirit of grace,' or rather ' the gracious spirit,' the 
 S'p'u-it which bestows grace : Matt. xii. .31, 32; Ephes. iv. 30, notes. A 
 ■proof of the personality of the Holy Spirit.' — Holden's Expositor, p. ,582. 
 
 In this assertion of the proof of the personality of the spirit, a proof 
 is unconsciously furnished of its impersonality ; for the neuter relative 
 tvhich is applied to it. 
 
 ' These must have done despite to the spirit of grace, and so become 
 abandoned by it, and given up to a reprobate mind.' — The Doctrines of 
 Friends, p. 67. 
 
 Here too the Spirit is spoken of impersonally; for it is expressly- 
 called ' it.' 
 
 And this is by no means a solitary instance of this description, in The 
 Doctrines of Friends. Several have already been adduced, in reference to 
 John xiv. Sec, and Acts xix. 2; and the following may here be added to 
 them, to shew the strength of the evidence on this point: — 
 
 ' These difi'ereut eifects were owing to the conditions of the subjects, and 
 not to any thing discordant in the divine spirit, from tvhich those admoni- 
 tions proceeded,' p. 63. 
 
 ' Thus the term Eternal Life, may be iniderstood to relate to the dura- 
 tion of existence. But it is also applied, and seems more properly to 
 belong, to that Divine Principle which has been denominated by differ- 
 ent forms of expression. Thus, it is called Grace, from its being the free 
 gift of God to man, in order to enable him to obtain salvation. It is 
 called I'ight, from its illuminating nature and effects on the human mind. 
 // is called Life, from the capacities and powers which it communicates 
 to those wlio receive it. And it may be, and is, called Eternal Life, not 
 only for the last reasons wliich are given, but also to shew its divine 
 source and nature; and that it is, in itself, a Living, Indestructible 
 Principle.' |>. 73. 
 
 ' We see tliat such a conformity to the divine will, which, in us and as 
 an example to us, is properly called obedience, is possible, through the aid 
 of that spirit h'/ncA, in <7s fulness, ho possessed.' p. 111. 'We, 
 
122 
 UNITARIANS.— rAe Holy Spirit the Spirit of Gorf.— Hebrews. 
 
123 
 
 TRINITARIANS.— T^e Deity of the Holy Sp^>i^— Hebrews, [ex. 
 
 ' We, as creatures, or vessels of limited capacities, can receive only 
 a measure of that Spirit, zvhich, in its fulness, was in him.' p. 112. 
 
 ' As the inward operations of the Spirit of Truth are submitted to, in 
 the convictions for sin, and desire after redemption, which it produces in 
 the heart, the work of sanctification and justification advances; for they 
 go on together.' p. 128. 
 
 ' And surely none of these can suppose that the .Scriptures are superior 
 to that spirit from which they were given forth, and by which they must 
 still be unfolded to the human mind ! For the inconsistency of such an 
 opinion must be obvious.' p. 14 4. 
 
 ' Let the Holy Scriptures be early taught our youth, diligently searched 
 and seriously read by Friends, with due regard to the Holy Spirit from 
 whence they came, and by which they are truly opened.' p. 149. 
 
 ' The inliuence which regulated the lives of the patriarchs, propliets, 
 and apostles, was of the same spirit which opened to their minds a know- 
 ledge of future events.' p. 171. 
 
 ' He (Christ) impressed on their minds, in a remarkable manner, this 
 very doctrine which we hold, of the Holy Spirit : its sensible influences on 
 the mind, and its revealing operations.' p. 175. 
 
 ' The absence of any of these gifts cannot be considered an evidence of 
 the absence of that spirit from which they all proceeded, p. 178. 
 
 ' Pythagoras calls this Divine Principle, the ' Great Light and Salt of 
 ages.' Anaxagoras called //, ' The Divine Mind.' Socrates called it, 'A 
 good Spirit.' Timeus styled it, an ' Unbegotten Principle, and Author of 
 all Light.' Hieron, Pythagoras, Epictetus, and Seneca, say it is ' God in 
 man, or God within.' Plato calls it, the ' Eternal, Ineifable, and Perfect 
 Principle of Truth ; the Light and Spirit of God.' Plotin calls //, ' The 
 Root of the Soul; the Divine Principle in man.' Philo, ' The Divine 
 Power — The Infallible, Immortal Law, in the minds of men.' And Plu- 
 tarch denominates it, ' The law and the Living Rule of the mind, The 
 Interior Guide of the soul, and Everlasting foundation of virtue.' ' pp. 
 184, 185. 
 
 ' If not only the patriarchs, prophets, and apostles were divinely inspired, 
 but even those denominated Heathen were sensible of a Divine Principle 
 in man, illuminating their understandings, and ' raising the soul xip into 
 a sensible communion with God;' how can we suppose that that dispen- 
 sation, which was to be marked by the pouring out of the Divine Spirit, 
 should be destitute of this very Influence to which even the pious Heathen 
 bore such noble testimony ! ' p. 1 80. 
 
 ' This very something that secretly disquiets the mind in the midst of 
 earthly enjoyments, and prompts it to arise in living aspirations to the 
 Father of Mercies, setting before us the terrors of the Ijord for sin, and 
 the unspeakable excellence of an inheritance among them that are sancti- 
 fied, is the spirit of Jesus Christ : its dictates in our hearts are Immediate 
 Divine Revelation.' p. 191. 
 
 ' As there is on the one hand, encouragement to receive and submit to 
 the influences of the Holy Spirit, in its least and most humble appearances, 
 even though it may be as low and humble as the babe in the manger — to 
 trust in it as the Power of God to salvation ; so there is an awful responsi- 
 bility on us ; for it is in this appearance of ' Christ in us the hope of 
 glory.' ' p. 193. 
 
 ' It will not follow, because this Divine Principle may be neglected, and 
 
 a seducing 
 
123 
 
 UNITARIANS.— r/ie Holy Spirit the Spirit of God.— UsBnEyrs. 
 
 x2 
 
124 
 
 TRINITARIANS.— r/(e Deity of the Holy Spirit.— Hebrhvis. [c. x. 
 
 a seducing spirit be followed in its stead, that therefore the whole doctrine 
 ought to be exploded.' p. 194. 
 
 ' It would be botli a vain and a presumptuous attempt, to describe those 
 feelings which constitute the true evidence of Divine Influence ; since 
 nothing but that influence itself can give the capacity to decide between 
 Christ and antichrist,' p. 195. 
 
 ' The Holy Spirit, and its presence and operation in the hearts of men, 
 according to the precious promises of our blessed Lord, are acknowledged 
 in the article on Immediate Revelation, and in divers other parts of the 
 work.' p. 330. 
 
 The Friends are considered Trinitarians ; and therefore, the foregoing 
 extracts from the work which is so popular in their denomination, are to be 
 regarded as so many Trinitarian proofs, of the impersonality of the Holy 
 Spirit. And they are the more striking, as the Friends lay greater stress 
 on the Teaching of the Spirit, than any other clsss of professing Christians. 
 
 At the 330th page of the above work, the Trinity is evidently admitted, 
 though distantly alluded to, as if the author were afraid to enter upon its 
 elucidation, or to undertake its defence. But in a pamphlet published by 
 an English Friend, it is more openly avowed. For the writer says, ' the 
 ONE God has manifested himself to mankind (with reverence be it stated,) 
 as the Father, the Son, and the Holy Spirit. — The mode of that dis- 
 tinction and that union which we believe to subsist in the divine nature, is 
 placed far beyond the reach of our limited comprehension, and can never 
 be a fit subject, either for speculation or for definition,' &c. Nevertheless, 
 in the opinion of the author, there are certain passages of scripture, ' in 
 which there is a distinct reference to the divinity, either of the Son, or of 
 the Spirit.' A Letter to a Friend, on Christianity, &c., by Joseph John 
 
 GURNEY, pp. 17, 18. 
 
 Thus the Friends, in the present day at least, are Trinitarians. But, 
 like other Trinitarians, they bear testimony against their own doctrine ; 
 for they apply to the Holy Spirit, the «e«/('r terms, it, its, and ichich ; and 
 these, as is evident from the foregoing quotations, are frequently repeated, 
 and present a considerable portion of involuntary evidence against the 
 Trinitarian System. How true is it, that ' we can do nothing against the 
 truth, but for the truth ! ' 
 
 The writer of the above Letter, speaks of the Holy Spirit, as ' Mind ' 
 and ^ Influence i' and he applies to it the neuter terms ' which' and 'i/s,' 
 pp. 15,"24,25. 
 
 In 1824 fifteen editions of this Letter had been printed, and the fifteenth 
 amounted to 15,000 copies. 
 
 The Friends do well in courting inquiry, if they court it faithfully. 
 
124 
 UNITARIANS.— r^e Holy Spirit the Spirit q/Go<Z.— Hebrews. 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 1 Pttr. 
 
 Chap. I. — 10. Of which salvation the prophets have enquired 
 and searched diligently, who prophesied of the grace that 
 should come unto you. 
 
 11. Searching what, or what manner of time, the Spirit 
 of Christ which was in them did signify, when it testified 
 beforehand the sufferings of Christ, and the glory that should 
 follow. 
 
 ' The Spirit of Christ's tcstifi/ing the suflerings of Christ, and the glory 
 that should follow, aud His revealing to the prophets, that the testimony 
 related to future ages, were the actions of a Divine Person, distinct from 
 him, whose spirit He is, and whose sufferings and glory he tcstijied ; and 
 His being called the Spirit of Christ, when He beforehand gave this testi- 
 mony, shews that He really existed, and was the Spirit of Christ then, as 
 when Christ after his ascension sent Him, (John xvi. 7,) and the Father 
 sent Him in his name ; (chap. xiv. 26,) and that therefore He was properly 
 the Spirit of Christ, or of the Son, (Gal. iv. 6,) as well as of the Father, 
 prior to, and independent of their sending Him, in consequence of Christ's 
 sufferings aud exaltation, aud not merely on account of that mission.' — 
 Dr. GuYSE. 
 
 ' Not only the gloiy of his resuiTection, ascension, exaltation, and 
 the effusion of His Spirit ; hut that grand manifestation of God's infinite 
 love to the world, in causing the gospel of his Son to be every where 
 preaclied.' — Dr. A. Clarke. 
 
 Trinitarians may here best answer Trinitarians : — 
 
 ' Ubserve the success of this the prophets' inquiry and search, they 
 ■were answered b;/ God, and received this revelation from Him, that tliey 
 themselves were not tlie men that should see the INIessiah, and liis special 
 kingdom ; and that tlie things which they prophesied of were not fulfilled 
 in their own times, but in after times,' &c. — Bukkitt. 
 
 Hero it is in effect affiraied, tliat the Spirit's testifying beforehand, was, 
 in fact, God's testifying; for the prophets in their inquiry and search were 
 answered bi/ God, and they received the revelation yi-owt Him. The Spirit, 
 therefore, is completely identified with God. How then is it the Spirit of 
 Christ I Tlie answer is as follows: — 
 
 ' The Holy Ghost is called the Spirit of Christ passively, and by way 
 of reception, as being bestowed upon hini, and received by liim ; also ac- 
 tively, and by way of collation, as being bestowed by him, and conveyed 
 from liim.' — Bukkitt. 
 
 Thus the Holy Spirit is not the Spirit of Christ inherently and inde- 
 pendently, 
 
UNITARIANS. — The Holy Spirit the Spirit of God. 
 
 Chap. I. — 1. Peter, an apostle of Jesus Christ, to the stran- 
 gers scattered throughout Pontus, Galatia, Cappadocia, Asia, 
 and Bithynia. 
 
 2. Elect according to the foreknowledge of God the Father, 
 through sanctification of the Spirit, unto obedience and sprink- 
 ling of the blood of Jesus Christ : Grace unto you, and 
 peace, be multiplied. 
 
 lu Rom. XV. 16, we read, of 'being sanctified by the Holy Ghost;' in 
 1 Cor. vi. 11, of ' being sanctitied by the Spirit of our God;' and here, of 
 ' sanctification through tlie spirit.' These several passages, compared with 
 each other, naturally lead to the inference, that, in this last-mentioned por- 
 tion of Scripture, the spirit is to be understood as signifying the Spirit of 
 God. And, in fact, we are told, in this instance, that this sanctification is 
 from ' God the Father,' through the spirit; for all is primarily ascribed to 
 Him. 
 
 ' Who have been called to the faith of the gospel, according to the original 
 design of God the Father, in a new covenant, confirmed not by the blood 
 of brute animals, but that of Christ, and by the gifts of the holy spirit, 
 the great object of which is purity of heart and life.' — Priestley's Notes, 
 vol. iv. p. .522. 
 
 ' Now these are said to be elect (or chosen) by God the Father, sanctified 
 by the Holy Spirit.' — Cottage Bible. 
 
 ' Through the renewing and purifying influences of His spirit on their 
 souls, unto obedience.' — ' Thej- who receive the precious gift of faith, 
 thereby become the sons of God ; and being sons, they shall receive the 
 spirit of holiness, to walk as Christ also walked. Throughout every part 
 of this appointment of God, promise and duty go hand in hand.' — Mr. 
 Wesley, as quoted by Dr. A. Clarke. 
 
 ' According to the kind distinguishing notice, which God the Father took 
 of them before all worlds, — with a gi-acious design of bringing them to 
 eternal life, through the renewing and purifying operations of Hi.i spirit 
 on their souls,' &c. — Dr. Guyse. 
 
 ' I call you elect, because you are indeed chosen according to the fore- 
 knowledge of God the Father, who has projected all his schemes with the 
 most consummate wisdom, and perfect discerning of every futui-e event. 
 He has been pleased, according to the steady purposes of his grace, to 
 bring you, by means of the sanctification of His spirit, by tlie sanctifying 
 influence of the Holy Ghost operating upon your souls, to evangelical obe- 
 dience.' — Dr. Doddridge. 
 
 Tims 
 
126 
 
 TRINITARIANS.— T^ie Deity of the Holy Spirit.— I Peter, [c. i. 
 
 pendently, but as he received it, and is the medium of its communication 
 to others. 
 
 * It is weU worthy our notice, that the spirit which dictated to the prophets, 
 is called the Spirit of Christ.' — Dr. Doddridge. 
 
 ' It was the Spirit of Christ by which the ancient prophets were inspired.' 
 — Holden's Expositor, p. 612. 
 
 In the two preceding Trinitarian extracts, the spirit is represented as 
 neuter i for the impersonal relative which is distinctly applied to it. And 
 it should be remembered in particular, tliat, in the passage under consider- 
 ation, the spirit is expressly called ' it :' — ' when it testified before- 
 hand,' &.C. 
 
 Thus, this portion of Scripture, which is thought to be so decisive 
 a proof of the jiersonality of the Holy Spirit, is a clear proof of its imper- 
 sonality ; for the spirit is distinctly mentioned as ' it. ' 
 
 See the passage under the Unitariaia head. 
 
 12. Unto whom it was revealed, that not unto themselves, 
 but unto us, they did minister the things which are now re- 
 ported unto you by them that have preached the gospel unto 
 you with the Holy Ghost sent down from heaven ; which things 
 the angels desire to look into. 
 
 ' We learn from the above, that it was the Spirit of Christ in the Jewish 
 prophets, that prophesied of Christ ; it was that spirit tvhich revealed him ; 
 and it is the same spirit which takes of the things of Christ, and shews 
 them unto us. Christ was never known by prophecj' but through his own 
 spirit ; and he never was known, nor can be known, to the salvation of 
 any soul, but by a revelation of the same spirit. It is lie alone that bears 
 witness with our spirits that we are the children of God.' — Dr. A. Clarke. 
 
 It seems to be forgotten here, that it was ' God, who at sundry times, 
 and in divers manners, spake in time past unto the fathers by the pro- 
 phets, hath in these last days spoken unto us by his Son.' Heb. i. 1,2. 
 It is God who is the source of all inspiration ; and though Jesus Christ 
 communicated the spirit, yet he had first received it; and he was not the 
 oriyin of its communication, but only the medium. 
 
 Dr. Adam Clarke, however, in the above quotation, speaks of the Spirit 
 impersonally ; for he twice applies to it the iicvlcr relative ' tvhich.' The 
 Holy Spirit therefore, is not a Divine Person in the Godhead. 
 
 ' "I'his seems to be a plain reference to the plentiful effusion of the holy 
 spirit upon the apostles on the day of Pentecost, as related by St. Luke at 
 tlie beginning of the book of The Acts. By the holy spirit sent down from 
 heaven, understand the miraculous powers and gifts with which the apostles 
 were endued.' — Commentaries and Essays, vol. i. p. 133. 
 
 It may here be remarked, that the Trinitarian passage has not yet been 
 adduced, in which the Holy Spirit is called ' God the Holy Ghost,' or ' The 
 Third Person of the Trinity.' 
 
126 
 
 c. I.] UNITARIANS.— 7'Ae Holfi Spirit the Spirit of God.— I Peter. 
 
 Thus the Holy Spirit is the Spirit of God the Father ; and is therefore 
 as much identified with Him, as the spirit of man is with man. It is to be 
 observed too, that all is ascribed to God tlie Father ; and evidently His 
 influence pervades all, and predominates over all. 
 
 10. Of which salvation the prophets have enquired and 
 searched diligently, who prophesied of the grace that should 
 come unto you. 
 
 11. Searching what, or what manner of time, the Spirit of 
 Christ which was in them did signify, when It testified 
 beforehand the sufferings of Christ, and the glory that should 
 follow. 
 
 This passage, it might naturally be supposed, would be considered as 
 decisive of the controversy on this point. For here the Holy Spirit is ex- 
 pressly called It ; and nowhere in the Scriptures is it said that God the 
 Father is //, or that Jesus Christ is It. The term undoubtedly is neuter, 
 and can apply only to a thing which has no real personal existence. 
 
 The expression, ' the Spirit of Christ,' may mean, that the prophets who 
 ' testified beforehand,' &.c., were influenced by the same spirit which after- 
 wards influenced Christ. 
 
 The spirit, says Burkitt, is called the Spirit of Christ, because he received 
 and hestuivcd it. 
 
 ' The spirit of Christ must mean the spirit by which Christ was actu- 
 ated ; and to him, as we read, this spirit, the spirit of God, was given 
 without measure.' — Priestley's Notes^ vol. iv. p. 521. 
 
 See the passage under the Trinatarian head. 
 
 22. Seeing ye have purified your souls in obeying the truth 
 through the Spirit unto unfeigned love of the brethren, see 
 that ye love one another with a pure heart fervently. 
 
 23. Being born again, not of corruptible seed, but of in- 
 corruptible, by the word of God, which liveth and abideth for 
 ever. 
 
 Here the Spirit that purifies, and God by whose word we are born 
 again, are evidently represented as one and the same : for the very same 
 thing, the new birth, or the new creation, is ascribed to botli, as to one 
 being. 
 
 But the passage seems to be parallel with the 2nd verse. The one speaks 
 of sanciiftcation through the spirit ; the other, of being purijied through 
 the spirit. The same idea is represented in both ; and the same spirit 
 must be meant in both. Now that spirit, as is evident from the 2nd verse, 
 and as is admitted by Trinitarians, is the spirit of the Father. And such 
 must be the meaning of the passage in question. The spirit, therefore, 
 and the Father are identified as the same being. 
 
 III. — 18. For Christ also hath once suft'ered for sins, the 
 just for the unjust, that he might bring us to God, being put 
 to death in the flesh, but quickened by the Spirit. 
 
 Christ is here said to be ' quickened by the spirit ;' that is, raised from 
 the dead. Now this expression, taken in connection with other passages, 
 will clearly demonstrate that the spirit is identical witli God ; for it is the 
 
 uniform 
 
127 
 
 TRINITARIANS.— r/te Deity of the Holy Spirit.— \ Peter. 
 
127 
 
 c. in.] UNITARIANS.— r/(e Hohj Spirit the Spirit of God.~\ Peter. 
 
 uniform testimony of the Scriptures, that ' Christ was raised from the dead 
 by God.' ' This Jesus hath God raised up, whereof we all are witnesses.' 
 ' Jesus Christ of Nazareth, whom ye crucified, whom God raised from the 
 dead.' ' The God of our fathers raised up Jesus, whom j-e slew and hanged 
 on a tree.' ' God raised him from the dead.' Acts ii. 32, iv. 10, v. 30, 
 xiii. 30. This was the testimony of the Apostles, and upon which everv 
 thing hinged. For, says St. Paul, ' if Christ be not risen, then is our 
 preaching vain, and your faith is also vain. Yea, and we are found false 
 witnesses of God ; because we have testified of God that Be raised up 
 Christ : whom He raised not up, if so be that the dead rise not.' I Cor. 
 XV. 14, 15. And the following passage is particularly worthy of remark: 
 — * For though he was crucified through weakness, yet he liveth bi/ the 
 POWER of God !' 2 Cor. xiii. 4. 
 
 The spirit, therefore, and God are plainly identical. ' Christ was quick- 
 ened by the spirit ;' that is, God quickened him by his o%vn spirit, or his 
 own power ; and consequently, the Spirit and God are one and the same 
 Being. 
 
 ' Quickened by the Spirit of God, which soon re-animated his body, 
 and raised it to immortal life : even that spirit, by the inspiration of which 
 ... .he preached,' &c. —Dr. Doddridge. 
 
 ' Quickened by the Holy Spirit : by which spirit he was conceived in the 
 womb of his mother, Luke i. 3.5, justified, i. Tim. iii. 16, and offered him- 
 self to God, Heb. ix. 14.' — Holden's Expositor, p. 617. 
 
 In the two preceding quotations, we have Trinitarian testimony ; and 
 the pui-port of it is, that the spirit is ' the Spirit of God,' and that this is 
 impersonal ; for the neuter relative ' lohich' is applied to it. 
 
 See the passage, and the two following verses, in Part II., under the 
 Trinitarian head. 
 
 IV. — 6. For, for this cattse was the gospel preached also 
 to them that are dead, that they might be judged according to 
 men in the flesh, but live according to God in the spirit. 
 
 ' Live a blessed life in eternity, according to the mercy of God, who 
 sent His Spirit to strive with them.' — Dr. A. Clarke. 
 
 ' That they might really live after a spiritual and joyful manner, by a 
 holy conformity to the image and will of God in their renewed souls, as 
 being quickened from the death of sin to the life of righteousness, and 
 assisted by His Spirit, &c.' — Dr. Gcyse. 
 
 Thus, the two Trinitarian writers here quoted, admit that in the above 
 passage the Holy Spii'it is meant, and that this is the Spirit of God. 
 
 And the following extract from a writer of the same denomination, 
 seems to identify the spirit with God himself; for it affirms, that ' to 'live 
 according to God in the Spirit,' is to live to His glory.' — Cottage Bible. 
 
 14. If ye be reproached for the name of Christ, happy are 
 ye ; for the Spirit of glory and of God resteth upon you : on 
 their part he is evil spoken of, but on your part he is 
 glorified. 
 
 The expression, ' the Spirit of glory and of God,' says The Cottage Bible, 
 'alludes to Isa. xi. 2.' The passage here referred to, runs thus: — ' And 
 the Spirit of the Lord shall rest upon him, the spirit of wisdom and under- 
 
 VOL. III. Y standing 
 
128 
 TRINITARIANS.— r/ifi Deity of the Holy Spirit.— \ Peter. 
 
128 
 
 c. IV.] UNITARIANS.— r/se Holy Spirit the Spirit of God.— I Peter. 
 
 standing, the spirit of counsel and might, the spirit of knowledge and of 
 the fear of the Lord.' Thus, then, the spirit of glory and of God is evi- 
 dently a divine illuminating influence. And with this spirit God the 
 Father anointed Jesus Christ to preach the gospel, and gave it to him with- 
 out measure. 
 
 The passage is rendered hy Dr. Adam Clarke, — ' If ye be reproached for 
 the name of Christ, happy are ye; for the spirit of glory, and of power, and 
 of God, resteth upon you.' And it is thus also rendered in the Improved 
 Version. 
 
 It may then be parallel with Acts x. 38 : — ' God anointed Jesus of 
 Nazareth with the Holy Ghost, and with power ;' which, says Mr. Wake- 
 field, ' is the Hebrew phraseology for — the Holy Spirit of Power.' — 
 Enquiry, p. 30. 
 
 But, on the other hand, it is affirmed, that this spirit is a Divine Person : 
 — ' For the Spirit of God, who, as a Divine Person, may well be styled the 
 Spirit of glory, as the Father and Son are called the Father of glory, and 
 the Lord of glory.' — Dr. Guyse. 
 
 This, however, is a mere gratuitous assertion on the part of the writer ; 
 for the Ajjostle says not a word about the spirit's being a Divine Person. 
 Doubtless, the spirit must be fZ/rme, as all the perfections of Deity are; 
 but we arc not warranted from this passage to say, that it is distinct from 
 God. On the contrary, it is plainly identical with Him, because it is His 
 Spirit. 
 
 But the above Trinitarian assertion, may be met by other Trinitarian 
 assertions : — 
 
 ' The Spirit of glory and of God resteth upon you ; which will support 
 you,' &c. — Dr. Doddridge. 
 
 ' The glorious Spirit of God, which is both the means and evidence of 
 your happiness,' &c. — Burkitt. 
 
 ' As this Divine Spirit rested upon Jesus, so does it rest upon his perse- 
 cuted followers.' — Di". A. Clarke. 
 
 ' Peter's word was confinned by the miraculous effusion of the Holy 
 Ghost, not only in its ordinary, but in its extraordinary gifts on Gentiles 
 as well as Jews.' — Cottage Bible. Exposition, Acts. x. 
 
 Thus Trinitarians apply the neuter tenns which, it, and its, to the Holy 
 Spirit ; and prove, by their own shewing and involuntary testimony, that 
 it is not a person . 
 
 See Acts x. 44, under the Unitarian head, where the quotation from 
 the Cottage Bible is given, but the reference is omitted. See also Part II. 
 1 Cor. ii. 8, under both heads, and James ii. 1, under the Trinitarian head. 
 
TRINITARIANS.— The Deity op the Holy Spirit. 
 
 Chap. I. — 21. For the prophecy came not in old time by the 
 will of man ; but holy men of God spake as they were moved 
 by the Holy Ghost. 
 
 To this passage, Mr. Jones, in his Catholic Doctrine, &,c., chap. ii. Art. 
 vi. pn-fises 2 Tim. iii. 16, — ' All Scripture is given by Inspiration of 
 God.' And he thus leaves the matter, as though the bare si/jht of the two 
 passages coupled together, were sufficient to decide the question at once. 
 
 But ' surely, there is nothing in these texts to prove the existence of a 
 
 Third Person, as the giver of the spirit St. Paul thus opens his epistle 
 
 to the Hebrews, ' God, who at sundry times, and in divers manners, spake 
 in times past to the Fathers, by the prophets, hath in these last days 
 spoken unto us by his Son.' The prophets spake by the Father of our 
 Lord Jesus Christ, who by his Holy Spirit suggested to their minds the 
 substance of their discourses. There is no intimation of a third person.' 
 — Confessions, Sec, pp. 60, 61. 
 
 That it was Crod himself who spoke by the prophets, is most manifest 
 from the usual prophetic annunciation, — ' Thiis saith the Lord.' And this 
 fact, taken in connection with the above passage, shews that the spirit and 
 God are identically the same Being. 
 
 ' It is a very great principle, yea, one of the first principles of our 
 faith, that the Scriptures are the very word and will of God, written not 
 by anv private spirit, but dictated by the Spirit of God. . . .Holy men of 
 God were moved by God's Spirit to speak those words.' — Burkitt. 
 
 It is difficult to conceive, how the Spirit could bo more clearly identified 
 with God, than it is in this quotation. The very word of God, was dictated 
 by the Spirit of God. Supposing a writer affirmed, that the very word of 
 a man, was dictated by the spirit of that man; would any one doubt for a 
 moment, that the man and his spirit, were one identical being > As little 
 doubt therefore is there, that the spirit of God, and God himself, ai'e one 
 and the same being. And the following Unitarian quotation may be 
 adduced, to shew how much it is in accordance with the above Trinitarian 
 one : — 
 
 ' The prophets did not speak or write from their own suggestions, but 
 delivered what was dictated to them by the spirit of God.' — Priestley's 
 Notes, vol. iv. pp. 539, 540. 
 
UNITARIANS. — The Holy Spirit the Spirit op God. 
 
 M li^tttx. 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 Chap. V. — 6. This is he that came by water and blood, even 
 Jesus Christ ; not by water only, but by water and blood : 
 and it is the Spirit that beareth witness, because the Spirit is 
 truth. 
 
 ' That is, he was baptized first by water, and then by blood, and in both 
 cases did the Holy Spirit bear witness.' — Cottage Bible. 
 
 At the baptism of Jesus, it was the Spirit of God the Father that bore 
 witness to him ; and when he expired on the cross, he commended himself 
 to the Father . 
 
 ' Jesus was attested to be the Son of God, and promised Messiah, by 
 water, i. e. his baptism, when the Spirit of God came do\\-n from heaven 
 upon him, and the voice from heaven said, 7'his is my beloved Son, in 
 whom I am ivell pleased. Jesus Christ came also by blood. He shed his 
 blood for the sins of the world ; and this was in accordance with all that 
 the Jewish prophets had written concerning him. Here the apostle says, 
 that the spirit witnesses this; that lie came not bij water onlij, being bap- 
 tized, and baptizing men in his own name, that they might be his followers 
 and disciples ; but by blood also, by his sacrificial deatli, without which 
 the world could not be saved, and he could have had uo disciples. As, 
 therefore, the Spirit of God witnessed his being the Son of God, at his 
 baptism ; and as the same spirit in the prophets had wntuessed that he 
 should die a cruel, yet a sacrificial death ; He is here said to bear witness, 
 because He is the spirit of truth.' — Dr. A. Clarke. 
 
 Although the spirit is spoken of in this extract, under the application of 
 the personal pronouns, He and His ; j-et it is admitted at the same time to 
 be the Spirit of God. And, indeed, it cannot be denied; for it is expressly 
 mentioned as such in the account of the baptism of Jesus. But, then, as 
 the spirit of a being is not a distinct person from that being; so the Spirit 
 of God is not a distinct person from God. 
 
 With respect to its being ' the spirit of truth,' it necessarily must be so, 
 from its being the spirit of the God of truth, who is the fountain of all 
 truth, and wisdom, and knowledge. But, then, again, it proceeded from 
 the Father ; and it is spoken of as ' the promise of the Father,' which 
 Jesus receired from him, and shed forth upon his assembled disciples at 
 the day of pcntecost. 
 
 ' The Holy Spirit of God speaking in the scriptures, and breathing in 
 the consciences of believers, bears witness to their souls that Jesus Christ 
 came to save them by the water of sanctification, as well as with and by 
 the blood of redemption.' — Btrkitt. 
 
 It is still ' the Holy Spirit of God' that bears witness. But 
 
UNITARIANS. — The Holy Spirit the Spirit of God. 
 
 Chap. II. — 20. But ye have An Unction from the Holy One, 
 and ye know all things. 
 
 This Unction is the Holy Spiiit, which proceeded from the Father, 
 agreeably to the promise of Jesus Christ, John siv. 16, 17, 26 ; xv. 26 ; 
 xvi. 13. 
 
 ' The gift of the spirit. . . .The gifts of the spirit of God.' — Priestley's 
 Notes, vol. iv. pp. 553, 554. 
 
 ' Ye have an unction, or, anointing.' — Improved Version. 
 
 ' The Spirit in His gifts and graces. .Spiritual anointing.' — Dr. GuYSE. 
 
 ' That is, a chrism, or anoinliny. — Ye knoiv all things. — The same is re- 
 peated ver. 27, and is evidently to be understood in harmony with our 
 Lord's promise to his disciples, John xvi. 13. — ' He shall lead you into all 
 truth ; ' /. e. all requisite and important truths : so here they were taught 
 all things necessary to salvation.' — Cottage Bible. 
 
 ' Ye have an inward anointing of the Holy One, even the Spirit of purity 
 and joy, ivhich Christ, the Holy One of God, hath poured forth upon us ; 
 and ye know all things relating to Christianity,' &c. — Dr. Doddridge. 
 
 ' The word signifies an ointment ; the very thing itself by which anointing 
 is effected ; and so it Avas properly rendered in oiu" former translations. 
 Probably this is an allusion to the holy anointing oil of the law, and to 
 Ps. xlv. 7. God hath anointed thee ivith the oil of gladness. He hath 
 given thee the plenitude of the Spirit, which none of thy fellows, none of 
 the prophets, ever received in such abundance. . . . As oil was used among 
 the Asiatics for the inauguration of persons into important offices ; and 
 this oil was acknowledged to be an emblem of the gifts and graces of the 
 Holy Spirit, without which the duties of those offices could not be dis- 
 charged: so it is put here for the Spirit Himself, who presided in the 
 chmxh, and from ivhich all gifts and graces flowed.' — Dr. A. Clarke. 
 
 ' The most Holy God hath anointed you with His Holy Spirit, which 
 will preserve you from pernicious eiTor, and lead you into all necessary 
 
 truth, if you obey and follow Him .The Holy Spirit in its sanctifying 
 
 gifts and graces, which consecrates believers as kings and priests unto 
 
 God.' — Bl^^RKITT. 
 
 Thus the Holy Spirit is a spiritual anointing. It is spoken of, it is true, 
 in some of the preceding Trinitarian extracts, as a Person : — His gifts — 
 He shall lead — follow Him — the Spirit Himself. But the very idea of 
 unction, is inconsistent with personalily. For can we compare a person to 
 ointment, or oil, which is poured forth upon persons to anoint them ? But 
 an influence, proceeding from God, and shed forth upon men, may very 
 reasonably be so compared. And in this sense, surely, are we to under- 
 stand the unctioti which believers are said to have received. But there 
 
131 
 TRINITARIANS.— T/ie Deity of the Holy Spirit.— I John. [c. v. 
 
 But the spirit is a witness ; and therefore it must be a person. 
 
 This does not by any means follow ; for there are many things that are 
 said to bear witness, where the idea of personality cannot for a moment be 
 entertained. Some of these have been already several times referred to ; 
 and it is not necessary to repeat them here ; for there is a proof of this 
 description nearer at hand, in the 8th verse of this chapter, where the 
 apostle says, that ' the icater and the blood bear witness.' And no one 
 will contend that these are persons. 
 
 Added to which, a Trinitarian writer speaks of the spirit, in this con- 
 nection, as follows : — 
 
 ' The spirit is that which witnesseth ; the extraordinary communication 
 of the spirit to his servants is the most glorious attestation of all, for we 
 well know that the spirit is truth; and when we consider the wonderful 
 manner of its interposition, we can no longer doubt of the truth of what- 
 ever shall be attested by such an authority.' — Dr. Doddridge. 
 
 Here we have another instance of the force of truth, in opposition to 
 system; for the two neuter terms, ' which' and ^ its,' applied to the spirit 
 by the Trinitarian writer here quoted, show that it is not a person ; and 
 evince, moreover, that Trinitarians are impelled to admit this, uncon- 
 sciously and irresistibly, in spite of pre-conceived opinions. 
 
 7. For there are three that bear record in heaven, the 
 Father, the Word, and the Holy Ghost : and these three are 
 one 
 
 This passage is admitted to be spurious, both by Trinitarians and Uni- 
 tarians. With a few solitary exceptions, they agree in exploding it as an 
 interpolation, which forms no part of the Sacred Writings; which ought 
 to be expunged from the Bible ; and which, therefore, cannot be admitted 
 in support of Christian truth. 
 
 See the remarks on the passage in Part I., under the Trinitarian head. 
 
 8, And there are three that bear witness in earth, the spirit, 
 and the water, and the blood : and these three agree in one. 
 
 ' That is, the same testimony ; but what may be meant by these three 
 witnesses, is by no means clear. Doddridge explains them of the mira- 
 culous gifts of the spirit, the baptismal water, and tlie sacramental blood; 
 so Mackuight. But the expression might, perhaps, be referred to the 
 scene of Christ's death, when the departing spirit of our Saviour, and the 
 hlood and water flowing from his side, bore a united witness to the reality 
 of his death. See .John xix. 30, 34, 35. The Holy Spirit also bare wit- 
 ness to the efficacy of Christ's death and atonement, by raising him from 
 the dead. See 1 Tim. iii. IG; 1 Peter iii. 18.' — Cottage Bible. 
 
 ' The Spirit, in the word confirmed by miracles ; the water, in baptism, 
 wherein we are dedicated to the Son {\\'\i\\ the Fatlier and the Holy Spirit) 
 typifying his spotless purity, and the inward purifying of our nature : and 
 the blood, represented in the Lord's supper, and applied to tlie consciences 
 of believers : and all these harmoniously agree in the same testimony, 
 that .Tesus Cln'ist is the divine, the complete, the only Saviour of the 
 world.' — Mr. Weslky's A'o/cs, as quoted by Dr. A. Clarke. 
 
 In the 1 Ith verse of this chapter, tlie apostle speaks of the record. ' And 
 this is the record, that God liath given us eternal life, and this life is in 
 his Son.' This, it is observed, is ' the great truth to which the svirit, the 
 
 water 
 
131 
 c. n.] UNITARIANS. — T/te Holy Spirit the Spirit of God.— \ John. 
 
 But there are various impersonal terms applied to the Holy Spirit in 
 some of the preceding Trinitarian extracts : — ' the spirit of purity and 
 joy, which Christ, &c. — the Spirit which none of thy fellows, &cc. — the 
 Spirit Himself from which, Sec. — the Holy Spirit, which will preserve, &-c. 
 — the Holy Spirit, which consecrates, &,c. — the Holy Spirit in its sanctify- 
 ing gifts and graces,' &c. Thus Trinitarians speak of the Spirit impersonally ; 
 and bear their involuntary testimony to the truth, in contradistinction to 
 their owii doctrine. 
 
 27. But the Anointing which ye have received of him abideth 
 in you ; and ye need not that any man teach you : but as the 
 same Anointing teacheth you of all things, and is truth, and 
 is no lie, and even as It hath taught you, ye shall abide 
 in him. 
 
 This passage is of the same import as the 20th verse ; and the remarks 
 on that portion of Scripture are applicable here. 
 
 ' The same word ' (namely, anointiny) ' which in verse 20 is rendered 
 unction.' — Cottage Bible. 
 
 ' Tlie ANOINTING ivhich ye have received from Christ; that is, from 
 the special illumination of his spirit, . . .Christians savingly enlightened by 
 the Spirit of God need no new Gospel or doctrine to be instructed in.' — 
 
 BURKITT. 
 
 ' The unction of the Holy Spirit j<;/tjc/t you have received from him, who 
 hath given you the promise of eternal life, abideth in you perpetually and 
 powerfully ; and in consequence thereof, you have no such necessity as 
 others, that any one should teach you the first principles of true religion.' — 
 Dr. Doddridge. 
 
 ' That unction consisting in the gifts and gi-aces of the Spirit. . . . But as 
 this holy unction itself leads you into the knowledge of all things neces- 
 sary to salvation, and is infallibly true, according to the word of God, 
 which is truth, (John xvii. 17.) and has no deceit or falsehood in it ; and 
 as it has already been effectual to bring you to tlie knowledge of the truth 
 as it is in Jesus, so by means of its continual influence upon you, ye shall 
 still remain steadfast in Christ, and in the doctrine of his gospel.' — 
 Dr. GuYSE. 
 
 ' That ointment, the gifts of the Holy Spirit, mentioned verse 20, 
 where see the Note. . . .that anoinfinrj, the teaching of the Spirit of God 
 . . . .And is truth. Because it is the Spirit of truth. John xvi. 13. And 
 is no lie. It has nothing like the fables of the Gnostics. It can neither 
 deceive, nor be deceived.' — Dr. A. Clarke. 
 
 Thus Trinitarians, speaking of the Holy Spirit of God, apply to it the 
 impersonal terms, ivhich, it, its, and itself. It is not therefore a. personam 
 an influence. 
 
 III. — 24. And he that keepeth his commandments dwel- 
 leth in him, and he in him ; and hereby we knovr that he 
 abideth in us, by the Spirit lohich he hath given us. 
 
 The Spirit is here identified with God ; for to have the Spirit, is to have 
 God to abide in us. 
 
 To this passage, Mr. Jones prefixes the 21st verse of the same chapter; 
 
 . — ' Beloved, if our heart condemn us not, then have we confidence toward 
 
 God.' And he thus argues from them : — ' The 
 
132 
 
 TRINITARIANS.— r/te Deity of the Holy Spirit.— I John. [c. v. 
 
 ivater and the blood, bear testimony. God hath given us eternal life ; a 
 light to endless glory, and a rneetness for it. And this life is in his Son.' 
 — Dr. A. Clarke. 
 
 The spirit's bearing witness in this verse, is no proof of its personality ; 
 because the water and the blood are also said to bear witness. 
 
 The two following quotations are worthy of particular observation : — 
 
 ' And there are three on earth who bear witness, the Spirit, sent down 
 from heaven in its sanctifying and miraculous operations,' &c. — Dr. Dod- 
 dridge. 
 
 ' And there are three also that bear witness in earth to the same truth, 
 the Spirit by its miraculous operations and sanctifying influence,' &c. — 
 Holden's Expositor, p. 638. 
 
 These are Trinitarian quotations, and Trinitarian testimonies to the 
 impersonality of the Holy Spirit ; for they apply to it the neuter term ' its ;' 
 which is not applied to a person; for we do not speak thus of God, even 
 inadvertently. We do not say, ' God, in its greatness, and wisdom, and 
 goodness.' That this form of expression is so frequently applied by Tri- 
 nitarians to the Holy Spirit, is a tacit, if not an irresistible, Trinitarian 
 proof, that the spirit is not a person. 
 
132 
 c. III.] UNITARIANS.— 7%e Holy Spirit the Spirit of God.— I John. 
 
 ' The apostle's reasoning is this— The Spirit abideth in us; and herebt/ 
 we know that He (God) abideth in lis.' But unless the spirit be a person 
 in the Unity of God, the conclusion is manifestly false.' — Catholic Doctrine, 
 &c., Chap. ii. Art. ix. 
 
 ' This is trifling with a serious subject. The apostle is speaking of the 
 Father of our Lord Jesus Christ (see ver. 23), and it is plainly declared 
 that ' He hath given the sijirit.' ' — Confessions, &c., p. 63. 
 
 The apostle's reasoning, according to Mr. Jones's statement of it, iden- 
 tifies the spirit with God; for to have the spirit, and to have God to abide 
 in us, are one and the same thing. And this is consistent with the decla- 
 ration of Jesus Christ, that ' God is a spirit.' But it is subversive of the 
 Trinity, as it is opposed to the idea that the spirit is a distinct divine per- 
 son in the godhead. Mr. Jones should have said, ' But unless the spirit 
 be identical with God, the reasoning is inconclusive.' 
 
 Trinitarians have often been quoted in behalf of Unitarians ; and the 
 following extracts may be adduced with this view : — 
 
 ' And this is the true way to have that communion with God, to which I 
 expressed, in the beginning of my epistle, such a desire to introduce you : 
 for he that keepeth his commandments abideth in him, and He, that is, 
 God, abideth in that man : and in this we farther know that he abideth in 
 us, by such an intimate union, even from the spirit which he hath given 
 us, and which is the token and effect of his habitation in us; producing 
 in our souls, by His gracious operation, the image of God, and forming us 
 to an intimacy with and nearness to him....O that the Divine Spirit, 
 which God hath given to dwell in believers, and by zvhich He Himself 
 resides in them, may teach us more effectually this great lesson of love, 
 which is so agreeable to the pui^poses for which he was conferred ! ' — Dr. 
 Doddridge. 
 
 ' We know by the spirit which He hath given us, that we dwell in God, 
 and God in us. It was not by conjecture or inference that Christians of 
 old knew they were in the favour of God ; it was by the testimonv of 
 God's oivn Spirit in their hearts .... Every good man is a temple of the 
 Holy Ghost ; and wherever He is, He is both light and power. . . . But this 
 spirit in the soul of a believer is not only manifest by its effects, but it 
 bears its own witness to its own indwelling. So that a man not only knows 
 that he has this spirit from the fruits of the spirit ; but he knows that he 
 has it from its own direct witness. . . .Every good man feels it, and knows 
 he is of God, by the spirit which God has given him.' — Dr. A. Clarke. 
 
 Thus the Spirit is the Spirit of God. It is God who gives it. It is 
 represented as identified with God, as light and power. And the nenter 
 terms which, it, and its, are repeatedly applied to it. It is therefore not a 
 person. And this, let it be remembered, is Trinitarian involuntary testi- 
 mony — the testimony of writers in opposition to themselves, and to the 
 subversion of the doctrine which they are labouring to maintain. For 
 they speak of the Holy Spirit as a, person, and not as a person in the very 
 same breath. 
 
 IV. — 2. Hereby know ye the Spirit of God: Every 
 spirit that confesseth that Jesus Christ is come in the flesh is 
 of God : 
 
 3. And every spirit that confesseth not that Jesus Christ is 
 
133 
 TRINITARIANS.— r/ie Deili/ of the Holy Sj/irit.—l John. 
 
133 
 
 CIV.] VNITARIATSiS. — The Holi/ Spirit the Spirit o/God.—\ John. 
 
 come in the flesh is not of God : and this is that spirit of 
 antichrist, whereof ye have heard that it should come ; and 
 even now already is it in the world. 
 
 The Spirit is here plainly spoken of as ' the Spirit of God.' 
 
 * In these words our apostle lays down a plain mark and rule of trial, 
 how they might know a teacher that was acted and inspired by the Spirit 
 of God, from one that was not.' — Burkjtt. 
 
 ' We know that the man who teaches that Jesus Christ is the promised 
 Messiah, and that he is come in the flesh, is of God ; is inspired by the 
 Divine Spirit : for no man can call Jesus Lord, but by the Holy Ghost .... 
 Every teacher that confesseth not Jesus, is not of God; has not been 
 inspired by God.' — Dr. A. Clarke. ' 
 
 Here it is affirmed, that to be of God, is to be ' inspired by the divine 
 spirit'— to be 'inspired by God.' And this is several times repeated by 
 the Doctor in this connection : — ' Ye are of God. — Ye are under the influ- 
 ence of the divine spirit.' ' We are of God. — We, apostles, have the 
 spirit of God, and speak and teach by that spirit.' 
 
 And thus also Burkitt : — ' Ye are of God. Regenerated bv the Spirit 
 of God.' 
 
 If it be thus then that we are of God, it is a truth which seems to be 
 indisputable, that the spirit is not only the spirit of God, but is identified 
 with God, as essentially Himself; for what is said to be done bv the spirit 
 of God, is said to be done by God Himself. And it is perfectly "reasonable 
 that it should be so ; for what is done by the spirit of a being, is done bv 
 that being himself. 
 
 ' Now in this ye know and may distinguish the Spirit of God, which is 
 the spirit of truth, from that of error.' — Dr. Doddridge. 
 
 ' For greater is the Holy Spirit which is in you, than the spirit which is 
 in the world.' — Dr. A. Clarke. 
 
 These two last quotations are Trinitarian evidence, that the spirit is not 
 a person ; for they apply to it the neuter relative ' which.' 
 
 12. No man hath seen God at any time. If we love one 
 another, God dwelleth in us, and his love is perfected in us. 
 
 13. Hereby know we that we dwell in him, and he in us, 
 because he hath given us of His Spirit. 
 
 It is evidently God who gives us of His Spirit. It is, moreover, God the 
 Father ; for in the next verse the Apostle says, ' And we have seen, and 
 do testify, that the Father sent the Son to be the Saviour of the world.' 
 
 The spirit, then, is the spirit of God the Father ; that is, it is identified 
 with him as essential to his being ; and consequently, it is not, as the 
 Trinitarian doctrine represents it, a person distinct from him. 
 
 The expression, ' of his spirit,' seems to imply dcaree ; that is, aportion 
 of his spirit; and therefore the spirit cannot be a person ,• for it would be 
 most inconsistent to talk of imparting a divine person in different portions 
 and degrees. 
 
 ' I have been mentioning love as an argument of our union to God ; 
 and I must now add, that in this also we know that vie abide in him, and 
 that he dwelleth in us, because he has given to us the communication of 
 His Spirit, which, operating in us by «7s gracious influences, sets, as it were. 
 
 VOL. III. z tlie 
 
134 
 TRINITARIANS.— TAe Deity of the Holy Spirit.— I John. 
 
134 
 
 c. IV.] UNITARIANS.— 77(e Holy Spirit the Spirit of God.— I John. 
 
 the mark of God upon us, and thereby assures us that he owns us as his, 
 and is become our God.' — Dr. Doddridge. 
 
 The spirit is here mentioned impersonally : — ' His spirit, which, operat- 
 ing in us by its gracious influences,' &c. We have, therefore, another 
 Trinitarian involuntary proof, tliat the Holy Spirit is not a person. For 
 Trinitarians would not say, when speaking of a person, in the intercourses 
 of life,—' its gracious influences.' And they do not say, ' its,' when speak- 
 ing of God or of Jesus Christ 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 •^juiie. 
 
UNITARIANS. — The Holy Spirit the Spirit of God. 
 
 19. These be they who separate themselves, sensual, having 
 not the Spirit. 
 
 ' That the Gnostics had not the gifts of the spirit was alleged by the 
 apostle John, as a proof that theirs was not the true church of Christ.' — 
 Priestley's Notes, vol. iv. p. 573. 
 
 ' They are addicted to the low gratifications of their animal life ; by 
 which they make it too apparent that they have not the spirit, whatever 
 high pretences they may make to its extraordinary communications.' — Dr. 
 Doddridge. 
 
 The neuter pronoun ' its,' here applied to the spirit, shews that it is not 
 a person. And this, too, is Trinitarian evidence. 
 
 20. But ye, beloved, building up yourselves on your most 
 holy faith, praying in the Holy Ghost, 
 
 21. Keeping yourselves in the love of God, looking for the 
 mercy of our Lord Jesus Christ \into eternal life. 
 
 It is remarkable here, that although the apostle is speaking expressly 
 of prayer, he does not direct believers to praj' to the Holy Ghost, but in 
 the Holy Ghost; which he would not have done, if he had believed the 
 Holy Ghost to be God. For where would have been the propriety of 
 exhorting Christians to pray in God I Or where are they thus exhorted 
 in the scriptures I It is to God that they are directed to pray, and not in 
 God. It is reasonable therefore to conclude, that the Holy Spirit here is 
 the divine power or influence. And this seems to be admitted on all 
 hands : — 
 
 ' The holy spirit here is the extraordinary power of God, or a divine 
 impulse, by which the apostles and first Christians were directed and 
 enabled, in their religious assemblies, to carry on the public worship of 
 Almighty God, for mutual edification; an assistance at that time extremely 
 necessary. St. Paul gives directions concerning this and other miraculous 
 gifts, 1 Cor. xiv.; and in his other epistles, frequently exhorts and alludes 
 to the exercise of them. Dr. Benson has a very good note upon this pas- 
 sage.' — Commentaries and Essays, vol. i. p. 133. 
 
 This is a Unitarian quotation. Those that immediately follow are Tri- 
 nitarian ones : — 
 
 ' Holding fast the divine influence which ye have received; and under 
 that influence making prayer and supplication to God. The prayer that 
 is not sent up through the influence of the Holy Ghost, is never likely to 
 reach heaven.' — Dr. A. Clarke. 
 
 z 2 ' Praying 
 
136 
 TRINITARIANS.— 7'/te Deity of the Holy Spirit.— ivor.. 
 
136 
 UNITARIANS.— 7'Ae Holy Spirit the Spirit ofGod.—JvD^. 
 
 ' Praying under the influences of the Holy Spirit.' — Cottage Bible. 
 
 ' Praying in the Holy Spirit, and under His influence, vouchsafed in 
 answer to yoav prai/ers.' —Dr. Doddridge. 
 
 ' With holy reverence, with humble confidence, with fervent importunity, 
 with those holy affections and desires which the Spirit of God exciteth in 
 us ; the concurrence of the Holy Spirit is necessary both to assistance and 
 acce^ ance in prayer ; it enables us to pray in faith and love, with sincerity 
 and i .iportunity ; without the spirit there is no acceptable praying, and 
 without prayer vain is the pretence to the spirit.' — Burkitt. 
 
 The purport of these Trinitarian extracts, appears to be this : — Prayer 
 is not offered up to the Holy Spirit, but in, or under the influence of the 
 Holy Spirit. The spirit is represented as synonimous with divine influence, 
 which is vouchsafed in answer to prayer. It is mentioned as the Spirit of 
 God ; and though the personal pronoun His, is applied to it, yet it is 
 expressly called ' it.' And ^ it' is not a term which is usually applied to 
 designate a person. 
 
 ' In the Epistles of the New Testament, there are, at the beginning 
 and elsewhere, wishes of peace from God the Father and the Lord Jesus 
 Christ, but none from the spirit distinctly. Nor are there any doxologies, 
 or ascriptions of glory, to the spirit distinctly, though there are several 
 such ascriptions to God and Christ, or to God through Clirist. I need 
 mention only one or two passages out of many. (Rom. i. 7.) ' To all 
 that be in Rome, beloved of God, called to be saints ; grace be to you, and 
 peace, /?'o??i God our Father and the Lord Jesus Christ.' ' To God only 
 wise, be glory through Jesus Christ, for ever.' (Rom. xvi. 27.) ' Peace 
 bo to the brethren, and love with faith, from God the Father and the Lord 
 Jesus Christ.' (Eph. vi. 23.) Now there arc no such doxologies to the 
 Holy Spirit, or wishes of peace from it. The only passage which is 
 brought forward as at all similar to these is that to the Corinthians, where 
 Paul wishes them the communion, fellowship, or participation of the Holy 
 Spirit, which (as we have before observed) can with no propriety be spoken 
 of a person. 
 
 ' How different are these from certain well-known doxologies. ' Glory 
 be to the Father, and to the Son, and to the Holy Ghost, as it was in the 
 beginning,' &c. and, ' Now to God the Father, God the Sou, and God the 
 Holy Ghost, three persons in one God, be glory for ever.' What am I to 
 argue from this difference ? I must infer that persons using expressions 
 of adoration, or doxologies, so different, must have differed in their opinions 
 respecting the object of ivorship. I say this is an inference which we must 
 make.' — Grundy's Lectures, vol. i. pp. 156 — 158. 
 
 ' There is not in the sacred writings, any precept enjoining the worship 
 of the spirit, nor is there a single example there of any such worship 
 ever being paid to him, either in heaven or upon earth. 
 
 ' This has been acknowledged by some of the most pious and learned 
 Trinitarian writers. Dr. Watts, in his Christian Doctrine of the Trinity',' 
 prop. 20. p. 219, (as quoted by Tomkins, in his ' Calm Inquiry,' p. 2.) 
 puts the question, ' Is it proper for us to address ourselves in a way of 
 prayer or praise, directly to the blessed spirit V In his answer, he 
 says as follows : ' I confess we cannot fiud in scripture any such positive 
 and express precept or examples of petition or praise so directly addressed 
 to the Holy Spirit, as there are to the Father and the Sou, (p. 22 i.) adox- 
 ology which has no pattern or precept in scripture, there is no plain and 
 
 positive 
 
137 
 
 TRINITARIANS.— TAe Deity of the Holy Spirit.— JvDt.. 
 
137 
 
 UNITARIANS.— 77(e Holy Spirit the Spirit of God.—JvDE. 
 
 positive command for it there, nor any account of the practice of it.' p. 
 232. ' We find so great a silence in scripture of any express precept or 
 patterns of prayer or praise, directed distinctly to the person of the blessed 
 spirit.' Dissertat. 5. p. 151. ' I think it may be affirmed, that there is 
 not any one plain and express instance in all the scripture, of a doxology 
 directly and distinctly addressed to the Holy Spirit.' ' — Marsom's Imper- 
 sonality, &c., p. 68. 
 
TRINITARIANS.— The Deity of the Holy Spirit. 
 
 IKfbclntfott. 
 
 Chap. I. — 4. John to the seven churches which are in Asia : 
 Grace be unto you, and peace, from him which is, and which 
 was, and which is to come ; and from the seven Spirits which 
 are before his throne. 
 
 ' The Hulji Ghost, who is thus described in regard of the perfection and 
 variety of His gracious operations; tlie tloli/ Spirit is called sercH, because 
 He is perfect in working; and He is said to be before the throne, because 
 continually present with God, and ready to perform what is needful for the 
 church of God.' — Burkitt. 
 
 ' The seven spirits which are before his throne, and appear as emblems 
 of the various operations and endowments of that one blessed Spirit by 
 whom they are actuated.' — Dr. Doddridge. 
 
 ' The ' seven Spirits before the throne,' the best commentators agree, are 
 intended to represent ' the various gifts and graces of the Holy Spirit.' 
 So the venerable Bedc himself says — ' The one Holy Spirit is here described 
 as seven-fold, by which is intimated, in prophetic language, fulness and 
 perfection.' ' — Cottage Bible. 
 
 ' Tlie seven spirits of God is evidently an emblematical expression for 
 the Holi/ Spirit.' — Wardlaw's Discourses, p. 301. 
 
 On the same passap'j Dr. Adam Clarke observes, 'That seven angels 
 are here meant, and not the Holji Spirit is most evident from the place, 
 the nnmber, and the tradition. Those who imagine the Holy Ghost to be 
 intended, suppose the number seven is used to denote His manifold gifts 
 and graces. "That these seven spirits are angels, seo chapter iii. 1, ir. 5, 
 and particularly v. 6, where they are called the seven spirits of God sent 
 FORTH INTO ALL THE EARTH.' — Dr. A. Clarke's Holg Scriptures, &c. 
 
 Milton takes the same view of the passage. He says, ' It is clear that 
 the Holy Spirit is not here meant to be implied ; the number of the spirits 
 is inconsistent with such a supposition, as well as the place which they are 
 said to occupy, standing like angels before the throne. See also iv. o, and 
 V. 6, whore the same spirits are called seven lamps of fire burning before 
 the throne, and the seven horns and seven eijes of the Lamb.' — Milton's 
 Last Thoughts, p. 87. 
 
 It is very strange and inconsistent, to suppose that one Person in the 
 Godhead, should be standing before the throne of the Godhead. 
 
 Besides, the form of expression in this passage, is contrary to the Apos- 
 tle's general manner of mentioning the Spirit; for in those places in which 
 there can bo no doubt that he refers to it, ho speaks of it in plain and deii- 
 nite terms : — ' the Spirit' — ' I was in the Spirit' — ' the Spirit saith.' Theso 
 
 expressions 
 
UNITARIANS.— The Holy Spirit the Spirit of God. 
 
 Chap. I. — 10. I was in the Spirit on the Lord's dav, and 
 heard behind me a great voice, as of a trumpet, 
 
 1 1 . Saying, I am Alpha and Omega, the first and the last : 
 and. What thou seest, write in a book, and send it unto the 
 seven churches which are in Asia ; unto Ephesus, and unto 
 Smyrna, and unto Pergamos, and unto Thyatira, and unto 
 Sardis, and unto Philadelphia, and unto Laodicea. 
 
 ' To be in the spirit, means being under a divine impression. He was 
 probably in an ecstacy, so that no other person, though he had been present, 
 would have seen, or heard, what he describes.' — PRiESTLEy's Notes, vol. 
 ir. p. 577. 
 
 ' ProplicticaUi/ inspired.' — Cottatje Bible. 
 
 ' I received the spirit of prophecy, and was under its influence when tho 
 first vision was exhibited.'— Dr. A. Clarke. 
 
 ' I was on that day in a spiritual frame, and employed in religious medi- 
 tations and exercises; and, while I was so, the spirit oi prophecy came 
 upon me, (as // formerly had done on ancient prophets) and revealed the 
 following things to me.' — Dr. Guyse. 
 
 Thus the spirit is ' the spirit of prophecy,' which proceeds alone from 
 God ; consequently, the spirit is identified with him, as his divinely 
 inspiring power. And at the beginning of this chapter, we are informed, 
 that ' God gave this Revelation unto Jesus Christ, to shew unto his ser- 
 vants things which must shortly come to pass.' It was God, therefore, 
 who inspired the apostle, as he ' formerly had done the ancient prophets,' 
 who spoke with the divine authority, ' Thus .mith the Lord.' .And it is no 
 less the concurrent testimony of Scripture, than the deduction of reason, 
 that the Spirit and God are one and the same. 
 
 That it is not a distinct person in the Godhead, may be inferred from 
 two of the preceding extracts, from Trinitarian writers; for it is distinctly 
 mentioned as it ; and it is not a person. 
 
 On the parallel passage, iv. 2, a learned Trinitarian writer observes, 
 ' This phrase (namely, / tvas in the spirit,) signifies, to he under a strong 
 and stipei natural impulse, caused by the miraculous operation of the Spirit 
 of God acting on the imagination in such a manner as to open extraordi- 
 nary scenes, which had not any e.xact external archetype. And it is much 
 illustrated by the view presented to Ezekiel, irhen he sat in his house, 
 amonff the elders of the people, (Ezck. viii. 1.) who probably saw nothing 
 but the prophet himself, as one in a trance or ecstacy, or whose thoughts 
 were so attentively fixed, as to be insensible of what passed around him.' — 
 Dr. Doddridge. In 
 
139 
 
 TRINITARIANS.— r/(e Deity of the Holy Spirit.— Retelation. [c. i. 
 
 expressions are quite explicit ; and this is the Apostle's general manner of 
 alluding to the Holy Spirit in this Book. 
 
 ' They (the seven spirits) seem to he those seven ministering spirits, 
 whom St. John saw discharging separate offices in subsequent revelations to 
 him.' — Archbishop Newcome, as quoted in Yates's Sequel, p. 85. 
 
 II. — 7. He that hath an ear, let him hear what the Spirit 
 saith unto the churches. 
 
 ' What the holy Spirit oi prophecy herein says,' &c. — Dr. Guyse. 
 
 ' Which the holy Spirit has uttered,' Stc. — Burkitt. 
 
 ' What the Holy Spirit, in this and the following Epistles, says, &c , . . . 
 Let every Christian pay the strictest regard to these predictions of Christ : 
 and let them have a suitable influence on his heart and life.' — Dr. A. 
 Clarke. 
 
 The Spirit here is the Holy Spirit. It is the spirit of prophecy ; and 
 what it delivers, are predictions. Now, the power to foretell future events, 
 is peculiarly the prerogative of God, who sees the end from the beginning. 
 Therefore, the Spirit of prophecy and prediction, is his Spirit, and it is 
 dentified with him, as his power and intelligence, and inspiring energy. 
 
 ' John was writing an account of what he saw and heard in vision, that 
 is, by extraordinary operations of God upon his mind. He therefore calls 
 on Christians to listen attentively to what was dictated by Divine Inspira- 
 tion.' — Yates's Vindication, p. 119. 
 
 The word ' saith' does not necessarily imply distinct personal existence ; 
 for wisdom crieth and lifteth up her voice, and the law speaketh, as well as 
 various other things, which certainly are not persons. 
 
 But ' the Spirit saith,' is the same as that ' God saith;' just as when a 
 man's spirit speaks, the man himself speaks. And it should be remem- 
 bered, that, at the commencement of this Book, the Revelation is said to 
 be given by God. 
 
 11, 17, 29. (See verse 7.) 
 
 The expression is precisely the same in all these verses. 
 
 in. — 1. And unto the angel of the church in Sardis write ; 
 These things saith he that hath the seven Spirits of God, and 
 the seven stars ; I know thy works, that thou hast a name 
 that thou livest, and art dead. 
 
 ' Observe the glorious description of our Lord Jesus Christ, namely, that 
 he has the seven Spirits of God, and the seven stars ; that is, according to 
 some, he hath the Holy iSpirit of God proceeding from him as from the 
 Father; and because he had power to send the Uoly Ghost together with 
 the Father, he is therefore said to have the seven Spirits of God ; so the 
 Holy Ghost is called, because of the perfection and variety of His gifts 
 and graces, influences and operations ; others by the seven Spirits under- 
 stand created Angels, and the seven Spirits being joined with seven stars, 
 intimate, according to these, that Christ is the Lord of Angels and Minis- 
 ters, he upholds his Ministers, and has Angels always at hand to defend 
 his Members.'— BURKITT. 
 
 If the seven Spirits are expressive of the Holy Spirit, this is plainly 
 admitted here to be the Spirit of God. And it is represented as being under 
 the power of Jesus Christ and the Father ; which is not very consistent 
 with the supposed equality of the three Persons in the Trinity. The 
 
139 
 c. I.] UNITARIANS. — T/(e Holy Spirit the Spirit o/Go<f.— Re velation. 
 
 In the passage referred to, it is said, that ' tlie baud of the Lord God 
 fell upon ' the prophet ; and that the visions which the man of God saw, 
 were ' the visions of God.' All this time, like tlie apostle, in the present 
 instance, he was in the spirit ; for ' the spirit lifted him up.' He was, in 
 fact, under the inspiration of God ; and this is synouimous with being in 
 the spirit. Therefore, the Spirit of God is not any thing distinct from 
 himself, but is as essentially himself, as the spirit of man is essentiallv 
 man. 
 
 IV.— 2. (See i. 10, 11.) 
 
 XI. — 11. And after three days and an half the Spirit of 
 life from God entered into them, and they stood upon their 
 feet ; and great fear fell upon them which saw them. 
 
 If by ' the spirit of life,' the Holy Spirit be here meant, it is observ- 
 able, that it is represented as proceeding J'rom God. 
 
 It is said of Jesus Christ, tliat though he was ' put to death in the flesh,' 
 yet he was ' quickened by the spirit.' This passage may probably be of 
 a similar import. 
 
 The Improved Version renders the words, ' the breath of life from God.' 
 And Wakefield also gives the same reading. But ' as the word spirit 
 originally signified breath ; so, the Spirit of God may signify the breath 
 of God ; and sometimes the word is so translated. Thus, ' by the word 
 of the Lord were the heavens made; and all the host of them by the 
 breath of his mouth.' Psal. xxxiii. 6. Here it is evident, that the word 
 of the Lord, and the breath of his mouth, mean or signify the same thing.' 
 —Cameron's Doctrine of the Holi/ Scriptures, p. 38. 
 
 Thus also Marsotn. ' The word,' (that is, Spirit) ' properly signifies 
 breath, air, ivind, Sec. The Spirit of Jehovah, and the breath of Jehovah 
 are synonimous.' And he quotes in proof of this assertion, the passage 
 from the Psalm given above ; and thus proceeds : — ' Jesus breathed on his 
 disciples and said, ' Receive ye the Holy Ghost.' John xx. 22. And 
 therefore, when we conceive of the Holy Spirit, under the idea of breath 
 or wind, we have as complete and perfect an apprehension of its nature 
 and operation as is attainable by us at present, because spirit, breath, or 
 wind, is the fullest and most expressive term by which that nature and 
 operation is made known to us, and there is a verj' beautiful and proper 
 analogy between them ; for as the breath of life, which is in our nostrils, 
 and which proceeds out of our mouth, (we being thereby made tiring souls* 
 or breathing animals) is essential to all our operations, so the Holy Spirit 
 is that divine influence which proceeds from God the Father, and is, like 
 himself, infinite and unbounded : — thus it is said of tlie innumerable mul- 
 titude of creatures inhabiting the earth and the waters, — ' Thou (i. e. God) 
 takest away their breath, they die and return to their dust ; thou sendest 
 forth thy spirit, and they are created.' Psalm civ. 29, 30. The Spirit of 
 God, which is said to ' move upon the face of the waters,' in Gen. i. 2. is, 
 by many commentators, supposed to be a mighty wind which God caused 
 to pass over the waters — so the Ixx. understood it. Now, if spirit, jrind, 
 or air be the proper descriptive character of the divine influence, ii seems 
 impossible that personalifi/ should be connected with it in any other way 
 than as it is the influence or spirit of a proper being or person.' — Mar- 
 som's Impersonalitij, &c., pp. 8 — 10. 
 
 * Gen. il. 7. 
 
 2 a The 
 
140 
 
 TRINITARIANS.— r/ie De'dij o/iheHoli/ Sp/n7.— Revelation, [cm. 
 
 The passage is of the same import as i. 4 ; under which the reader will 
 find the expression, ' the seven Spirits of God,' or ' seven Spirits,' illus- 
 
 6, 13, 22. (Seeii. 7, 11, 17, 29.) 
 
 These passages are precisely similar: — ' He that hath an ear, let him 
 hear what the Spirit saith unto the churches.' And Dr. Guyse explains 
 them as signifying, ' the holy Spirit oi prophecy.' 
 
 IV. — 5. And out of the throne proceeded lightnings, and 
 thunderings, and voices : and there were seven lamps of fire 
 burning before the throne, wliicli are the seven Spirits of God. 
 
 ' Emblems of the variety and perfection of the gifts and graces of the 
 Spirit of God.' — Dr. GuysE. 
 
 ' Seven cuu/els, the attendants and ministers of the Supreme King.' — 
 Dr. A. Clarke. 
 
 ' Perhaps emblems of the blessed Spirit of God in its various and pow- 
 erful operations.' — Dr. Doddridge. 
 
 If the Holy Spirit be meant in the above passage, it is at all events ad- 
 mitted to be ' the Spirit of God.' And this is represented, in the last of 
 these Trinitarian quotations, as neuter : — ' the blessed Spirit of God in its 
 various and powerful operations.' Thus we have here another Trinitarian 
 involuntary proof, that the Spirit is wot a, person ; for it is not consistent 
 to say of a person, ' its powerful operations.' 
 
 V. — 6. And I beheld, and, lo, in the midst of the throne 
 and of the four beasts, and in the midst of the ciders, stood a 
 Lamb as it had been slain, having seven horns and seven 
 eyes, which are the seven Spirits of God sent forth into all 
 the earth. 
 
 The passage is of the same import, and the same form of expression, as 
 i. 4, iii. 1, iv. 5. 
 
 But here it is observed, that ' the seven Spirits of God, represent the holy 
 Spirit of God in its manifold graces,' &c. — Burkitt. 
 
 And thus we have another unconscious testimony, from the pen of a 
 Trinitarian >vi-itcr, to the impersonaUtij of the Holy Spirit. 
 
 XIV. — 13. And I heard a voice from heaven, saying unto 
 me, Write, Blessed are the dead which die in the Lord from 
 henceforth : Yea, saith the Spirit, that they may rest from 
 their labours : and tlieir works do follow them. 
 
 ' The Holy Spirit contirms the declaration from heaven ; and assigns 
 the reason of it.' — Dr. A. Clarke. 
 
 ' Yea, saith the spirit, by whose inspiration and command I record it, 
 they are assuredly blessed.' — Dr. Doddridge. 
 
 'Yea, the spirit of propheci/, whose testimony is infallibly true, posi- 
 tively assures them, from this lime forward, of the certainty and excellence 
 of this blessedness.' — Dr. Guvse. 
 
 In these (juotations it is affirmed, that the spirit mentioned in the pas- 
 sage is the Holy Spirit, and the spirit of jiropheci/ and inspiration. Now 
 inspiration and i)r()phccy proceed only from (iotl ; consequently, the spirit 
 is lioro identified with God, agreeably to the declaration at the commence- 
 ment of this Book, that the Revelation was given by God. ' And 
 
140 
 CXI.] UNITARIANS.— r/ie Holy Spirit the Spirit o/Gorf.— Revelation. 
 
 The two following Trinitarian extracts may be adduced as confirmatory 
 of the Unitarian view of this passage: — 
 
 * The spirit of life communicated from God, who quickencth all things, 
 entered into them, and they stood upon tlieir feet again, to renew their tes- 
 timony ; and great fear immediately fell upon those who looked upon them, 
 when the}' saw so wonderful a resurrection.' — Dr. Doddridge. 
 
 ' Methought I saw the quickening spirit, which proceeding from God, 
 entered into, raised up, and animated a succession of faithful witnesses to 
 this same glorious cause.' — Dr. Guyse. 
 
 Thus the spirit of life proceeds y>o»t God, and is identified with him, as 
 essentially himself; for He it is ' who qitickeneth all things.' And the 
 spirit, moreover, is represented as neuter, under the application of an imper- 
 sonal term ; for it is ' the quickening spirit, which proceeding from God,' 
 &c. It is not therefore a distinct Divine person in the Godhead. 
 
 XVII.— 3. (See i. 10, 11, iv. 2, of this Book.) 
 XXI. — 10. (See as just referred to.) 
 
 The passages are precisely similar as respects the Holy Spirit ; namely, 
 the expression in all being, ' in the spirit.' And this is explained generally 
 as signifying, to be under a divine impression, under the spirit of prophecy, 
 under the illumination of the spirit, under the miraculous energy of the 
 spirit, under the miraculous operation of the spirit of God, and to be pro- 
 phetically inspired; — all referring to the power of God, acting upon the 
 mind, and all identifying the spirit with him, as essentially his own divine 
 energy, intelligence, and influence. 
 
 Here the evidence on this side concludes. And it may be well, briefly 
 to recapitulate the principal arguments which have been advanced under 
 the above running-title, that ' The Holy Spirit is the Spirit of God.' 
 They are therefore as follow: — 
 
 ' The derivation of the word spirit is breath or wind ; the word holy 
 ascribes it to God. The Holy Spirit is spoken of in the neuter gender, as 
 a thing, which is never done of any other person. No such person ever 
 appeared to the apostles. The apostles never worship it, nor ascribe glory 
 to it, or teach their followers to do so. If the Holy Spirit be a person, he 
 must have been the parent of .Jesus Christ. It is said to be the Spirit of 
 God, the power of God, and the finger of God. It was given by the 
 Father, sent by Jesus Christ, measured out to the apostles, but given with- 
 out measure to our Saviour. It was poured out upon the disciples, they 
 were filled with it, baptized with it. It was capable of being eutinguished; 
 it was divided, and it was ignorant of things known by the Father, and 
 even by Jesus Christ; and yet after all, was this spirit a person, the third 
 in the Godhead, co-equal with the Father, co-eternal, omniscient, almighty ! ' 
 
 If the arguments which are urged on the other hand, ' prove the person- 
 ality of the spirit, they prove a great deal more. I will briefly sum up in 
 a few lines what they prove. They prove the scriptures to be a person and 
 a God, forming a fourth person in the Godhead. They prove the person- 
 ality of the earth, of nature, of a cloud, of lii/hf and truth, of a Jcivish offering, 
 of an altar, a, pillar, a stone, a song, and the wind. They prove the distinct 
 personality of the spirit of man, of .sin, of the soul and heart, ot dry bones, 
 of the law, of ivisdom, charity, the deep, the heavens, blood, and moun- 
 tains. They prove that the third person in the Trinity is superior to the 
 
 second 
 
141 
 TRINITARIANS.— TAe Deity ofthcHolij S/j/W/.— Revelation, [c.xiv. 
 
 ' And I heard a voice from heaven, saying, ' Write, Blessed are the dead, 
 which die in the Lord from henceforth ;' ' Yea,' salth the spirit (that is. The 
 Divine influence suggests to me tliis response,) ' Yea, that they maj- rest 
 from their labours ; and their works do follow them." — Yates's Vindica- 
 tion, p. 1 19. 
 
 Here the Holy Spirit is explained as signifying Uhe Dirine influence ;' 
 and this, says Mr. Yates, is ^ jjcrsonijied.' 
 
 XXII. — 17. And the Spirit and the bride say, Come. And 
 ,let him that heareth, say. Come. And let him that is athirst 
 come. And whosoever will, let him take of the water of life 
 freely. 
 
 ' By the spirit understand the Holy Ghost, and by the bride the whole 
 Catholic Church in general, both in heaven and earth, and every true 
 believer in particular. Behold how the spirit speaks.' — Bi rkitt. 
 
 ' The spirit that spake to the churches;. . . .the spirit of inspiration.' — 
 Cottage Bible. 
 
 ' The spirit of prophecy hereby testifies His approbation of it, and doth 
 the same, as He is the Holy Spirit that speaks in the hearts of believers,' 
 Sec— Dr. GuYSE. 
 
 In these extracts, the spirit is spoken of as the Holy Spirit, and the 
 spirit of prophcci/ and inspiration. Now inspiration and prophecy proceed 
 from God only, as their primary source ; consequently, the spirit is identi- 
 fied with him," as his own Divine Spirit, by which he inspired the Prophets 
 and the Apostles, and enabled them to foretell future events, and perform 
 miracles. 
 
 If this reasoning be conclusive, the personal pronouns, He, and His, 
 in one of the above quotations, are quite gratuitous applications; for that 
 which imparts inspiration and prophecy, is not a person distinct from God, 
 but is essentially his own divine influence and energy. 
 
 Another Trinitarian, however, paraphrases the passage thus : — ' The 
 spirit with which I inspire my servants,' &c. — Dr. Doddridge. 
 
 Here the neuter relative u'hich, is Trinitarian evidence against Trinita- 
 rianism ; for it shews that the spirit is not a/)c)-.so«,aud that the advocates 
 for its Deity and Divine Personality, are constrained, by the force of truth, 
 to contradict and refute themselves. 
 
 The evidence here is brought to a close. And the following summary 
 of the arguments for the Divine Personality of the Holy Spirit, may form 
 au appropriate conclusion to what has been ofl'ercd under the above head : — 
 
 ' I remarked,' says the writer from whom this quotation is taken, ' that 
 the spirit was set forth as spenhin;/. Acts xiii. 'J ; as forbiddiny. Acts xvi. 
 6,7; as approviny. Acts xv. 28; as uitnessiny, Rom. viii. IG; as inter- 
 ceding, viii. 26; as groaning, 26; as helping the saints, 26; as scaling, 
 Ephe. i. 13. 
 
 ' I perceived that the Holy Ghost was described as not speaking of Him- 
 self, that is, by his own authority, but as a servant sent by the Father, 
 .John xvi. l;J; the very same thing being said of Jesus, a servant, and a 
 person, Jolin xiv. 10; as a comforter, John xv. 26 ; as another comforter, 
 the other being manifestly a person, John xiv. 16 ; as the Spirit of God, 
 who is contradistinguished from the spirit, manifestly a person, the princo 
 of the devils, Matt. xii. 27, 28; the spirit that worketh in the children of 
 disobedience, Eplie. ii. 2. ' I 
 
141 
 c. XXI.] UNITARIANS.— 77(e Hohj Spirit the Spirit of God— Ret. 
 
 second, and that the apostle wished for the Corinthians tlie communion or 
 participation of a person. And they prove the deiti/ of a Dove and a 
 tongue ! I say, your arguments prove all this, unless we are to take your 
 mere word, that in one place the expressions must be Jigurative, and in 
 another they must be literal ; which is assuming what you have to prove.' — 
 Grundv's Lectures, vol. i. pp. 169, 170, 142, 143. 
 
 ' St. John is considered to be more doctrinal than any other of the Evan- 
 gelists, and therefore I have quoted largely from his writings. It is remark- 
 able that in his gospel the Almighty Father and the Son are mentioned in 
 the same sentence more than a hundred times without any kind of notice 
 of a third person. The same thing may be found eighteen times in his 
 epistles, and upwards of thirty times in the Book of Revelation. In his 
 first epistle (ii. 22), we find these words—' He is antichrist that deuieth 
 the Father and the Son.' And this he states (at the 24th v.) to be the 
 doctrine which the church had ' heard from the beginning.' It is in the 
 writings of St. John we would more particularly look for information upon 
 this awful point ; but when we find the Father and the Son so frequently 
 mentioned by him without the slightest allusion to a third Person, it is 
 hard to believe that he considered tlie promised Paraclete* as one of three 
 co-equal persons in the deity. 
 
 ' This invariable silence regarding a third Person is observable in the 
 writings of the other apostles as well as in those of St. John. In the thir- 
 teen Epistles of St. Paul, his salutation in every one is, ' Grace and peace 
 unto you from God the Father and the Lord Jesus Christ.' St. Peter says, 
 ' Grace and peace be multiplied unto you, through the knowledge of God 
 and of Jesus our Lord.' St. James styles himself, ' A servant of God and 
 of the Lord Jesus Christ.' St. John's salutation is, ' Grace be with you, 
 mercy and peace from God the Father, and from the Lord Jesus Christ, 
 the Son of the Father ' (2 John 3rd verse) ; and at the 9th verse he says, 
 ' He that abideth in the doctrine of Christ, he hath both the Father and the 
 Son.' St. Jude addresses his Epistle, ' To them that are sanctified by God 
 the Father, and preserved in .Tesus Christ.' Surely, if these inspired 
 penmen had held the doctrine of thre? co equal Persons in the Godhead, 
 they would not in these, and in an immense number of other passages, 
 liave wholly omitted the name of the thii-d Person.' — The Confessions, &c., 
 pp. 141, 142. 
 
 Added to the foregoing, there are numerous involuntary proofs of the 
 impersonality of the Holy Spirit, furnished by Trinitarians themselves. 
 For they repeatedly, but unconsciously, apply to it neuter terms. And the 
 following are Tables of this description, in reference to quotations made 
 from Trinitarians in this volume : — 
 
 * The Comforter, or Holy Spirit, spoken of by Jesus Christ in his last interview 
 A'ith his disciples, the night before his death, John .xiv., &c. 
 
 2 a2 
 
142 
 
 c. XXII.] TRINITARIANS.— rAe Deity of the Holy Spirit.— IiE\. 
 
 ' I read of the mind of the spirit, Rom. viii. 27 ; of his will, 1 Cor. xii. 
 11 ; of his power, Rom. xv. 13; of his love, xv. 30; of his grief, Ephe. 
 iv. 30. 
 
 ' I saw that we were baptized into his name, Matt, sxviii. 19 ; that we can 
 blaspheme hivi, and speak against him, Matt. xii. 31, 32; that we can lie to 
 him, and tempt him, Acts v. 3, 4 ; and, in a sense, resist him, Acts vii. 51.' 
 — Evans's Letters, pp. 97—99. 
 
 ' The objections usually brought to disguise and destroy this evidence, 
 are taken from the unity, the attributes and will of God, and the ministra- 
 tion, of the spirit in the ceconomy of grace ; all of them falsely interpreted. 
 For as to the nnity of God, it is not an unity of person. As to the supreme 
 attribute oi goodness, it is also possessed by the spirit. As to the ?i'("('/ of 
 God, according to which the gifts and graces of the spirit are distributed, it 
 is opposed to the will of man, not to that of the spirit: which is said to 
 blow where it listeth, and to divide or distribute unto every man his gifts, 
 not as man the receiver, but as he himself willeth.'* — Catholic Doctrine, 
 &.C. Conclusion. 
 
 ' It offered no solid objection, in ray mind, to the proof of the real per- 
 sonality of the Holy Ghost, — for me to observe that many things were 
 predicated of the Holy Spirit, which could not be, strictly speaking, 
 applicable to a person ; because I saw that the same was true of One, 
 whose personality was never doubted. Our Lord was said to be ' a dooi-' 
 by which we are to enter, John x. 9 ; to he food, which we are to eat, John 
 vi. 57 ; to be rt garment, we are to put on, Rom. xiii. 14 ; and all this 
 without in the least degree infringing on his proper personality. I could 
 not, therefore, but conclude, that the Holy Spirit's being represented as 
 neuter, as oil, as being poured out, and shed forth, was without infringing 
 in the least degree on His proper personality, supposing that personality 
 to have been satisfactorily proved in other parts of the sacred record.' — 
 Evans's Letters, pp. 102, 103. 
 
 But, on the other hand, it should not be forgotten, that there is no 
 jjassage in the Scriptures which says, that the Holy Spirit is a Person, or 
 that it is the Third Person in the Trinity, or that it is God the Holy 
 Ghost. And how can a doctrine be scripturally tnie, when the Scriptures 
 respecting it are utterly silent ? 
 
 * ' It' and ' which' are unconsciously applied to the Spirit in the above extract. 
 They contrast rather strangely with the fervency of Trinitarian zeal which is there 
 displayed. 
 
142 
 UNITARIANS.— r/te Holy Spirit the Spirit o/GofZ.— Revelation. 
 
 TRINITARIAN IMPERSONALS, 
 Applied to the Holy Spirit, as adduced in this Part. 
 
 DODDRIDGE. 
 Impersonals. No. of Instances. 
 
 It 26 
 
 Its 20 
 
 Itself 2 
 
 Which 57 
 
 Total. . 105 
 
 GUYSE. 
 
 It 6 
 
 Its 5 
 
 Itself 2 
 
 Which 7 
 
 Total. . 20 
 
 BURKITT. 
 
 It 34 
 
 Its 14 
 
 Itself I 
 
 Which 15 
 
 Total. 7~64 
 A. CLARKE. 
 
 It 37 
 
 Its 22 
 
 Itself 4 
 
 Which 40 
 
 Total. . 103 
 
 WHATELY. 
 
 It 3 
 
 Which 8 
 
 Total.. 11 
 
 Trinitarian 
 
143 
 TRINITARIANS.— r/ie Deity of the Holy 5)>tn7.— Revelatio.n. 
 
143 
 
 UNITARIANS. — 77(e Holy Spirit the Spirit of Gud.—R'E\"EhkTiov. 
 
 Trinitarian Impersonals continued. 
 HOLDEN. 
 
 Impersonals. No. of Instances. 
 
 It 1 
 
 Its 6 
 
 Itself 2 
 
 Which 13 
 
 Total~r22 
 GURNEY. 
 
 Its 1 
 
 Which 1 
 
 Total. . 2 
 
 CATHOLIC DOCTRINE OF A TRINITY. 
 
 It 3 
 
 Which 1 
 
 Total. . 4 
 COTTAGE BIBLE. 
 
 It 1 
 
 Its 2 
 
 Which 3 
 
 Total. . 6 
 
 DOCTRINES OF FRIENDS. 
 
 It 23 
 
 Its 11 
 
 Itself 2 
 
 Which 10 
 
 Total 7746 
 
 General Table of Trinitarian Impersonals, 8(C. 
 
 It 134 
 
 Its 81 
 
 Itself 13 
 
 Which 155 
 
 Total. ."383* 
 
 * By a reference to other Trinitarian works, this number might be increased 
 considerably. 
 
 Thus 
 
144 
 TRINITARIANS.— r/te Deity of the Holy 6:/nn7.— Revelation. 
 
144 
 UNITARIANS.— r/te Holy Spirit the Spirit o/Gorf.— Revelation. 
 
 Thus Trinitarians seem to be impelled, unconsciously, but irresistibly, 
 and as by the force of truth, to bear down their own system. For while 
 it requires them always to represent the Spirit as a Persoti, they frequently 
 speak of it in the neuter gender, as a thing that has no real personal 
 existence. And thus they furnish the strongest evidence of the erroneous - 
 ness of their own doctrine, that can possibly be presented to the mind; — 
 that of witnesses testifying against themselves. 
 
 In the Scriptures, the neuter term It, is applied to the Holy Spirit five 
 times, and itself, twice. But God is not called It, or Itself once. 
 
 CONCLUSION. 
 
 The reader has now arrived at the conclusion of the Work. The whole 
 evidence of the case is before him. And on which side The Balance lies, 
 it is for himself, but only for himself, to judge. Let him 'try the spirits 
 whether they are of God.' Let him ' prove all things,' and ' hold fast 
 that which is good.' ' For other foundation can no man lay tnan tliat 
 is laid, which is Jesus Christ. Now if any man build upon this founda- 
 tion gold, silver, precious stones, wood, hay, stubble ; every man's work 
 shall be made manifest: for the day shall declare it, because it shall be 
 revealed by fire ; and the fire shall try every man's work of what sort it is.' 
 Therefore, ' let every man take heed how he buildeth thereupon.' 
 
 Perhaps it is the case with people generally, that they are more easily 
 convinced of the truth, than induced to obey its injunctions. There are 
 some who are ' ashamed to confess Christ before men.' But let such be 
 reminded, that Christ also will be ' ashamed of tliem, when he cometh in 
 the glory of his Father with the holy angels.' There are others who sacri- 
 fice truth to this world's interest, and this world's applause. But let 
 persons of this description remember, that ' God looketh for truth in the 
 inward parts, and taketh pleasure in uprightness ;' while ' the hope of the 
 hypocrite shall perish.' 
 
 Christ said, that the truth would make his disciples 'free;'' and be 
 prayed, that they might be ' sanctified through tlie truth,' that they might 
 be ' with him where he was,' and ' behold his glory, which the Father had 
 given him.' May it ' have free course and be glorified,' until ' the king- 
 doms of this world become the kingdoms of our Lord, and of his Christ.' 
 
 And ' now unto Him that is able to do exceeding abundantly above all 
 that we ask or think, according to the power that worketh in us, unto Him 
 be glory in the Church by Christ Jesus throughout all ages, world without 
 end. Amen.' 
 
 THE END. 
 
 ,T. BROWN, I'RINTER, WIGAN. 
 
Princeton Theolog-cil Sen.m.i-y-Sp' 
 
 1 1012 01144 6913 
 
 DATE DUE 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 GAYLORD #3523PI Printed in USA