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from the manner in which he is united to the other persons, in the baptismal service. "Go teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." a It has been already observed, that it would be absurd to suppose, that this rite is to be applied in the name of an attribute. We may here observe in addition, that the absurdity is still more apparent, if we remember that this attribute is connected with the two other persons in the Trinity. Baptism would in that case be administered in the name of God the Father, and in the name of God the Son, and in the name of an attribute of God.

4. That the Holy Spirit is a distinct agent, and of course a distinct person, is plain from the actions which are ascribed to him. He is said to move—to know—to guide—to lead— to testify-reveal--search-prophesy--intercede--give gifts-to work in the soul of man-to work miracles—sanctify to be pleased-vexed-grieved, &c. We certainly need spend no time to show, that if all these actions can be ascribed to an attribute, the Bible will constantly mislead the honest reader.

Q. What evidence have we that the Holy Spirit is the true God?

A. As our arguments in proving this point, from the nature of things, must be similar to those with which we have already proved the divinity of Christ, in our remarks upon it, we shall be very brief.

1. The names of God are ascribed to the Holy Ghost, "Why hath Satan filled thine heart to lie to the Holy Ghost? Thou hast not lied unto men, but unto God." b "Now the Lord is that Spirit." c "Know ye not, that ye are the temple of God, and that the Spirit of God dwelleth in you?” d

a Mat. xxviii, 19 b Acts v, 31 c2 Cor iii, 17 d 1 Cor iii, 16-See

2. The perfections of God are ascribed to the Holy Spirit. He is said to be the eternal Spirit. "Who through the eternal Spirit offered himself without spot to God." a

3. He is said to be Omniscient. "For the Spirit searcheth all things, even the deep things of God." b

4. He is Omnipresent "Whither shall I go from thy Spirit? Whither shall I flee from thy presence?" c

2. The works of God are ascribed to the Holy Spirit.

1. The work of creation is ascribed to him. "By his Spirit he garnished the heavens. The Spirit of God hath made me." d

2. The Scriptures are said to be given by inspiration of the Holy Ghost. "Holy men of God spake as they were moved by the Holy Ghost." They are also said to be given by the inspiration of God, e

g

3. The work of regeneration is ascribed to the Holy Spirit. f But regeneration is said also to be the work of God. These passages, it is presumed, with all who mean not to dictate the word of God, but to submit in all the articles of their faith to its decisions, will appear abundantly sufficient to establish the Deity of the Holy Spirit beyond a doubt. Jones on the Trinity.-Wardlow.-Dwight's Theology-Stuart's Letters to Channing.

a Heb ix. 14 b 1 Cor ii, 10 20 d Job xxvi, 13 xxxiii, 4 3, 6, 8--Tit iii, 5 g John i,

c Ps cxxxix, 7—John xiv, 17-Neh ix, e 2 Pet i, 21--2 Tim iii, 16 f John fii, 13—1 John iii, 9 iv, 7

Q. 1.

SECTION V.

Universal Government of God.

What are we to understand by the universal government of God?

A. That universal and infinitely wise arrangement, and effectual control of every event, by which, he will secure his own glory, and promote the greatest possible good of the universe.

Q. 2. What evidence have we that God does overrufe every event, so as eventually to promote the best interests of the universe?

A. This evidence arises from a view of his perfections, and the testimony of the Bible. We are aware, that no doctrine in the whole compass of theology, has excited a more bitter and violent hostility than this; and that in every attempt to defend it, we have to combat the most unreasonable prejudices: Still, as the evidence by which it is supported, is little if any less certain than mathematical demonstration, we are bound to believe it, and treat it as the truth of God. It is presumed that all who believe in the existence of God, will cheerfully concede to the views which we have given of his perfections.

1. The first argument we shall mention in proof of this doctrine, is grounded upon these perfections. If the great Jehovah is infinite in wisdom, it is certain that he must know what events it is best on the whole should exist. If he be infinite in power, it is certain that he is able to produce every such event, and to prevent the existence of every other. If

*The reader is requested to suspend his decisions upon this subject, till he has candidly examined the answers that are given to the objec

he be infinite in benevolence, he will as certainly desire the existence of such events and such only. How is it possible to evade this conclusion, and not impeach some one of these perfections? Should he not choose to have those events, and those only, brought into existence, which would on the whole, promote the greatest good, would he not be deficient in goodness? Should he choose this, and not be able to effect it, would he not be deficient in power? Should he accomplish what he supposed would effect it, and it should prove that he had not succeeded, would it not prove him deficient in wisdom? There is another method frequently adopted by the friends of this doctrine, of applying in substance, the same argument. It is stated thus; with regard to the existence of every event, God must have been willing, or unwilling, or indifferent. To suppose that he can be indifferent, especially about the existence of those events, which are of a moral nature, is impossible. It would represent him as indifferent to the interests of his kingdom. About events, which are not of a moral nature, there can be no controversy. There can be no inducement to oppose the doctrine of divine purposes, only in reference to moral actions. About such events, it is presumed, that no one will affirm that God is indifferent. Our next inquiry is, can it be supposed with regard to any event, that he was unwilling it should exist? If on the whole, he was unwilling, it is certain as we have already seen, that he must have been deficient in power. But if he were neither indifferent nor unwilling, the other supposition must be true, that he must have willed the existence of every event. Wherein is the conclusion, from this argument, in either of its forms, less certain than demonstration? Is it not plain, that, if we deny that the government of Jehovah, extends to every event, we sacrifice his character?

2. There is a connexion existing between events, which

renders it absurd to suppose that some are determined, and others not. It is presumed, that the person cannot be found, who would seriously affirm, that God has determined the existence of no events. Such events as the birth and death of the Saviour, it will doubtless be acknowledged by all, were determined before the world began. But on how many other circumstances, does such an event as the death of Christ, evidently depend? Or, in other words, with how many others is this event connected? In order that Christ should be put to death, he must be betrayed; there must be such a character as Judas; he must be tempted with thirty pieces of silver, &c. Now all the events connected with the life of Judas, from the time of his birth to the time when he betrayed his Master, had an influence in forming his character. Shall we then say, that God had determined that his Son should be put to death, and the time when it should be done, but had determined nothing about the means by which it was to be effected? I trust that the bare statement of this question is -sufficient to show, that if the death of Christ was determined, the determination could not have been accomplished, unless the other events with which it is connected, and which involve the moral conduct of men, had been also determined.

It is acknowledged also, by all who believe the Bible, that in every event which is conducive to the prosperity of truth and righteousness in the world, God has an agency. If this be not true, then the kingdom of God is promoted without his assistance. But are not events so connected and interwoven, as to render it impossible that all such events should be determined and no others? Besides, it is an undoubted truth, that some at least, of the vilest conduct of which mankind were ever guilty, has been overruled to the promotion of good; such as the conduct of Joseph's brethren, and that of the Jews in the death of Christ. Now all the agency

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