(p. 58.) John iii. 6. 1 John v. That the Spirit mentioned in these, and many other texts, is the promised Paraclete, cannot, I believe, be disputed, and I am unable to discover a hint of a third Person, as the source and giver of it. Having now stated a few of the passages of Scripture, from which I have formed my opinion, and proposed the important question, "Who is "the Author and Giver of the Holy Spirit ?" I will endeavour to do justice to Mr. Jones's reasoning. His plan is, to show that the same acts are ascribed to God and to the Spirit, and thence he concludes that the Spirit is a Divine Person, equal with God. His first quotation is given in the following manner. I. Το γεγεννημενον ΕΚ το Πνευματος. " is BORN of the SPIRIT." "That which "Whatsoever is Το γεγεννημενον ΕΚ τ8 Θε8. Upon these two short sentences, taken from different parts of the Scriptures, 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, equally with God. But his texts afford no proof of the personality of the Spirit. That which is born of the Spirit of God must, of course, be born of God. In the verse imme diately preceding this first text, we read, "Except 66 66 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 Spirit; 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. II. (p. 59.) "The HOLY GHOST said, separate ME Barna- Acts xiii. 2. "bas and Saul, for the work whereunto I HAVE "No man taketh this honour to himself, but he Heb. v. 4. "that is CALLED of GOD." The object here, is the same as that of the last quotation; namely, to show that "the Scripture "makes no distinction 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 born of God; so in these, he that 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 Gentiles, it is impossible for us to know. i (p. 59, 60.) Matt. ix. 38. Acts xiii. 4. Mr. Jones himself, would hardly venture to say, 66 III. "PRAY ye therefore the LORD OF THE HARVEST, that he will send forth labourers into his "harvest." "So they being SENT FORTH BY THE HOLY "GHOST." By these two texts, Mr. Jones says, "The Holy "Ghost is proved to be the Lord of the harvest, "" to whom Christ himself has directed us to "PRAY." That our Lord pointed to his Heavenly Father by the title of "Lord of the harvest," would, I believe, be admitted by every one but Mr. Jones. I have consulted several orthodox Expositors, and have never met with an expression of doubt upon the subject. At the 15th ch. 1st v. of St. John's Gospel, our Lord saith, "I am the true Vine, and my Father is "the Husbandman;" which seems to be the same thing expressed in other terms. Again-" Every "plant which my Heavenly Father hath not planted, shall be rooted up." (Matt. 15. 13.) We find nothing in these texts concerning a third person. Mr. Jones would not deny that St. Paul was qualified for the office of a "Labourer in the harvest," by the Holy Spirit; yet the Apostle says, "I thank Christ Jesus our Lord, who hath "enabled me, for that He counted me faithful, "putting me into the ministry." (1 Tim. 1. 12.) St. Peter, speaking of his visit to Cornelius (Acts 11. 17), said, “Forasmuch then as God gave them "the like gift as he did unto us," &c. This gift was the Holy Spirit; which he said "fell on them, "as on us at the beginning." In these, and many other texts, the Holy Spirit is declared to be the gift of God, through our Lord Jesus Christ; and under the guidance of this Paraclete, Barnabas and Saul were "sent forth," as stated in Mr. Jones's second text. "And it was revealed to him BY the HOLY Luke ii. 26. "GHOST, that he should not see death before he " had seen the Lord's Christ." "And he BLESSED GOD, and said, LORD now Ibid. 28, 29. "lettest thou thy servant depart in peace accord On these texts Mr. Jones makes the following remark:-" This word was the word of the Holy Ghost, who is God and Lord, to be blessed and praised." In the verse preceding the first of these texts it (p. 61.) John xiv. 17. 1 Cor. xiv. 25. 66 is said, that Simeon was just and devout. Now, V. "He (the SPIRIT of truth) dwelleth with you, " and shall be in you." "GOD IS IN YOU of a truth." VI. 2 Tim. iii. 16. 2 Pet. i. 21. "All Scripture is given by INSPIRATION OF "GOD." Holy men of God, spake as they were MOVED "BY the HOLY GHOST." The Holy Spirit of God is given to holy men, as noticed in the last article. Surely, there is nothing in these texts to prove the existence of a third Person, as the giver of the Spirit. When the Apostle says, "God is in you of a truth," it is plain that he means by his Holy Spirit, which is continually declared to be the gift of the Father or the Son. St. Paul thus opens his epistle to the Hebrews, "God, who at sundry times, and in "divers manners, spake in times past to the |