yet more clear and ftrong, by examining the fcripture. more particularly on this point. But as this will be done in a more proper place in a following fection, it is Omitted here. And the Divinity of the Holy Ghoft will now be more particularly confidered.

In addition to the evidence of this, from the fcriptures, which have been produced above, a number of other paffages of scripture will now be mentioned, from which it appears, that the Holy Ghoft is God, and included in the godhead.

Chrift fays, "Except a man be born of the Spirit, he cannot fee the kingdom of God. What is born of the Spirit is fpirit." And the Apostle Paul fays, chriftians are "faved by the wafhing of regeneration, and renewing of the Holy Ghost."Ş The Apostle John fpeaks often of the fame change, and renovation, common to all chriftians, as being born of God. The inference is, that the Holy Spirit is God; fince to be born of the Spirit, and to be born of God, is precifely the fame thing. This renovation, by which men are born of God, and born of the Spirit, is called in fcripture, the new creature, or new creation. And it is indeed a greater work than the creation of the world; therefore the fpirit who thus renews men must be God.

"Why hath Satan filled thine heart to lie to the Holy Ghoft? Thou haft not lied unto men, but unto God."* Here God and the Holy Ghoft, are fynonimous, and mean the fame thing, as much as if it had been said, thou haft lied unto God the Holy Ghoft. " The things of God But the natural man receiveth not the things of the Spirit of God, neither can he know them." From these two fentences compared, it ap-. pears that the things of God, and the things of the Spirit of God, exprefs the fame thing, But if the things of the Spirit of God, are the things of God, does it not fol

knoweth no man,

G

3

low

John, iii. 5, 6. §Titus, iii. 5. ¶John, i. 13.-1 John,iii.9. iv. 7. v. 1,4,18.

* Act. v. 3, 4.

+1 Cor. ii. 11, 4.

low that the spirit of God is God? "All fcripture is given by inspiration of God. Holy men fpake, as they were moved by the Holy Ghoft."+ To be inspired by God, and moved by the Holy Ghoft, is the fame; therefore the Holy Ghoft is God.

These three are spoken of, or addressed, in the Scrip tures, in fuch terms as are used to denote a diftin&t perfonality, fuch as I, thou, he, or him. Thus the Father speaks of himself, and the Son; and thus the Son speaks to the Father, and of him, and of the Holy Spirit; of which there are many inftances, which muft have been obferved by thofe who read the Bible.

It is thought that the use of the above mentioned perfonal epithets, is a fufficient warrant to diftinguish the THREE in the divine Trinity by the word perfon. But it must be carefully obferved, that when this word is applied to the Father, Son, and Holy Ghoft, as three dif tinct perfons, it does not import the fame diftinction which is expreffed by it when applied to men. It means nothing inconfiftent with the highest perfection, or with thefe THREE being really and moft perfectly one God. Nor is it pretended that this word, when used in this instance, can be so defined as to give any clear and adequate idea of a fubject fo myfterious and infinitely incomprehenfible. They who object to the word perfon, and will not use it because not applicable to the THREE who are ONE, may doubtlefs, with equal reafon, object to any word which can be used, even the word TRINITY, or THREE,which the Apoftle John uses, and to the perfonal words fo often mentioned in fcripture. However, if they who object to the word perfon, will allow that, according to the fcripture, the ONE only true God, does fubfift in fuch a manner, and fo infinitely above our comprehenfion,

ta Tim. iii. 16.-1 Peter, i. 21.

Many more paffages of fcripture, of the fame tenor, might be mentioned, were it needful. They may be feen in a small book intitled, "The Catholic Doctrine of a Trinity." By Mr. WILLIAM JONES.

prehenfion, that there are THREE, viz. Father, Son, and Holy Ghost, in this ONE JEHOVAH ; and that this dif tinction and manner of existence is peculiar and effential to the infinite eternal Being, as the moft perfect, happy and glorious mode of existence, independent of any di. vine operations ad extra, and the proper foundation of thefe: If they will grant this, it is prefumed none will contend with them about the word perfon.

It is acknowledged, that this is incomprehenfible by us, we not being able to form any precile or adequate idea of three perfons in one God; but as there is no inconfiftence or contradiction in this, our not being able to comprehend it, is no reason why we should not believe it, when it is revealed; for if we will not believe any thing refpecting God, which we cannot comprehend, and is therefore above our reason, we shall not believe there is a God, If there be a God, he does exift without beginning or fucceffion ; but this is as much above our comprehenfion, as that he fubfifts in three perfons, and we cannot have a more clear understanding of the former, than of the latter. God, who is infinitely great, and infinitely above us, exifts in a manner infinitely above our conception: And if we will not believe what God has revealed of himself, because it is above our reason, and incomprehenfible by us, we shall act a most unreasonable part; for reafon teaches us, that God is incomprehenfible, in more refpects than one; and in how many, we know not. God has been pleased, for wife reasons, to reveal one inftance of this, which we otherwife could not have known; and there can be no reason against be hieving it; and therefore to reject it, is most unreasona ble and abfurd.

There may be innumerable truths refpecting this in, finitely incomprehenfible Being, which would be as much above the reach of our understanding and reason, as this were they revealed; for but a very fmall portion is

༔ ་་་,

CHA P. IV.

On the Decrees of God.

HAVING confidered what God is, the next inquiry will be concerning the divine operations and works. And in these are included the decrees, which are first to be confidered; as they are the foundation and origin of all his exertions and works, ad extra, in creation and providence: For God worketh all things after the council of his own will. Indeed, every thing which is properly an effect, has its foundation in the purpofe or decree of God, as its original cause, without which it could not have taken place. And every fuch effect is fixed and made fure of existence by the divine decree, and infallibly connected with it.

The Affembly of Divines, in their shorter catechism, have given a concife definition of the decrees of God, which is both rational and agreeable to the holy fcriptures, viz. "The decrees of God are his eternal purpofe, according to the council of his own will, whereby for his own glory, he hath foreordained whatsoever comes to pafs." And in their confeffion of faith, in words a little different, "God, from all eternity did, by the moft wife and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass."

The decrees of God must be from eternity, and not in time. He who exifts without beginning, absolutely independent

dependent, omnipotent, infinite in understanding and wisdom, must know what is wifeft and beft, or what is moft agreeable to him with respect to all poffible effects or events; and therefore muft determine what should actually take place, and what should not. Such determination or decree is in fuch a fenfe, effential to the divine exiftence, that the former must be coeval with the latter, and is neceffarily implied in it. Befides, if any of the of the purpofes or decrees of God be in time, or later than his exiftence, he must be changeable, by having new determinations, new views and defigns, which he had not before; which is inconfiftent with his neceffary existence, his infinity, and abfolute perfection, all which are effential to God, as has been proved.

Therefore in fcripture the purpose or decrees of God, are faid to be eternal. "Known unto God are all his works, from the beginning of the world," or from eternity, it should have been rendered. If God's knowing all his works from eternity, does not mean his purpose concerning them; it neceffarily implies this; for how could he know what he would do, if he had no will or purpofe to do?" According to the eternal purpose, which he purpofed in Chrift Jefus our Lord."*

Though God be fovereign in his decrees, and all his operations; that is, he has determined every thing and every event just as he pleafed, being infinitely above all control by the will or power of any one; and under no obligation to any other being; yet they are not arbitrary, that is, determined and fixed without any reason why he hould purpose and decree as he has done, rather than the contrary, or otherwife: But they are all infinitely wife and good, or the dictates of the most perfect wisdom. For if God decree or act, he muft decree and act like himfelf, an infinitely wife Being. Infinite wisdom is able or fufficient to form the wifest and best plan of crea

Eph. iii. 11. See alfo Eph. i. 4. 1 Cor. ii. 7. 2 Tim. i. 9.