334 THE ARIAN INVITED TO ORTHODOX FAITH. seems to be something less than is between three distinct con- scious mind, or three different intelligent agents, in the literal sense of the word. Perhaps in godhead the difference between the several powers, or principles of action, may be much greater than they are in a human, or created spirit. It is most likely there is no human idea that exactly answers it. This is a prob- lem too high, and too hard for us to resolve, who know heavenly things only by way of distant analogy to things earthly, and have not yet learned the unspeakable words which St. Paul heard in paradise. This we know, that these two, viz. the Word and Spirit are often in scripture, as well as by the ancient Jews and first christians, represented as divine powers; yet they are also by the sacred writers, by Jews and christians, sometimes represented in a personal character, or in the way and manner of distinct personal agents. How this is to be ac- counted for, I have shewn in the sequel of this, as well as in otherdissertations. SECT. II.The particular Representations of the Holy Spirit in Scripture. Having spoken in 'the former discourse particularly of the Logos, or Word of God, in its several senses, as it relates to Jesus Christ, or the second person in the Trinity, I apply myself now more directly to say a few thingsconcerning the third person or the blessed Spirit, so far as I can derive light from the holy scriptures. Now if we consult them, I humbly conceive weshall find these following discoveries : I. The Spirit of God is represented as a principle of divine operation, as the active power, or faculty of efficience belonging to the divine nature, in several places in scripture.* It is exhi= bited to us as something in, and of God, which seems to be ex= pressed and explained by power, virtue, and a principle of effi- ciency, or as a divine power belonging to godhead, together with the influence of it. See Luke i. 35. The lfoly.Ghost shall come upòn thee, and the power of the Highest shall overshadow thee; which two expressions seem tobe parallel and explicative of each other;; for our Saviour is called the Son of God, in that text, for this reasòn, because the Father prepared a bodyfor him; as Heb. x. 5. Or the power of God formed him in the womb in a transcendent manner above other children; withottt any earthly father. * Let it be noted bete; that the word power is art awibiguous terra both in fhe English; and in the learned languages; sometimes it signifies a faculty or prin- ciple of operation; and sometimes it denotes the force and influence of that faculty. Now the Word being so often used, and these two senses of it being somewhat a-kin, it is hardly possible to limit the precise bounds of each of these senses or ideas in every place of scripture: My chief design therefore, in these citations, is to shew, that the idea of a certaindivine power, or faculty, with its force of operation, rugs through tbetn all.
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