340 THE ARIAN I'NVIT'ED TO ORTHODOX FAITII. of a man signifies the man himself, as well as the spirit of a man does. In confirmation of the same position let it be observed also, that as the term Logos, Word, or the Second of the sacred three, is sometimes used to include the whole divine nature, though it more directly and frequently is explained by wisdom, so the term spirit, though it more naturally and frequently sig- nifies a divine principle of efficience, yet it may be used some- times in a more extensive sense for the divine nature itself, as I have mentioned in the " VII. Dissertation on the Distinction of Persons in the Godhead." IV. As the Spirit of God, in some scriptures, signifies a divine power, or principle of efficience ih the godhead, and is called the third person in the Trinity, so in other texts the term Spirit denotes the influence, oroperation of this power, together with the varioús effects of it communicated to men, which are usually called the gifts and graces of the holy Spirit. Nor is it strange at all that this term should be thus used ; for as the Word of God in several places of scripture, does plainly signify the second person in the blessed Trinity, who bath been employed through all ages to reveal the mind and will of God to men, so there are many other places wherein the Word of God signifies the revelation itself, or the effect of the agency of this divine word : And it is much more frequently used to signify either the scripture, or some revelation of God to men, than to denote the secondperson in the Trinity. Perhaps it is in this sense of influence and gifts, that we may best interpret some of those expressions, both in the Old Testament and the New, where the Spirit is said to " be given to men, to be poured out upon men, to be shed down on the apos- tles, to be given by the laying on of hands, to have the Spirit in greater or less degrees, to be full of the Holy Ghost, or filled with the Spirit, and anointed with the Spirit. " It is true, that such sort of expressions may be much better applied to a certain power of the divine nature, in its various agencies, than to a real proper person, or distinct conscious mind, andthis is one reason that inclines me to think that the Holy Spirit is not ano- ther conscious mind, or a distinct person, in the full, proper and human senseof the word. But still if some of these scriptural phrases be explained concerning the gifts and graces of the Holy Spirit, as the effects of the operation of that divine power, it may render the scripture language a little more plain, easy and intel- ligible, in those places. Note, There are some texts which mention the Word of God, wherein it is pretty hard to say, whether the person of Christ, or his revelationof divine things he meant, as John x. 3.. " He called them gods, to whom the word of God came¡"
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