our nature equal, and our glory one k. This is the most natural and obvious meaning of the text, consonant to other Scriptures, and to Catholic antiquity; as shall be shown in the sequel. The text might lead me to discourse on the divinity of the Holy Ghost, as well as of the Son but having hitherto confined myself to the single point of Christ's divinity, that I might the more fully and distinctly,treat of it; I shall for the same reason do so still, and occasionally only touch upon the other, as it may fall in my way, or may be subservient to my main point. The words now under consideration will afford two distinct arguments of the divinity of God the Son; one particular and special, the other more general.

1. The first, which I call particular and special, is contained in this, that the operations, gifts, and graces of the Spirit of God with the glory of them, are ascribed to Christ.

2. The second, which I call general, lies in the general reason given as the foundation of the former; that "all things that the Father hath," our Saviour attributes to himself, and challenges as his own. Of these in their order.

I. We are to observe, that the operations, gifts, and graces of the Spirit of God, with the glory of them, are ascribed to Christ; "He shall receive of mine, and "shall show it unto you." He shall glorify me: the glory of whatsoever shall be done or taught by the Holy Spirit, our Lord ascribes to himself, as being (in conjunction with the Father) the author and fountain of it. The context indeed mentions only the Spirit's teaching; but the reason is the same for whatever should be done by the Holy Spirit of God, who is also the Spirit of Christ and therefore the miraculous works of the Holy Ghost are expressly ascribed to Christ by St. Peter, Acts

* Licet a Patre procedat Spiritus veritatis, et det illis Deus Spiritum Sanctum petentibus se: tamen quia omnia quæ habet Pater mea sunt," et ipse Spiritus Patris meus est, et de meo accipiet. Didym. de Spir. Sanct. apud Hieron. tom. iv. p. 516.

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ii. 33. "Being by the right hand of God exalted, and having received of the Father the promise of the Holy "Ghost, he hath shed forth this which ye now see and "hear." When therefore our Lord says, " he shall re"ceive of mine, and shall show it unto you," it is but reasonable to understand it of every operation, gift, or influence of the Holy Spirit, (of whatever kind it were,) showered down upon the Apostles. All were derived from Christ; to him therefore (in conjunction with the Father and the Holy Ghost) is the glory of them to be ascribed, as is plain from the words, "he shall glorify "me," ver. 14.

Now, if the Holy Ghost himself be a divine Person, and one with God the Father, and adored together with him, as the Catholic Church has all along taught1, and Scripture itself has sufficiently intimated; then we have here a clear and irresistible proof of the divinity of Christ, who, as appears from this text, is at least equal to, or in some sense greater than the Holy Ghost m. But because the divinity of the Holy Ghost is what our adversaries will no more admit than they will the other, and it would be here too great a digression for me to enter into the proof of it; I must be content to wave that point, and consider only whether, or how far, our argument may be conceived to stand independent of it.

The Person of the Holy Ghost is described in Scripture as the immediate author and worker of miracles"; and

1 Justin. Mart. Apol. i. cap. 16. Athenagoras, p. 40, 96. Irenæus, lib. iv. cap. 37. Clem. Alex. p. 1020. ed. Ox. Tertullian, contr. Prax. cap. ix. xiii. xxv. Hippolytus contr. Noët. cap. xii. Origen. apud Basil. de Sp. S.

p. 219. in Joh. p. 124. Cyprian. Ep. ad Jubajan. p. 203.

Si a Christo accepit quæ nuntiet, major ergo jam Paracleto Christus est: quoniam nec Paracletus a Christo acciperet nisi minor Christo esset. Minor autem Christo Paracletus Christum etiam Deum esse hoc ipso probat a quo accepit quæ nuntiat; ut testimonium Christi divinitatis grande sit, dum minor Christo Paracletus repertus, ab illo sumit quæ cæteris tradit. Novat. de Trin. cap. xxiv.

■ Acts ii. 4, 45, 46. Rom. xv. 19. 1 Cor. ii. 4, 5. xii. 4, 8, 11. xiv, 2. Heb. ii. 4.

even of those done by our Lord himselfo; the Conductor of Christ Jesus in his human capacity, during his state of humiliation here upon earth P; the Inspirer of the Prophets and Apostles 9; the Searcher of all hearts, and the Comforter of good Christians in difficulties. To lie to him is the same thing as to lie unto Gods. Blasphemy against him is unpardonable. To resist him is the same thing as to resist God". He is in God, and knows the mind of God as perfectly as a man knows his own mind; and that in respect of all things, even the deep things of God. Men's bodies are his templey, and, by being his temple, are the temple of God. He is joined with God the Father and Son, in the solemn form of baptism a; in religious oaths, and in invocations for grace and peace b; in the same common operations ; in the same authoritative mission and vocation of persons into the ministry d; and he is joined with the Father in the same common mission, even of the Son himselfe in a word, he is Lord f (or Jehovah) and Gods, and Lord of Hosts h. This is a brief summary of what the Scriptures have taught us of the person, character, and offices of the Holy Ghost. Exceptions may be made (though of no great weight) to some particulars, which I have not here time to consider. The least that can be inferred from them, and what the Arians themselves will not scruple to admit, is, that the

• Matt. xii. 18. Acts x. 38.

P Matt. iv. 1. xii. 18. Luke iv. 1. John i. 32. iii. 34. Acts i. 2.

See the proofs in Clarke's Script. Doctr. cap. iii. sect. 2.

See Script. Doctr. cap. iv. sect. 3.

Holy Ghost is a Person of very high eminence, dignity, and majesty; much superior to any angel or archangel, or any other person whatsoever, excepting only God the Father, and his Son Christ Jesus. Let it then be considered, that however great and glorious, however mighty and powerful, however wise and knowing, however venerable and adorable this Person is, and however intimate with, and united to, God the Father, whose Spirit he is; yet all that he is, and all that he does, is to be referred to Christ, as the author and fountain of it. He claims the glory of all, because all is his. Now if we consider the infinite distance there is between God and the very highest of his creatures, and how arrogant it must appear in any creature to make a claim of this kind and value, a claim upon God's own Spirit, a claim of glory (though in strictness glory can be due to God alone) as having a hand in all his works, and, as it were, assisting and influencing the very Spirit of the Father:" I say, if we consider this, and at the same time reflect that our blessed Lord (who was the most perfect pattern of humility, meekness, and modesty) has really made this claim, and has been thus familiar with Almighty God; what can we think less than this, that our blessed Lord is infinitely superior to all creatures, and consequently is himself really, truly, and essentially God, coequal and coeternal with God the Father? Thus, and thus only, can his claim be justified, and his pretensions reconciled to the Scriptures, or to the truth and reason of things: which will appear farther, if we consider,

II. Secondly, the general reason, upon which our blessed Lord founds his particular claim. "All things "that the Father hath are mine." All things; and therefore the very highest of all, namely, those specified in that chapter. And indeed it is but reasonable, and

i Neque enim de creaturis sumebat Spiritus Sanctus, qui Dei Spiritus est; ut ex his videatur accipere, quia ea omnia Dei sunt. Hilar. de Trin. lib. ix. p. 1033.

even necessary to suppose, that one who could justly ascribe so much to himself, must be in all respects equal to the Father, excepting only (what the text intimates in the very name of Father k) that he is not another Father, but Son of the Father. This clearly accounts for his ascribing to himself all the influences, gifts, and graces of God's Holy Spirit, and the glory of them. For if God the Son hath all things that the Father hath, then hath he all the attributes and perfections belonging to the Father; the same power, rights, and privileges; the same honour and glory; and, in a word, the same nature, substance, and Godhead. Then, indeed, every divine work is his work; the Spirit of the Father is also his Spirit; the operations of the Holy Ghost must, of course, be the operations of Father and Son too; and the glory of every thing must be referred to both, as to one common author and fountain thereof. On these principles, the sense of the whole passage is easy, expedite, and clear; and very consonant to our blessed Lord's account of himself in other places of this Gospel: particularly where he says, "What things soever he" (the Father) "doth, these " also doth the Son likewise," John v. 19. "I and my "Father are one," John x. 30. "He that hath seen me "hath seen the Father-I am in the Father, and the Fa"ther in me," John xiv. 9, 10. "Glorify me with thine "own self, with the glory which I had with thee before "the world was," John xvii. 5. "All mine are thine, " and thine are mine, and I am glorified in them," John

* Διὰ τοῦτο γὰρ ἀκριβῶς εἴρηκεν, ὅσα ἔχει ὁ πατὴρ, ἵνα καὶ ὧδε λέγων τὸν πατέρα, μὴ καὶ αὐτὸς πατὴς νομισθῇ· οὐ γὰρ εἴρηκεν ἐγώ εἰμι ὁ πατὴρ, ἀλλ' ὅσα ἔχει Tarng. Athanas. Op, vol. i. p. 107. ed. Bened.

Procul hinc absint dialecticorum tendiculæ et sophismata a veritate pellantur: quæ occasionem impietatis ex pia prædicatione capientia, dicunt : Ergo et Pater est Filius, et Filius Pater. Si enim dixisset, "Omnia 66 quæcunque habet Deus, mea sunt," haberet impietas occasionem confingendi, et verisimile videretur mendacium. Cum vero dixerit, “Omnia quæ "habet Pater, mea sunt;" Patris nomine se Filium declaravit; Paternitatem, qui Filius erat, non usurpavit. Didym. de Sp. S. Hieron. tom. iv. p. 516. ed. Bened.