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 and fortitude,  the  spirit  of  knowledge  and  piety,  and the spirit  of  the  fear  of  the  Lord,"  and  St.  Paul  adds "  that  though  there  be  diversities  of  graces,  it  is  the same spirit  who  worketh  all  in  all."

Brethren, in  the  presence  of  this  doctrine  so  plainly scriptural, so  consistent  with  reason,  the  arguments of the  enemies  of  the  Holy  Ghost  seem  absurdly puerile. Especially childish  was  their  attempt  to  disprove His  divinity  from  the  words  of  the  prophet Amos: "  He  [God]  formeth  the  thunder  and  createth  the  spirit." The passage  being  the  prophet's  appeal to  Israel  to  return  to  God  through  fear  of  His greatness, he  adduces  a  thunderstorm  as  an  example of  the  awful  power  of  Him  whom  the  winds and the  seas  obey. The force  of  the  objection,  therefore, consists  in  a  misinterpretation  of  the  word " spirit "  which  here  evidently  signifies  the  winds. It is  a  fair  example  of  the  devices  to  which  heretics resort to  pervert  Scripture  and  combat  the  truth. Their method  is  to  wrest  Scripture  into  conformity with their  own  ideas,  and  when  this  is  impossible, to reject  altogether  the  more  stubborn  passages. Speaking with  the  Samaritan  woman,  Christ  said: " The  Spirit  is  God,  and  they  that  adore  Him  must adore  Him  in  spirit  and  in  truth,"  and  although  the text may  more  correctly  be  quoted  of  the  divine  nature, meaning  that  God  is  a  spirit,  etc.,  still  the Arians in  their  frantic  efforts  to  prove  that  the  Spirit is not  God,  totally  erased  these  words  from  their Bibles. The Lutherans  adopted  a  similar  method  in dealing  with  Machabees  and  St.  James,  where  they