II. Who and what is the Holy Ghost?

The Holy Ghost is the third person of the true and only Godhead, proceeding from the Father and the Son, being co-eternal, co-equal and consubstantial with the Father and the Son, and is sent by both into the hearts of the faithful, that he may sanctify and fit them for eternal life. That this description or definition may be established against heretics, the same things must be proven from the Scriptures concerning the Divinity of the Holy Ghost which we have already demonstrated in regard to the divinity of the Son; viz, that the Holy Ghost is a person that he is distinct from the Father and the Son that he is equal with both, and that he is consubstantial with the Father and the Son. The following declarations of the Apostle Paul establish all these propositions: “The things of God knoweth no man, but the Spirit of God. Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given us of God.” “All these worketh that one and self-same Spirit, dividing to every man severally as he will. ”(l Cor. 2:11, 12; 12:11.) But we must proceed to the proof of these several propositions in their order.

I. That the Holy Ghost is a subsistent or person is proven,

1. From the instances which are recorded of his having appeared in a visible form. “The Holy Ghost descended in a bodily shape, like a dove upon him.” “And there appeared unto them cloven tongues, like as of fire, and it sat upon each of them.” (Luke 3:22. Acts 2:3.) But it is not possible for any quality or exercise of the mind or heart to assume and wear a bodily form; for an accident does not only not assume any particular form, but it even requires something else to which it may attach itself, and in which it may exist. Nor is the air the subject of holiness, godliness, the love of God and other spiritual exercises.

2. That the Holy Ghost is a person is evident from the fact that he is called God. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you.” “Why hath Satan filled thine heart to lie to the Holy Ghost; them hast not lied, unto men, but unto God.” (1 Cor. 3:16. Acts 5:3,4. See also. Is. 40:7, 13. Acts 28:25. Eph. 4:4, 30.) In whatever sense, therefore, heretics may admit that the Holy Ghost is called God, this must follow that he is a subsistent or person, inasmuch as God has a personal existence; but our piety, goodness, religious exercises and other spiritual affections cannot be called God.

3. The Holy Ghost is a person, because he is the author of our baptism, and for the reason that we are baptized in his name, just as much as in that of the Father and the Son; that is, by his commands, will and authority. But no one is ever baptized by the will and authority of a dead thing, or of something having no existence, or in the name of any gifts; but by the command of God.

4. That the Holy Ghost is a subsistent may again be inferred from this, that the properties of a person are continually attributed to him. Thus it is said, that he teaches, comforts and guides us in all truth; that he distributes gifts as he will; that he calls and sends apostles, and speaks in them: “The Holy Ghost shall teach you in the same hour what ye ought to say.” “Separate me Barnabas and Saul.” “They assayed to go into Bithynia; but the Spirit suffered them not.” (Luke 12:11. Acts 13:2; 16:7.) So it is said that he declares things to come; that he foretold the death of Simeon, the destruction of Judas, the traitor, the journey of Peter to Cornelius, the chains and afflictions by which Paul was detained at Jerusalem, the apostacy of the last times, the signification of the entrance of the High Priest into the most holy place, the new covenant, the sufferings of Christ, and the glory that should follow, &c., that he makes intercession for us with groanings that cannot be uttered, that he causes us to cry, Abba, Father, that he is tempted by those who lie unto him, and, finally, that he bears witness in heaven with the Father and the Son. All these things belong to a person, existing, living, willing and acting with design.

5. The Holy Ghost is also clearly distinguished from the gifts of God, which is another proof of his personality. “There are diversities of gifts, but the same Spirit.” “But all these worketh that one and self-same Spirit, dividing to every man severally as he will.” (1 Cor. 12:4, 11.) These gifts differ, therefore, greatly from the Spirit himself.

Obj. The gift of God is not a person. The Holy Ghost is called the gift of God. Therefore he is not a person.

Ans. The first proposition is false if it be taken generally; for the Son was also given, and is the gift of God, and yet he is a person. But the Holy Ghost is called a gift on account of his mission; because he is sent from the Father and the Son. “The Comforter whom I will send unto you from the Father. (John 15:26.) He is such a gift as affects and secures the rest of his gifts.

II. That the Holy Ghost is distinct from the Father and the Son, is proven against the Sabellians who affirm that he is the subsistent of the Father: 1. From the fact that he is called the Spirit of the Father and the Son. But no one is his own spirit, no more than he is his own father or his own son. Hence the Holy Ghost being the Spirit of the Father and the Son, is distinct from both. 2. The Holy Ghost is expressly declared in the Scriptures to be distinct from the Father and the Son. “I will pray the Father, and he shall give you another Comforter.” “Whom I will send unto you from the Father.” “There are three that bear record in heaven, the Father, the Word, and the Holy Ghost.” (John 14:16; 15:26. 1 John 5:7.) The Holy Ghost is here evidently distinguished from both the Father and the Son. So. He is said to be sent by the Father and the Son, and must, therefore, be another person; for no one is sent of himself. A person may, indeed, come of his own accord, and of himself; but no one can send himself. “Whom I will send unto you from the Father.” “Whom the Father will send in my name.” (John 15:26; 14:26.) 4. Distinct attributes are ascribed to the Holy Ghost. He alone proceeds from the Father and the Son; and appeared in the form of a dove, and in the likeness of fire. Christ was also conceived, not by the Father, or the Son, but of the Holy Ghost, which is to say by his immediate virtue and power. “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.” (Luke 1:35.) Hence it is plain that the Holy Ghost is distinct from the Father and the Son. Heretics. being convinced by these arguments from the word of God, admit that the Holy Ghost is a subsistent, but, say they, of the Father, and reason in the following manner:

Obj. 1. The power of the Father is the Father himself. The Holy Ghost is called the power of God. Therefore the Holy Ghost is the Father himself.

Ans. There are here four terms, because in the major proposition the word power is taken for the nature or power of the Father; but in the minor it means the person through whom the Father exercises his power. Hence there is here a sophism.

Obj. 2. That which is common to all the persons of the Godhead ought not to be restricted to one. The word Spirit is common to the three persons. Therefore it ought not to be restricted to the third.

Ans. We grant the whole argument if the word Spirit be understood of the essence of the persons of the Trinity, but not if it be understood of the order of their existence and operation. For he that breathes and the Spirit are different; the one is the person who proceeds, the other is the person from whom he proceeds; the one is the third person of the Godhead, the other is the first or second. The Holy Ghost is called the third person, (not because there is in God any first or last in point of time, but as touching the order or mode of existence) because he has his essence from the Father and the Son, from whom he eternally proceeded: as he is also the Spirit of both. The Son is for a similar reason called the second person, because he is of the Father. The Father is called the first person because he is of no one.