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<p> the third person in the Trinity. The orthodox doctrine is, that as Christ is God by an eternal <em> filiation, </em> so the Spirit is God by <em> procession </em> from the Father and the Son. "And I believe in the [[Holy]] Ghost," says the Nicene Creed, "the Lord and [[Giver]] of life, who <em> proceedeth </em> from the Father and the Son, who, with the Father and the Son together, is worshipped and glorified." And with this agrees the Athanasian Creed, "The Holy Ghost is of the Father and of the Son, neither made, nor created, nor begotten, but <em> proceeding." </em> In the Articles of the English church it is thus expressed: "The Holy Ghost, <em> proceeding </em> from the Father and the Son, is of one substance, majesty, and glory with the Father and the Son, very and eternal God." The Latin church introduced the term <em> spiration </em> from <em> spiro, </em> "to breathe," to denote the manner of this procession; on which Dr. Owen remarks, "As the vital breath of a man has a continual emanation from him, and yet is never separated utterly from his person, or forsaketh him, so doth the Spirit of the Father and the Son proceed from them by a continual divine emanation, still abiding one with them." On this refined view little can be said which has clear Scriptural authority; and yet the very term by which the Third Person in the [[Trinity]] is designated, <em> [[Wind]] </em> or <em> Breath, </em> may, as to the Third Person, be designed, like the term <em> Son </em> applied to the Second, to convey, though imperfectly, some intimation of that manner of being by which both are distinguished from each other, and from the Father; and it was a remarkable action of our Lord, and one certainly which does not discountenance this idea, that when he imparted the Holy Ghost to his disciples, "He <em> breathed </em> on them, and saith unto them, [[Receive]] ye the Holy Ghost," John 20:22 . </p> <p> <strong> 2. </strong> But, whatever we may think as to the doctrine of <em> spiration, </em> the <em> profession </em> of the Holy Ghost rests on more direct Scriptural authority, and is thus stated by [[Bishop]] Pearson: "Now the procession of the Spirit, in reference to the Father, is delivered expressly in relation to the Son, and is contained virtually in the Scriptures. </p> <p> <strong> 1. </strong> It is expressly said, that the Holy Ghost proceedeth from the Father, as our [[Saviour]] testifieth, ‘When the [[Comforter]] is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me,' John 15:26 . And this is also evident from what hath been already asserted; for being the Father and the Spirit are the same God, and, being so the same in the unity of the nature of God, are yet distinct in the personality, one of them must have the same nature from the other; and because the Father hath been already shown to have it from none, it followeth that the Spirit hath it from him. </p> <p> <strong> 2. </strong> Though it be not expressly spoken in the Scripture, that the Holy Ghost proceedeth from the Father and Son, yet the substance of the same truth is virtually contained there; because those very expressions which are spoken of the Holy Spirit in relation to the Father, for that reason, because he proceedeth from the Father, are also spoken of the same Spirit in relation to the Son; and therefore there must be the same reason presupposed in reference to the Son, which is expressed in reference to the Father. Because the Spirit proceedeth from the Father, therefore it is called ‘the Spirit of God,' and ‘the Spirit of the Father.' ‘It is not ye that speak, but the Spirit of your Father which speaketh in you,' Matthew 10:20 . For by the language of the Apostle, ‘the Spirit of God' is the Spirit which is of God, saying, ‘The things of God knoweth no man, but the Spirit of God. And we have received not the spirit of the world, but the Spirit which is of God,' 1 Corinthians 2:11-12 . How the same Spirit is also called ‘the Spirit of the Son:' for ‘because we are sons, God hath sent forth the Spirit of his Son into our hearts,' Galatians 4:6 . ‘The Spirit of Christ:' ‘Now if any man have not the Spirit of Christ, he is none of his,' Romans 8:9; ‘Even the Spirit of Christ which was in the prophets,' 1 Peter 1:11 . </p> <p> ‘The Spirit of Jesus Christ,' as the [[Apostle]] speaks: ‘I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,' Php_1:19 . If then the Holy Ghost be called ‘the Spirit of the Father,' because he proceedeth from the Father, it followeth that, being called also ‘the Spirit of the Son,' he proceedeth also from the Son. Again: because the Holy Ghost proceedeth from the Father, he is therefore sent by the Father, as from him who hath, by the original communication, a right of mission; as, ‘the Comforter, which is the Holy Ghost, whom the Father will send,' John 14:26 . But the same Spirit which is sent by the Father, is also sent by the Son, as he saith, ‘When the Comforter is come, whom I will send unto you.' Therefore the Son hath the same right of mission with the Father, and consequently must be acknowledged to have communicated the same essence. The Father is never sent by the Son, because he received not the [[Godhead]] from him; but the Father sendeth the Son, because he communicated the Godhead to him: in the same manner, neither the Father nor the Son is ever sent by the Holy Spirit; because neither of them received the divine nature from the Spirit: but both the Father and the Son sendeth the Holy Ghost, because the divine nature, common to the Father and the Son, was communicated by them both to the Holy Ghost. As therefore the [[Scriptures]] declare expressly, that the Spirit proceedeth from the Father; so do they also virtually teach, that he proceedeth from the Son." </p> <p> <strong> 3. </strong> [[Arius]] regarded the Spirit not only as a creature, but as created by Christ, κτισμα κτισματος , <em> the creature of a creature. </em> Some time afterward, his personality was wholly denied by the Arians, and he was considered as the <em> exerted energy </em> of God. This appears to have been the notion of Socinus, and, with occasional modifications, has been adopted by his followers. </p> <p> They sometimes regard him as an attribute; and at others, resolve the passages in which he is spoken of into a periphrasis, or circumlocution for God himself; or, to express both in one, into a figure of speech. </p> <p> <strong> 4. </strong> In establishing the proper personality and deity of the Holy Ghost, the first argument may be drawn from the frequent association, in Scripture, of a Person under that appellation with two other Persons, one of whom, the Father, is by all acknowledged to be divine; and the ascription to each of them, or to the three in union, of the same acts, titles, and authority, with worship, of the same kind, and, for any distinction that is made, of an equal degree. The manifestation of the existence and divinity of the Holy Spirit may be expected in the law and the prophets, and is, in fact, to be traced there with certainty. The Spirit is represented as an agent in creation, "moving upon the face of the waters;" and it forms no objection to the argument, that creation is ascribed to the Father, and also to the Son, but is a great confirmation of it. That creation should be effected by all the three [[Persons]] of the Godhead, though acting in different respects, yet so that each should be a Creator, and, therefore, both a Person and a divine Person, can be explained only by their unity in one essence. On every other hypothesis this Scriptural fact is disallowed, and therefore no other hypothesis can be true. If the Spirit of God be a mere influence, then he is not a Creator, distinct from the Father and the Son, because he is not a Person; but this is refuted both by the passage just quoted, and by Psalms 33:6 : "By the Word of the Lord were the heavens made; and all the host of them by the breath (Hebrews <em> Spirit </em> ) of his mouth." This is farther confirmed by Job 33:4 : "The Spirit of God hath made me, and the <em> breath </em> of the [[Almighty]] hath given me life;" where the second clause is obviously exegetic of the former: and the whole text proves that, in the patriarchal age, the followers of the true religion ascribed creation to the Spirit, as well as to the Father; and that one of his appellations was, "the <em> [[Breath]] </em> of the Almighty." Did such passages stand lone, there might, indeed, be some plausibility in the criticism which resolves them into a personification; but, connected as they are with the whole body of evidence, as to the concurring doctrine of both Testaments, they are inexpugnable. Again: If the personality of the Son and the Spirit be allowed, and yet it is contended that they were but instruments in creation, through whom the creative power of another operated, but which creative power was not possessed by them; on this hypothesis, too, neither the Spirit nor the Son can be said to create, any more than Moses created the serpent into which his rod was turned, and the Scriptures are again contradicted. To this association of the three Persons in creative acts, may be added a like association in acts of preservation, which has been well called a <em> continued creation, </em> and by that term is expressed in the following passage: "These wait all upon thee, that thou mayest give them their meat in due season. Thou hidest thy face, they are troubled; thou takest away their breath, they die, and return to dust: thou sendest forth thy Spirit, they are created; and thou renewest the face of the earth," Psalms 104:27-30 . It is not surely here meant, that the Spirit by which the generations of animals are perpetuated, is <em> wind; </em> and if he be called an attribute, <em> wisdom, power, </em> or both united, where do we read of such attributes being "sent," "sent forth from God?" The personality of the Spirit is here as clearly marked as when St. Paul speaks of God "sending forth the Spirit of his Son," and when our Lord promises to "send" the Comforter; and as the upholding and preserving of created things is ascribed to the Father and the Son, so here they are ascribed, also, to the Spirit, "sent forth from" God to "create and renew the face of the earth." </p> <p> <strong> 5. </strong> The next association of the three Persons we find in the <em> inspiration </em> of the prophets: "God spake unto our fathers by the prophets," says St. Paul, Hebrews 1:1 . St. Peter declares that these "holy men of God spake as they were moved by the Holy Ghost," 2 Peter 1:21; and also that it was "the Spirit of Christ which was in them," 1 Peter 1:11 . We may defy any Socinian to interpret these three passages by making the Spirit an influence or attribute, and thereby reducing the term Holy Ghost into a figure of speech. "God," in the first passage, is, unquestionably, God the Father; and the "holy men of God," the prophets, would then, according to this view, be moved by the <em> influence </em> of the Father; but the influence, according to the third passage, which was the source of their inspiration, was the Spirit, or the <em> influence </em> of "Christ." Thus the passages contradict each other. [[Allow]] the trinity in unity, and you have no difficulty in calling the Spirit, the Spirit of the Father, and the Spirit of the Son, or the Spirit of either; but if the Spirit be an influence, that influence cannot be the influence of two persons,—one of them God, and the other a creature. </p> <p> Even if they allowed the pre-existence of Christ, with Arians, these passages are inexplicable by the Socinians; but, denying his preexistence, they have no subterfuge but to interpret, "the Spirit of Christ," <em> the spirit which prophesied of Christ, </em> which is a purely gratuitous paraphrase; or "the spirit of an anointed one, or prophet;" that is, the prophet's own spirit, which is just as gratuitous and as unsupported by any parallel as the former. If, however, the Holy Ghost be the Spirit of the Father and of the Son, united in one essence, the passages are easily harmonized. In conjunction with the Father and the Son, he is the source of that prophetic inspiration under which the prophets spoke and acted. So the same Spirit which raised Christ from the dead, is said by St. Peter to have preached by Noah while the ark was preparing;—in allusion to the passage, "My Spirit shall not always, strive (contend, debate) with man." This, we may observe, affords an eminent proof, that the writers of the New [[Testament]] understood the phrase, "the Spirit of God," as it occurs in the Old Testament, <em> personally. </em> For, whatever may be the full meaning of that difficult passage in St. Peter, Christ is clearly declared to have preached by the Spirit in the days of Noah; that is, he, by the Spirit, inspired Noah to preach. If, then, the [[Apostles]] understood that the Holy Ghost was a Person, a point which will presently be established, we have, in the text just quoted from the book of Genesis, a key to the meaning of those texts in the Old Testament where the phrases, "My Spirit," "the Spirit of God," and "the Spirit of the Lord," occur; and inspired authority is thus afforded us to interpret them as of a Person; and if of a Person, the very effort made by [[Socinians]] to deny his personality, itself, indicates that that Person must, from the lofty titles and works ascribed to him, be inevitably divine. Such phrases occur in many passages of the [[Hebrew]] Scriptures; but, in the following, the Spirit is also eminently distinguished from two other Persons: "And now the Lord God, and his Spirit, hath sent me," Isaiah 48:16; or, rendered better, "hath sent me and his Spirit," both terms being in the accusative case. "Seek ye out of the book of the Lord, and read: for my mouth it hath commanded, and his Spirit it hath gathered them," </p> <p> Isaiah 34:16 . "I am with you, saith the Lord of Hosts, according to the word that I covenanted with you when ye came out of Egypt, so my Spirit remaineth among you: fear ye not. For thus saith the Lord of Hosts, I will shake all nations, and the Desire of all nations shall come," Haggai 2:4-7 . Here, also, the Spirit of the Lord is seen collocated with the Lord of [[Hosts]] and the Desire of all nations, who is the Messiah. </p> <p> <strong> 6. </strong> Three Persons, and three only, are associated also, both in the Old and New Testament, as objects of supreme worship; and form the one "name" in which the religious act of solemn benediction is performed, and to which men are bound by solemn baptismal covenant. In the plural form of the name of God, each received equal adoration. This threefold personality seems to have given rise to the standing form of triple benediction used by the [[Jewish]] high priest. The very important fact, that, in the vision of Isaiah, the Lord of hosts, who spake unto the prophet, is, in Acts 28:25 , said to be the Holy Ghost, while St. John declares that the glory which Isaiah saw was the glory of Christ, proves, indisputably, that each of the three Persons bears this August appellation; it gives also the reason for the threefold repetition, "Holy, holy, holy!" and it exhibits the prophet and the very seraphs in deep and awful adoration before the Triune Lord of hosts. Both the prophet and the seraphim were, therefore, worshippers of the Holy Ghost and of the Son, at the very time and by the very acts in which they worshipped the Father; which proves that, as the three Persons received equal homage in a case which does not admit of the evasion of pretended superior and inferior worship, they are equal in majesty, glory, and essence. </p> <p> <strong> 7. </strong> As in the tabernacle form of benediction, the Triune [[Jehovah]] is recognized as the source of all grace and peace to his creatures; so also we have the apostolic formula: "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. </p> <p> Amen." Here the personality of the three is kept distinct; and the prayer is, that [[Christians]] may have a common participation of the Holy Spirit, that is, doubtless, as he was promised by our Lord to his disciples, as a Comforter, as the Source of light and spiritual life, as the Author of regeneration. Thus the Spirit is acknowledged, equally with the Father and the Son, to be the Source and the Giver of the highest spiritual blessings; while this solemn ministerial benediction is, from its specific character, to be regarded as an act of prayer to each of the three Persons, and therefore is at once, an acknowledgment of the divinity and personality of each. The same remark applies to Revelation 1:4-5 : "Grace be unto you, and peace, from Him which was, and which is, and which is to come; and from the seven spirits which are before his throne," (an emblematical reference, probably to the golden branch with its seven lamps,) "and from Jesus Christ." The style of this book sufficiently accounts for the Holy Spirit being called "the seven spirits;" but no created spirit or company of created spirits is ever spoken of under that appellation: and the place assigned to the seven spirits, between the mention of the Father and the Son, indicates, with certainty, that one of the sacred Three, so eminent, and so exclusively eminent in both dispensations, is intended. </p> <p> <strong> 8. </strong> The form of baptism next presents itself with demonstrative evidence on the two points before us, the personality and divinity of the Holy Spirit. It is the form of covenant by which the sacred Three become our one or only God, and we become his people: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." In what manner is this text to be disposed of, if the personality of the Holy Ghost is denied? Is the form of baptism to be so understood as to imply that baptism is in the name of one <em> God, </em> one <em> creature, </em> and one <em> attribute? </em> The grossness of this absurdity refutes it, and proves that here, at least, there can be no personification. If all the Three, therefore, are persons, are we to have baptism in the name of one God and two creatures? This would be too near an approach to idolatry, or, rather, it would be idolatry itself; for, considering baptism as an act of dedication to God, the acceptance of God as our God, on our part, and the renunciation of all other deities and all other religions, what could a [[Heathen]] convert conceive of the two creatures so distinguished from all other creatures in heaven and in earth, and so associated with God himself as to form together the <em> one name, </em> to which, by that act, he was devoted, and which he was henceforward to profess and honour, but that they were equally divine, unless special care were taken to instruct him that but one of the Three was God, and the two others but creatures? But of this care, of this cautionary instruction, though so obviously necessary upon this theory, no single instance can be given in all the writings of the Apostles. </p> <p> <strong> 9. </strong> But other arguments are not wanting to prove both the personality and the divinity of the Holy Spirit. With respect to the former, </p> <p> <strong> (1.) </strong> The mode of his subsistence in the sacred Trinity proves his personality. He proceeds from the Father and the Son, and cannot, therefore, be either. To say that an attribute proceeds and comes forth, would be a gross absurdity. </p> <p> <strong> (2.) </strong> Many passages of [[Scripture]] are wholly unintelligible and even absurd, unless the Holy Ghost is allowed to be a person. For as those who take the phrase as ascribing no more than a figurative personality to an attribute, make that attribute to be the <em> energy </em> or <em> power of God, </em> they reduce such passages as the following to utter unmeaningness: "God anointed Jesus with the Holy Ghost and with power;" that is, with the power of God and with power. "That ye may abound in hope through the power of the Holy Ghost;" that is, through the power of power. "In demonstration of the Spirit and of power;" that is, in demonstration of power and of power. </p> <p> <strong> (3.) </strong> Personification of any kind is, in some passages in which the Holy Ghost is spoken of, impossible. The reality which this figure of speech is said to present to us, is either some of the attributes of God, or else the doctrine of the Gospel. Let this theory, then, be tried upon the following passages: "He shall not speak of himself; but whatsoever he shall hear, that shall he speak." What attribute of God can here be personified? And if the doctrine of the [[Gospel]] be arrayed with personal attributes, where is there an instance of so monstrous a prosopopoeia as this passage would exhibit?—the doctrine of the Gospel not speaking "of himself," but speaking "whatsoever he shall hear!"— "The Spirit maketh intercession for us." What attribute is capable of interceding, or how can the doctrine of the Gospel intercede? Personification, too, is the language of poetry, and takes place naturally only in excited and elevated discourse; but if the Holy Spirit be a personification, we find it in the ordinary and cool strain of mere narration and argumentative discourse in the New Testament, and in the most incidental conversations, "Have ye received the Holy Ghost since ye believed? We have not so much as heard whether there be any Holy Ghost." How impossible is it here to extort, by any process whatever, even the shadow of a personification of either any attribute of God, or of the doctrine of the Gospel! So again: "The Spirit said unto Philip, Go near, and join thyself to this chariot." [[Could]] it be any attribute of God which said this, or could it be the doctrine of the Gospel? Finally, that the Holy Ghost is a person, and not an attribute, is proved by the use of masculine pronouns and relatives in the Greek of the New Testament, in connection with the neuter noun Πνευμα , <em> Spirit, </em> and also by many distinct personal acts being ascribed to him, as, "to come," "to go," "to be sent," "to teach," "to guide," "to </p> <p> comfort," "to make intercession," "to bear witness," "to give gifts," "dividing them to every man as he <em> will," </em> "to be vexed," "grieved," and "quenched." These cannot be applied to the mere fiction of a person, and they therefore establish the Spirit's true personality. </p> <p> <strong> 10. </strong> Some additional arguments to those before given to establish the divinity of the Holy Ghost may also be adduced. The first is taken from his being the subject of blasphemy: "The blasphemy against the Holy Ghost shall not be forgiven unto men," Matthew 12:31 . This blasphemy consisted in ascribing his miraculous works to Satan; and that he is capable of being blasphemed proves him to be as much a person as the Son; and it proves him to be divine, because it shows that he may be sinned against, and so sinned against that the blasphemer shall not be forgiven. A person he must be, or he could not be blasphemed: a divine person he must be, to constitute this blasphemy a sin against him in the proper sense, and of so malignant a kind as to place it beyond the reach of mercy. He is called God: "Why hath Satan filled thine heart to lie unto the Holy Ghost? Why hast thou conceived this in thine heart? Thou hast not lied unto men, but unto God," Acts 5:3-4 . [[Ananias]] is said to have lied particularly "unto the Holy Ghost," because the Apostles were under his special direction in establishing the temporary regulation among Christians that they should have all things in common: the detection of the crime itself was a demonstration of the divinity of the Spirit, because it showed his omniscience, his knowledge of the most secret acts. In addition to the proof of his divinity thus afforded by this history, he is also called God: "Thou hast not lied unto men, but unto God." He is also called the Lord: "Now the Lord is that Spirit," 2 Corinthians 3:17 . He is <em> eternal: </em> "The eternal Spirit," Hebrews 9:14 . <em> [[Omnipresence]] </em> is ascribed to him: "Your body is the temple of the Holy Ghost," 1 Corinthians 6:19 . "As many as are led by the Spirit of God, they are the sons of God," Romans 8:14 . For, as all true Christians are his temples, and are led by him, he must be present to them at all times and in all places. He is <em> omniscient: </em> "The Spirit searcheth all things, yea, the deep things of God," 1 Corinthians 2:10 . Here the Spirit is said to search or know "all things" absolutely; and then, to make this more emphatic, that he knows even "the deep things of God," </p> <p> things hidden from every creature, the depths of his essence, and the secrets of his counsels; for, that this is intended, appears from the next verse, where he is said to know "the things of God," as the spirit of a man knows the things of a man. <em> [[Supreme]] majesty </em> is also attributed to him, so that to "lie" to him, to "blaspheme" him, to "vex" him, to do him "despite," are sins, and as such render the offender liable to divine punishment. How impracticable then is it to interpret the phrase, "the Holy Ghost," as a periphrasis for God himself! A Spirit, which is the Spirit <em> of </em> God, which is so often distinguished <em> from </em> the Father, which "sees" and "hears" the Father, which searches "the deep things" of God, which is "sent" by the Father, which "proceedeth" from him, and who has special prayer addressed to him at the same time as the Father, cannot, though "one with him," be the Father; and that he is not the Son is acknowledged on both sides. As a divine person, our regards are therefore justly due to him as the object of worship and trust, of prayer and blessing. </p> <p> <strong> 11. </strong> Various are the gracious offices of the Holy Spirit in the work of our redemption. He it is that first quickens the soul, dead in trespasses and sins, to spiritual life; it is by him we are "born again," and made new creatures; he is the living root of all the [[Christian]] graces, which are therefore called "the fruits" of the Spirit; and by him all true Christians are aided in the "infirmities" and afflictions of this present life. Eminently, he is promised to the disciples as "the Comforter," which is more fully explained by St. Paul by the phrase "the Spirit of adoption;" so that it is through him that we receive a direct inward testimony to our personal forgiveness and acceptance through Christ, and are filled with peace and consolation. This doctrine, so essential to the solid and habitual happiness of those who believe in Christ, is thus clearly explained in a sermon on that subject by the Rev. John Wesley:— </p> <p> <strong> (1.) </strong> But what is the witness of the Spirit? The original word, μαρτυρια , may be rendered, either, as it is in several places, <em> the witness, </em> or, less ambiguously, <em> the testimony, </em> or, <em> the record: </em> so it is rendered in our translation: ‘This is the record,' the testimony, the sum of what God testifies in all the inspired writings, ‘that God hath given unto us eternal life, and this life is in his Son,' 1 John 5:11 . The testimony now under consideration is given by the Spirit of God to and with our spirit. He is the person testifying. What he testifies to us is, ‘that we are the children of God.' The immediate result of this testimony, is, ‘the fruit of the Spirit;' namely, ‘love, joy, peace, long suffering, gentleness, goodness.' And without these, the testimony itself cannot continue. For it is inevitably destroyed, not only by the commission of any outward sin, or the omission of known duty, but by giving way to any inward sin: in a word, by whatever grieves the Holy Spirit of God. </p> <p> <strong> (2.) </strong> I observed many years ago, It is hard to find words in the language of men to explain the deep things of God. Indeed, there are none that will adequately express what the Spirit of God works in his children. But, perhaps, one might say, (desiring any who are taught of God to correct, soften, or strengthen the expression,) By the ‘testimony of the Spirit,' I mean, an inward impression on the soul, whereby the Spirit of God immediately and directly witnesses with my spirit, that I am a child of God; that ‘Jesus Christ hath loved me, and given himself for me;' that all my sins are blotted out, and I, even I, am reconciled to God. </p> <p> <strong> (3.) </strong> After twenty years' farther consideration, I see no cause to retract any part of this. Neither do I conceive how any of these expressions may be altered, so as to make them more intelligible. I can only add, that if any of the children of God will point out any other expressions which are more clear, or more agreeable to the word of God, I will readily lay these aside. </p> <p> <strong> (4.) </strong> Meantime, let it be observed, I do not mean hereby, that the Spirit of God testifies this by any outward voice: no, nor always by an inward voice, although he may do this sometimes. Neither do I suppose, that he always applies to the heart, though he often may, one or more texts of Scripture. But he so works upon the soul by his immediate influence, and by a strong, though inexplicable, operation, that the stormy wind and troubled waves subside, and there is a sweet calm: the heart resting as in the arms of Jesus, and the sinner being clearly satisfied that all his ‘iniquities are forgiven, and his sins covered.' </p> <p> <strong> (5.) </strong> Now what is the matter of dispute concerning this? Not, whether there be a witness or testimony of the Spirit. Not, whether the Spirit does testify with our spirit, that we are the children of God. None can deny this, without flatly contradicting the Scriptures, and charging a lie upon the God of truth. Therefore, that there is a testimony of the Spirit, is acknowledged by all parties. </p> <p> <strong> (6.) </strong> Neither is it questioned, whether there is an indirect witness or testimony, that we are the children of God. This is nearly, if not exactly, the same with ‘the testimony of a good conscience toward God;' and is the result of reason or reflection on what we feel in our own souls. Strictly speaking, it is a conclusion drawn partly from the word of God, and partly from our own experience. The word of God says, Every one who has the fruit of the Spirit is a child of God. [[Experience]] or inward consciousness tells me, that I have the fruit of the Spirit; and hence I rationally conclude, Therefore I am a child of God. This is likewise allowed on all hands, and so is no matter of controversy. </p> <p> <strong> (7.) </strong> Nor do we assert, that there can be any real testimony of the Spirit, without the fruit of the Spirit. We assert, on the contrary, that the fruit of the Spirit immediately springs from this testimony; not always indeed in the same degree even when the testimony is first given; and much less afterward: neither joy nor peace is always at one stay. No, nor love: as neither is the testimony itself always equally strong and clear. </p> <p> <strong> (8.) </strong> But the point in question is, whether there be any direct testimony of the Spirit at all; whether there be any other testimony of the Spirit, than that which arises from a consciousness of the fruit. I believe there is, because that is the plain, natural meaning of the text, ‘The Spirit itself beareth witness with our spirit, that we are the children of God.' It is manifest here are two witnesses mentioned, who together testify the same thing, the Spirit of God, and our own spirit. The late bishop of London, in his sermon on this text, seems astonished that any one can doubt of this, which appears upon the very face of the words. Now, ‘the testimony of our own spirit,' says the bishop, ‘is one which is the consciousness of our own sincerity;' or, to express the same thing a little more clearly, the consciousness of the fruit of the Spirit. When our spirit is conscious of this, of love, joy, peace, long suffering, gentleness, goodness, it easily infers from those premises, that we are the children of God. It is true, that great man supposes the other witness to be ‘the consciousness of our own good works.' This, he affirms, is ‘the testimony of God's Spirit.' But this is included in the testimony of our own spirit: yea, and in sincerity, even according to the common sense of the word. So the Apostle: ‘Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity we have our conversation in the world;' where it is plain, sincerity refers to our words and actions, at least, as much as to our inward dispositions. So that this, is not another witness, but the very same that he mentioned before: the consciousness of our good works being only one branch of the consciousness of our sincerity. Consequently, here is only one witness still. If, therefore, the text speaks of two witnesses, one of these is not the consciousness of our good works, neither of our sincerity; all this being manifestly contained in ‘the testimony of our spirit.' What, then, is the other witness? This might easily be learned, if the text itself were not sufficiently clear, from the verse immediately preceding: ‘Ye have received, not the spirit of bondage, but the Spirit of adoption, whereby we cry, Abba, Father.' It follows, ‘The Spirit itself beareth witness with our spirit, that we are the children of God.' This is farther explained by the parallel text, Galatians 4:6 : ‘Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.' Is not this something immediate and direct, not the result of reflection or argumentation? Does not this Spirit cry, ‘Abba, Father,' in our hearts, the moment it is given? antecedently to any reflection upon our sincerity, yea, to any reasoning whatsoever? And is not this the plain, natural sense of the words, which strikes any one as soon as he hears them? All these texts, then, in their most obvious meaning, describe a direct testimony of the Spirit. That the testimony of the Spirit of God, must, in the very nature of things, be antecedent to the testimony of our own spirit, may appear from this single consideration: We must be holy in heart and life, before we can be conscious that we are so. But we must love God before we can be holy at all, this being the root of all holiness. Now, we cannot love God, till we know he loves us: ‘We love him, because he first loved us.' And we cannot know his love to us, till his Spirit witnesses it to our spirit. Since, therefore, the testimony of his Spirit must precede the love of God and all holiness, of consequence it must precede our consciousness thereof." </p> <p> <strong> 12. </strong> The precedence of the direct witness of the Spirit of God to the indirect witness of our own, and the dependence of the latter upon the former, are also clearly stated by other divines of great authority. Calvin, on Romans 8:16 , says, "St. Paul means, that the Spirit of God gives such a testimony to us, that he being our guide and teacher, our spirit concludes our adoption of God to be certain. For our own rains, of itself, independent of the preceding testimony of the Spirit, [ <em> nisi praeunte Spiritus testimonio, </em> ] could not produce this persuasion in us. For while the Spirit witnesses that we are the sons of God, he at the same time inspires this confidence into our minds, that we are bold to call God our Father." On the same passage Dr. John Owen says, "The Spirit itself beareth witness with our spirits that we are the sons of God; the witness which our own spirits do give unto our adoption is the work and effect of the Holy Spirit in us; if it were not, it would be false, and not confirmed by the testimony of the Spirit himself, who is the Spirit of truth. ‘And none knoweth the things of God but the Spirit of God,' 1 Corinthians 2:11 . If he declare not our sonship in us and to us, we cannot know it. How doth he then hear witness to our spirits? What is the distinct testimony? It must be some such act of his as evidenceth itself to be from him immediately, unto them that are concerned in it, that is, those unto whom it is given." [[Poole]] on the same passage remarks, "The Spirit of adoption doth not only excite us to call upon God as our Father, but it doth ascertain and assure us, as before, that we are his children. And this it doth not by an outward voice, as God the Father to Jesus Christ, nor by an angel, as to Daniel and the [[Virgin]] Mary, but by an inward and secret suggestion, whereby he raiseth our hearts to this persuasion, that God is our Father, and we are his children. This is not the testimony of the graces and operations of the Spirit, but of the Spirit itself." Bishop Pearson, in his elaborate work on the Creed, and Dr. Barrow, in his Sermons, are equally explicit in stating this Scriptural doctrine. </p> | |||
== Hawker's Poor Man's Concordance And Dictionary <ref name="term_47872" /> == | |||
<p> Besides referring back to the former article (See Holiness) concerning this almighty Lord, it may be proper to subjoin some of the names and offices by which God the Holy Ghost is known in Scripture. I say some, for to bring forward all is perhaps beyond the power or the province of man. Our blessed Lord, over and above the sacred names the Holy Ghost hath in common with the Father and the Son in the essence of the GODHEAD, hath graciously taught his church the special titles and appellations by which the Lord the Spirit is known. He is called the "Spirit of truth, by Jesus that leads his church into all truth." ( John 14:17) Jesus speaks of him as a "Witness to testify of him." ( John 16:26) And his servant, the apostle Paul, following the steps of his divine Master, calls the Holy Ghost by the same name. See a beautiful account of the almighty Spirit to this amount. ( Romans 8:1-16) As the Holy Ghost the Comforter, the Lord Jesus most blessedly describes him. ( John 14:16-26) Indeed, this is his great work; for under whatever divine operations the Lord the Spirit brings the people of God, the first and ultimate design of the whole, is for consolation. Hence Paul prays for the communion and fellowship of the Holy Ghost to be with the church. ( 2 Corinthians 13:14) And it is most blessed to every child of God, when brought into the fellowship and communion of the Holy Ghost, to discover how that almighty Comforter opens a communication between Christ and the soul, and keeps it open by the exercises of his grace; so that, while the person of the Father, or the Son, is coming forth to bless the soul, he draws forth and leads out the actings of the soul's faith and love upon the glorious persons of the GODHEAD, and gives "a joy unspeakable and full of glory." </p> <p> The Lord Jesus also points to the person and office of the Holy Ghost, as a Leader and Guide to his chosen, John 16:13; as a Glorifier of Jesus, John 16:14; as the [[Remembrancer]] also of Jesus, John 14:26. And as the prophet Isaiah had been commanded to tell the church of this sovereign Lord, under his almighty offices, as acting with "a spirit of judgment and a spirit of burning," ( Isaiah 4:4) the Lord Jesus more fully opens the nature of these heart-searching works of the Holy Ghost, in shewing that it consists in "convincing of sin, of righteousness, and of judgment." ( John 16:8-11) In short, so many, so diversified, so constant, and so unremitting are the operations of the Holy Ghost on the hearts and minds of the Lord's people, that it must with truth be said, that he, and he only, is the almighty minister in the church of Christ, and to him alone the who efficiency of the gospel, both in work and blessing, is committed. </p> <p> And, indeed, the beautiful order in the covenant of grace, and the economy of redemption, makes it necessary so to be. For, as the whole Three persons of the GODHEAD all concurred in the vast design, and all guaranteed to each other concerning the several offices in the departments of grace, so it became essential, that in the carrying on and completing the work, each almighty person should be engaged in it in his own specific office and character. The Father gave the church; the Son redeemed the church; and God the Holy Ghost sanctifies the church. God the Father appears in the Old, Testament dispensation, holding forth the promised Saviour with all his blessings, as coming for salvation; God the Son takes up the wonderful subject under the New Testament dispensation, as thus coming and finishing all that was promised in the Old; and now that the Son of God hath finished transgression, made an end of sin, and is returned unto glory, God the Holy Ghost is come down, agreeably to Jesus's and his Father's most sure promise, to render effectual the whole purpose of redemption, by his divine offices in the hearts of the redeemed. And thus the church is taught to give equal and undivided praise and glory to the united source of all her mercies, in the Father's love, the Son's grace, and the Spirit's fellowship. </p> <p> It would be little less than the brief recapitulation of the Bible, to go over all that might be brought forward concerning the agency of God the Holy Ghost in the church. From the first awakenings of grace in the heart, until grace is consummated in glory, believers are taught to look to that Holy and eternal Spirit, for his leadings and influences in and through all. The regeneration by the Holy Ghost, in the first motions of the spiritual life, John 3:3; the baptisms of the Spirit, so essential in the spiritual life, 1 Corinthians 12:13; the illuminations of the Spirit, 2 Corinthians 4:6; the "indwelling residence of the Spirit," John 14:16-17; the "receiving of the Holy Ghost," Acts 8:15-17; the "walking in the Spirit," Acts 9:31; the "renewing of the Ho1y Ghost," Titus 3:5; the sealings and earnest of the Spirit, Ephesians 1:13; 2 Corinthians 5:5. All these, and infinitely more to the same effect, prove his sovereign and unceasing agency. But having already swollen this article beyond the usual limits, I must close these observations with only praying that holy and eternal Teacher in the church of the Lord Jesus, to grant some sweet and precious token of his grace and power, by setting his seal in the heart both of the writer and reader, that the truth of his ministry may be known, and felt, and adored, to his glory, and to our comfort and joy. "May the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost." ( Romans 15:13) </p> | |||
== Charles Buck Theological Dictionary <ref name="term_19891" /> == | == Charles Buck Theological Dictionary <ref name="term_19891" /> == | ||
<p> The third person in the Trinity. I. The | <p> The third person in the Trinity. I. The Holy Ghost is a real and distinct person in the Godhead. </p> <p> 1. Personal powers of rational understanding and will are ascribed to him, 1 Corinthians 2:10-11 . 1 Corinthians 12:11 . Ephesians 4:3 . </p> <p> 2. He is joined with the other two divine persons, as the object of worship and fountain of blessings, Matthew 28:19 . 2 Corinthians 13:14 . 1 John 5:7 . </p> <p> 3. In the Greek, a masculine article or epithet is joined to his name Pneuma, which is naturally of the neuter gender, John 14:26; John 15:26; John 16:13 . Ephesians 1:13 . </p> <p> 4. He appeared under the emblem of a dove, and of cloven tongues of fire, Matthew 3:1-17 : Acts 2:1-47 : </p> <p> 5. Personal offices of an intercessor belong to him, Romans 8:26 . </p> <p> 6. He is represented as performing a multitude of personal acts; as teaching, speaking, witnessing, &c. Mark 13:11 . Acts 20:23 . Romans 8:15-16 . 1 Corinthians 6:19 . Acts 15:28; Acts 16:6-7 . &c. &c. &c. II. It is no less evident that the Holy Ghost is a divine person equal in power and glory with the Father and Song of [[Solomon]] 1:1-17 . [[Names]] proper only to the Most High God are ascribed to him; as Jehovah, Acts 28:25 , with Is. 6: 9. and Hebrews 3:7; Hebrews 3:9 . with Exodus 17:7 . Jeremiah 31:31; Jeremiah 31:34 . Hebrews 10:15-16 . God, Acts 5:3-4 . Lord, 2 Cor 3: 17, 19. "The Lord, the Spirit." </p> <p> 2. Attributes proper only to the Most High God are ascribed to him; as Omniscience, Psalms 139:7 . Ephesians 2:17-18 . Romans 8:26-27 . Omnipotence, Luke 1:35 . Eternity, Hebrews 9:14 . </p> <p> 3. [[Divine]] works are evidently ascribed to him, Genesis 1:2 . Job 26:13 . Psalms 33:6 . Psalms 104:30 . </p> <p> 4. Worship, proper only to God, is required and ascribed to him, Is. 6: 3. Acts 28:25 . Romans 9:1 . Revelation 1:4 . 2 Corinthians 13:14 . Matthew 28:19 . III. The agency or work of the Holy Ghost is divided by some into extraordinary and ordinary. The former by immediate inspiration, making men prophets, the latter by his regenerating and sanctifying influences making men saints. It is only the latter which is now to be expected. This is more particularly displayed in, </p> <p> 1. [[Conviction]] of sin, John 16:8; John 9:1-41 : </p> <p> 2. Conversion, 1 Corinthians 12:1-31 : Ephesians 1:17-18 . 1 Corinthians 2:10; 1 Corinthians 2:12 . John 3:5; John 6:1-71 : </p> <p> 3. Sanctification, 2 Thessalonians 2:13 . 1 Corinthians 6:11 . Romans 15:16 . </p> <p> 4. Consolation, John 14:1-31 </p> <p> 5. Direction, John 14:17 . Romans 8:14 . </p> <p> 6. Confirmation, Romans 8:16; Romans 8:26 . 1 John 2:24 . Ephesians 1:13-14 . As to the gift of the Holy Spirit, says a good writer, it is not expected to be bestowed in answer to our prayers, to inform us immediately, as by a whisper, when either awake or asleep, that we are the children of God; or in any other way, than by enabling us to exercise repentance and faith and love to God and our neighbour. </p> <p> 2. We are not to suppose that he reveals any thing contrary to the written word, or more than is contained in it, or through any other medium. </p> <p> 3. We are not so led by, or operated upon by the Spirit as to neglect the means of grace. </p> <p> 4. The Holy Spirit is not promised nor given to render us infallible. </p> <p> 5. Nor is the Holy Spirit given in order that we may do any thing, which was not before our duty. </p> <p> See TRINITY, and Scott's Four Sermons on Repentance, the Evil of Sin, Love to God, and the [[Promise]] of the Holy Spirit, p. 86-89; Hawker's Sermons on the Holy ghost; Pearson on the Creed, 8th article; Dr. Owen on the Spirit; Hurrion's 16 Sermons on the Spirit. </p> | ||
== Easton's Bible Dictionary <ref name="term_31769" /> == | == Easton's Bible Dictionary <ref name="term_31769" /> == | ||
<p> His personality is proved (1) from the fact that the attributes of personality, as intelligence and volition, are ascribed to him (John 14:17,26; 15:26; 1 Corinthians 2:10,11; 12:11 ). He reproves, helps, glorifies, intercedes (John 16:7-13; Romans 8:26 ). (2) He executes the offices peculiar only to a person. The very nature of these offices involves personal distinction (Luke 12:12; Acts 5:32; 15:28; 16:6; 28:25; 1 Corinthians 2:13; Hebrews 2:4; 3:7; 2 Peter 1:21 ). </p> <p> His divinity is established (1) from the fact that the names of | <p> His personality is proved (1) from the fact that the attributes of personality, as intelligence and volition, are ascribed to him ( John 14:17,26; 15:26; 1 Corinthians 2:10,11; 12:11 ). He reproves, helps, glorifies, intercedes ( John 16:7-13; Romans 8:26 ). (2) He executes the offices peculiar only to a person. The very nature of these offices involves personal distinction ( Luke 12:12; Acts 5:32; 15:28; 16:6; 28:25; 1 Corinthians 2:13; Hebrews 2:4; 3:7; 2 Peter 1:21 ). </p> <p> His divinity is established (1) from the fact that the names of God are ascribed to him ( Exodus 17:7; Psalm 95:7; Compare Hebrews 3:7-11 ); and (2) that divine attributes are also ascribed to him, omnipresence ( Psalm 139:7; Ephesians 2:17,18; 1 Corinthians 12:13 ); omniscience ( 1 Corinthians 2:10,11 ); omnipotence ( Luke 1:35; Romans 8:11 ); eternity ( Hebrews 9:4 ). (3) [[Creation]] is ascribed to him ( Genesis 1:2; Job 26:13; Psalm 104:30 ), and the working of miracles ( Matthew 12:28; 1 Corinthians 12:9-11 ). (4) [[Worship]] is required and ascribed to him ( Isaiah 6:3; Acts 28:25; Romans 9:1; Revelation 1:4; Matthew 28:19 ). </p> | ||
== Holman Bible Dictionary <ref name="term_40988" /> == | == Holman Bible Dictionary <ref name="term_40988" /> == | ||
[[Holy Spirit]] | [[Holy Spirit]] | ||
== Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_44331" /> == | == Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_44331" /> == | ||
< | |||
==References == | ==References == | ||
<references> | <references> | ||
<ref name="term_80868"> [https://bibleportal.com/dictionary/watson-s-biblical-theological-dictionary/holy+ghost Holy Ghost from Watson's Biblical & Theological Dictionary]</ref> | |||
<ref name="term_47872"> [https://bibleportal.com/dictionary/hawker-s-poor-man-s-concordance-and-dictionary/holy+ghost Holy Ghost from Hawker's Poor Man's Concordance And Dictionary]</ref> | |||
<ref name="term_19891"> [https://bibleportal.com/dictionary/charles-buck-theological-dictionary/holy+ghost Holy Ghost from Charles Buck Theological Dictionary]</ref> | <ref name="term_19891"> [https://bibleportal.com/dictionary/charles-buck-theological-dictionary/holy+ghost Holy Ghost from Charles Buck Theological Dictionary]</ref> | ||
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<ref name="term_40988"> [https://bibleportal.com/dictionary/holman-bible-dictionary/holy+ghost Holy Ghost from Holman Bible Dictionary]</ref> | <ref name="term_40988"> [https://bibleportal.com/dictionary/holman-bible-dictionary/holy+ghost Holy Ghost from Holman Bible Dictionary]</ref> | ||
<ref name="term_44331"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/holy+ghost Holy Ghost from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref> | <ref name="term_44331"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/holy+ghost Holy Ghost from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref> | ||
</references> | </references> | ||
