The divinity of the Holy Ghost is so clearly revealed in Scrip- ture that very few have dared to call it in question. The early controversies of the orthodox with the Arians precedent and con- sequent to the Council of Nice, A. D. 325, to such a degree ab- sorbed the mind of both parties with the question of the divinity of the Son, that very little prominence was given in that age to questions concerning the Holy Ghost. Arius, however, is said to have taught that as the Son is the first and greatest creature of the Father, so the Holy Ghost is the first and greatest creature of the Son ; a fcriofia KTiufxaro^j a creature of a creature. — See Neander's Ch. Hist., vol. i., pp. 416-420.
Some of the disciples of Macedonius, who lived about the middle of the fourth century, are said to have held that the Holy Ghost was not Supreme God. These were condemned by the second General Council, which met at Constantinope A. D. 381. This council defined and guarded the orthodox faith, by adding definite clauses to the simple reference which the ancient creed had made to the Holy Ghost. — See the Creed of the Council of Constantinople, in Appendix A.
27. By whom has the Holy Spirit been regarded merely as an energy of God ?
Those early heretical sects, generally styled Monarchians and Patripassians, all with subordinate distinctions taught that there was but one person as well as one essence in the Godhead, who, in different relations, is called Father, Son, or Holy Ghost. In
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the sixteenth century Socinus, who taught that Jesus Christ was a mere man, maintained that the term Holy Ghost is in Scrip- ture used as a designation of God's energy, when exercised in a particular way. This is now the opinion of all modern Uni- tarians and Rationalists.
28. How can it be proved that all the attributes of personality are ascribed to the Holy Ghost in the Scriptures ?
The attributes of personality are such as intelligence, volition, separate agency. Christ uses the pronouns I, thou, he, when speaking of the relation of the Holy Spirit to himself and the Father : " I will send him/' " He will testify of me." " Whom the Father will send in my name." Thus he is sent ; he testi- fies ; he takes of the things of Christ, and shows- them to us. He teaches and leads to all truth. He knows, because he searches the deep things of God. He works all supernatural gifts, divid- ing to every man as he wills. — John xiv., 17, 26; xv., 26; 1 Cor. ii., 10, 11 ; xii., 11. He reproves, glorifies, helps, intercedes. — John xvi., 7-13 ; Rom. viii., 26.
29. How may his personality be argued from the offices which he is said in the Scriptures to execute ?
The New Testament throughout all its teachings discovers the plan of redemption as essentially involving the agency of the Holy Ghost in applying the salvation which it was the work of the Son to accomplish. He inspired the prophets and apostles ; he teaches and sanctifies the church; he selects her officers, quali- fying them by the communication of special gifts at his will. He the advocate, every Christian is his client. He brings all the grace of the absent Christ to us, and gives it effect in our persons in every moment of our lives. His personal distinction is ob- viously involved in the very nature of these functions which he discharges. — Luke xii., 12 ; Acts v., 32 ; xv, 28 ; xvi., 6 ; xxviii., 25 ; Rom. xv., 16 ; 1 Cor. ii., 13 ; Heb. ii., 4 ; iii., 7 ; 2 Pet. i., 21.
30. What argument for the personality of the Holy Ghost may be deduced from the formula of baptism ?
Christians are baptized " in the name of the Father, Son, and
140 THE HOLT TRINITY.
Holy Ghost." It would be inconsistent with every law of lan- guage and reason to speak of the " name" of an energy, or to asso- ciate an energy coordinately with two distinct persons.
31. How may his personality be proved by what is said of the sin against the Holy Ghost ?
In Matt. xii., 31, 32 ; Mark iii., 28, 29 ; Luke xii, 10, this sin is called " blasphemy against the Holy Ghost." Now, blas- phemy is a sin committed against a person, and it is here distin- guished from the same act as committed against the other per- sons of the Trinity.
32. How can such expressions as "giving" and " pouring out the Spirit" be reconciled with his personality ?
These and other similar expressions are used figuratively to set forth our participation in the gifts and influences of the Spirit. It is one of the most natural and common of all figures to desig- nate the gift by the name of the giver. Thus we are said " to put on Christ," " to be baptized into Christ," etc. — Eph. v., 30 ; Eom. xiii., 14 ; Gal. iii., 27.
33. Show that the names of God are applied to the Spirit.
Compare Ex. xvii., 7, and Ps. xcv., 7, with Heb. iii., 7-11. — See Acts v., 3, 4.
34. What divine attribute do the Scriptures ascribe to him ? Omnipresence. — Ps. cxxxix., 7 ; 1 Cor. xii., 13. Omniscience. — 1 Cor. ii., 10, 11.