§ 1. His Nature. The words n-l") and. -rrvevfxa are used in different senses, both lit- cial and figurative, in the sacred Scriptures. They properly mean wind, as when our Lord says, " The Truevfia bloweth where it hsteth ; " then any invisible power ; then immaterial, invisible agents, as the soul and angels ; then God himself, who is said to be a Spirit, to express his nature as an immaterial, intelligent being ; and finally, the Third Person of the Trinity is called " The Spirit " by way of eminence, probably, for two reasons. First, because He is the power or efficiency of God, i. e., the person through Avhom the efficiency of God is directly exercised ; and secondly, to express his relation to the other persons of the Trinity. As Father and Sen are terms expressive of relation, it is natural to infer that the word Spirit is to be understood, in the same way. The Son is called the Word, as the revealer or image of God, and the Third Person is called Spirit as his breath or power. He is also predom- inantly called the Holy Spirit, to indicate both his nature and op- erations. H'^ is absolutely holy in his own nature, and the cause of holiness in all creatures. For the same reason He is called the Spirit of Truth, the Spirit of Wisdom, of Peace, of Love, and of Glory.
A. His Personality.
The two points to be considered in reference to this subject, are, first the nature, and second the office or work of the Holy Spirit. With regard to his nature, is He a- person or a mere power ? and if a person, is He created or divine, finite or infinite ? The person- ality of the Spirit has been the faith of the Church from the begin- ning. It had few opponents even in the chaotic period of theology ; and in modern times has been denied by none but Socinians, Ari- ans, and Sabellians. Before considering the direct proof of the Church doctrine that the Holy Spirit is a person, it may be well to remark, that the terms " The Spirit," " The Spirit of God," " The Holy Spirit," and when God speaks, " My Spirit," or, when God is