This is a fact wliich admits of no rational solution if the Scrip- tures do not really teach that tlie Spirit is a distinct person. The rule Quod semper^ quod ubique, quod ah omnibus, is held by Prot- estants as well as by Romanists. It is not to the authority of general consent as an evidence of tnith, that Protestants object, but to the applications made of it by the Papal Church, and to the principle on which that authority is made to rest. All Protestants admit that true believers in every age and country have one faith, as well as one God anJ one Lord.
B. Divinity of the Holy Spirit. ' On this subject there has been little dispute in the Church. The Spirit is so prominently presented in the Bible as possessing divine attributes, and exercising divine prerogatives, that since the fourth century his true divinity has never been denied by those who admit his personality.
1. In the Old Testament, all that is said of Jehovah is said of the Spirit of Jehovah ; and therefore, if the latter is not a mere periphrase for the former, he must of necessity be divine. The expressions, Jehovah said, and, the Spirit said, are constantly in- terchanged ; and the acts of the Spirit are said to be acts of God.
2. In the New Testament, the language of Jehovah is quoted as the language of the Spirit. In Is. vi. 9, it is written, Jehovah said, " Go and tell this people," etc. This passage is thus quoted by Paul, Acts xxviii. 25, " Well spake the Holy Ghost by Esaias the prophet," etc. In Jeremiah xxxi. 31, 33, 34, it is said, " Behold the days come, saith Jehovah, that I will make a new covenant with the house of Israel ; " which is quoted by the Apos- tle in Heb. x. 15, saying, " Whereof the Holy Ghost also is a wit- ness to us : for after that He had said before. This is the covenant that I will make with them after those days, saith the Lord ; I will put my laws into their hearts," etc. Thus constantly the language of God is quoted as the language of the Holy Ghost. The proph- ets were the messengers of God ; they uttered his Avords, delivered his commands, pronounced his threatenings, and announced his promises, because they spake as they were moved by the Holy Ghost. They were the organs of God, because they were the organs of the Spirit. The Spirit, therefore, must be God.
8. In the New Testament the same mode of representation is continued. Believers are the temple of God, because the Spirit dwells in them. Eph. ii. 22 : Ye are " a habitation of God through the Spirit." 1 Cor. vi. 19: "Know ye not that youf
528 PART L — THEOLOGY. [Ch. YIH. - The Holy Spirit
body is the temple of the Holy Ghost which is in you, which ye have of God ? " In Rom. viii. 9, 10, the indwelling of Christ is said to be the indwelling of the Spirit of Christ, and that is said to be the indwelling of the Spirit of God. In Acts v. 1-4, Ananias is said to have lied unto God because he lied against the Holy Ghost.
4. Our Lord and his Apostles constantly speak of the Holy Spirit as possessing all divine perfections. Christ says, " All manner of sin and blasphemy shall be forgiven unto men : but the blasphemy against the Holy Ghost shall not be forgiven unto men." (Matt. xii. 31.) The unpardonable sin, then, is speaking against the Holy Ghost. This could not be unless the Holy Ghost were God. The Apostle, in 1 Cor. ii. 10, 11, says that the Spirit knows all things, even the deep things (the most secret purposes) of God. His knowledge is commensurate with the knowledge of God. He knows the things of God as the spirit of a man knows the things of a man. The consciousness of God is the conscious- ness of the Spirit. The Psalmist teaches us that the Spirit is omnipresent and everywhere efficient. " Whither," he asks, " shall I go from thy Spirit ? or whither shall I flee from thy pres- ence ? " (Ps. cxxxix. 7.) The presence of the Spirit is the presence of God. The same idea is expressed by the prophet when he says, " Can any hide himself in secret places that I shall not see him ? saith Jehovah. Do not I fill heaven and earth ? saith Jehovah." (Jer. xxiii. 24.)
5. The works of the Spirit are the works of God. He fashioned , the world. (Gen. i. 2.) He regenerates the soul : to be born of
j I the Spirit is to be- born of God. He is the source of all knowledge ;
i the giver of inspiration ; the teacher, the guide, the sanctifier, and
the comforter of the Church in all ages. He fashions our bodies ; He
formed the body of Christ, as a fit habitation for the fulness of the
Godhead ; and He is to quicken our mortal bodies. (Rom. viii. 11.)
6. He is therefore presented in the Scriptures as the proper object of worship, not only in the formula of baptism and in the apostolic benediction, which bring the doctrine of the Trinity into constant remembrance as the fundamental truth of our religion, but also in the constant requirement that we look to Him and depend upon Him for all spiritual good, and reverence and obey Him as our divine teacher and sanctifier.
Relation of the Spirit to the Father and to the Son. The relation of the Spirit to the other persons of the Trinity has been stated before. (1.) He is the same in substance and equal