he shews that the expressions which they have used have that meaning. And Dr. Nicholls (r) has proved the same thing by many quotations both from the Latin and Greek ecclesiastical writers, and also by reference to the acts of several councils; and in particular it may be observed, that at the councils of Alexandria and Ephesus, which were held as early as the years 430 and 431, it was declared that the Holy Ghost proceeded from the Son as well as from the Father. This doctrine was afterwards the subject of a warm and long controversy, and became the cause of a great schism between the eastern and western churches, the former maintaining that the Holy Ghost proceeds from the Father only, and the latter that he proceeds from the Father and the Son. This still continues to be one of the points of difference between the Greek church and that of Rome.

In the explanation of the latter part of the first article, which relates to the doctrine of the Trinity, it was proved from several texts of Scripture, that the Holy Ghost is both a person and God. The following passages prove separately the divinity of the Holy Ghost, as asserted in this article, and are also proofs of his personality: St. Peter, in punishing Ananias and Sapphira

(r) Exp. of Art.

Sapphira, uses the expressions, " lying to the Holy Ghost," and "lying to God (s)," as equivalent: the Holy Ghost is said to be eternal (t); to teach all things (u); to guide into all truth (r); to shew things to come (y); to search all things, even the deep things of God (2); to make intercession for the saints (a); to change us into the same image with Christ (b); to bring all things to remembrance (c); to reprove the world of sin, of righteousness, and of judgment (d); and to have raised Christ from the dead (e). Christ himself calls the Holy Ghost "another Comforter (f)," to be sent in his stead, or to supply his absence; and St. Paul attributes to the Holy Ghost the communication of a great variety of qualities and powers: "Now there are diversities of gifts, but the same Spirit; to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the

the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; but all these worketh that one and the self-same Spirit, dividing to every man severally as he will (g)." In all these passages the Holy Ghost is plainly spoken of not merely as a quality or operation, but as a person; and the powers attributed to him are such that they can belong only to a divine person; if therefore the Holy Ghost be God, as well as the Father and the Son, and there be but one God, it follows that the Holy Ghost IS OF ONE SUBSTANCE, MAJESTY, AND GLORY, WITH THE FATHER AND THE SON, VERY AND ETERNAL GOD.

"Those who deny the personality of the Holy Ghost, contend that it is ordinary in the Scriptures to find the like expressions, which are proper unto persons, given unto those things which are no persons; as, when the Apostle saith, Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself; is not puffed up; doth not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things; be

(g) 1 Cor. c. 12 v. 4. 8, &c.

lieveth

lieveth all things; hopeth all things; endureth all things (h). All which personal actions are attributed to charity, which is no person, as in other cases it is usual, but belong to that person which is charitable; because that person which is so qualified doth perform these actions according to, and by virtue of, that charity which is in him. In the same manner say they, personal actions are attributed to the Holy Ghost, which is no person, but the virtue, power, and efficacy of God the Father of our Lord Jesus Christ; because that God the Father is a person, and doth perform those personal actions, attributed to the Holy Ghost, by that virtue, power, and efficacy in himself, which is the Holy Ghost: as when we read, The Spirit said unto Peter, Behold, three men seek thee; arise, therefore, and get thee down, and go with them, doubting nothing, for I have sent them;' we must understand that God the Father was the person which spake these words, who had called Barnabas and Saul, and to whom they were to be separated. But because God did all this by that power within him, which is his Spirit, therefore those words and actions are attributed to the Holy Ghost. This is the sum of their answer, and more than

(h) 1 Cor. c. 13. v. 4, &c.

than this, I conceive, cannot be said in answer to that argument which we urge from those personal expressions attributed to the Spirit of God, and as we believe, as to a person. But this answer is most apparently insufficient, as giving no satisfaction to the argument; for if all the personal actions attributed in the Scriptures to the Spirit, might proceed from the person of God the Father, according to the power which is in him, then might this answer seem satisfactory but if these actions be personal, as they are acknowledged, and cannot be denied; if the same cannot be attributed to the person of God the Father, whose Spirit it is; if he cannot be said to do that by the power within him, which is said to be done by the Holy Ghost, then is that defence not to be defended; then must the Holy Ghost be acknowledged a person: but I shall clearly prove that there are several personal attributes given in the sacred Scriptures expressly to the Holy Ghost, which cannot be ascribed to God the Father; which God the Father, by that power which is in him, cannot be said to do; and consequently there cannot be any ground why those attributes should be given to the Spirit, if it be not a person. To make intercession is a personal action, and this action is attributed to the Spirit of God, because he maketh interces