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I believe in the Holy Ghost.

Q. WHY are the words " I believe" repeated here?

A. In order to mark the pause which intervenes between the enumeration of the various particulars relating to Christ Jesus, and the commencement of a new and distinct branch of enquiry. The words "I believe" have here the same force and meaning as when first expressed, and subsequently understood, at the head of each of the preceding Articles, and Sections of the Creed.

Q. What is the derivation and meaning of the word "Ghost?"



A. It is derived from the ancient Saxon,
Ghost, or Gast," and signifies a “ Spirit."
Q. Why is the term "Holy" added?

A. Because the Holy Ghost is most holy in

himself, and the inspirer of holiness in all others *. Also to mark and distinguish the third person in the Trinity from every other spirit, whether of man or angel, seeing he is of superior sanctity, and the object of our worship, which the other spirits are not.

Q. What are the chief points for our consideration in this Article?

4. First, to determine the nature; and secondly, the office of the Holy Ghost'.

Q. First then, what is the nature of the Holy Ghost?

A. The Holy Ghost, or Holy Spirit, as he is often called, is a divine person, existing from all eternity; neither made, nor created, nor begotten, but proceeding from the Father and the Son; in operations distinguishable from, but in essence one and the same with them.

Q. Did not the Sadducees deny the existence of the Holy Ghost?

A. The Sadducees indeed said, "there is no resurrection, neither angel, nor spirit." But by Spirit they understood the spirit of a man after death, and not the Holy Spirit of God.

Not only for his own holiness, but for that by him are made holy the chosen of God, and members of Christ. Edward VI. Catech. Qu. Holy Ghost.

Pearson on the Creed. Art, viii. p. 464.

Acts xxiii. 8,


Q. Prove this?

A. First, In the same verse, where the heresy of the Sadducees is mentioned, it is added, "but the Pharisees confess both." Now three particulars are mentioned, of which the resurrection from the dead is clearly one by itself. Therefore the other two must be taken together as forming only one; i. e. The Sadducees deny, First, The resurrection. Secondly, The existence of any created spiritual beings, whether they be angels, or the souls of men deceased ".

Secondly, How can the Sadducees be said to deny that doctrine (the existence of the Holy Ghost) of which, before the coming of Christ, we know not that they had any distinct or accurate perception.

Q. Is not the Holy Spirit thought by some to be a mere emanation from, or operation of, the Divine mind?

A. St. Gregory (Nazianzen) says, "Of the learned among us, some think the Holy Ghost to be an energy, others a created substance, others that he is God." A similar diversity of opinion we believe still exists.

Q. Prove that the Holy Spirit is not a mere

Pearson on the Creed, Art. viii. 465, who quotes St. Chrysost. ad loc.

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Gregory Nazianzen, Orat. vi. De Spiritu Sancto.

energy or quality, emanation or afflatus, but a person.

A. First, By the power of the Holy Ghost, Christ was raised from the dead. Now we cannot conceive a power of raising the dead to belong to a mere quality or afflatus, for this reason, a quality or afflatus is acted upon, and has no power of itself; whereas here the Holy Ghost is the agent, and not the patient, both has independent power, and exerts it in a surprising way: therefore the Holy Ghost is not a quality or afflatus, but a person.

Secondly, The Spirit helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groanings which cannot be uttered"." Here we can have no idea of an emanation making intercession for us, or helping our infirmities. Such assistance, we are assured, can only be derived from the Holy Spirit's personal attributes. Neither can we suppose the Holy Spirit

Rom. viii. 11. The instrumentality of the Holy Ghost at the conception of the blessed Virgin Mary, affords another argument. Luke i. 32, with Jones of Nayland's Observations Catholic Doct. of the Trinity, chap. ii. § 21.

Rom. viii. 26. In the next verse (27) the Holy Spirit is said to "make intercession for the saints according to the will of God," which still further marks the distinction between the first and the third Persons in the blessed Trinity,

to intercede with the Father for us, unless the Father and the Holy Spirit are distinct: the one able to offer, the other to receive our petitions. Thirdly, "God hath revealed (salvation) unto us by his Spirit "," i. e. the Spirit, or third person in the blessed Trinity, makes known that revelation of the divine will which the first person in the same Trinity vouchsafes to ordain.

Fourthly, The Holy Ghost said to certain Prophets at Antioch," separate me Barnabas and Saul to the work whereunto I have called them." "So they, being sent by the Holy Ghost, departed unto Seleucia." Can we have a plainer instance of active personal interference in the affairs of men by the Holy Ghost? Such indeed as cannot apply to a mere quality, energy, emanation, or operation. It cannot apply; for a quality or energy must be the quality or energy of some person from whom they emanate, and by whose means they operate. The emanation proves the inherent power; the operation is the effect produced.

Fifthly, Christ said to his Disciples," the Comforter, which is the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your remembrance." In this passage the Holy Ghost is

1 Cor. ii. 10.

Acts xiii. 2. 4.

John xiv. 26.

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