De Moor V:23: The Truth of the Spirit's Person Defended, Part 1

Since ancient and recent Heresy concerning the Holy Spirit varies more greatly, it is to be distinctly held: First, that He is a True Peron, which is proven;

α. By His Personal Names, to be reviewed at greater length in § 26, so that the true Deity of the Spirit might also be proven from them. Thus the Spirit with some frequency goes by the name of Παρακλήτου/ Paraclete/Comforter, which, as it is attributed to Christ in 1 John 2:1,[1] indicates a Personal Office in Him, insofar as He performs the role of Intercessor and Patron before our Father: and thus similarly used of the Spirit, it sets Him before us as a true Person, and declares His Personal Office, which is to act as the Paraclete of the Father and the Son among us; concerning which compare WALCH, Appendice Miscellaneorum Sacrorum, Meditation X, pages 825-832.

They Object that God’s Rod and Staff also comfort us, Psalm 23:4. I Respond, so it is: yet these are not said to be our Comforter, nor a Comforter differing from the Father and the Son, yet of the same order with them.

Indeed, the very proper Name of the third Person, Πνεῦμα/ Spirit, if it be taken in a corporeal sense, denotes breath, wind, which is not a mere quality, but a true Substance: thereupon it is used of Angels,[2] who verily are Persons; indeed, God, considered οὐσιωδῶς/essentially is called a Πνεῦμα/spirit, John 4:24, which no one denies to be true Substance and to enjoy Personality.

β. By the Pronouns joined to Πνεύματι/Spirit in the Masculine Gender. Individual passages that bear upon this, considered separately, do not prove demonstratively what is to be proven. Thus, for example, Ephesians 1:13, 14 is cited upon this matter, in which to τῷ Πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, the Holy Spirit of promise, is subjoined the relative Pronoun ὅς/which in the Masculine Gender. But upon this passage an exception is able to be taken, that that Grammatic observation is not adequate here; because a Relative placed between two Substantives of diverse genders does not always agree with the antecedent, but sometimes, albeit rarely, with what follows. Upon this matter there are well-known examples out of Latin Syntax: Animal[3] plenum rationis, quem[4] vocamus hominem,[5]there is an animal, full of reasoning ability, which we call man.[6] Est locus[7] in carcere, quod[8] Tullianum[9] appellatur, there is a place in the prison that is called Tullian.[10] But the same also obtains in the Greek Language, specifically in the text of the New Testament, especially in the Epistles of Paul, where, for example, you read in Ephesians 6:17, δέξασθε—τὴν μάχαιραν[11] τοῦ Πνεύματος, ὅ[12] (instead of ἣ[13]) ἐστι ῥῆμα[14] Θεοῦ, take…the sword of the Spirit, which is the word of God. In 1 Timothy 3:15, ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ