From this, one is justified in concluding that because the Prophet refers to the Holy Ghost as a "spirit," he does not thereby mean an immaterial being, or personage; a being not matter; but a being, a personage of finer and more subtle material than flesh and bone, else the Holy Ghost could not dwell in us.[A] [Footnote A: An important truth hinges upon this doctrine and is considered later.] _5. Substantive Existence of the Holy Ghost:_ Upon this line of thought, that is, as to immateriality of spirit, the late Elder Orson Pratt has a most enlightening passage, which I here give at length: "Some have supposed the Holy Spirit to be merely a power or influence, and not a substance; these are the views of Unitarians: they do not believe that there is a substantive Holy Spirit, but that the Holy Spirit is only a quality or attribute of the Father's substance. We shall first show that the Holy Spirit can have no existence as a mere attribute, or quality, without some substance to which such quality appertains. It is an admitted principle in all sound philosophy, that all qualities or powers must be the qualities or powers of something. Abstract qualities or powers are inconceivable. Motion implies a substance capable of moving or being moved. Force implies a substance capable of exerting a power on itself, or on something external to itself. The various colors of the prism imply a substance capable of producing the sensations of color upon the optic nerve. Sound implies a substance in a certain state or condition, affecting the organ of hearing. Taste implies a substance, exciting its appropriate sensation. As all these qualities and properties imply substance to which they belong, so do wisdom, knowledge, power, goodness, love, and such like qualities, imply substances to which they adhere. And as we cannot conceive of motion, force, color, or sound existing without a substrate, so we cannot conceive of wisdom, knowledge, goodness, or virtue subsisting without a substantive being to which these qualities belong.