recognizes a distinction of the Holy Spirit from God and from Christ. The same distinction is expressed in "the name of the Father and of the Son and of the Holy Spirit" in Matt. xxviii, 19. A like trinitarian distinction appears in the impressive salutation of Rev. i, 4, 5: "Grace and peace (1) from him who is and who was and who is to come; and (2) from the seven Spirits before his throne; and (3) from Jesus Christ." And while each of these hallowed names is again and again mentioned in the New Testament as the source, power, and means of all heavenly help, it is also noticeable that at times the Father is spoken of as distinctively the source from whom ( ov), and the Son as the one through (dia) whom, and the Holy Spirit as the one in (¿v) whom or by whose efficient agency all things are.' We have seen that "God was in Christ reconciling the world unto himself,” and “in him dwelleth all the fulness of the Godhead bodily." Conceived as the Logos or Word of God, he is the wisdom of God, the thought, reason, intelligence of the divine Personality, and in his manifestation through incarnation he reveals at once the glory of heavenly wisdom, love, and power. But as all the fullness of Deity found bodily expression through him, and yet he was distinctively the Logos, so in the Father dwelleth all the fullness of the Godhead potentially and actively, and all things are accordingly from him; while in the Holy Spirit dwelleth all the fullness of the Godhead efficiently. All the fullness of the Deity becomes operative and personally present in the world and in the heart of man by the power of the Holy Spirit. In him we live and move and have our being. It is therefore natural and proper that God and the Holy Spirit of God should be often spoken of in the Scriptures as one. If in the deepest and truest sense God is a Spirit, the Spirit of God and God himself must needs be one. Whatever mysterious distinctions, therefore, exist in the personal nature of the Godhead, we recognize the Holy Spirit as essentially identical with God. We are not to think of this eternal Spirit as merely an influence, an energy, or an impersonal emanation flowing out from God, but rather as God himself, the personal, creative, sustaining, everpresent Spirit. The Spirit of God is described in Gen. i, 2, as "brooding upon the face of the waters," and thus acting as the all-pervading Generatrix of the swarms of living creatures which come forth (comp. ver. 20) from the waters by the Word of God. The Hebrew poets conceive the heavens as made and garnished by

1Comp. 1 Cor. viii, 6; xi, 12; xii, 3; Rom. vi, 23; xv, 16; xvi, 27; 1 Thess. i, 5. "In every work effected by Father, Son, and Holy Ghost in common, the power to bring forth proceeds from the Father; the power to arrange from the Son: the power to perfect from the Holy Spirit."-Kuyper: The Work of the Holy Spirit, p. 19. New York, 1900.

the Spirit as truly as by the Word of God (Psa. xxxiii, 6; civ, 30; Job xxvi, 13; xxxiii, 4). When the psalmist says, "Whither shall I go from thy Spirit, or whither shall I flee from thy presence?" (cxxxix, 7) he thinks of the Spirit of God as identical with his personal presence. The prophets also conceive the Spirit of Jehovah to be the same as Jehovah himself (Isa. xl, 13; xlviii, 16; lxi, 1; lxiii, 10; Ezek. xi, 5; Zech. iv, 6; vii, 12).

5. Epithets Applied to the Spirit of God. The epithets which are applied to the Spirit of God in the Old Testament are those which involve the essential qualities of the divine nature. Three passages make use of the expressive term thy (or his) Holy Spirit (Psa. li, 11; Isa. lxiii, 10, 11), and we cannot suppose that this Holy Spirit is any other than "the Holy One of Israel." In Isa. xi, 2, where "the Spirit of Jehovah," which is to rest upon the Messianic Branch out of the roots of Jesse, is foretold, that Spirit is defined as "a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and reverence of Jehovah." Here the Spirit of God is contemplated as a communicated gift, but the qualities specified are essential attributes of the Holy One himself. This same Holy Spirit was imparted to the prophets and psalmists in order to qualify them to utter the messages of God (Mic. iii, 8; Isa. li, 1; Ezek. ii, 2; iii, 24; xi, 5; xxxvii, 1; 2 Sam. xxiii, 2; Neh. ix, 20, 30; comp. 1 Pet. i, 11; 2 Pet. i, 21), and such inspiration was effected by the personal presence and inworking of God himself. The same is true of Moses's remarkable prayer in Num. xi, 29: "Would God that all Jehovah's people were prophets, that Jehovah would put his Spirit upon them!" In all these and similar scriptures there is no essential distinction to be made between God and his Spirit. He is himself in every case the Spirit.

6. The Spirit Capable of Grief. The idea of grieving his Holy Spirit, expressed in Isa. lxiii, 10, suggests that so far as we may attempt distinguishing the Holy Spirit from God himself the Spirit represents the affectional or emotional nature of God, the feeling as distinct from intellect and will. It is this element of the human personality that is specifically the subject of passion; and the admonition, "Grieve not the Holy Spirit of God" (Eph. iv, 30), has the same significance in the Old Testament as in the New. Grieving or in any way disturbing the spirit of a man (or the heart of a man) is affecting the emotional nature of the man himself. So the rebellious people of God "grieved, tempted, and provoked the Holy One of Israel" (Psa. lxxviii, 40, 41). This divine emotion is expressed in such sayings as "it repented Jehovah that he had made man on the earth, and it grieved him at his heart"

(Gen. vi, 6; comp. Exod. xxxii, 14; Judg. ii, 18; 1 Sam. xv, 11; Jer. xxvi, 19, etc.). These anthropopathic forms of speech, which have given offence to superficial readers, show that in the personality of God as of man the capacity for emotion is an essential element. And so in the broadest and deepest sense it may be affirmed that as no man knoweth the things of a man save the spirit of the man which is in him, even so none knoweth the things of God save the Spirit of God (1 Cor. ii, 11). And in all these ways we recognize in the Old Testament as in the New that the Spirit of God and God himself are essentially one.

7. Advance in the New Testament Doctrine. But we find in the New Testament a more specific doctrine of the work of the Holy Spirit than is anywhere apparent in the Hebrew scriptures. The phrases God's Spirit, the Spirit of God, and the Holy Spirit of God are no doubt to be understood in the New Testament in the same way as "the Spirit of God" in the Old, and the classic text in John iv, 24, "God is a Spirit," confirms what we have already sufficiently shown, that God and his Spirit are one and the same divine Being. Those New Testament texts also, which refer to the personal inspiration of the Old Testament writers (e.g., Mark xii, 36; Acts i, 16; xxviii, 25; Heb. iii, 7; x, 15), recognize the Holy Spirit as in some sense the author of those scriptures, and hence every sacred scripture is appropriately said to be "God-breathed" (deónVEVOTOS). But we shall see, as we proceed, that the same divine inbreathing of the Spirit of God is through the mediation of Jesus and along with his heavenly glorification imparted as a blessed gift to every member of the body of Christ. "To each one is given the manifestation of the Spirit to profit withal" (1 Cor. xii, 6, 7).

8. Christ and the Holy Spirit. We notice first those passages which speak of the Holy Spirit in connection with the life and work of Jesus. According to Matt. i, 20, the child Jesus was begotten of the Holy Spirit in the womb of the virgin Mary. This great mystery is thus explained to Mary in Luke i, 35: "The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also the holy thing which is begotten shall be called the Son of God." In these words, which readily fall into the form of Hebrew parallelisms, "the Holy Spirit" in the first clause is equivalent to "the power of the Most High" in the second, and that which is begotten is "God's Son." The Holy Spirit, the power of the Most High, and God himself are essentially one. All the four gospels mention the descent of the Spirit of God upon Jesus at the time of his baptism, and all declare that the Spirit descended in the form of a dove. Immediately after

ward he was impelled or "led up by the Spirit into the wilderness to be tempted of the devil" (Matt. iv, 1; comp. Mark i, 12; Luke iv, 1). According to Luke (iv, 14) he returned after the temptation "in the power of the Spirit into Galilee," and in Matt. xii, 28, he assumes to cast out demons by the Spirit of God. In Peter's discourse before Cornelius (Acts x, 38) he speaks of "Jesus of Nazareth, how God anointed him with the Holy Spirit and with power: who went about doing good, and healing all that were oppressed of the devil, for God was with him." In Heb. ix, 14, it is said that he "through the eternal Spirit offered himself without spot unto God," and Peter declares that "being by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he poured forth" the Holy Spirit upon the disciples on the day of Pentecost (Acts ii, 33). In connection with this outpouring of the Spirit, as an effect of Christ's ascension to the Father, we may also cite Paul's idea of his ascending on high, leading captivity captive, and bestowing gifts on men, giving some to be apostles, and some prophets, and some pastors and teachers (Eph. iv, 7-11). From his birth until his ascension into the heavens Jesus was vitally connected with the Holy Spirit of God. He was conceived by the Spirit, baptized and anointed by the Spirit, filled with the Spirit, wrought miracles by the Spirit, offered himself through the Spirit, and after his ascension received and shed forth the Spirit of God upon his worshipers.

9. The Johannine Teaching. But aside from this relation of the Holy Spirit to the personal manifestation of Christ in his incarnation, we should devote special attention to the doctrine of the Spirit as it appears in the gospel of John. Here we find the dispensational aspects of the Spirit's ministry more definitely set forth, and here we meet the title of Paraclete, or Comforter, and most important revelations touching the nature of his work. At the close of Luke's gospel and at the beginning of the Acts of the apostles we read the command of Jesus for the disciples to tarry in Jerusalem until "clothed with power from on high" (Luke xxiv, 49). This power from above is called "the promise of the Father," and is the same as baptism in the Holy Spirit (Acts i, 4, 5, 8). But in the fourth gospel Jesus says to his disciples: "It is expedient for you that I go away; for if I go not away, the Comforter (ó nаρákλŋтоs) will not come unto you; but if I go, I will send him unto you" (John xvi, 7). In another place (xv, 26) he says: "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth that proceedeth from the Father, he shall bear witness of me." In 1 John ii, 1, Jesus is himself called "a Comforter (or Advocate) with the

Father," and this fact adds force to the words of Jesus in John xiv, 16-20: "I will pray the Father, and he shall give you another Comforter, that he may be with you forever, even the Spirit of truth: whom the world cannot receive; for it beholdeth him not, neither knoweth him: ye know him; for he abideth with you and shall be in you. I will not leave you desolate (like orphans): I will come unto you. Yet a little while, and the world beholdeth me no more; but ye behold me: because I live, ye shall live also. In that day ye shall know that I am in my Father, and ye in me, and I in you." There can be no reasonable misapprehension of the main import of these words. The continued visible presence of Jesus Christ in the flesh was not for the highest good of the disciples. It was for their advantage, and for the consummation of the highest purposes of divine Love, that Jesus disappear from the gaze of the world. The spiritual and eternal things of God are not seen (comp. 2 Cor. iv, 18). The Holy Spirit of God, the Spirit of truth, is not a being whom the world can behold. Jesus must therefore go away into the holy heavens unto the Father (xiv, 12, 28; xvi, 28; xvii, 11), in order that the Spirit of truth, the Paraclete, the Comforter, the Helper, the Advocate, may come to the disciples and to all those who should afterward believe on Christ through their word.

10. Procession and Personality. Two things first of all deserve attention in these declarations of Jesus concerning the Paraclete. (1) "He proceedeth from (EKTорEVEтаι, goeth forth from) the Father" (xv, 26). He is given, or sent by the Father at the prayer and in the name of Jesus (xiv, 16, 26), and yet Jesus also says: "I will send him" (xv, 26; xvi, 7). Thus going forth from the Father and being sent by the Son, this Spirit of truth may be properly called both "the Spirit of God" and "the Spirit of Christ" (comp. Rom. viii, 9; Gal. iv, 6; Phil. i, 19; Acts xvi, 7; 1 Pet. i, 11). In 2 Cor. iii, 17, 18, the Lord Christ is himself called the Spirit. So in the mystic and mysterious relations of the Godhead the Father, the Son, and the Holy Spirit are conceived as essentially one God. The Son, however, is conceived as begotten of the Father, and the Spirit proceedeth from the Father, and Son and Spirit are alike sent by God, and the Spirit is sent both by the Father and the Son. (2) Another thing to notice in these scriptures is the direct personality attributed to each of these divine names. Not only have we the masculine ὁ παράκλητος, but the masculine demonstrative Keivos is repeatedly employed when this Holy Spirit of truth is referred to. Personal acts are thus ascribed to him: "he shall teach"; "he shall bring to remembrance"; "he shall bear witness"; "he shall guide unto all the