irvev/mTiKdi /crTin), and its righteous jadgmeiits find an echo in the life of the .spiritual man (Uo 8^) j but, considered as a mere edict, it stands in direct opposition to the Spirit (Gal 5'*), whose sphere is in the heart of tlie inner man ; and he who ia guided by the Spirit is emancipated from the external control which he no lunger needs.
When we pass from the Epistles of the third missionary journey to those of the Roman im- prisonment and the later ' pastoral ' Epistles, we find the apostle's point of view somewhat modified. The intensity of liis interest in the individual life has now been supplemented by a new interest in the unity and catholicity of the Church (cf. llort, liomans and Ephcsians, p. 12811'.; Ecclesia, p. 135 fl'.). He touches on the relations of the .Spirit to the indi- vidual with a freshness of concejition which shows that he is as keenly impressed as ever with their primary importance (Eph 1"-" 4*" 6""', I'll !''■', Col 1', 2 Ti 1") ; vet it is as the Spirit of the universal Church that he now specially delights to contemplate the Holy Ghost. To some extent this position had been occupied in 1 Co, but there 'he is dealing with the Ecclesia of a single city, . . . in the Epistle to the Epiiesians he is dealing with the universal Ecclesia' (llort, p. 141). The Spirit is in these later Epistles the bond of Catholic unity (Eph 4^- ■", cf. 2'^, I'h 2'), the source of minis- terial {lifts (Eph 4'-", 2 Ti 1«- ') and sacramental grace (Tit 3'). Thus the teaching of the earlier Epistles finds its complement in tliat of the later, where it appears that the same divine gift which sanctifies and perfects the individual member of Christ, is the bond of corporate unity and the source and support of the common life which animates the whole body of the Church.
(7) One book of the NT remains. The Apoca- lypse returns to the standpoint of the OT when it represents the Holy Spirit in the light of the Spirit of prophecy (Uev l" 2' etc., 4-' 14'^ 19'" 22"). \ et incidentally it takes up St. Paul's later view. What the Spirit says. He says to the Churches (Uev 2'- "•"•■•^3'- «■"•"). For each of the Churches He has a separate message (Rev 1' 3' 4° 5") ; the sevenfold gift of God (Rev 1* 3' 4» 5") fulfils its work in each Christian brotherhood as in each Christian soul under difTerent conditions, and with partial and fragmentary results varying according to the measure in which it is bestowed, and the manner in which it is received. To the universal Church the Spirit bears another relation : He co- operates with it in its witness to Christ ; His voice is joined with that of the bride in calling for the bridegroom's return (Rev 22"»). Yet in this book of world-wide and time-long interests the need of the individual is not overlooked, and the last mention of the Spirit in the Apocalypse refers to it (Rev 22"'' 6 OL^C)v ip-^j^ffdio' 6 diXdiv \a.^^Toj v5o}p f'w^s dwpedv).
Summnri/. — It may be well briefly to summarize the results of this examination of the teaching of the Old and New Testaments upon the subject of the Holy Spirit.
The first chapter of Genesis represents the Divine Spirit as co-operating with the Divine Word in the ordering of the cosmos ; the last chapter of the Apocalypse represents Him as speaking in the Universal Church. There are few of the inter- mediate books which contribute nothing to the doctrine of the Spirit. In every section of the Canon He fills a prominent and important place.
If it be asked what the Bible teaches with regard to the essential nature of the Holy Spirit, the answer is on one point explicit and unanimous. The Holy Spirit is, in the strict sense of the word, divine. No biblical wTiter yields any support to the Arian conception of a created Intelligence above the angels but inferior to the Son, to whom the name ' Spirit of God ' is improperly applied.
HOLY SPIRIT
HONEST, HONESTY
41]
I5ut to the further inquiry, whether this Divine Spirit is a, person, the reiily, if on the whole decisive, does not come with equal clearness from the earlier and the later books. The Old Testa- ment attributes personality to tlie Spirit only in so far as it identifies the Spirit of God with God Him- self, present and operative in the world or in men. But the toacliing ol Christ and of the apostle-s, whilst accentuating' tlie personal attributes of the Spirit, distinguishes the Spirit from the Father and the Son. The baptismal formula compreliends the Katlier, the Son, and the Holy Spirit in the Unity of the Name which consecrates and claims for itself the wliole life of man.
On the othce and work of the Holy Spirit the Canon throws fuller light, for here a more pre- cise knowledge is nece.ssary to the well-being of the Church. But here again the revelation is progressive, corresponding in its growtli to tlie growing needs of men. The Spirit appears tirst in connexion with tlie cosmogony of Genesis, and the ^vriters of the Old Testament frequently refer to His work in sustaining and renewing physical life. But the Hebrew Canon attributes to Him also the endowment of human nature with intellectual and spiritual gifts, and especially regards Him as the source of the great gift of prophecy. It speaks of Him as the author of moral purity and religious consecration. Lastly, it foretells the coining of an ideal King, a perfect Ser\'ant of God, in whom tlie Spirit sliould rest in His fulness, and an exten- sion of the Spirit's gifts in the last days to the whole nation and to the world. At this point the New Testament takes up tlie thread of the revela- tion. The Synoptic Gospels show how the ideals of the Old Testament were fulfilled in the life and ministry of Jesus Christ. The Fourth Gospel predicts the mission of the Spirit to the Church ; the Acts and Epistles relate the fullilinent of His mission in the experience of the Apostolic Churcli. We are permitted to see how it has changed the whole spiritual order, raising a new Israel out of the old, transforming an elect nation into a Catholic Church, pouring new life into the body of the disciples, sanctifying individual wills, carry- ing conviction to the world, and guiding believers into the fulness of the truth. In St. Paul's ■writings the biblical doctrine of the operations of the Holy Spirit reaches its completion. The apostle sees in the Spirit of Christ the source 01 the vital unity which inspires the Church, the quickening and compacting power of the new creation. Hut he teaches with equal clearness that the Spirit has come to regenerate and restore the personal life of each of the baptized, dwelling in the body as His temple, identifying Himself with the human spirit in its struggle with the flesh and its striving after God, until He has perfected the nature which the Son of God re- deemed and has raised it to the measure of the stature of the fulness of Christ.