nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit" (Mt. 2819).

This comes not from Jesus, nor from St. Matthew, but from the final author of the Gospel (v. p. 15). It, however, expresses the faith of the apostolic Church when the Gospel of Matthew was written.

(g) The salutation of the First Epistle of Peter (12) associates the Three in redemption, in speaking of the foreknowledge of God the Father, the sanctification by the Spirit, and the sprinkling of the blood of Jesus Christ.

(h) In the First Epistle to the Corinthians the diversities of charisms are contrasted in successive clauses with the same Spirit, the same Lord, and the same God: the Three are associated with the same charisms and the unity is in the association (I Cor. 124-13, v. p. 177).

The Second Epistle to the Corinthians associates the Three in a benediction (II Cor. 1314): "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all."

While these passages do not explicitly teach the personality of the Spirit, the parallelism of the Spirit with Christ and God seems to imply it.

(i) The personality of the Spirit is apparently taught in Rom. 826-27.

"And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit Himself maketh intercession for (us) with groanings which cannot be uttered; and He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to (the will of) God."

(j) According to the Epistle to the Ephesians the three are so associated as to imply at the same time unity and personal distinctions.

Eph. 218 teaches access to the Father through Christ, and in the Spirit:

"For through Him we both have our access in one Spirit unto the Father."

The Christian body, as the temple of God, has Christ as the corner-stone and God as its inhabitant in the Spirit, according to Eph. 220-22: "Being built upon the foundation of the Apostles and Prophets, Christ Jesus Himself being the chief corner-stone; in whom each several building, fitly framed together, groweth into a holy temple in the Lord; and in whom ye also are builded together for a habitation of God in the Spirit."

The unity of the Church is in one Spirit, one Lord, and one God, according to Eph. 43-6: "Giving diligence to keep the unity of the Spirit in the bond of peace.

"(There is) one body, and one Spirit, even as also ye were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all."

The personality of the Spirit seems to be implied in Eph. 430. "And grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption."

The doctrine of the Trinity as a sum of all the New Testament statements, involves the personality of the Spirit and the deity of the Son. There is overwhelming evidence as to the divinity of the Spirit and the personality of the Son. The divinity of the Son, which appears at least in the four Gospels, in Philippians, Colossians, Hebrews, and the Johannine writings; and the personality of the Spirit, which appears in Romans, Ephesians, and the Johannine writings, make it necessary to construct a doctrine of the Trinity in which the divine nature

of the three may be conserved, the personality of the three may be stated, and the unity of God maintained. The New Testament does not construct such a doctrine. That was left for the mind of the Church under the guidance of the divine Spirit.

Faith in the Holy Spirit is faith in the Holy Spirit as made known in Holy Scripture, and as known in Christian experience, in baptismal regeneration, and in the religious and moral growth of the Christian and of the Church.

The early Fathers do not give the whole doctrine of the Holy Spirit, but only portions of it here and there.

Thus Irenæus in his first form adds: “Who through the prophets preached the dispensations and the advents" (Adv. Hær., I, 101); in his third form: "Who furnishes us with a knowledge of the truth, and has set forth the dispensation of the Father and the Son, in virtue of which He dwells in every generation of men, according to the will of the Father" (Adv. Hær., IV, 337).

Tertullian in his second form has: "He thence did send, according to His promise, from the Father, the Holy Spirit, the Paraclete, the Sanctifier of the faith of those who believe in the Father and the Son and the Holy Spirit" (Adv. Prax., 2); in his third form: "Sent in His place the power of the Holy Spirit to guide believers."

In these several passages, which might be greatly multiplied, we have these definite thoughts: (1)

The divinity of the Spirit; (2) The personality of the Spirit. (3) The Holy Spirit is the one who spake in the prophets; in the prophetic inspiration not only of those of the Old Testament but of the New Testament prophets likewise. (4) The Holy Spirit is the Paraclete, counsellor, and guide of the Church and the individual; (5) The intellectual guide into all truth; (6) The moral guide; (7) Implicitly also, as connected with baptism, the agent of regeneration, and of union with Christ and the Church; (8) As dwelling in the Church and the Christian.

CHAPTER XII

HOLY CATHOLIC CHURCH

THE tenth article of the Creed, as the first of the articles on the work of the Holy Spirit, expresses faith in the Church as holy, having the same attribute as the Holy Spirit, who originates it and inhabits it.

The received form of this article is: the Holy Catholic Church, the communion of saints.

The Creed of the fourth century had: Holy Church, and this was without doubt the original in the Old Roman Creed. The Constantinopolitan inserts one and apostolic. The Creed of Jerusalem has: in one Holy Catholic Church.

(1) The term Church, èккλŋoía, ecclesia, is Greek in origin, and based on the New Testament.

Church is used in the New Testament for the local congregation, and also for the whole body of Christians under Christ as the head of the Church. It is only this latter sense which belongs to the Creed. The Church of Christ was one organization under the government of the apostolic ministry instituted by Christ, just as Israel was one theocracy under Yahweh and the anointed of Yahweh. According to I Peter 25, the Christian body is "a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ." So