ITS BIBLICAL INGREDIENTS. ITS COMPARISONS AND CONTRASTS. ITS NAMES AND SYNONYMS. ITS DESCRIPTIONS. ITS ACTIVITIES AND PASSIVITIES. ITS FIGURES. ITS HARMONY WITH BIBLICAL THINGS CONTRADICTORY OF ITS BEING A PERSON. 

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IN OUR study of the Holy Spirit so far we have shown Biblically that it is not a person, but is first, God's power, and second, God's disposition—mind, heart and will—in Himself and in Christ. In this chapter we will prove that, among other things, it is God's disposition—mind, heart and will—in saints. This we purpose to show by seven distinct lines of Biblical thought, buttressed by abundant Biblical proof. These seven lines of proof are the following: Its Biblical ingredients, comparisons and contrasts, names and synonyms, descriptions, activities and passivities, figures and harmony with the Biblical things that contradict the idea of its being a person. Our first proof of the proposition that, among other things, the Holy Spirit is God's disposition—mind, heart and will—in saints is that the Scriptural ingredients of the Holy Spirit in saints imply this thought. We will first briefly set forth these ingredients, then set them forth more detailedly, and thereafter give the Biblical proof of them as the constituents of the Holy Spirit in saints. Briefly the ingredients of the Holy Spirit in saints are the following three things: (1) spiritual capacities implanted in all saints' brain organs by the act of Spirit-begettal; (2) the new spiritual will that wills God's will; and (3) the spiritual character—heavenly affections and graces—that this new will develops in saints by its exercising their spiritual capacities implanted in their brain organs by the Spirit-begettal. These three things—the new spiritual will, capacities and character—constitute 

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the Holy Spirit in saints; for they constitute God's disposition in them. When a saint consecrated, the new human will, which Jesus developed in him, and by which He enabled him to consecrate his human all to God and to accept God's will as his own, in the act of Spirit-begettal had given to it graciously the capacity to will God's will in spiritual ways and from spiritual motives, while at the same time spiritual capacities were bestowed upon his brain faculties. This act of Spirit-begettal made him a new creature, and this new creature is, as above shown, developed into the character likeness of God and Christ. This new creature, consisting of these new spiritual capacities and will, is the beginning of the Holy Spirit in a saint; and his development unto completion in God's and Christ's character likeness is the Holy Spirit completion in him. 

Now for an elaboration of this brief statement on the ingredients of the Holy Spirit as God's disposition in saints. The Bible uses the term Holy Spirit as the New Creature to designate several things: 

(1) The beginning of the Divine nature in the Church, which is the start of a spiritual capacity and craving or desire implanted in each of our brain organs, (a) enabling our religious brain organs to act on their objects from spiritual motives and in a spiritual manner, (b) enabling our other brain organs to reach beyond the earthly objects to which they naturally reach to the corresponding spiritual objects, (c) enabling our religious graces previously had as the qualities of our pertinent religious brain organs to reach out to their objects from spiritual motives in a spiritual manner, and (d) enabling our other graces to reach beyond the earthly objects to which they formerly were limited to the corresponding spiritual objects. These four things make these capacities and graces act from spiritual motives in a spiritual manner toward earthly or heavenly objects, as the case may require, the beginning of these spiritual capacities, cravings or 

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desires and graces being sometimes Biblically called a begetting, sometimes a creation; and the resultant thing so created or begotten being sometimes Biblically called the New Creature, that which is begotten, he that is begotten, the new man, the inward man, the inner man, and the inner man of the heart; (2) as a result of our accepting God's will as ours in, and as the positive side of, consecration, these capacities and cravings or desires in our brain organs and in our previously had graces contain the spiritual will to will God's will in our heavenly and earthly relations, this being the second sense in which the Bible uses the term, Holy Spirit, as a New Creature, the expression, "the spiritual will to will God's will," being not in so many words found in the Bible, though its thought is there given as that of the Holy Spirit, as the New Creature, as we will show later; and finally, (3) the term, Holy Spirit, as the New Creature, means Biblically any one of our spiritual affections and graces, or any combination of any, or all of each at their various stages of development, even unto a completion. In the senses of (2) and (3) the names given it under (1) apply, as well as the following names: Christ, Christ in you, Christ in me, they and ye in Me and I in them (where Jesus is the speaker), members of Christ and in Christ. Various are the Bible names for it. 

We now proceed to the proof that the Bible, without using the exact expression, does teach the thought that the Church was begotten unto the Divine nature. In 1 Pet. 1:3-5 we find the expression: "God … hath begotten us again unto … an inheritance incorruptible [spiritual], and undefiled [pure as to character and organs of expression], and that fadeth not away [unfadable, i.e., immortal, or Divine]." It will be noted that in this verse our begettal is unto an inheritance reserved in heaven for us. St. Paul, in describing the body that will be a part of our inheritance reserved in heaven (2 Cor. 5:1, 2), says that it will be incorruptible [spiritual] and immortal [Divine] (1 Cor. 15:53, 54). 

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He thus covers by these two terms what St. Peter means by two of his three expressions, viz., incorruptible and unfadable. St. Paul does not in 1 Cor. 15:53, 54, refer to the third thing to which St. Peter refers, viz., undefiled; because he is covering the thought of the Church's resurrection body only, while St. Peter is covering the thought of the Church's resurrection body and character and its organs of expression. Hence he uses the term undefiled to cover our resurrection character inheritance, assuring us that in the resurrection we shall have not only spiritual and Divine bodies, but also a character and a set of mental, artistic, moral and religious organs free from every imperfection and blemish, so different from those through which the New Creature while in the flesh must act as its organs of expression. Hence we see that St. Peter teaches that saints are begotten unto the Divine nature. The begettal consists of creating new spiritual capacities and the new spiritual will in a saint and these newly created things are the first two parts of the New Creature, the beginning of the Holy Spirit in a saint. And the Holy Spirit, in these two ingredients, begins the Divine nature in a saint; and when its third ingredient is completed, God's and Christ's character likeness in a saint, he is ready to receive the completion of the Divine nature, the Divine body in the first resurrection. A nature does not consist merely of a body belonging to that nature, but additionally consists of a heart, mind and will belonging to that nature. Thus the dog nature does not consist merely of a dog body; it also includes a dog heart, mind and will. That the Divine nature implies both a Divine body and a Divine disposition is self-evident, as all analogy proves. This is also proven by the first promise of the Sarah Covenant: Thy seed shall be as the stars of heaven—spiritual. This promise God partly fulfills to the Christ in this life by creating in the Christ a Divine character (one belonging to the Divine nature), and the 

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rest of it is fulfilled in the first resurrection, when this Divine character will be clothed upon with a Divine body. Both of these things belong to the Divine nature; and St. Peter refers to both of them in v. 4 by the expression, begotten unto, i.e., the Divine nature. It means that the spiritual will, powers and cravings or desires are implanted in our brain organs and their graces, to the intent that by fulfilling certain conditions we may attain in this life to a crystallized Divine character, and in the resurrection to a Divine body. As to the attainment of such a heart and mind and body, St. Paul shows that this was the intent of his being laid hold on by Christ Jesus, i.e., among other things, begotten of the Spirit (Phil. 3:10-14). Moreover, such is the tenor of the whole New Testament on the subject. 

But we are not dependent on 1 Pet. 1:3-5 alone, nor on the general setting of the New Testament alone, for proof of the teaching that the Church is begotten unto the Divine nature. It follows from the doctrine of the recreation of the Church's members. The Bible teaches that the members of the Christ class are begotten in the womb of the Sarah Covenant, and are later born out of that womb Divine beings. Hence they are begotten unto the Divine nature (John 3:3-13; Is. 54:1-17; Gal. 4:19-31; 1 Cor. 4:15; Phile. 10; Heb. 1:5; 5:5; Rev. 1:5; 1 Cor. 15:52-54; 2 Pet. 1:4). That in this creative process the Spirit as the New Creature exists before the third ingredient of the Holy Spirit, God's and Christ's character likeness, is developed, is evident from the fact that such character likeness is the fruit of the Spirit in the sense of its first two ingredients (Gal. 5:22); for, of course, that which produces a fruit must exist and be active some time before the fruit is even begun. Evidently in this passage the word, Spirit, as the New Creature, means it in the first two senses set forth above. In Eph. 4:21-24, we have another proof of our thought on the nature of 

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the Spirit. The expression, the Spirit, as the New Creature, is synonymous with that of the new man in Eph. 4:24. Here the new man is spoken of as created in the past. That being true, the expression, new man, here carries the first and second senses that we have shown above for the word Spirit, as the New Creature; and the creation of the new man here means the begettal unto the Divine nature; hence here the production of the new man makes the product mean the New Creature in the first and second senses given above, which is the New Creature as the product of the begetting act. Later on we will show that St. Paul here does not use the imperative, but the infinitive mood in the verbs, put off, renewed and put on; which proves that these verbs here do not express exhortation. 

The uses of the word create in connection with the Spirit in us also prove the first and second senses of the word Spirit, as the New Creature, to be true. The passage just considered (Eph. 4:21-24) in its use of the word create belongs to this line of thought. Again, in Eph. 2:10 we are spoken of as having been created in Christ Jesus [made New Creatures, Spirit-begotten] unto good works. Since the passage shows that we were created unto good works, the creation must have occurred before the good works were developed. In this verse, accordingly, that which was created—"we," the New Creatures—must be something that exists prior to the things implied in the third sense of the word Spirit as given above, which includes, among other things, love. It therefore must be the New Creature, or Spirit in the first and second senses of the word. And such it is, because such spiritual capacities, cravings or desires and graces and such spiritual will to will God's will are created simultaneously by the act of begettal, and they are just the things that were created in us unto, i.e., to the intent that we might perform, good works; for by their very nature they are constituted to develop every good word and work in the Lord. 

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Col. 3:9, 10, is a passage to the point, coming under the same head as Eph. 4:21-24. Indeed, it is very similar in sense. We will quote it from the Improved Version, which gives the best translation of the forty odd versions in our library: "Lie not unto one another, seeing ye put off the old man with his practices, and seeing ye put on the new [man], the one renewed unto knowledge according to the image of Him that created him." Please note that the past putting off of the old, and the past putting on of the new man, are given as the reasons that we should not lie unto one another. Secondly, please note the sharp contrast here between the old man and the new man. What is the old man? It is our actually imperfect, but reckonedly perfect humanity (Rom. 6:6; Eph. 4:22). When was the old man put off? In consecration, when in and through the laying down of our human will we gave up with it our human all, all that we were and had and hoped to be and have as humans. Apart from our bodies and their possessions and privileges, this means the capacities, cravings, desires and graces of our brain organs and the natural will to will our own wills. So the contrast shows that, apart from the prospective Divine body and its possessions and privileges and the developments attained by the exercises of the new man after his creation, the new man when first created, which ordinarily occurred at consecration, when the Divine will was accepted as our will, consists of the things mentioned as the first and second senses of the expression, the Spirit, as the New Creature. By the expression, "the one renewed, etc.," St. Paul here defines the new man as that which was renewed at the time of the begettal to gain by the knowledge of the Truth the image of his Creator. The present tense of the participle, renewed, dependent on the past participle, put on, shows that contemporaneously with that past putting on the renewing occurred. 

Another consideration conclusively proves our view that the New Creature at the time of its begettal consists

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of the things mentioned above as the first and second of the three senses in the term, the Spirit, as the New Creature. It is the New Creature, it is not the old creature that is anointed. Or to put it in another way, the New Creature is the Priest that receives the anointing. The correct antitypes of the spices used in the anointing oil, show that these type "wisdom and understanding," "counsel and might" and "knowledge" (Is. 11:2). But these spices were not the only thing used as the means by which the anointing was done. Oil was also used therein. The oil itself does not represent the same thing as the spices, but it represents the rest of the things of which the anointing consists. And these in Is. 11:2 are included in the words, "the spirit … of the fear of the Lord," i.e., the graces of the Spirit, the fruits of the Spirit, which here are defined to be a part of the Spirit of God. Aaron, accordingly, as he stood before Moses in the consecration service before the holy anointing oil was poured upon him types the thing in the Christ class as Priests which received the anointing, and since that thing was not their humanity, but was their New Creatures as Priests (the eternal Spirit—Heb. 9:14—that did the offering), it follows that since the anointing gives what comes under the third sense of the Spirit, as the New Creature, the Spirit [the Priest], as the New Creature, that received the anointing, was the Spirit, as the New Creature, in the first and second senses of the word. This is very conclusive from the idea of the priest, who had to exist before his anointing. And the very nature of the case proves this as self-evident; for before we as spiritually begotten ones can develop as fruits of the Spirit love and the other graces, as well as the requisite wisdom, understanding, counsel, might and knowledge, we must be spiritually begotten. The main pertinent Scriptures on the anointing of this class are Matt. 3:16; Luke 4:18; Acts 4:27; 10:38; Heb. 1:9; Acts 2:1-4; 10:45-47; 2 Cor. 1:21; 1 John 2:20, 27; 1 Cor. 12:12-14. Each of these proves our view. 

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The figure just studied opens up a series of terms, including and involving the word Christ, or its equivalent, used in various ways, all of which imply the three senses of the expression, the Spirit, as the New Creature; for they imply the anointing (the third sense), which implies the prior existence of the Spirit, as the New Creature, in the first and second senses of the word. These terms as indicating sometimes the whole class as such and sometimes an individual of the class, are: (1) Christ (1 Cor. 12:12-14; 15:23; Gal. 3:16, 29; Eph. 4:13; Phil. 1:21; Col. 1:24; 1 Pet. 4:13; Heb. 3:14). The proof given in the preceding paragraph implies in every one of these passages that before the individuals became of the Christ, or before the class as a whole in its individual members became Christ, i.e., became anointed, they were New Creatures. Our three-fold definition of the Spirit, as the New Creature, applies the first and second senses to the thing anointed and the third sense of the term as nearly equivalent to the things received in the anointing. We say nearly equivalent, because the third sense of the term, the Spirit, as the New Creature, gets not only the qualities and endowments that come with the anointing, but is gradually thereafter strengthened, balanced and crystallized therein. Thus the third sense, for the Church, must never be viewed as existing apart from, or unrelated to, the term in the first and second senses. (2) Others of the various terms applied to this class coming under the subject of this paragraph are "Christ in you," "Christ in us," "Christ in me," "Jesus Christ in you," and, when Jesus is the speaker, "I in you," and "I in them" (Col. 1:27; Rom. 8:10; John 14:20; 17:23, 26; 2 Cor. 13:5; Gal. 2:20). It will be unnecessary in connection with these terms for us to repeat the arguments given in the preceding two paragraphs on the thing anointed, and the things of which the anointing consists, as proofs respectively of the first and second senses as distinct from the third sense,

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since the thought of what is anointed and what are the anointing qualities and powers as given in the foregoing applies to this set of passages, though in class study it would be well to consider each passage as implying the first and second senses as distinct from the third. (3) The same proof follows from the expressions, "in Christ," "in Christ Jesus," "in Jesus Christ," "in Him," and, when Jesus is the Speaker, "ye in Me," and "they in Me," when the mystery class is referred to by these expressions; for the saints are by these expressions referred to as new-creaturely members in the Christ class (John 15:2-7; Rom. 6:3; 8:1, 2; 12:4, 5; 1 Cor. 1:30; Gal. 3:26, 27; Eph. 1:4; 2:6; Col. 1:2, 28; 2:11; 2 Thes. 1:1). (4) The term New Creature in synonymous expressions, in the light of what was said above as to its first being brought into existence, proves the same thing (2 Cor. 5:17; Gal. 6:15). Some of these synonymous terms are: the perfect man, of Eph. 4:13; the new man, of Eph. 2:15; 4:24; Col. 3:10; the hidden man of the heart, of 1 Pet. 1:3, 4; the inner man, of Eph. 3:16, and the inward man, of 2 Cor. 4:16. All of these prove the same thing, which is especially clear when, as in some of the cases, contrasted terms are used and are properly noted. Hence, from the entire preceding discussion on the nature of the Spirit, as the New Creature, we have in a general way proven that our expositions on the nature of the Spirit, as the New Creature, as meaning the three above-mentioned things, is entirely Scriptural. 

We now desire to set forth particular proofs that our threefold definition of the Spirit, as the New Creature, is correct. We preface these proofs with the remark that our brains are capable of three separate and distinct modes of operation: (1) thinking, under which we include (A) perceiving, (B) remembering and (C) reasoning; (2) feeling, under which group come (A) the sensory feelings, i.e., those working through the five senses, (B) the artistic feelings, (C) the moral 

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feelings, both (a) selfish and (b) social, and (D) religious feelings; and (3) willing, volition. The sensory and artistic feelings are more closely related to thinking than are the moral and religious feelings. And of the sensory and artistic feelings, the former are more nearly related to thinking than the latter. The combination of faculties through which thinking is done, is usually called intellect; that through which feeling is done is usually called sensibility, and that through which willing is done is usually called will. While the words mind and heart have various Biblical meanings in comparisons and contrasts, the Bible uses the former to mean the intellect, its contents and its bent, and the latter the affections, their contents and their bent, e.g., in the expressions, he has a poor mind, but a good heart; he is all mind and no heart, by the mind the intellect, its contents and its bent are meant, and by the heart the sensibility and will and their contents and bents are meant. But when the heart and the will are contrasted or compared, especially in connection with the mind, Biblically the heart stands for sensibility, and the will for strength. A very fine example of these meanings is found in Matt. 22:37; Mark 12:30 and Luke 10:27: "Thou shalt love the Lord thy God with all thy heart [sensibility and its contents, feelings and bent], with all thy soul [being], with all thy mind [intellect, its contents and bent] and with all thy strength [will, its contents and bent]." That this is the idea underlying strength, we can see from the Bible use of the word power as an attribute of God's character, as distinct from power, omnipotence, as an attribute of God's being. By the former God's strength of will, exercised as self-control and patience, perseverance, is meant. What, then, is meant by loving the Lord with all the mind, soul and strength, as distinct from the heart? We reply, that while the love here referred to comes exclusively from the heart, affections, to love Him with all the mind, in contrast with the heart,

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soul and strength, means that we are to support this heart's love by all the cravings of the mind for knowledge and by all of the powers, contents and bent of the mental faculties; to love Him with all the strength in contrast with the heart, mind and soul, means that we are to support this heart's love with all our will power, its contents and its bent; and to love God with all the soul, in contrast with the heart, mind, and strength, means that we are to back this heart's love with all our being as it is concentrated in our bodies and lives, in all they are and have. We, of course, know that the constituents of the soul, being, are body and life. The personality of the soul is in this passage covered by the expressions, heart, mind and strength. Therefore the contrast between the four pertinent terms proves that the personality of the soul is not meant in this passage by the term soul. Hence in this passage the body and life in all they are and have are meant. 

The details that will now be presented will show that new capacities and powers were by the Spirit-begettal imparted to our mental, artistic, moral and religious brain organs and to the graces of those that can have graces, the artistic, moral and religious ones. First we note this as respects our mental brain organs, through which we perceive, remember and reason. That the Spirit, as the New Creature, so far as the intellect is concerned, in the begettal, is the powers and cravings to perceive, reason out and remember spiritual things, is evident from John 14:26: "The Comforter, which is the Holy Spirit, which the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." That the Spirit-begettal imparts power and craving to perceive and reason on spiritual things until they are thoroughly learned, is also evident from John 16:13, 14: "When he, the Spirit of Truth is come, he will guide you into all Truth … he will show you things to come … he shall receive of Mine and shall 

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show it unto you." Since the unconsecrated as the unbegotten cannot perceive, reason out and remember spiritual things (1 Cor. 2:8, 9, 11, 14) and the Spirit-begotten man can (John 3:3; 1 Cor. 2:10-13, 15, 16), these powers must have been implanted into the mental brain organs by the begettal of the Spirit, which always until 1878 followed a true consecration. This rule was without exception until the general call ceased; the rule now does not apply against Youthful Worthies, who as consecrated ones understand spiritual things. Hence these powers are thus seen to be called the Spirit in all of the passages quoted and cited in this paragraph. Other passages that imply the same ability are Matt. 10:20; Luke 11:13; 12:12; Acts 5:32; Eph. 3:13. This, then, covers the case for what Spirit begetting imparts to the mental brain organs. 

Without the begettal the best of humans cannot desire spiritual as distinct from human things. This St. Paul tells us in 1 Cor. 2:9, when he says that the spiritual things that God has prepared for those that love Him [the called according to His purpose (Rom. 8:28)] have not entered into the hearts [desires, affections] of the unbegotten; for during the general call to the High calling all the consecrated were Spirit-begotten. Consequently, the power to have such desires, affections, is imparted at the begettal, which means that the moral, religious and artistic brain organs and their graces have been given in the begettal the power to reach out beyond the things to which they humanly cleaved to the corresponding spiritual things. Other passages that directly teach or imply the same things of the spiritual desires, either in whole or in part, are 2 Cor. 1:22 [the earnest of the Spirit in our hearts, which had its beginning in the begettal]; Col. 3:1, 2 [here the seeking of the heavenly things and the setting of the new affections (spiritual capacities and desires in the heart) are set forth as the things that characterize the resurrection of our new hearts and minds,

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which has its beginning in the begettal]; 1 Pet. 1:13 [combined with vs. 3-5 and 6-9, with which St. Peter connects it, as the word wherefore proves, shows that the power to hope (an affection) for Divine things is given at the begettal]. This is heart-satisfying. 

The following passages show that such powers were implanted in all the brain organs at the begettal: Eph. 4:23: "That ye were renewed in the spirit [power, capacity] of your mind, disposition." The verb renewed here is not in the imperative mood, as the A. V. suggests, but in the infinitive mood. Since it is dependent on the past tense of the verbs heard and taught of v. 21, it is here used to refer to a past act, as the Improved Version shows. Such renewal was the begettal. The verbs for put off (v. 22) and put on are likewise not imperatives but infinitives and are by their dependence on the past tense verbs heard and taught shown to refer to a past act and not to an exhortation. Note, please, what accordingly is done by the begettal: It renews one in the spirit (power, capacities, cravings and desires—E 173, par. 2) of the mind (disposition). Here it is taught that a power is imparted to every part of the disposition by the begettal and therefore the implantation includes the mental, sensory, artistic, moral and religious organs and their graces. This, of course, does not mean that new materials are imparted to these brain organs, but new capacities and cravings to the intellect and new capacities and desires to the heart and their developed qualities; Titus 3:5: "He saved us … by the renewal of the Holy Spirit" [Here, as the past tense of the verb indicates, the begetting of the Spirit is referred to, which, of course, gives to all our brain organs and their cravings or desires accordingly as the mind or heart is involved, as the passages just quoted prove, spiritual capacities and spiritual graces and desires to the graces of those of them that have graces]; Gal. 5:25: "If we live in the Spirit let us walk in the Spirit" [That living in the Spirit

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precedes walking in the Spirit is evident from the fact that this passage shows that walking in the Spirit presupposes living in the Spirit. We began to live in the Spirit at the begettal. Hence if living in the Spirit is the presupposition of walking in the Spirit, and we began by the begettal to live in the Spirit, evidently in the begettal there were given us the capacities, cravings and desires to walk in the Spirit, and thereby there were imparted spiritual capacities to all our brain organs and their capacities and cravings or desires as the case requires, as is quite evident]. 

Moreover, living in the Spirit implies the second sense of the Spirit, as the New Creature, i.e., the spiritual will to will God's will, since this, too, is a presupposition of walking in the Spirit. 1 Pet. 1:2 is a proof of the second sense of the Spirit, as the New Creature, i.e., the spiritual will to will God's will: "Elect … through sanctification of the Spirit unto obedience." Here St. Peter tells us how God selected us—through the sanctification of the Spirit. St. Paul in 2 Thes. 2:13 tells us that we were selected in the beginning of our relations with God in Christ through the sanctification of the Spirit. Accordingly, this expression means the begettal of the Spirit. St. Peter in this text tells us that we were thus sanctified, begotten of the Spirit, unto obedience; hence the spiritual will to will God's will is that unto which we were begotten, which proves the second sense of the Spirit-begetting. While not using the word Spirit in 1 Pet. 4:1, 2, yet there referring to our consecration, "hath suffered in the flesh," and showing that we are not to live to our or others' flesh (i.e., our or the world's will), he shows that in consecration we are to live to the will of God; hence in consecration, in the begettal, which always up to 1878 occurred therein, we were begotten to the spiritual will to will God's will, which will we continue to exercise by God's working in us by His Spirit, Word and providences (Phil. 2:13), until we finish our course. 

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Finally, St. John's statement (1 John 5:4) proves this second sense: "Whatsoever is begotten of God overcometh the world." What is meant by whatsoever is begotten of God? Certainly not every person who is Spirit-begotten, for many of these fail to overcome the world and pass into the Second Death. It evidently means the thing begotten in the first and second senses of the word Spirit, as the New Creature, especially in the second sense, the spiritual will to will God's will. That will cannot sin, and that from the very nature of the case, for sin is the very opposite of the will to will God's will, since it is the will to will one's own will contrary to God's will. Hence the spiritual will to will God's will, with the simultaneously begotten spiritual capacities, cravings or desires and graces, overcome the world, do not sin and cannot sin. And these two things are also meant by St. John when he says that he and whosoever is begotten of God sinneth not and cannot sin (1 John 3:9; 5:18). With this we conclude both our general and special proofs of the first and second senses Scripturally given to the expression, the Spirit, as the New Creature. 

We now proceed to the detailed proof of the third sense, God's and Christ's character likeness produced by the new spiritual will exercising the spiritual capacities and affections on and in connection with earthly and heavenly things. In Rom. 5:5 St. Paul tells us that the Divine love is by a [so the Greek] Holy Spirit that is given us shed abroad in our hearts. Not only the nature of the act of the shedding abroad in our hearts of the Divine love by a Holy Spirit proves that the expression Holy Spirit here is used in the first and second senses of the word, but the expression, a Holy Spirit which is given us, proves it also; for it is the Spirit that in the begettal is given us that is here described. And that Spirit in the new spiritual will, lays hold on our organs of veneration, benevolence and appreciation and exercises them toward God, Christ, the brethren,

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the world of mankind and enemies and thereby develops the Divine love; furthermore it sheds that love abroad everywhere in our hearts, affections, and thereby cultivates all the graces mentioned in 1 Cor. 13:4-7, i.e., long-suffering, kindness, generosity (envieth not) reticence (vaunteth not), humility (not puffed up), politeness and gentleness (not … unseemly), unselfishness (not her own), forbearance (not provoked, literally, enraged), guilelessness (thinketh no evil), abhorrence of evil and joy in good (not in iniquity … in the truth), sympathy (beareth), faith (believeth), hope (hopeth) and perseverance (endureth). This is the thought of Gal. 5:22 where St. Paul tells us that the fruit of the Spirit, the product of the new will exercising our new spiritual capacities and affections, is love, joy, peace, long-suffering, gentleness, goodness, faith (fullness). Certainly these passages, compared with what St. Paul tells us elsewhere, e.g., Rom. 8:4-15, prove that the third ingredient of the Holy Spirit is a Godlike and Christlike character, disposition, a mind, heart and will like God's. 

The same thought is given in Is. 61:1-3, compared with Is. 11:2; for the former passage refers to the Christ, Head and Body, as God's Anointed and the latter passage shows what the anointing gives—God's Spirit, disposition. This third ingredient of the Holy Spirit is also very clearly shown in 2 Tim. 1:7, where St. Paul shows that God has not given us in the Holy Spirit a cowardly disposition; but a wise, strong and loving disposition. Above we showed that in Col. 3:9, 10 the new man means the Holy Spirit as the New Creature's new spiritual will and capacities, because the putting off and putting on there refer to what occurred at consecration, which in the putting on was the Spirit-begettal. After showing that this—our human condition—makes no difference between God's people in God's esteem, but that the difference lay in our New Creatures, which he shows is the anointing, Christ, as 

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all things in all of us, he then (vs. 12-16) exhorts us as the new man, The Spirit, in the first and second senses, to put on, as God's holy and beloved elect, sympathy (bowels of mercies), kindness, humbleness of mind, meekness, long-suffering, forbearance, forgiveness, charity, peace, thankfulness and riches of the Truth. These graces, of course, are the third part of Divine disposition in saints and thus are the Spirit's third ingredient. In the third sense of this term the word spirit occurs in Rom. 1:4, the spirit of holiness, 15:3, the love of spirit, 1 Cor. 4:21 and Gal. 6:1, spirit of meekness, Eph. 1:17, the spirit of wisdom, Heb. 10:29, the spirit of grace [literally, of the favor], 1 Pet. 3:4, a meek and quiet spirit, and 4:14, the spirit of glory and of God. The many passages quoted above prove in detail that the Holy Spirit as the New Creature has as its third ingredient the sense of Godlikeness and Christlikeness in character. 

But one may say that the bulk of the passages quoted and explained as proving these three to be the Spirit's ingredients do not use the express term Spirit. To this we reply that when they do not use that express term in proof they use a synonymous term and therefore prove the thought, while in a number of such proof passages the express terms, Spirit, Holy Spirit, God's Spirit, etc., are used. In view of this objection we will quote from Rom. 8 sufficient proof of the use of the word spirit, as expressing the third ingredient and all three ingredients, remarking that, further on many more will be quoted. In the section, Rom. 8:1-15, at times the word spirit is used in the sense of its third ingredient, but oftener in all three senses. In vs. 1, 4, the contrast between the words flesh and spirit proves that by the latter all three of these ingredients are meant. The same contrast in v. 5 proves the same thing of the three uses of the word spirit. In v. 6 the expression, mind of the spirit, disposition of the spirit, the word spirit is used in the sense of its first and second ingredients, while the word mind is used in the sense of 

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its third ingredient, Godlike and Christlike character. Again, the contrast between the words flesh and spirit in v. 9 proves that the word spirit is used in the sense of all three of its ingredients, which is also true of the words, Spirit of God, while the expression, Spirit of Christ, is used in the sense of the third ingredient in this verse. In v. 10 the word Christ is used in these three senses, so, too, is the expression, the Spirit. The same remark applies to the two uses of the word spirit in v. 11, as is the case of its use in v. 13. In v. 14 it is used in the sense of its third ingredient, and the contrast between the servile spirit and the filial spirit (14, 15) proves that the latter is used in the sense of the third ingredient. With this we close our discussion on the subject, that the Holy Spirit in saints is God's disposition in them from the standpoint of its ingredients: the new will, capacities, affections and graces; for these three, the new spiritual will, the new spiritual capacities and the graces of the character developed by this new will exercising these new spiritual capacities add up to, among other things, God's disposition in saints, and that disposition is the Holy Spirit. Hence the Holy Spirit is God's disposition in saints; for this is what the preceding discussion proves: the ingredients of the Spirit—the new spiritual will of the new spiritual capacities and the resultant character in saints—imply that the Holy Spirit is God's disposition in saints. This is the first argument on the thought. 

As introductory to our second line of proof that the Holy Spirit in saints is God's disposition in them, we desire to make some remarks on the meaning of our oft-used expression, mind, in our appositional definition of one's disposition as his mind, heart and will. We have explained this term as meaning: (1) the intellect as a set of perceiving, remembering and reasoning faculties, (2) as the contents of these faculties: thoughts and knowledge along the lines of perceptions and memories and of conclusions reached by an exercise of the reasoning faculties, and (3) the bent

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or character of the intellect and its contents. The word spirit in the sense of mind is used in all three of these senses and in each of them. In John 14:26 the first and second of these features of mind are clearly implied in the fact that the Spirit, the spiritual intellect and its contents, teaches us advancing light and quickens our memories on past light, while in John 15:26 the Spirit's testifying, and in John 16:13, 14, its guiding into all Truth and its taking Christ's words, including future things, and making them plain, imply the same thing; for our Spirit-begotten intellectual faculties and their contents ever increasingly quicken our memories on past teachings, by studying the Bible's thoughts (take of mine), and make them ever clearer and progressively expansive as to its doctrines, precepts, promises, exhortations, prophecies, histories and types; and, of course, such a procedure ever makes the bent or character of our minds increasingly spiritual. 

In 1 Cor. 2:10-16 the word Spirit is detailedly discussed as our spiritual intellectual faculties, through whose studying heavenly things are revealed to us (v. 10); only such spiritual mental powers, and not natural mental powers, can know spiritual things (v. 11); and these spiritual powers of perceiving, remembering and reasoning are given us for the express purpose of enabling us to perceive, remember and reason on spiritual things (v. 12), as the Spirit also enables us to explain to our minds and others' spiritual minds advancing Truth (v. 13), since spiritual things cannot become clear as wisdom, but seem foolish to the natural mind, inasmuch as they are discerned only by the spiritually-minded (v. 14), who can discern both natural and spiritual things, but who are not understood by the natural man (v. 15); for no natural man has perceived, remembered and reasoned correctly on the spiritual contents of God's mind, except those who have the same kind of intellectual faculties, their contents and bent, as Christ has (v. 16). 

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Hence in the Bible the contents of God's mind as to Truth, His Bible, are spoken of as Spirit and Holy Spirit. It is for this reason that St. Paul in Hebrews calls the Bible and its sayings (God's thoughts expressed in the Bible) the Spirit, and Holy Spirit (Heb. 3:7; 9:8; 10:15), as he and other Biblical writers also give the same thought elsewhere: [In the following the passages that use the word spirit to mean false doctrine, and thus not God's thoughts, are italicized] Gen. 6:3; Neh. 9:30; Is. 29:24; 30:1; 31:3; 33:11; 34:16; Ezek. 13:3; Hos. 9:7; Mic. 2:11; Zech. 13:2; John 6:63; Acts 16:6, 7; 20:23; 28:25; Rom. 8:16 [in its first use of the word]; 2 Thes. 2:2, 8; 1 Tim. 4:1; 1 John 4:1, 2, 3, 6; 5:6 [literally, the Spirit is the Truth]; Rev. 1:4; 2:7, 11, 17, 29; 3:1, 6, 13, 22; 4:5; 5:6; 14:13; 19:10; 22:17. These passages show that that part of God's Spirit which we call His mind, from the standpoint of His thoughts, His knowledge, i.e., the contents of His intellect, whether considered as kept in His own intellect or put into the Bible as its teachings or as expressed by His mouthpieces as the contents of their teaching, is Biblically called the Holy Spirit, and the Spirit, because it is so spoken of from the standpoint of naming a part for the whole; for God's whole disposition—Holy Spirit—consists of His mind, heart and will; and any one or two or all three of these are Biblically called the Spirit, and the Holy Spirit. 

We now present our second line of thought proving that the Holy Spirit in saints is God's disposition—mind, heart and will—in them. It is this: The Biblical contrasts and comparisons imply that the Holy Spirit in saints is God's disposition—mind, heart and will—in them. Apart from direct definitions one of the best ways of finding out the senses of words is the comparisons and contrasts made between them and other words. Hence the potency of this second line of proof. One of the most frequently occurring of these is the contrast 

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between the flesh and the spirit. In such contrasts the expression flesh refers to the natural disposition—mind, heart and will. Consequently, such contrasts imply that the expression spirit means the spiritual disposition, God's mind, heart and will, in saints. In Matt. 26:41 and Mark 14:38 Jesus gives us such a contrast and such meanings when He says that we must watch and pray against the danger of falling in temptations, giving as the reason the weakness of the natural disposition and the willingness of the spiritual disposition, God's mind, heart and will, in us. In John 6:63 Jesus contrasts the unprofitableness to saints of the natural disposition, the fallen mind, heart and will, with the energizing power in saints of the Divine disposition, God's mind, heart and will, when He tells us that it is the Spirit that quickeneth, energizes, and that the flesh, the depraved natural mind, heart and will, profiteth nothing in spiritual matters. The same contrasts occur in Rom. 8:1, 4-6, 9, 13. St. Paul tells us in vs. 1 and 4 that saints walk not after the flesh, the human disposition, but after the Spirit, God's disposition. In v. 5 he again gives us the same contrast between the flesh and the Spirit, assuring us that those who are fleshly minded are dispositioned according to the fleshly mind, heart and will and the things in harmony with these, while those who are spiritually minded are dispositioned according to the Divine mind, heart and will and the things in harmony with these. In v. 6 another contrast between the flesh and the Spirit is given, when the Apostle shows that to be carnally minded (literally, the character of the flesh) leads to death, if it controls the consecrated, while to be spiritually, Divinely, minded (literally, the character of the Spirit) yields the faithful life and peace; and the same contrast, differently worded, is clearly given us in v. 13. 

After giving in vs. 7, 8 the reasons why the fleshly mind in God's people brings death upon them, St. Paul, in v. 9, again makes the contrast, showing that the faithful do not live according to the flesh, according to the 

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depraved natural disposition—mind, heart and will—but according to the Divine disposition—mind, heart and will—since God's Spirit, disposition, animates them as its habitat. That the expression, Spirit of God, here means God's disposition, is manifest from the comparison and identification here made of it with Christ's Spirit; for undoubtedly the expression, Spirit of Christ, here means a Christlike disposition, without which no one can be Christ's. There are other comparisons and contrasts that prove that the Holy Spirit in saints is God's disposition—mind, heart and will—in them. Please note the very clear contrast made in v. 15 between the servile disposition, the spirit of bondage, and the filial disposition, spirit of adoption (literally, spirit of sonship, the filial disposition). Certainly, as the spirit of bondage is not a spirit being, but the slavish disposition, so the spirit of sonship is not a spirit being, but a filial disposition; for the contrast between these two spirits in the text proves this. In 1 Cor. 2:11, 12 there is another splendid comparison and contrast. In v. 11 St. Paul shows that as no one can know and appreciate human things, except for the human disposition that is in him, so no one can know and appreciate the things of God (spiritual things), except for the Divine disposition (God's mind, heart and will) that is in him. Here the comparison between the human and Divine spirits evidently proves that the expression, Spirit of God, means the Divine disposition, since the expression, spirit of man, evidently means the human disposition. This is made all the more sure by the contrast between the spirit of the world and the spirit which is of God, spoken of in v. 12. Certainly, the expression, spirit of the world, does not mean a spirit being of the world; for there is no such thing. It evidently means a worldly disposition. Hence the contrast proves that the expression, the spirit which is of God, means the Divine disposition that God gives His saints. Accordingly, 1 Cor. 2:11, 12 proves that the Holy Spirit in saints is God's disposition, God's mind, heart and will, in them.

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Another sharp contrast between the flesh and the spirit is made in 1 Cor. 5:5: Deliver such an one [the Corinthian brother who married his stepmother] unto Satan for the destruction of the flesh, that the Spirit may be saved in the day of the Lord Jesus. This Corinthian brother, whose depravity of disposition (flesh) moved him to commit the great sin of marrying his stepmother, had such an evil fleshly disposition, which is here meant by the term flesh, as had to be destroyed by afflicting experiences coming in his excommunicated condition and received at Satan's hands, so that his disposition as a New Creature—the Holy Spirit as God's disposition—might be saved in the last day. Thus, again, the contrast between the flesh and the Spirit proves that the latter means God's disposition. 

The contrast between the body and spirit in 1 Cor. 7:34 gives the same proof; for here the pure body of a pure virgin is contrasted with her pure spirit, disposition. A very marked contrast between the flesh (the human disposition) and the Spirit in Gal. 3:3 yields the same result. As the connection shows, St. Paul had been developing in the Galatians a spiritual, a Divine, disposition, such as the Gospel of the high calling produces in God's Gospel-Age people; but the Galatians had allowed themselves to be deceived into accepting the Law Covenant, which ministered a good human disposition in those obedient to it. They were thus stepping down from a higher covenant and its pertinent disposition, here called the Spirit, to a lower covenant with its pertinent disposition, here called the flesh. Not only is this thought proved by the contrast between the words flesh and spirit, but also by the contrast between the Law and the Gospel, and also by the contrast between the character that the Law works in its responsive ones and the character that the Gospel works in its responsive ones; for the Law works the spirit of bondage, the servile spirit, while the Gospel works the spirit of sonship, the filial spirit (Rom. 8:15; 

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Gal. 4:3, 4, 21-31). No wonder that St. Paul in Gal. 3:3 charged the Galatians with folly for stepping down from the spiritual disposition to the fleshly disposition and from the Gospel of the heavenly calling to the Law of human works! In Gal. 4:29 another passage to the point is brought to mind. As Ishmael, the typical fleshly-begotten one, i.e., the one begotten as a type of the human-dispositioned class, Fleshly Israel, developed by the Law Covenant, persecuted Isaac, the typical spiritually-begotten one, i.e., the one begotten as a type of the spiritual-dispositioned begotten ones; so the antitypical fleshly-begotten ones, the (human) children of the Law Covenant, Fleshly Israel, persecuted the antitypical spiritual-dispositioned begotten ones, the children of the Sarah Covenant, Spiritual Israel—Jesus and the Church. Here, again, the contrasts in the begettings and in the Covenants prove that the word spirit here means the Holy Spirit as God's disposition in saints. 

In Gal. 5:16-24 the Apostle sharply contrasts between the flesh as the depraved human disposition and the Holy Spirit as God's disposition in saints. Walking in the Holy Spirit, God's disposition in saints, prevents their fulfilling the lusts of the fallen human disposition (v. 16). The fallen fleshly disposition (flesh) desires things that are contrary to the spiritual disposition (Spirit), for the flesh gratifying these pulls away from the things that the spiritual disposition desires, even as the spiritual disposition desires things that are contrary to the fallen human disposition, which contrariness prevents our doing perfectly the good things that our spiritual disposition desires (v. 17). Nevertheless, the faithfuls' being led, actuated, by the Divine, in contrast with the fallen human disposition, proves them to be not under the Law Covenant, but under the Grace Covenant (v. 18). The long list of evils that St. Paul charges against the flesh in vs. 19-21 proves that he uses the word flesh to mean the depraved human disposition. Accordingly, the contrast that he makes between 

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it and the Spirit in the saints proves that by the latter he means the Holy Spirit, God's disposition—mind, heart and will—in saints. And this proof is reinforced by the further fact that the long list of graces (v. 22) that he gives as the fruit of the Spirit in saints proves that by this term God's disposition, the Holy Spirit, in saints is meant here. Against such there can be no Law Covenant, since they are not developed by, and thus not subject to the Law Covenant, but by, and subject to the Grace Covenant (v. 23); for those who are of the Christ Jesus class, New Creatures, Anointed ones, have entered into the course of putting the fleshly disposition to a crucifixion death (v. 24)—a slow lingering death brought about by driving the symbolic nails of self-denial, world-denial, sacrificial service and spiritual character development into the symbolic hands, evil services, and symbolic feet, evil conduct, of the depraved fleshly disposition. 

In Gal. 6:8 we find another sharp contrast made between the words flesh and spirit, which proves from the pertinent statements of the verse that by the term flesh the fallen fleshly disposition is meant and that, therefore, by contrast, the term spirit means the Holy Spirit, God's disposition in saints; for the one who practices the things of the depraved human disposition will receive death (corruption) as a result, while the one who practices the things of the Divine disposition, the Holy Spirit, will receive eternal life as a result. 2 Tim. 1:7 is an especially strong proof of the point under discussion: "God hath not given us the spirit of fear; but of power, and of love, and of a sound mind." Certainly, the spirit of fear is not a person, but is a cowardly disposition; hence the spirit of power, and of love, and of a sound mind, which is the Holy Spirit, is not a spirit being of power, and of love, and of a sound mind. Rather, the spirit of power is a strong disposition, the spirit of love a just and charitable disposition, and the spirit of a sound mind an intelligent

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and wise disposition. In other words, this description of the Holy Spirit is very much like that given in Is. 11:2, and though in slightly different words, means the same thing as in Is. 11:2. We thus bring to a close our second line of proof that the Holy Spirit in saints is God's disposition—God's mind, heart and will—in them. This second line of proof is very conclusive. 

Now will be presented the third line of proof that the Holy Spirit in saints is God's disposition in them. It is this: The Biblical names and synonyms for the Holy Spirit in saints prove this to be true. Helpful to this line of thought is the fact that by far the most frequently occurring sense of the word spirit in the Bible is that of disposition. Of the 12 different senses in which the Bible uses the word spirit, it perhaps uses it in the sense of disposition more often than in all the other 11 senses combined, while in the sense of a spirit being it is used, with but two or three exceptions, the least frequently of the entire 12. Disposition, then, is the usual meaning of the word, and, therefore, the burden of proof rests upon him who asserts its almost least used sense in any passage. On the other hand, the natural presupposition of correctness for the word spirit as meaning disposition has more in its favor than any other sense of the word. However, we would not rest the case on this natural presupposition, but will cite Bible passages and facts in proof that the Biblical names and synonyms of the Holy Spirit in saints prove that it is God's disposition in them. One of these names and synonyms is Spirit, which we present as our first proof of our third argument. In the many passages used to prove the preceding proposition, i.e., that Biblical contrasts and comparisons prove that the Holy Spirit in saints is God's disposition in them, there occurs the word spirit in the sense of the Holy Spirit as God's disposition. Hence the expression Spirit is a name and a synonym for the Holy Spirit and proves that the Holy Spirit in saints is God's disposition in them. So a slight change 

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of the way these passages are used in the preceding point makes them prove from this name and synonym that the Holy Spirit is God's disposition—His mind, heart and will—in saints. 

Our second point on this line of proof is: The very name Holy Spirit, itself proves it; for that term applied to saints, as their having it, naturally suggests that, in harmony with Biblical usage, it means God's disposition of holiness in Himself, in Christ and in saints. The following passages show how fitting is this meaning to their use of them: "Why hath Satan filled thine heart to lie to the Holy Spirit (Acts 5:3)?" Ananias lied to the holy disposition of God in St. Peter; and St. Peter by the Spirit of discernment that that holy disposition gave him as an Apostle perceived the lie and remonstrated with him thereover. Acts 9:31 gives us the use of this name Holy Spirit in the evident sense of God's holy disposition in saints: "The churches … were edified; and walking in the reverence of the Lord, and in the comfort of the Holy Spirit, were multiplied." Certainly, God's holy disposition in His saints gives them comfort, as well as other blessed heart emotions, like joy, peace, assurance, etc. Acts 13:2 is another passage to the point: "As they [the prophets and teachers of the Antioch Church] ministered to the Lord, and fasted, the Holy Spirit said, Separate me Barnabas and Saul [Paul] for the work whereunto I have called them." The Church at Antioch was one full of the Holy Spirit of love and zeal to help the poor brethren and win new disciples for the Lord (Acts 11:22-30; 12:24, 25; 13:3, 4). This holy disposition moved them to advocate as a ministry for the ecclesia sending Paul and Barnabas on a missionary trip, as their representatives, whose involved expenses they impliedly agreed to pay. Thus this holy disposition in those saintly Antiochan brethren, who were the first to be called Christians, advocated that Paul and Barnabas be appointed to do the missionary work that it called them to do as their representatives. 

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In this way the Holy Spirit, God's disposition in those saints, said, Separate me Barnabas and Saul, etc. "So [in this manner], they, being sent forth by the Holy Spirit [the holy disposition of God in the Antiochan Church], departed (Acts 13:4)." 

A similar thought is expressed by St. Paul in Acts 20:28, in his address to the elders of the Ephesian Church: "Take heed therefore unto yourselves and to all the flock, over [literally, in] which the Holy Spirit hath made [literally, appointed] you overseers, to feed the Church of God [better reading, Church of the Lord]." Elders and deacons were elected by the stretching forth of the hands, as the way of voting by the churches whose elders and deacons they thereby became (Acts 6:2-6; 14:23; 2 Cor. 8:19). The churches were instructed to elect only those who had the qualifications described by St. Paul in 1 Tim. 3:1-13; Tit. 1:5-11. The individual members of the Church were to empty themselves of all favoritism and every other evil disposition and be wholly swayed by wisdom, power, justice and love, the Holy Spirit, holy disposition of God, in them, as to those for or against whom they would vote as nominees for elders and deacons. When thus brethren were elected elders and deacons, the Holy Spirit in saints, as God's disposition in them, set these into their office. St. Paul assured the Ephesian elders, as Acts 20:28 shows, that they were elected by the brethren acting in this holy disposition and thus they were set in the Church as elders by the Holy Spirit, God's holy disposition, mind, heart and will, in saints. In Matt. 28:19 we have another passage that proves that the name Holy Spirit means God's holy disposition. His mind, heart and will, in saints: "Baptizing them in [literally, into] the name [character likeness] of the Father, and of the Son, and of the Holy Spirit [as that holy disposition exists in saints]." In this passage the real, not the symbolic, baptism is evidently meant, because the symbolic baptism does not work in its subjects 

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the character likeness of God, Christ and saints, while the real baptism does. At most, the former merely symbolizes it. One of the meanings of the word name is character (Ps. 34:3; 69:30; 72:19; 111:9; 148:13; Prov. 18:10; 22:1; Is. 57:15; Ezek. 22:5; Mic. 4:5; Rev. 8:11; 14:1; 16:9). This is its sense in Matt. 28:19, as we have indicated above. The Lord's faithful have baptized their brethren into the character likeness of the Father, Son and Holy Spirit as God's disposition in saints, by arousing them to consecration and to carrying out their consecration by laying down their humanity unto death sacrificially, and by arising into likeness of Christ's resurrection in developing a character like God's, Christ's and the saints', which is the Holy Spirit, God's disposition of wisdom, power, justice and love. Accordingly, this name, Holy Spirit, in Matt. 28:19 means God's disposition in saints. 

In the literal translation of the first clause of Luke 4:1: "But Jesus, full of a [so the Greek] Holy Spirit, returned from the Jordan," the name Holy Spirit implies that it was God's disposition in Him, the chief of all saints, consecrated, holy ones; for it declares Him to have been filled with a Holy Spirit, disposition, and thus the name itself implies that it is God's holy disposition in Him, a saint. The same is shown in the literal translation of Luke 11:13: "How much more shall the Father, who is from heaven, give a [so the Greek] Holy Spirit to them that ask Him?" Here the name Holy Spirit is one that proves that it is God's disposition, a Holy Spirit, in saints. Rom. 14:17 is another passage that by its contents and the name, a Holy Spirit, proves it to be God's disposition in saints: "The Kingdom of God is not meat and drink; but righteousness, peace and joy in a [so the Greek] Holy Spirit." Here the Apostle assures us that our higher privileges as the Lord's people are not freedom as to what we should eat or drink, as some would think, though we have that freedom as one of our lower privileges; but are freedom in righteousness, peace and

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joy in a holy disposition; and for the advancement of those higher privileges if their better exercise requires it, in the interests of God, Christ and others, we will forego, as the context of the passage proves, our use of our lower privileges of freedom as to what we eat or drink. Note how this passage shows that righteousness, peace and joy belong, as parts of our Holy Spirit, to our holy disposition and hence are parts of God's disposition in saints. Here, again, by the name Holy Spirit and by the contents of this passage, our understanding of the Holy Spirit in saints is proven. While many other passages pertinent to our third proof could be used here for this particular proof, we will quote and briefly comment on but two more: 1 Thes. 1:6: "Ye became followers [imitators, literally] of us, and of the Lord, having received the Word in much affliction, with joy of a [so the Greek] Holy Spirit." On its very face this verse rightly translated proves by the name, a Holy Spirit, that it is God's disposition in saints. The same thing is taught in 2 Tim. 1:14: "That good thing which was committed unto thee [his office responsibilities] keep by a [so the Greek] Holy Spirit which dwelleth in us [saints]." 

Another synonym of the name Holy Spirit is, the Spirit of God, and this proves that the Holy Spirit in saints is God's disposition in them. A few passages with this synonymous term will be briefly explained: Rom. 8:9 is one of these: "Ye are not in [the article the is not in the Greek] flesh, but in Spirit [the article the is not in the Greek], if so be that the Spirit of God dwell in you." Here the Apostle shows that saints are not by God looked upon as fleshly, but as spiritual beings, if God's disposition is in them as saints; and in the last part of the verse he calls God's Spirit, the Spirit [disposition] of Christ. In v. 11, instead of the expression, Spirit of God, as in v. 9, the synonymous expression, Spirit of Him that raised up Jesus from the dead, is used; and the verse shows that God's disposition in them energizes their dying bodies unto God's service, all of which, by 

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the synonymous expression, proves that the Holy Spirit in saints is God's disposition in them. V. 14 is also to the point: "As many as are led [actuated in their motives, thoughts, words and acts] by the Spirit of God [God's disposition of wisdom, power, justice and love], they are the sons of God." Accordingly, again this synonymous expression proves our point. In Rom. 15:18, 19 St. Paul speaks of what Jesus wrought through him as a missionary: "By word and deed, through mighty signs and wonders [literally, by the power of signs and wonders], by the power of the Spirit of God." Here he shows how Jesus operated through Paul as a missionary. He did so by his preaching [word], by his practicing his teachings [deed], by miracles [mighty signs and wonders] and by the strength of the holy disposition that he manifested [by the power of the Spirit of God]. Thus he shows that by four things Jesus used him as an efficient missionary to spread the Gospel: (1) as a propagandist [word], (2) as a practicer of his teachings [deed], (3) as a miracle-worker [mighty signs and wonders], and (4) as a holy-spirited, dispositioned, man [Spirit of God, by which he had the qualifications of head, heart and mind to be an efficient missionary]. Surely, these four things made him under the circumstances more efficient as a missionary than anything else that we can think of; and the last one proves that the Holy Spirit in saints is God's disposition in them. 

This synonym for the Holy Spirit occurs in 1 Cor. 2:14: "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." As we have seen, the term Holy Spirit may mean the mind, heart and will, or any one or two of them. Here its mind is meant, and by the words, things of the Spirit of God, the truths, the contents of that mind, are meant; and, of course, the mind is a part of the disposition. Accordingly, this passage teaches that the natural man does not, and can not comprehend spiritual truth, which those who have the mind of God can, 

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since such truth is foolishness to the former and can be understood only by those who are spiritually minded, those who have God's disposition. In 1 Cor. 3:16 the same synonymous expression, Spirit of God, occurs: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" Here St. Paul indicates that saints constitute God's temple, because God's Spirit, disposition, lives in them. It also occurs in 1 Cor. 7:40: "I have the Spirit of God." The connection, in which St. Paul is giving his understanding on marriage, shows that he is using this expression to prove that he had the part of the Divine disposition which we call the mind—the intellect, the contents and the bent of the spiritual mind. A fuller use of this synonymous term we find in 1 Cor. 12:3: "No man speaking by the Spirit [the holy mind, heart and will] of God calleth Jesus accursed." God's disposition in them forbids any such thing. Other passages could be quoted under this subdivision of terms synonymous with the term Holy Spirit, but these are sufficient to demonstrate this feature of our third line of proof: The name Holy Spirit, and its synonyms, proves that in saints the Holy Spirit is God's disposition. 

Having discussed the term itself and the synonymous terms, the Spirit, and the Spirit of God, we will now describe a third synonymous term proving that the Holy Spirit in saints is God's disposition in them, i.e., the term, the Spirit of the Lord. Acts 5:9 is one of the places where this term is used: "How is it that ye have agreed together to tempt the Spirit of the Lord?" After Sapphira, like Ananias, had lied as to the price gotten from the sale of the piece of property in question, St. Peter in this verse reasoned with her on their agreeing to lie to the holy disposition that was in him as an Apostle, and accused her and her husband of agreeing sacrilegiously to tamper with that holy disposition, which he here calls, the Spirit of the Lord. Another use of this synonymous term, Spirit of the Lord, is made by 

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our Lord in Luke 4:18, where He quotes from Is. 61:1: "The Spirit of the Lord [God's disposition] is upon me, because He hath anointed me, etc." Certainly God's disposition rested without limitations on Jesus and qualified Him for His office work. The same is the sense of this expression in 2 Cor. 3:17, 18, which, in view of our preceding remarks, calls for no further explanation. 

A fourth expression synonymous with that of the Holy Spirit is, the mind of the Spirit. Its Greek term is phronema pneumatos. This Greek term occurs but twice in the Greek New Testament. In one of these passages (Rom. 8:27) it is translated, mind of the Spirit, and in the other (Rom. 8:6) it is rather loosely translated, spiritually minded. This is not the Greek word nous, translated in the A. V. mind and understanding, which are the meanings of the word mind as we have used it so often in the expression, mind, heart and will, as the disposition. Phronema rather means the bent or character of the mind. It is used four times in the Greek New Testament (Rom. 8:6 [twice], 7, 27). Two of these times, coupled with the word for flesh, sarx, it refers to the character of the fleshly mind; and both of these times its literal translation is: the character, or bent, of the flesh, the A. V. rendering it freely: to be carnally minded (v. 6), and, the carnal mind (v. 7). The rendering of the I. V. is better: the character [or bent] of the flesh. And its rendering of the expression, phronema pneumatos, is: character [or bent] of the Spirit. So understood in v. 6, the thought is that the character of God's disposition in saints effects life and peace. And by the same expression in v. 27 the teaching is that God, the Heart-searcher, knows and appreciates the character of His disposition in saints. Hence, this synonymous expression is the fourth synonym of the name Holy Spirit, in proof of our understanding of the Holy Spirit as God's disposition in saints. 

A fifth expression synonymous with the Holy Spirit is the term, Spirit of Christ. Evidently by this expression 

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in Rom. 8:9, "If any man hath not the Spirit of Christ, he is none of His," the Christlike disposition in saints is meant, which, of course, means God's disposition in saints. With the addition of the word Jesus this same synonymous term occurs in Phil. 1:19: "This shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ." St. Paul is showing that he was looking for his gaining salvation by God's answering the prayers of the Philippians therefore and by filling up in him a disposition like that of Jesus Christ, which, of course, is God's disposition in saints. 

A sixth term synonymous with the Holy Spirit, the Spirit of His Son, we find in Gal. 4:6: "And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father." We have already shown from this passage that the expression, Spirit … crying, Abba, Father, cannot mean a so-called third person of the trinity, since according to the trinitarian view the Holy Spirit is not a son of God. Evidently the expression here means a disposition like that of God's Son, a Christlike disposition, which proves that the Holy Spirit by this term is God's disposition in saints. 

As a seventh proof from the name Holy Spirit and its synonymous terms that the Holy Spirit is God's disposition in saints, we refer to a large number of Biblical expressions that mean God's Spirit in saints and that we gave as names equivalent to that of the Holy Spirit, in our first proof that the Holy Spirit is God's disposition in saints. These terms, among others, are connected with the saints' anointing and are: Christ (1 Cor. 12:12-14; 15:23; Gal. 3:16, 29; Eph. 4:13; Phil. 1:21; Col. 1:24; Heb. 3:14; 1 Pet. 4:13); Christ in you (Col. 1:27; Rom. 8:10); Christ in me (Gal. 2:20); Jesus Christ in you (2 Cor. 13:5); [and when Jesus is the speaker] I in you (John 14:20) and I in them (John 17:23, 26). Other expressions related to those having the anointing as constituting the anointed class are: In Christ (Rom. 12:5; Col. 1:2); in Christ Jesus

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(Rom. 8:1, 2; 1 Cor. 1:30); in, and into Jesus Christ (Rom. 6:3; Gal. 3:26, 28; Eph. 2:6; Col. 1:28); in Him (Eph. 1:4); in whom (Col. 2:11); in our Lord Jesus Christ (2 Thes. 1:1); [and when Jesus is the speaker] and ye in me (John 15:2-7). Surely, none of these expressions refers to a spirit being in saints, but to them from the standpoint of having God's disposition in saints as making them a part of the anointed class, the Christ class. Here, too, belongs a series of names that are synonymous with the expression, Holy Spirit in saints: New Creature (2 Cor. 5:17; Gal. 6:15); the perfect man (Eph. 4:13); the new man (Eph. 2:15; 4:24; Col. 3:10); the inner man (Eph. 3:16); the inward man (2 Cor. 4:16); and the hidden man of the heart, which St. Peter defines as a meek and quiet spirit (1 Pet. 3:4). None of these expressions refers to a spirit being in saints, but to God's holy disposition in them. 

We now have given three proofs that the Holy Spirit in saints is God's disposition in them: (1) Its constituents—(a) the new will; (b) the new spiritual capacities implanted in all our brain organs by the begettal of the Spirit and (c) the spiritual character, Christlikeness, that the new will by exercising our new spiritual capacities develops in us; (2) its Biblical comparisons and contrasts; and (3) its Biblical names and synonyms. Each one of these points, taught by numerous Scriptures, proves our view. 

The fourth proof of our proposition is its Biblical descriptions. The Bible uses many descriptive terms that prove that the Holy Spirit in saints is God's disposition in them. We will now present and briefly explain the main ones of these descriptive terms which prove this proposition. The first of these is the expression, the Spirit of the [so the Greek] Truth (John 14:17; 15:26; 16:13; 1 John 4:6). The trinitarian translators of the A. V. in all four of these cited texts omitted the definite article the before the word truth,

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whereas the Greek construction of the whole expression, the Spirit of the Truth, makes that article definite and emphatic. They made the omission under the influence of their false doctrine of the Holy Spirit, since the expression without the article before the word truth makes the expression transformable into the expression, the true Spirit, as frequently an abstract noun in the genitive case can be changed into an adjective modifying its controlling noun, as was just shown. But the presence of the definite article before the word truth, especially because it is emphatic, as it reads in the Greek, forbids this, and shows that the spirit here referred to is the disposition that is created and sustained by, and is in harmony with the Truth. Hence the expression, the Spirit of the Truth, means such a disposition as the Truth creates, sustains and makes harmonious with itself. Hence this is the Holy Spirit, the disposition of God, which by the Truth He creates and sustains in saints, makes grow out of, and in harmony with the Truth, i.e., the mind, heart and will of God in saints. This is all the more apparent from the contrast in 1 John 4:6 between the expression, the Spirit of the Truth, i.e., the disposition that the Truth creates, sustains and makes harmonious with itself, and the expression, the spirit of the [so the Greek] error, i.e., the disposition that the error that denies that Christ came in flesh (vs. 2, 3) creates, sustains and makes grow out of, and in harmony with itself. 

In Rom. 1:4 St. Paul tells us that according to the spirit of holiness in Jesus, God raised Him up from the dead. Here we have another descriptive term showing what the Holy Spirit is; for the expression, spirit of holiness, means the disposition of holiness, the Holy Spirit. And the full text tells us that it was because Jesus had and maintained such a holy disposition faithfully amid all His experiences unto death, yea, even unto the death of the cross, that God in reward raised Him from the dead, as additionally He otherwise rewarded 

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Him as the unanswerable proof that He was the Son of God, in which rewards of the resurrection, etc., the power of God was accordantly active (Phil. 2:8-11). In Rom. 8:2 the Holy Spirit is called the Spirit of life, the disposition that has eternal life and that God's people have, by virtue of their having in Christ Jesus the Holy Spirit of begettal, which implants the Divine life in their minds, hearts and wills. This disposition frees them from the Law Covenant, which, given to curb sin, brings death to fallen men under it. But from its dominion and penalty the disposition that has eternal life is delivered; for the New Creature, not under the Law Covenant, but under the Grace Covenant, by its sinlessness fulfils the Divine law, inasmuch as Christ's righteousness covers the blemishes of the flesh (vs. 3, 4). Here the descriptive term, Spirit of life, proves that the Holy Spirit in saints is God's disposition in them. In Rom. 15:30 we have another descriptive term for the Holy Spirit in its main quality—the Divine love. In this passage St. Paul through (so the Greek) the Lord Jesus and through (so the Greek) the love of the Spirit exhorts the Roman brethren to strive together with him in prayer for his deliverance from unbelievers in Judea. His exhortation is made through the ministry of Jesus and the motive-power of that love which flows from the holy disposition of God in him. The expression, love of the Spirit, evidently here means that charity which is an outflow of God's holy disposition in St. Paul. Hence it was through the Lord Jesus Christ and that holy disposition of the Divine love, disinterested love, that he gave the pertinent exhortation for them to join with him in that prayer for the afore-said deliverance. 

Another descriptive expression for the Holy Spirit is that which occurs in 1 Cor. 4:21: "What will ye? Shall I come unto you with a rod, or in love, and [even] in the spirit of meekness?" In some cases, i.e., those of more or less willful brethren, servants of the 

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Truth must by their Holy Spirit use stern, sharp rebukes (with a rod); and in other cases, those of properly disposed brethren, they use the Holy Spirit of loving meekness. Since they have the Holy Spirit that should be used either way, dependent on the requirements of each case, it is evident that by the term, spirit of meekness, a mild, submissive disposition as marking their Holy Spirit of love is here meant, and thus the spirit of meekness is God's disposition in them. A similar expression occurs in Gal. 6:1: "If a man be overtaken in a [literally, in some] fault, ye which are spiritual restore such an one in the spirit of meekness." Evidently here we have another description of the Lord's Spirit in His people. It is here, as in 1 Cor. 4:21, called the spirit of meekness, as one especially serviceable in helping to amendment of faultful brethren; for the successful performance of such a ministry requires a large measure of the Holy Spirit, especially in its feature of meekness. 

Another illuminating description of the Holy Spirit is found in 2 Cor. 1:22: "Who [God] hath … given us the earnest of the Spirit in our hearts." The word earnest is the old English word for the handpayment that one gives another as a part payment of the full price on a piece of property whose sale they are negotiating. The giving of the handpayment proves that both parties are in earnest in the pertinent business, hence the name earnest, to describe the thing given and binding the giver to pay the rest of the price and the recipient to give the property to the buyer on his paying the rest of the price. This text calls the Holy Spirit the earnest, handpayment. How is this? We reply that God promises to make Christ's footstep followers Divine beings, beings of the Divine nature (2 Pet. 1:4). To be a Divine being, or to have the Divine nature, implies that one have (1) a Divine disposition, a Divine mind, heart and will as his character, and (2) a Divine body, which completes in

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him the Divine nature. Accordingly, a part of a Divine being, or of the Divine nature, is the Divine disposition, the Divine mind, heart and will, which, of course, is the Holy Spirit, and which is a part of the full thing that God promises the faithful followers of Jesus, so far as giving them the Divine nature is concerned. Hence when God gives one of such faithful ones the Holy Spirit, He gives him the handpayment, earnest, of the Divine nature; for the text shows that the handpayment here referred to is the Holy Spirit in the hearts of saints, which proves that the Holy Spirit in saints is God's disposition in them. 

Another informing passage to the point is 2 Cor. 13:14: "The grace of the Lord Jesus, and the love of God, and the communion [literally, participation in, sharing in] of the Holy Spirit, be with you all." In this passage the special blessings that are bestowed upon saints are set forth: (1) the favor that the Lord Jesus by His ministry bestows upon them, i.e., His freely giving Himself to them as their Teacher, Justifier, Sanctifier and Deliverer (1 Cor. 1:30); (2) the special blessing that God gives them, i.e., He makes them the special objects of His special good will, which goes out to them in a larger measure and in a higher degree than to any others of His creatures; (3) the special creative privilege that God gives them through Jesus Christ, that of making them, as new creatures, partakers of God's holy disposition as His pledge to them that He will exalt them to the Divine nature, heirship of God and joint-heirship with Christ in the first resurrection, if they continue faithful unto death. Accordingly, in this passage we find that saints have three of the very greatest privileges: they share in being recipients of Jesus' highest ministry, of God's highest love and of the highest form of the Holy Spirit, the Divine disposition, preparing them for the Divine nature, heirship of God and joint-heirship with Christ. Accordingly, the last clause of this passage proves that

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the Holy Spirit in saints is God's disposition in them. 

A very strong passage descriptive of the Holy Spirit in saints as God's disposition in them is Eph. 1:13, 14: "After that ye believed, ye were sealed with the [so the Greek] Holy Spirit of the [so the Greek] promise, which is the earnest [handpayment] of our inheritance, until the redemption [deliverance] of the purchased possession." God has acquired us as His purchased possession by the price of His Son's blood (1 Pet. 1:18, 19; 2 Pet. 2:1). It will be noted that after saints came to faith (after ye believed) they were sealed with and given as an earnest the Holy Spirit, i.e., they were given an attestation, a sanction, as well as a handpayment as to their inheritance (sealed … the earnest [handpayment] of our inheritance), which was given to them as an attestation, a sanction, of their inheritance and as its handpayment until their deliverance as God's purchased acquirement in the first resurrection (until the redemption of the purchased possession). What is the seal with which they are sealed as an assurance, and the handpayment to them, if faithful, of their inheritance? The text says that the seal is the Holy Spirit of the promise (sealed with the Holy Spirit of the promise). The promise offers the Divine nature, heirship of God and joint-heirship with Christ (Rom. 8:17). And what is the Spirit of the promise? The holy disposition that the promise of the Divine nature, heirship of God and joint-heirship with Christ works in saints. That disposition is a mind, heart and will in them like those in God and Christ. Hence the Holy Spirit of the promise in saints is God's disposition in them wrought by the above-mentioned promise; for it is by this promise that God, by our co-operation, works in us both to will and to do of His good pleasure (Phil. 2:12, 13). How plain that the Holy Spirit of the promise means a disposition worked by God's promise and not a spirit being! And, accordingly, how plainly 

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does this passage, descriptive of the Holy Spirit, prove that the Spirit in saints is God's disposition in them! 

Heb. 10:29 is also a passage to the point: "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, [by denying the ransom] and hath counted the blood of the [sacrificial] covenant, wherewith he was sanctified [not justified], an unholy thing [counted sharing in the sin-offering a polluted thing not belonging to God's holy altar], and hath done despite unto the Spirit of the [so the Greek] grace [favor]." This passage shows the three ways by which the sin unto eternal death, the sorer punishment than the Law inflicted, since the latter is not eternal: (1) denying the ransom; (2) denying one's share in the sin-offering; and (3) insulting the Holy Spirit by sin until it becomes extinct in the heart. It is in connection with the statement of the third of these sins that we find a description of the Holy Spirit proving it to be, in saints, God's holy disposition. The literal translation is: hath insulted the Spirit of the favor. The Spirit of the favor that animated God to offer the saints the Divine nature, heirship of God and joint-heirship with Christ, is the purest, greatest and highest expression of love. And that spirit of love begets the same spirit of love in saints, which remains in them as long as they prove faithful. But if they become utterly unfaithful by turning to willful sin from the love of it, they do despite unto, insult and grieve this holy Spirit of love unto extinction from their hearts. Thus the spirit of the favor is in saints the same kind of a loving disposition as moved God to bestow upon them the high calling, with its prospects of the Divine nature, heirship with God and joint-heirship with Christ. Hence this passage proves that the Holy Spirit in saints is God's disposition, especially of the Divine love, in them. 

A final passage that describes the Holy Spirit in saints as God's disposition in them is 1 Pet. 4:14: 

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"If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you." The Apostle is here giving us one of the witnesses of the Spirit, i.e., the saints undergoing persecution for Christ's sake. Those of God's people who are reproached because of their holding to Christ's office ("name of Christ") are blessed indeed (happy are ye); and the reason is that this is a proof that the Spirit of glory and of God rests upon them. What does the expression, the spirit of glory, mean? We answer that the passage shows it to be identical with God's Spirit, which from many standpoints we have already proved and from other standpoints will yet prove, is God's disposition. Why, then, is it called the Spirit of glory? We answer that God's glory is His Holy character, His holy disposition. As the glory of a good man is his good character; so the glory of God is His good character, His good disposition. We speak of reflecting glory upon God, to do this and that good thing unto His glory. Thereby we mean to reflect credit upon His character as picturing it forth. The most creditable thing—the most glorious thing—in God is His holy character, disposition. Hence the term, glory of God, usually means His resplendent character. Accordingly, the expression, Spirit of glory, is equivalent to the expression, Spirit of God, which latter expression in the text is the explanation of the expression, the Spirit of Glory; and the Greek here might, therefore, properly be rendered: for the Spirit of glory (the glorious Spirit) even the Spirit of God, resteth upon you. Accordingly, this description proves that the Holy Spirit in saints is God's disposition in them. With this we close our fourth line of thought: Biblical descriptions of it prove that the Holy Spirit in saints is God's disposition in them. 

We now present our fifth line of proof of the same proposition. It is this: What the Holy Spirit does to saints, and what is done to it in saints, prove that in 

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saints it is God's holy disposition in them. As has been done with all our lines of thought hitherto presented, so will we do with this one—show it to be taught in the Bible. One of the things that the Holy Spirit in saints does, is that it enlightens them, as well as quickens their memories, as a number of passages prove, e.g., Luke 12:11, 12: "Be not anxious [do not worry over] how or what ye shall answer [persecutors] or what ye shall say, for the Holy Spirit shall teach you in that very hour what you ought to say" (A. R. V.). In the preceding part of v. 11 Jesus told the disciples that their persecutors would deliver them accused before synagogues, rulers and authorities, but He tells them not to worry as to the manner and the substance of their defenses, or over whatever else they would say, assuring them that the holy disposition—mind, heart and will of God—in them will suggest from the circumstance, from the mentality and the attitude of their accusers and judges and from the Lord's Word, just how and what they should say in refutation of the charges and what else to add; for such a mind, heart and will suggest the wise and proper things to say. Hence the Holy Spirit, their holy mind, heart and will, under such circumstance will enlighten them on how and what to say in their defense. John 14:26: "The Holy Spirit … shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." Apart from inspiring the Apostles and refreshing their memories on what Jesus told them, this passage teaches that the holy mind, heart and will in saints in certain ones teach the others all the things in God's plan as due, e.g., that Holy disposition in the Apostle Paul made clear to the brethren who had that same Spirit of begettal the mysteries of God, as it repeatedly did through his oral and written teachings. And that same spirit in those so taught enabled them to see the teachings so presented to them. Jesus did not mean by this

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passage that the holy disposition in all the brethren automatically, without their being taught by the brethren as servants of the Truth set in the Church as teachers of their brethren, as of their intuition, would clarify all Truth matters to them; for if that had been His thought, He would not have set teachers as their instructors in the Church to enlighten the brethren (Eph. 4:11-16). Moreover, experience proves that the holy disposition does not automatically enlighten each new creature without their more enlightened teaching brethren instructing them; for all of us learn the Truth from our better enlightened brethren. Both the purpose of the ministry in the Church and our experience prove the above explanation of this passage to be correct. It also teaches us that such teachers would cause the brethren to remember formerly taught, but later forgotten things, i.e., the holy mind, heart and will in some of the brethren will recall to the holy memories of other brethren truths formerly taught and in the meantime forgotten. Hence this enlightening work of the Spirit proves it to be God's disposition in saints. 

In John 15:26 another activity of the Holy Spirit is set forth: "The Spirit of the Truth … shall testify of me." The holy disposition does this witnessing of Jesus in a variety of ways: (1) The very fact that we have the Spirit at all proves several things of Jesus, i.e., that He to save us had to be virgin born and thus be sinless in order to be a ransom acceptable to God, to die sacrificially, to be raised from the dead, to ascend to heaven, to impute His merit for us, to be seated at the right hand of God and to exercise His Gospel-Age ministry on behalf of the Church; (2) This Spirit, holy disposition of God in saints, moves its possessors to explain the person, history, character and office of Jesus; (3) By its very qualities, which are the product of Jesus' ministry, it points Him out as the Savior, who enlightens, justifies, sanctifies and delivers those whom He saves. These are the three special ways in which the holy disposition of God in 

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saints bears witness of Jesus. And this enlightening work proves it in saints to be God's disposition. 

In John 16:13, 14 several features of the enlightening work of the Holy Spirit are set forth: "The Spirit of the Truth … will guide you into all Truth; for he will not speak of himself; but whatsoever he shall hear that shall he speak; and he will show you things to come … he shall receive of mine and shall show it unto you." In P '26, 120-122 and in our edition of E 492-499 we have shown that the masculine pronouns, he and himself, are here used of the Comforter, because the Greek word for comforter, parakletos (14:26; 15:26), is masculine, by its ending, os, and that Greek Grammar requires pronouns to agree in gender with the gender of the nouns to which they refer, Greek gender being determined not by sex and non-sex, as in English, but by the declension endings of the words, regardless of the sex or non-sex of the Greek word. Hence we cannot infer from the gender of a pronoun whether the noun referred to by it is a male, a female or a thing. Hence we cannot infer from John 14:26; 15:26; 16:13, 14, where the word comforter, parakletos (masculine by ending), is referred to by the Greek masculine pronouns, that the Holy Spirit is a male or a person, since Greek Grammar uses Grammatical-ending-gender as distinct from the sex and non-sex gender of English. For details we suggest the reading of the article cited above. The disposition that the Truth gives (the spirit of the Truth) to the Spirit-begotten teachers, guides the other Spirit-begotten ones into all truth as due (guide you into all truth), not as the source of the Truth, which the Bible alone is (not speak of himself), but the channel through which the Truth comes (whatsoever he shall hear [learn from Jesus] that shall he [in the teachers] speak) from Jesus, who is the Bible's only Interpreter (shall receive of mine), and who thus makes it plain to new creatures (shall receive of mine and shall show it unto you), including future things

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(shew you things to come) by the Spirit-filled mouthpieces in the Church. In this passage we have another proof that the holy mind, heart and will of God in certain new creatures makes God's truths, even including those on future things, clear to the Church. Hence this enlightening work of the Spirit proves it to be God's disposition in saints. 

1 Cor. 2:10 is another passage that proves that God's holy disposition in His people is the channel through which they obtain the enlightenment of the Truth. And, as shown above, this is true from two standpoints: (1) Jesus enlightens His saints through their Spirit-filled teachers; and (2) through their spiritual dispositions they are enabled to see—get enlightenment—as to the Truth: "God has revealed them [the things of His plan] unto us by His Spirit [in the two ways just pointed out]; for the Spirit searcheth [studies out in the teachers and in the taught new creatures] all things [of the plan], yea, the deep things of God [even its deepest features as due]." The fact that the Spirit searches, studies out, these things, proves that it cannot be God Almighty in a so-called third person; for God, of course, without study, knows everything in the Bible. But as God's disposition in the teaching and taught saints it certainly does study deeply into the things of God, yea, its deepest things, as due. V. 13 gives us more on the Holy Spirit in the Spirit-begotten teachers, as enlightening the Spirit-begotten learners among saints: "Which things [the spiritual things of God's Word] also [in addition to understanding them] we speak [in their capacity of teachers], not in the words which man's wisdom teaches [because the natural mind, not understanding, can, of course, not explain them], but which the holy Spirit [as the holy mind of the Divinely set teachers in the Church and as the channel which Jesus uses for giving the Truth to the saints] teaches." Here we see that the holy mind in the new-creaturely teachers, as well as the disposition of the latter, enables them to

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get the enlightenment and enlightens saints; and thus the Holy Spirit in saints is God's disposition in them. 

The Bible's teaching that certain features of justification are wrought by the Holy Spirit, proves from its justification work that it is God's disposition in saints. These features so wrought are those that come after God vitalizedly for the sake of Christ's merit through one's faith actually forgives him his sins, actually imputes to him Christ's righteousness and actually takes him into friendship with Him, i.e., features coming after faith justification in its vitalized aspect; for after such justification one must live righteously, and thus be more and more made just in character. This feature of justification is wrought in saints by the Holy Spirit as God's disposition in them. The Scripture that treats of these features of justification is 1 Cor. 6:11: "Such [fornicators, idolaters, adulterers, effeminate, sodomists, thieves, covetous, drunkards, revilers and extortioners (vs. 9, 10)] were some of you; but ye were [so the Greek] washed, but ye were [so the Greek] sanctified, but ye were [so the Greek] justified in the name of our Lord Jesus and by the Spirit of our God." The Apostle here reminds the Corinthians that some of them had, before turning to the Lord, been guilty of being very evil doers, as set forth in vs. 9 and 10. But alluding to the tabernacle picture with its laver of water, whereby the typical priests washed themselves from bodily uncleanness, he shows that saints as antitypical priests had washed themselves (were washed) from all filthiness of the flesh and spirit (2 Cor. 7:1; Eph. 5:26; Heb. 10:22) in the laver of the antitypical Tabernacle's court. Again alluding to the tabernacle picture, and that to the first vail, as to its side facing the court, where the consecration of the priests occurred, he shows that at the time of the saints' consecration at the first vail of the antitypical Tabernacle they were set aside from selfishness and worldliness and dedicated to the Lord (sanctified).

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Thus it is shown that the washing and consecrating occur in the antitypical court. 

In the next expression (ye were justified) he refers to something that happens in the antitypical Holy. We say this, first, because the Spirit-begettal occurred immediately after justification was vitalized, not immediately after justification was tentativized, and that in the Holy. Hence the Spirit was not gotten until entering the Holy, just after justification was vitalized; and we say this, secondly, since the justification here referred to is by the Spirit of God, it cannot be either tentative or vitalized justification, but is one that occurs after justification was vitalized, and after the Spirit-begettal set in. It will be remembered that one of the goat's hair curtains was folded double above the first vail, the side facing the court, typing tentative justification, and the side facing the holy, typing vitalized justification. We ask, What kind of a justification is that made after tentative and vitalized justification and after Spirit-begettal? As distinct from the former two phases of justification, which is God's declaring one just in view of faith in Christ's merit, it is one that makes one just, i.e., by God's disposition in saints it more and more makes them just, which is a thing that occurs at the antitypical table of shewbread, where one develops both duty (justice) and disinterested (charity) love. And this is done through the exercise of Jesus' office as our Justifier by works (Jas. 2:14-26), as distinct from His office as our Justifier by faith (in the name of our Lord Jesus) and by God's disposition in us. Thus the justifying work done by God's Spirit, His disposition, proves our proposition. 

There is a third great work that God's Spirit does in saints, i.e., sanctification (2 Thes. 2:13; 1 Pet. 1:2)—not that part of sanctification—the act of making one's consecration—that sets in before one's vitalized justification sets in, a thing set forth (sanctified) in 1 Cor. 6:11, as we have just seen, but that part of it involved in carrying it out daily until death. These 

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features of sanctification involve (1) laying down one's human all sacrificially unto death in the Lord's service, while (2) keeping the will dead selfward and worldward, and while (3) taking God's will as one's own unto overcoming evil and developing and maintaining Christlikeness amid the toward and untoward experiences of life even unto death. It is these three parts of the second feature of consecration that are done by the Holy Spirit as God's disposition in saints. The first passage that we will quote is John 6:63: "It is the Spirit that quickeneth [energizes]; the flesh profiteth nothing. The words that I speak unto you they are spirit and they are life." In the first sentence of this verse Jesus refers to the quickening part of the process of sanctification, when He says, "It is the Spirit that quickeneth." In this feature of sanctification God's holy disposition in saints does two energizing things: (1) it arouses the new-creaturely mind to see opportunities of serving God's cause; and (2) it arouses the heart and will energetically to take advantage of these opportunities of service and energetically to perform them. The fleshly mind, heart and will (the flesh) is of no profit in seeing and energetically performing these services (profiteth nothing), but hinders them. Then Jesus shows that it is God's teaching (My words) that gives this disposition of energy (spirit) and conscious existence (life). 

A still clearer passage on this point is Rom. 8:11: "If the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you." It was God who raised Jesus Christ from the dead in both senses of His resurrection, i.e., (1) that of His new-creaturely will, heart and mind, which were raised out of His dead human mind, heart and will by the Father, during Jesus' three and one-half years' ministry, into a Divine character like God's, which made the resurrection of His new-creaturely will, heart and mind complete (Col. 3:1; 

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Rom. 6:4, 5); and (2) that of His Divine Body the third day after His death on the cross (Acts 2:24, 32; 13:33-37; Rom. 1:4; 6:9; Eph. 1:20); hence it is God's Spirit that is meant in Rom. 8:11. The Apostle here assures us that God's Spirit quickens the saints' mortal bodies, i.e., energizes them unto God's service. It will be recalled that when we made our consecration, we made a present of all that we were and had and all that we hoped to be or have as human beings, all of which is covered by the term bodies in Rom. 12:1 and by the term heart in Prov. 23:26. These bodies are mortal and more or less unadapted to serve God's cause, especially amid difficult internal and external conditions; but the Apostle assures us that God's disposition in us will lay hold on these dying bodies and energize them unto God's service. And that is one of the things in the process of sanctification, called quickening, that God's disposition (by His Spirit that dwelleth in you) in saints does—it makes them very energetic, quickens them, to lay down their dying bodies unto death in God's service. Hence also this passage teaches that God's disposition in saints does that part of the work of sanctification called quickening unto service, and thus clearly proves that the Holy Spirit in saints is God's disposition in them. A similar thought on the sacrificial service of the saints as being made by the Holy Spirit, is given in Rom. 15:16: "The offering [sacrificial service] of the Gentiles is sanctified by a [so the Greek] Holy Spirit," as God's disposition in saints; which also proves our thought. 

Another work that belongs to the process of carrying out our consecration is putting the human will to death, every time it seeks to assert itself, and keeping it dead while laying down our human all unto death in God's service; and the Bible teaches that this is a thing that is done by God's Spirit in saints. This is shown in Rom. 8:12-14: "We are debtors, not to the flesh [the natural disposition] to live after the flesh [according to the natural disposition]; for if ye [who 

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are new creatures] live after the flesh, ye shall die [as new creatures]; but if ye through the Spirit [God's disposition in saints] do mortify the deeds of the body [put to death every effort of the human disposition to assert itself into control as to motives, thoughts, words and acts and to keep itself in such control, which would revitalize the old will] ye [as new creatures] shall live; for as many as are led [actuated in their thoughts, motives, words and acts to put the fleshly disposition to death and keep God's will alive in them] by the Spirit of God [God's disposition, His mind, heart and will in saints] they are the sons of God." In this passage the contrast between the words, flesh and Spirit, and the things that both do contrary to one another, which is shown in greater detail in Gal. 5:16-24, prove that by the flesh the human disposition in saints and by the Spirit God's disposition in saints are meant. Hence v. 13 proves that through the Spirit, God's disposition in saints, the human disposition as it seeks to exercise itself into volitions as to motives, thoughts, words and acts, is to be put to death and to be kept dead, inactive; and the word for, with which v. 14 is introduced, shows that such an activity proves one to be led, actuated in his motives, thoughts, words and deeds, by God's disposition, which leading proves him to be a son of God, a saint. Hence we see that as a second feature of the process of sanctification the work of the Spirit is to put to death the fleshly will whenever it seeks to revitalize itself and to keep it dead. It will not be necessary for us to prove this thought from Gal. 5:16-24, since our explanation of Rom. 8:12-14 explains Gal. 5:16-24 and since in giving our second argument, that on comparisons and contrasts, we proved from it that the Spirit in saints is God's disposition in them. Hence we will conclude our discussion of the second process of sanctification with the statement that Rom. 8:12-14 and Gal. 5:16-24 prove that this feature of sanctification being wrought by the Spirit proves our view.

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We now offer the work of the Spirit in the third process of sanctification as a proof that the Holy Spirit in saints is God's disposition in them. This third process is taking God's will as one's own unto overcoming evil and developing and maintaining Christlikeness amid the toward and untoward experiences of life even unto death. This is the most important of all three processes of sanctification; and to it the other two are subservient and contributory. Gal. 5:16-24 proves this thought; but enough was given on it when we discussed it in our second argument, the one on comparisons and contrasts. Hence we will elaborate a little here on two other passages. The first of these is Rom. 5:5: "The love of God [a love in our hearts like the love that God has in His heart (1 John 2:5, 15; 3:17; 4:12; 5:3)] is shed abroad in our hearts by a [so the Greek] Holy Spirit which is given unto us." In this passage the words, Holy Spirit, mean God's disposition in the new will. This new will develops disinterested love (the love of God) in our hearts; and then takes this love and makes it arouse, permeate and fill every other grace of Christlikeness (shed abroad in our hearts), until every one of these graces is permeated and dominated by the Divine love. Hence St. Paul tells us that such love does exercise every grace which he shows in 1 Cor. 13:4-8: "Charity suffereth long [long-suffering], and is kind [kindness]; charity envieth not [generosity]; charity vaunteth not itself [self-abasement], is not puffed up [humility], doth not behave itself unseemly [politeness and decorousness], seeketh not her own [selflessness], is not easily provoked [literally, is not enraged, forbearance, mildness, forgiveness], thinketh no evil [guilelessness, innocency], rejoiceth not in iniquity [abhorrence of evil], but rejoiceth in the truth [delight in good, appreciation of good]; beareth all things [sympathy], believeth all things [faith], hopeth all things [hope], endureth all things [endurance]; Charity

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never faileth [patience, perseverance]." We note that Rom. 5:5 compared with 1 Cor. 13:4-8 teaches that it is by a holy disposition that love sheds as its ingredients all these graces abroad in our hearts, i.e., in our affections. Hence this passage proves the third process of sanctification, and at the same time it proves it to be in saints God's disposition. 

The other passage that we desire to use as a proof of the point under discussion is 2 Cor. 3:18: "We all, with open face [having no vail of ignorance and error over our eyes of understanding, as the connection shows the unbelieving Jews of Paul's day had, vs. 14-16] beholding [contemplating] as in a glass [the mirror of God's plan, which gloriously reflects God's perfect character of wisdom, justice, power and love] the glory of the Lord [His glory is His character resplendent with every grace, especially with His four chief ones: wisdom, power, justice and love], are changed [transformed] into the same image [character] from [the] glory [of a less near likeness] to [the] glory [of a more near likeness], even as by the Spirit of the Lord." The Apostle's thought in this passage is the following: God's saints by their spiritual minds meditate continually on God's plan, and see that its thoughts, works and arrangements flowing out of God's wisdom, power, justice and love bring to their minds a picture of His glorious character; and as they continually and submissively contemplate that glorious character displayed as in a mirror, in His plan's thoughts, works and arrangements, there is a constant change taking place in their characters for the better, turning them from the beauty of holiness of a less near likeness into the beauty of holiness of a more near likeness of God's character, until the character likeness is full. And he assures us that this transformation (Rom. 12:2) is wrought by God's Spirit, the new spiritual will, which, holding obediently on our minds and affections, the thoughts, 

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works and arrangements of the Lord's plan displaying God's wisdom, power, justice and love, develops in our minds and hearts these same qualities that constitute God's character, which is His glory, on the principle, As a man thinketh in his heart so is he (Prov. 23:7). On this passage someone has said, Sow a thought and reap a motive, sow a motive and reap a word, sow a word and reap an act, sow an act and reap a habit, sow a habit and reap a character, sow a character and reap a destiny. Hence, by the Holy Spirit, the new spiritual will, we sow God's thoughts and finally reap a Godlike character and thereafter a Divine destiny. Again, we see that in this passage the Spirit in saints is shown to be God's disposition in them. This third process of sanctification is testified to in very many and extended Bible passages, e.g., Rom. 12; 1 Cor. 13; Gal. 5:13-26; Eph. 4:15-32; Phil. 4:4-9; Col. 3:1-25; 1 Thes. 5:8-23; Heb. 13:1-9; 1 Pet. 5:1-10; 2 Pet. 1:5-10; 1 John 3; 4; 5; Jude 20-25. Here belong many of our Lord's teachings, especially portions of His sermon on the mount and of His discourse in John 13—16. And this feature of sanctification proves that the Holy Spirit in saints is God's disposition in them. 

The fourth great work of the Spirit is our deliverance from evil. As saints we are in a warfare (Rom. 13:12; 2 Cor. 10:3-5; Eph. 6:11-17; 1 Tim. 1:18, 19; 6:12; 2 Tim. 2:3, 4; 4:7); our leader is Jesus (Heb. 2:10), against the devil (Gen. 3:15; Eph. 6:12; Jas. 4:7; 1 Pet. 5:8, 9), the world (John 16:33; 1 Pet. 4:2; 1 John 2:15-17; 5:4, 5) and the flesh (Rom. 7:23; 1 Cor. 9:25-27; Gal. 5:17-21; 1 Pet. 2:11). Deliverance is that activity and effect of the Christian warfare whereby saints fight their battles against the devil, the world and the flesh so victoriously as to be freed from their power. In it the New Creature, God's disposition in us, is the soldier that does the fighting and overcoming under Jesus' 

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leadership. Hence in describing this warfare and victory the Scriptures speak not of the Holy Spirit fighting and gaining victories, but of these soldiers as so doing, yet they so describe these in terms of the Spirit's graces. Thus the armor of the Christian warrior, The New Creature, consists of some of the constituents and graces of the Holy Spirit, God's disposition in them, as we see from Eph. 6:13-17. These are as follows: (1) a girdle, i.e., readiness to serve the Truth (v. 14), (2) breastplate, i.e., Christ's righteousness and faith and love (v. 14; 1 Thes. 5:8), (3) sandals, i.e., conduct in harmony with the peaceableness of the gospel (v. 15), (4) shield, i.e., faithfulness (the third meaning of the word faith, v. 16), (5) the helmet, i.e., hope (v. 17; 1 Thes. 5:8), (6) the sword of the Spirit, the Word of God (v. 17); (7) the greaves as leg protectors are not mentioned by Paul here, perhaps, since they as protectors of the means of walking and running would represent duty and disinterested love, the means of going the narrow way, the right one love to God, the left one love to the neighbor, because he had already in the breastplate pictured forth love. It is because only one feature of the armor is not a grace that he uses the word spirit in connection with it alone, the sword of the Spirit. God's Word is the sword that the Spirit, God's disposition in us, uses as its only aggressive weapon. Hence this entire passage impliedly and by its references to the graces, v. 17, expressly teaches that it is God's holy disposition that fits us and makes us fight unto victory against our enemies. Hence this feature of the work of the Spirit proves our view. 

The same thing is by strong implication taught in 2 Cor. 10:3, 4. The contrast between the flesh in vs. 3, 4 implies that the weapons of our warfare are those of the Spirit, which we know to be such as are described in Eph. 6:13-17: "We do not war after the flesh [not according to the human disposition, but according 

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to the Spirit, Rom. 8:1-8; Gal. 5:16-24], for the weapons of our warfare are not carnal, but mighty [because of the Spirit, God's disposition in us] through God to the pulling down of [the] strongholds [of the devil, the world and the flesh], casting down imaginations [evil surmises and error], every high thing [pride-producing and enacting thing] that exalteth itself against the knowledge of God [the Truth], and bringing into captivity every thought to the obedience of Christ." In Rom. 8:13 we see that one of the Spirit's works is using as weapons, the graces and the Word, to fight overcomingly the forces, activities and qualities of evil unto freedom from them. Hence deliverance is here shown to be a work of God's disposition (Spirit) in us, and hence in its work of deliverance we see that the Spirit in saints is God's disposition in them. 

A fifth work of the Holy Spirit is that of watchfulness over one's disposition, motives, thoughts, words, acts, surroundings and influences operating from and on him. Among other things, Jesus shows that it is one of the Spirit's works to exercise such watchfulness, in Matt. 26:41: "Watch and pray, lest ye enter into temptation; the Spirit indeed is willing, but the flesh is weak." As already shown, the contrast between the flesh (the natural human disposition) and the Spirit [spiritual disposition] proves that the latter is God's disposition in saints. Here Jesus shows that it is the Spirit's work to watch, so as not to fall into temptation. In Gal. 6:1 St. Paul shows that while in the Divine disposition the spiritually developed brethren are to restore a sinning brother, they at the same time are to watch themselves lest they fall into temptation, which is thus shown to be a work of the Spirit: "If a man be overtaken in a fault, ye that are spiritual [who have God's disposition] restore such an one in the spirit of meekness, considering [watching] thyself, lest thou also be tempted." Eph. 6:18 implies this

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same work of the Spirit as God's disposition in saints: "Praying … in the Spirit and watching thereunto with all perseverance." As in Matt. 26:41, so here, too, watchfulness and prayer in the Spirit are coupled together, which evidently means that these two things are done by the Spirit. In 1 John 5:18 the Spirit's work of watching is set forth: "He that is begotten of God [the New Creature, i.e., God's Spirit, disposition] keepeth [guards, which is a part of watching] himself; and that wicked one [Satan] toucheth [defiles] him not." Here again the Spirit, that which is begotten of God, is shown to have the work of watching one's disposition, etc. It is the saints' holy minds, hearts and wills, God's Spirit in them, that does this watching. Hence this work proves that God's Spirit in saints is His disposition in them. 

Prayer is a sixth work of the Spirit in saints. This is proven by the texts Matt. 26:41; Eph. 6:18, quoted under watchfulness, since both activities are in these passages asserted to be the Spirit's activities. It is saints' minds, hearts and wills that do the praying. But these passages speak of it as done by the Spirit. Hence such is a work of the Spirit, and these considerations prove the Spirit in saints to be God's disposition in them. Rom. 8:26, 27 proves that the Spirit in saints prays: "The Spirit itself maketh intercession for us … the Spirit … maketh intercession for the saints according to the will of God." We know that it is the minds, hearts and wills of saints that pray. Hence these two verses identify the Spirit's praying with the saint's praying, which proves not only that it is a work of the Spirit to pray in saints, but also that the Spirit in saints is God's mind, heart and will in them. The same work of the Spirit is set forth in Jude 20, 21: "Building up yourselves in your most holy faith, praying in a [so the Greek] Holy Spirit, keep yourselves in the love of God." Self-evidently 

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this passage proves that prayer is done by the Holy Spirit; but experience, as well as the Bible, teach that prayer is made by the saints' minds, hearts and wills, which not only proves that to pray is a work of God's Spirit, but also that the Holy Spirit is God's disposition, mind, heart and will in saints. 

The final work of the Spirit is to make saints endure faithfully the evils that attend the Christian course, the life of saints. A Scripture used in another connection proves this, 1 Pet. 4:14: "If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you." The endurance of persecution is likewise shown in Matt. 5:10-12, in the thought similar to that of 1 Pet. 4:14 and, of course, through the same Spirit of God. Stephen's being filled with the Holy Spirit (Acts 7:55) enabled him, while he was suffering the agonies of stoning, to pray for and forgive his enemies who were murdering him (vs. 59, 60). In Heb. 9:14 Jesus and the Church, as God's Christ, are shown to suffer the hardships of the sacrificial death with all its severe sufferings by the power of the Holy Spirit: "Who through the eternal Spirit [God's Holy disposition] offered Himself [in Head first and then in body] without spot to God." These Scriptures prove that the Holy Spirit in saints endures the sufferings of the narrow way. This Spirit cannot be God Almighty in an alleged third person, for God cannot suffer and be tried. Hence it is His disposition in saints that endures these distresses. This completes that part of our fifth argument which relates to what the Spirit does, i.e., the seven works of the Spirit in saints (which are often set forth under the expression, the office of the Holy Spirit), as proving that it is God's disposition in them. 

The other part of our fifth argument is this, What is done to the Holy Spirit proves that in saints it is

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God's disposition, His mind, heart and will, in them. Various Scriptures prove that it is the means with which Jesus and the Church have been baptized in the baptism of the Spirit. This is implied in Matt. 3:16, where it is said that John the Baptist saw the Spirit descending upon Jesus in the form of a dove, and in John 1:32, where he says that he saw this happen. Moreover, he declared (Matt. 3:11) that Jesus would baptize the Church with the Holy Spirit, and Jesus expressly told the Apostles (Acts 1:5) that they would be baptized with the Holy Spirit, which occurred when the Spirit was poured out upon them and the other Jewish brethren at Pentecost (Acts 2:18). This Pentecostal baptism implies that Jesus was baptized with the Spirit at Jordan when the Spirit was poured out upon Him in the form of a dove; and it also implies that representatives of the Gentile part of the Church were baptized with the Spirit when it was poured out upon them in the home of Cornelius at Caesarea, during Peter's sermon to them (Acts 10:44-47). Regardless of whether baptism with water or baptism with the Holy Spirit is referred to, it implies a complete covering by water or Spirit of the one baptized and a coming out of that covered condition. There are two ways in which this may be done: pouring or immersing, but in every case the person is to be completely covered by that with which he or she is baptized and then come out of it. This is self-evident in the case of immersion, but not necessarily so in pouring; for just a little, not enough to cover one, may be poured over him or her, in which case he or she is not baptized; but if enough is poured over him or her to cover him or her, and then they come out of it, he or she has been baptized. 

Such was the case with representatives of the Jewish part of the Church at Pentecost; for the record is that the Holy Spirit—God's power—filled all of the house where they were assembled (Acts 2:1, 2), and shortly thereafter they came out from that covered condition. 

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Hence we infer that the same occurred with Jesus when He was baptized with the Spirit, as we also infer that the same occurred when the representatives of the Gentile part of the Church were baptized with the Spirit at Caesarea, in Cornelius' home. Hence the baptism of the Spirit was not by immersion, but by pouring, as the record proves (Matt. 3:16; Acts 2:2, 3, 18; 10:44-47), a pouring, however, which covered them entirely, and from which covered condition they subsequently emerged. Until the Spirit reached any of those in these three manifestations of the baptism of the Spirit, it was God's power; but as soon as it reached each individual of them it begat them unto new-creatureship in their new (the consecrated) wills and in their mental, moral and religious organs and graces, thus completing the work of the baptism of the Spirit. If we keep in mind that it is with the Spirit that the baptism of the Spirit occurred, as it is with water that water baptism occurs, and keep in mind that the first part of this baptism is an outpouring from the Father through the Son (Acts 2:33) of God's power, and that the second part of it is a begetting of the Spirit unto new-creatureship, we see at once that the Spirit with which they were baptized is not a person; for it would be an impossibility to pour out a person upon one and more so on more persons than one. It is God's power first covering them, then entering them and begetting them unto a disposition like God's. Hence in the baptism of the Spirit some things are done with the Spirit which cannot be done with a person but can be done with a power creatively to produce God's disposition in one, which from the nature of that power's effect is the Holy Spirit in saints as God's disposition in them. Thus the baptism with the Spirit is a proof that the Spirit is not a person, but God's power and His resultant disposition produced by it in saints, and thus is in saints His disposition in them. 

A second thing that the Bible frequently says is done with the Holy Spirit, and that proves that in

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saints it is God's disposition in them, is that it is given to them and is received by them. We have used these two points to prove that the Holy Spirit is not a person; we will now use it to prove that it is in all saints God's disposition in them. In John 3:34 we are told that God gave not the Spirit to the Son by measure, i.e., with limitations. Because of the imperfection of our mental, moral and religious faculties we cannot receive the Spirit without limit; for God's disposition is hampered in its operations in our intellect by our imperfect perceptive powers, so that it cannot in us perceive things perfectly, by our imperfect memories, so that it cannot remember the things of God and man perfectly, and in our imperfect reasoning faculties, so that we cannot reason perfectly, inductively or deductively. Thus in our intellects we cannot be given the Spirit, except by measure, i.e., with limitations. Moreover, on account of the imperfection of our ten selfish moral faculties, affections and qualities and of strengthening, balancing and crystallizing one into our seven social moral faculties, affections and qualities we cannot exercise perfectly any of these selfish and social moral faculties, affections and qualities toward self and our neighbor. Hence in our moral faculties, affections and qualities we cannot receive the Spirit, nor can it be given to us without measure, i.e., unlimitedly, but must be given to us by measure, i.e., limited to the ability of our imperfect moral faculties, affections and graces to receive and exercise it. By reason of the imperfection of our seven religious faculties, affections and graces, the Spirit cannot be given to and received by us without being hampered and limited in its religious operations by the very fact of those religious imperfections. Hence we cannot receive the Spirit religiously without measure, unlimitedly. Hence mentally, morally and religiously we receive the Spirit by measure, restricted in its use by our imperfections. 

But Jesus as a perfect human being had no imperfection in any of His mental, moral or religious faculties, 

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affections and qualities; hence when He at Jordan was given the Holy Spirit it was given to and received by Him unlimitedly; for it worked without any hampering perfectly through His mental faculties; hence His perceptive faculties perceived spiritual and human things perfectly, His reproductive, remembering, faculties remembered spiritual and human things perfectly and his reasoning faculties reasoned inductively and deductively perfectly. Moreover, His perfect (natural, not sinful) selfish moral faculties, affections and graces and His perfect social moral faculties, affections and graces worked perfectly toward self and His neighbor. Hence the Spirit was not in the least limited in the operations of His moral faculties, affections and graces. And, finally, His perfect religious faculties, affections and graces offered no impediments to the free spiritual operation of the Spirit in His religious faculties, affections and graces toward God and man. Thus He received the Spirit without measure, in unlimited sway through all His mental, moral and religious faculties, affections and graces. But such an operation could not be worked by a person given to and received by Jesus or us. And to give and to receive such a person would be as impossible as it would be nonsensical. But understood as God's disposition in saints, the thought of God's giving His disposition to Jesus without limitations of any kind and to us to the degree that our imperfect faculties, affections and graces could respond, is possible, practical and sensible. The following are other passages that teach that God gives and saints receive the Holy Spirit, which some as they obey receive in ever-increasing measure and others by violation of their consecration vows decrease and in fewer cases through fully wilful sin lose altogether: Luke 11:13; John 7:39; Acts 2:38; 8:17, 18; 10:45, 47; 15:8; 19:2; Rom. 5:5; 8:15; 2 Cor. 13:14; Gal. 3:2; 4:6; Phil. 2:1; 1 Thes. 4:8; 2 Tim. 1:7; Heb. 6:4; 1 John 3:24; 4:13. In none of these passages can the things said to be done to or with the 

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Holy Spirit be asserted of a person, but fit well the thought of the disposition of God in saints. 

A number of other Scriptures speak of the Holy Spirit's being poured out. These Scriptures are in part involved in the matter of the baptism of the Holy Spirit, but they view the matter somewhat differently from that standpoint; for so far as affecting those who are the objects of these two acts are concerned, they differ as follows: The baptism with the Spirit stops as an act with the Spirit-begettal, i.e., with God's Spirit as power giving the new will, which has accepted the Divine will instead of the old human will, spiritual willing powers, with giving all the brain organs spiritual, mental, moral and religious capacities and with giving the affections and graces a spiritual bent or character; while the pouring out of the Spirit does all these things, as well as does its part, with the saints' cooperation, in quickening, developing, strengthening, balancing and crystallizing us in Christlikeness. In other words, it does God's and Christ's part in bringing the new creation into existence and in raising them up into perfection. While there were only three separate baptisms and initial outpourings of the Spirit, i.e., at Jordan, at Pentecost and at Caesarea, all other new creatures partaking of this baptism and initial outpouring as they came individually into the Body of Christ, the outpouring in its post-initial aspects continues throughout the life of each new creature, as long as he remains such, regardless of whether he remains a Little Flock member or becomes a Great Company member; for during the Gospel Age the Spirit is poured out, not only on the Little Flock (the servants), but also upon the Great Company, of which no one becomes a part until he has been a member of the Little Flock for some time, and for failure to be faithful is dropped out of it into the Great Company, a fact that proves that the pouring out continues to work after the baptism of the Spirit has taken place (handmaids). The great classic

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passage on the pouring out of the Spirit upon the Church as a prophecy is found in Joel 2:29 and as a fulfilment is found in Acts 2:1-4, 18. 

It should be remarked that the purpose of St. Peter's quotation of Joel 2:28-32 was not to prove that this whole section was fulfilled at that time, but to show the mocking Jews, who accused the Apostles, etc., of drunkenness, that the phenomenon that they witnessed was not drunkenness, but the outpouring of the Holy Spirit, a thing that God through Joel had prophesied. Turning back to Joel 2, we find that in vs. 1-14 the time of trouble is described, with pertinent exhortations; vs. 15-27 refer to the Lord's people in their harvest privileges. The rains of v. 23 are the High Calling and Restitution truths. The former came moderately in the Jewish Harvest, then both came together in the Gospel Harvest. V. 28 tells us what shall come afterward: "Afterward [in the Millennium, i.e., after the days referred to in Joel 2:1-27] I will pour out of my spirit upon all flesh." But during those days, i.e., during those referred to in vs. 1-27, v. 29 applies: "Also upon the servants and upon the handmaids in those days [of vs. 1-27] will I pour out my spirit." The fact that God has been pouring out His Spirit upon His servants and handmaids throughout the Gospel Age, but has given the baptism of the Spirit in its only three parts during the first seven years of the Gospel Age, later comers getting their part in that baptism as they enter the Body, and not by fresh baptisms, and the fact that the Spirit is poured out on the handmaids, which one does not become until some time after he becomes a partaker of the baptism of the Spirit, not by a fresh baptism of the Spirit, but by his introduction into the Body that received that baptism from 33-36 A. D., prove that the outpouring of the Spirit and the baptism are not entirely identical, though part of the former is identical with all of the latter. Rom. 5:5: "The love of God is shed abroad in [poured out all over] our hearts by the [literally, a] 

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Holy Spirit which is given unto us," is a passage that shows that, unlike the baptism of the Spirit, which is an instantaneous act, the outpouring of the Holy Spirit is a progressive and continued act. The fact of its nature, its progressiveness and its continuousness proves that it is in all saints God's disposition in them. 

A fourth fact of what is done to or with the Holy Spirit proves that it is not in saints a person inside of them, but is God's disposition in them: God uses it with which to fill His saints. It would, of course, be impossible to fill even one saint with a person, let alone many of them, and that at the same time. The following Scriptures prove that God fills His saints with the Spirit: Luke 4:1; Acts 2:4; 4:8, 31; 6:3, 5; 7:55; 9:17; 11:24; 13:9; Eph. 5:18. None of these passages is compatible with the idea of the Holy Spirit's being a person, but every one of them is clear and harmonious with itself and all other Scriptures, if the expression means God's disposition in saints. What is, then, meant by being filled with the Holy Spirit? First of all, it means that the new will is permeated with God's will; second, it means that the spiritual capacities are permeated with God's accordant capacities; third, it means that all of the affections are permeated with God's disposition; fourth, it means that all the graces are permeated with God's disposition, fifth, it means that all the thoughts are permeated with God's thoughts; sixth, it means that all the motives are permeated with God's motives; and seventh, it means that from such complete permeation flow one's words and acts. Of course, to be filled implies one's being empty of the spirit of sin, error, selfishness and worldliness. And when we look at the above cited Scriptures we see that such evidently is the meaning of the expressions, full of, and filled with the Holy Spirit. This is self-evidently true of our Lord as He came back from the wilderness (Luke 4:1). The way the brethren acted at Pentecost under the influence of the Spirit, which impressed certain

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Jews as their being full of new wine, shows that they were completely filled with ardor, which doubtless expressed itself in great emotion of mind, energetic action of body and copious flow of many languages, that which demonstrated that they were completely dominated by God's disposition (Acts 2:4-13). St. Peter's being permeated through and through with God's disposition (Acts 4:8) is the only way to account for his wonderful speech before the Sanhedrin as unexpectable from an unlearned and ignorant man (so far as the rabbinical schools judged him by their standards, vs. 8-13). The same remark applies to all the brethren, as set forth in v. 31. Evidently the work of serving the poor, especially the poor widows, required men filled with the Lord's disposition, even as the Apostles required such to be their disposition (Acts 6:3), a thing that Acts 6 and 7 proves to be true of Stephen (6:5, 8, 10, 15; 7:55). Certainly St. Paul's whole after-course shows that Ananias' words, to the effect that he was to be filled with the [literally, a] Holy Spirit, were true; for his whole being was permeated through and through with God's disposition (Acts 9:17; 13:9, etc.). Certainly Acts 11:23-26 shows that Barnabas' being filled with the [literally, a] Holy Spirit means that God's disposition pervaded his very being. The contrast (Eph. 5:18) between being drunk with wine [filled with intoxicants] and being filled with the Spirit not only refutes the idea that the Spirit is a person, but strongly suggests that in saints it is God's disposition in them. Accordingly, the phenomenon of being filled with the Spirit proves that in saints the Holy Spirit is God's disposition in them. 

A fifth fact, on what is done to the Holy Spirit, proves it in saints to be God's disposition in them—the fact that it can be successfully—conclusively—resisted. If God's Spirit were God Almighty, it could not be resisted unto a conclusion; for who can conclusively resist God (Rom. 9:19)? The fact, however, that the Holy Spirit in saints, as to the Truth in their

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minds, as to its capacities and graces in their hearts and as to its work in their wills, as an expression of the Spirit, has been resisted as saints have sought to advance God's cause, proves that it can be resisted. It is with this evil that Stephen charged the Sanhedrin (Acts 7:51) and they continued to resist it unto Stephen's death, as they resisted it in the Apostles, particularly in Peter, John, James and Paul. So was the Spirit as God's disposition in all of the subsequent star-members resisted by false brethren in the six following Epochs of the Church. Such resistance is thus a proof from the things done to the Holy Spirit, by its being resisted in saints, that it is God's disposition in them. 

A sixth thing as to which the Holy Spirit is used proves that in saints it is God's disposition in them, i.e., it is used as a symbolic ink with which to inscribe a symbolic epistle—a symbolic epistle of Christ—that proves to be a letter of recommendation of Truth servants. On this point we quote 2 Cor. 3:2, 3: "Ye are our epistle written in [better, by] our hearts, known and read of [by] all men; forasmuch as ye are manifestly declared to be [literally, being manifested that ye are] an epistle of Christ ministered by us, written [literally, having been inscribed] not with ink, but with the Spirit of the living God, not in [on] tables of stone, but in [on] fleshly tables of the heart [literally, on tables—fleshly hearts]." Alluding to the custom of certain ones requiring a written recommendation to certify that one is commendable as trustworthy, efficient and conscientious, the Apostle in v. 1 assures the Corinthians that he and his colaborers did not require such letters of recommendation to them or from them to others, his reason for the lack of such need being (v. 2) that the Corinthians themselves, as the product of their ministry written by their heart affections, were themselves all the letter of recommendation that they needed as to the Apostle's and his colaborers' trustworthiness, efficiency and conscientiousness, and as such were recognized and read

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by all Truth people. Enlarging on the figure, he declares that the Corinthians were demonstrated to be a letter of recommendation dictated by Christ Himself through the Apostle and his colaborers, as His secretary. Moreover, he declares that this letter of recommendation was not inscribed with literal ink, but with the Holy Spirit of the living God as a symbolic ink, i.e., the new spiritual will, the new spiritual capacities and the new-creaturely disposition, abounding in all spiritual affections and graces, that this new spiritual will exercising the new spiritual capacities developed was a symbolic ink with which these symbolic letters of recommendation were inscribed. This was an inscription, not made on stone tables, as the ten commandments were inscribed, but was on the brain organs of human hearts—on the mental, moral and religious brain organs. Dropping the figure we would say that the Apostle's thought is this: His and his colaborers' work with the Truth upon the hearts and minds of the Corinthians by Jesus' superintendence produced in their characters a Divine disposition in which God's Truth and its resultant affections and graces abounded, and such product, fruitage, was all the recommendation that he and his colaborers needed and desired. Thus we see that inscribing God's disposition in its many details as a symbolic ink in the hearts of the Corinthians was a thing done with the Holy Spirit that proves it not a person, but God's disposition in saints. 

The seventh thing done with the Spirit is making it grow fruits, i.e., develop the heavenly graces, which again proves it to be, not a person, but God's heart, mind and will in saints. The Scripture that proves this thought is Gal. 5:22: "The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance; against such there is no law." The figure suggested by the word fruit is that of a tree which produces fruit out of itself through the sap that it draws as elements from the earth. The sap corresponds to the Truth and the power of God that 

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the figurative tree draws out of the figurative soil, the Bible. The figurative tree is God's Spirit in the sense of the New Creature, i.e., the new spiritual will and the new spiritual capacities. This new spiritual will taking into itself the Truth and God's power out of the Bible and communicating this to the new spiritual capacities and thereby exercising them, develops the graces above mentioned by the Apostle, as well as others mentioned elsewhere in the Bible. Thus out of itself, charged by the Truth and its power, does the New Creature produce the fruits of the Spirit, the spiritual graces. This proves that the Spirit is not another person in the saints, but is themselves, charged by God's Truth and power, as New Creatures that produce the fruits of the Spirit, which, of course, by what is done with the Spirit, made to produce the fruits of the Spirit, proves that the Holy Spirit is not God Himself but in saints is God's disposition. 

An eighth thing that is done to the Spirit is to lie to it, and thus to tempt it, as we see that this was done to it in St. Peter, which proves it to have been God's disposition in him. The story of Ananias and Sapphira (Acts 5:1-11, especially vs. 3, 9) proves that the Holy Spirit in St. Peter was lied to and was tempted, bantered by them. Certainly, they did not directly lie to and tempt God, v. 4; for they were not dealing directly with Him, but they did so indirectly; for they dealt with a representative of His, in whom God's Holy Spirit resided as his New Creature. And because they lied to him as such and thus tempted him as such, they are spoken of as lying to God and tempting, bantering, the Holy Spirit, for in this transaction St. Peter's New Creature, as that of an Apostle, a plenary representative of God and Christ, was lied to and tempted in his official capacity. Hence the great sin thereby committed and the swift exemplary punishment that followed. It was by the gift of discerning the spirits that St. Peter recognized the wrong and

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pronounced Divine sentence on the guilty couple, who desired the honor of doing more than they actually did. There is no doubt that they lied to him as a new-creaturely representative of God and Christ; and there is no doubt that they bantered him as a New Creature while he was exercising his office as an Apostle, which made them lie to him and tempt him as such. While God can be directly lied to, as false consecrators actually do, and while God can be tempted in the sense of being bantered by wilful wrongdoers who presume upon His goodness, e.g., as Pharaoh did, so certainly any person can be lied to and tempted, yet because St. Peter as a New Creature in the Apostolic office was lied to and tempted, and this is in vs. 3 and 9 called lying to and tempting the Holy Spirit, we see that in this case the Holy Spirit was the Apostle's disposition as an Apostle. Hence in these two passages the Holy Spirit in St. Peter was not a person in him, but God's disposition in him. 

A ninth thing done to the Spirit is to sanctify it. This expression, "in the sanctification of the Spirit," is connected with the saints' election, and occurs in two passages: 2 Thes. 2:13 and 1 Pet. 1:2. It is an action that has its beginning in the Spirit-begettal and, indeed, this beginning is the thing exclusively meant in these two passages; for one's election to be a joint-sufferer with Christ was made in and by the begettal of the Spirit; and that begettal sets one aside unto God, the beginning of sanctification, for sacrificing on behalf of God with Christ. But while the sanctification of the Spirit has its beginning in the begettal, it does not end therewith, but progresses in an ever-increasing development of the new spiritual will, the new spiritual capacities and the new spiritual character, until when the sanctification of the Spirit is complete God's and Christ's character-likeness is crystallized in one. The fact of the begettal and the progressive development of the Spirit is proof positive that it is not a person, especially not God in a third person, for He has always 

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been, and has always been crystallized in character. But God's spiritual disposition in saints has its beginning in the begettal of the Spirit and progresses through its quickening; growth, strengthening, balancing and crystallization. Hence the thing here shown to be done to the Spirit, its sanctification, proves that it is in saints God's disposition in them. 

A tenth thing done to the Holy Spirit also proves our proposition to be a Biblical doctrine, a thing already discussed, hence not given in detail here, i.e., quenching the Spirit (1 Thes. 5:19). This cannot mean quenching a person, making him cease to be, much less God Almighty in an alleged third person. But it does fit the thought of the Holy Spirit as God's disposition in saints; for alas! not a few have caused His holy disposition to cease to exist in them, extinguishing the flame of holy love, wisdom, justice and power by sin, error, selfishness and worldliness. Hence it proves that the Holy Spirit is God's disposition. 

An eleventh thing done to the Holy Spirit proves our point to be Scriptural, i.e., grieving the Spirit (Eph. 4:30). While a person can be grieved, evidently here not a person is meant; because the Apostle here tells that the thing grieved is the saints' seal until the day of redemption; and a person is not a thing with which one is sealed. Evidently it is God's disposition in saints that is here meant, which is grieved when the consecrated indulge in any form of wrong. 

The twelfth and last thing that is done to the Spirit is to make it experience its birth, which occurs in God's awakening the saints from the dead as spirit beings. That one is born of the Spirit in the resurrection is seen in the case of our Lord (1 Pet. 3:18; Col. 1:15, 18; Rom. 8:29). In Acts 13:33; Heb. 1:6; Rev. 1:5 the expression firstbegotten should have been rendered firstborn, for all these passages refer to Jesus, not in His begotten condition, which lasted 3½ years, from Jordan to Calvary, but in His born condition, which began at His resurrection and will last forever. 

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That the Church is in the resurrection born of the Spirit, is taught in the following Scriptures: John 3:5-8; 1 Cor. 15:42-54; Heb. 12:23; compare with Rom. 8:23; Jas. 1:18; Rev. 14:4; compare with 1 Cor. 15:20. In this life we are begotten of the Spirit (John 1:13 [literally, begotten, not born]; 3:3; 1 Cor. 4:15; Phile. 10; 1 Pet. 1:3; 1 John 5:1, 18—frequently in John the word translated born should have been rendered begotten). Just as a human being is begun by a begettal and progresses through a quickening, growing, strengthening, balancing and perfecting process before the birth; so is it with the New Creature: it is first begotten, then it progresses through the processes of the quickening, growth, strengthening, balancing and crystallization before it is born of the Spirit as a spirit, which occurs in the resurrection. Evidently it is not God Almighty in an alleged third person that is born in the resurrection. It is the New Creature, first Jesus' New Creature as the firstborn from the dead, then it will be the Church as the chief ones of the Church of the Firstborns and the firstfruits unto God. And it occurs through God's clothing the new-creaturely heart, mind and will with a Divine body, as St. Paul shows in 1 Cor. 15:42-54 and 2 Cor. 4:16—5:10. The fact of the birth of the Spirit is one of the strongest proofs that the Spirit in saints is God's disposition in them; for it is this disposition that in the resurrection is clothed upon with our body, our house in heaven, eternal. With the conclusion of this twelfth fact we bring to an end our fifth line of argument, and that in its second part—what is done to the Spirit and what use is made of it—that the Holy Spirit in saints is God's disposition in them. 

Our sixth line of thought proving that the Holy Spirit in saints is God's disposition in them is: The figures of it contained in the Bible demonstrate it. There are at least twelve of these and they will be presented in turn. The first of these is the holy anointing oil with which the priests were anointed. This is 

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described with its spices in Ex. 30:22-25. With this Aaron and his sons were anointed. It types the Holy Spirit with which the Christ, Head and Body, the antitypes of Aaron and his sons, have been anointed (Ps. 133:1, 2; 45:7, compare with Heb. 1:9; Is. 11:2; 61:1, 3, compare with Luke 4:16-21; Acts 10:38, compare with Matt. 3:16; 2 Cor. 1:21; 1 John 2:20, 27). A comparison of Ex. 30:23, 24 with 31:3; Is. 11:2 enables us to see what the spices that were mixed in the oil type, as the following table will show: 

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The fact that the weights of the cinnamon and calamus are equal types the fact that God gives His people a full understanding of what they know of His Word; the fact that the sum of their weights is equal to the weight of the myrrh types the fact that their knowledge and understanding embraces and thus is equal to all the Truth that God gives them; and the further fact that the sum of their weights equals the weight of the myrrh and cassia separately types the fact that they are given the practicability to work successfully with all of the Truth that they have in knowledge and understanding. 

The olive oil itself used in the anointing types what is called the reverence of the Lord in Is. 11:2; and the reverence of God consists of justice and love. That the holy anointing oil types the Holy Spirit is evident, 

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not only from the parallel statements of the three passages cited and analyzed in the three passages cited above, but is also seen in the statement of the passages cited just before the paralleling of the three passages and their analysis; for in Ps. 133:1, 2 the antitype of Aaron's anointing ("It is like," i.e., the antitype of, even as a type and antitype are like each other) is given as the unity of the Christ class brethren; and this unity is described in Eph. 4:3-6 as of one Spirit [justice and love], body, hope, Lord, faith, baptism [consecration] and God. One of the graces of this Spirit is given as gladness, in Ps. 45:7 and Heb. 1:9; and Is. 61:3 shows that one of its graces is joy. All three of these passages calling this gladness and joy a figurative oil, as well as the allusion to the oil poured upon Aaron's head (Ps. 133:2), connect the antitype with Ex. 30:22-24, 30; 40:13-15; Lev. 8:12. Moreover, this is further elaborated in the statements as to the antitypical anointing in Matt. 3:16, compared with Acts 10:38, and in Acts 2:1-4, compared with 2 Cor. 1:21, and in 1 John 2:20, 27. Not only does the Bible explanation of the ingredients of the holy anointing oil prove that the Holy Spirit is not a person, but is in saints God's holy disposition, but the impersonal things of which that figurative anointing oil consisted: olive oil, myrrh, cinnamon, calamus and cassia, are in harmony with this thought; for usually personal antitypes are typed by persons, e.g., Jesus by Abel, Noah, Isaac, Joseph, Moses, Joshua, Gideon, etc., etc., etc. When it is recalled that Jesus and the Church are anointed with, not by, the Holy Spirit, i.e., that it itself constitutes the thing with which the anointing is done, and when we consider what it gives us as such, the heavenly Truth, knowledge, understanding, practicability, affections, graces in symmetrical growth, strength and balance, we see that the figure of the olive oil and its thoroughly mixed spices fittingly prove it to be in saints God's holy disposition. 

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Olive oil apart from the holy anointing oil, hence unmixed with the above-mentioned and proportioned spices, is used as the second figure of the Holy Spirit. We see this in Ps. 23:5; Matt. 25:3, 4, 8; Jas. 5:14, 15. There is a difference brought out as existing in these two figures—the holy anointing oil and simple olive oil. The difference is this: the holy anointing oil stresses the spiritual fragrance to God and the antitypical priesthood contained in the holy anointing oil, the appreciableness of the qualities represented by it in God's and the priesthood's sight; while the unmixed olive oil is used to picture forth the lubricativeness, the absence of friction, of nerve-wracking squeaking, and the smoothness of movement in the heavenly truth, knowledge, understanding, practicability, affections and graces properly developed, strengthened and balanced. This is evidently the case in David's anointing as typical of Jesus' anointing in Ps. 23:5; for only the priests were anointed with the holy anointing oil of the tabernacle and temple, while the oil used in anointing kings and prophets was unmixed olive oil, since Samuel (1 Sam. 16:12, 13) and Elisha (2 Kings 9:1-10), neither of them being priests, but prophets, did not have access to the oil in the tabernacle and temple. Nor did the anointing of David and Jehu give them priesthood and its qualifications, for which the holy anointing oil was indispensable and efficacious, but they were given thereby kingly qualities. Hence David's anointing of Ps. 23:5 types Jesus' anointing, not as High Priest, but as King, who was thereby given certain executive qualities not His as High Priest. 

The oil of Matt. 25:3, 4, 8, giving as it did light, represents the Spirit of knowing and understanding the Truth as due, a thing that the faithful Little Flock as wise virgins had and has, but which the Great Company members referred to in the parable as foolish virgins did not have nor yet have, which Spirit of knowing and understanding the Truth cannot be automatically 

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given by one to the other, but must be acquired by paying the price of faithfulness amid trialsome experiences (vs. 8-10; Prov. 23:23). That the oil here represents such a Spirit is evident, not only from the fact that the one set of virgins was wise and the other set was foolish, but also from the fulfilled facts of the parable from 1829 to the present, the fulfilment continuing to go on until 1956. The anointing of the sinsick one is also one that gives the Spirit of knowing and understanding the Truth; for in his repentance and faith whereby he was saved from his sinsickness (the connection from Jas. 5:14 on to the end of the chapter shows that sinsickness, not physical illness, is here meant) he was helped by the elders anointing him, teaching him by the symbolic oil of the Truth, which is, of course, a part of that of which the anointing consists. The use of oil as a figure of certain phases of the antitypical anointing, as shown in the passages discussed in this paragraph, proves that the anointing is the impartation of the mind and heart of the Lord in the indicated relations. 

A third Biblical figure illustrative, in part, of the Holy Spirit is that of the cloudy, fiery pillar which led Israel from Egypt to Canaan. In E Vol. 8, 620-646 is found an extended study of the cloudy, fiery pillar as set forth in Num. 9:15-23. It is there shown that the cloudy, fiery pillar types the guide of God's Gospel-Age people, i.e., God's Word primarily, and secondarily God's Spirit. In matters of doctrine the Bible is the sole source of faith; and in matters of practice it is the main rule of life; but the Spirit of God is also a rule of life, second in rank to the Bible. It is in these two senses that the Word primarily guides us in our antitypical wilderness journey from the present evil world as antitypical Egypt to heaven as antitypical Canaan. But in a secondary sense the Spirit is also our Guide in this symbolic journey. While, generally speaking, 

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even in difficult situations we get from the Word in its principles and examples enough light to guide our steps into learning and doing God's will, yet in some situations the application of the appropriate principles is sometimes so uncertain that we need help from the Spirit of God to determine with certainty what is God's will for us in the given circumstances. And what do we understand to be meant by the Spirit of God helping us to find out what the will of God in such circumstances is? We reply: From the harmonious blending of holy wisdom, justice, love and power in their dominating all our other graces—the lower primary graces, the secondary graces and the tertiary graces—and all our affections unto keeping self-will and world-will dead and the Divine will alive in us, we are enabled to see, the Word's enlightenment cooperating, just which of the Truth, principles under consideration should rule in the situation. And it is this operation and office of the Spirit that is typed in part by the cloudy, fiery pillar. But so viewed we immediately see that this figure proves that the Holy Spirit in saints is God's disposition in them. 

A fourth Biblical figure illustrative of the nature of the Spirit is dew. This figure is used in Ps. 133:3 in immediate connection with the figure of the holy anointing oil of vs. 1, 2. V. 3, literally translated (Note, the words in italics are to be omitted as not a part of the text and as supplied from a misunderstanding of the thought): "It [the sevenfold unity of God's people] is like Hermon's [mountain peak] dew which comes down upon the mountains of Zion [light-giving, sunny]; for there God everlastingly commanded the blessing—life." Hermon is the highest mountain of the Anti-Lebanon, the eastern range of the Lebanon mountains. The mountains of Zion are the four eminences of Jerusalem. Its south-eastern eminence has two peaks, the northern of which was Solomon's temple-site and the southern of which was his palace's site,

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typical of the Christ as God's Temple and Kingdom; the south-western eminence types the Ancient Worthies; the north-eastern eminence types the Great Company and the north-western hill types the Youthful Worthies. Jerusalem is very hot and dry in summer, but the dew of Hermon coming upon it has a most refreshing effect for comfort and delight. In this Hermon's dew symbolized the Holy Spirit in its sevenfold unity as refreshing God's people amid hot and arid experiences, i.e., amid their trials and temptations, most refreshingly comforting and delighting them. God has everlastingly on these four symbolic mountain heights, in His people as the light [Zion, sunny] of the world, arranged for the Spirit as the sevenfold unity of God's people to be their life, as His special blessing for them. Thus this Psalm figures forth under the symbols of the holy anointing oil of the priests and the dew of Hermon the Holy Spirit. And it is this symbolic dew, because God's disposition in saints, that affects God's elect people in their four classes refreshingly with comfort and delight, as the dew of Hermon refreshing the mountains of Zion. 

Water is also Biblically used as a figure of the Holy Spirit. This we will present as the fifth of such figures, as we gather it from John 7:37-39, where Jesus and John speak as follows: "Jesus stood, and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on [literally, into] me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on [literally, into] him should [literally, were about to] receive: for the Holy Spirit was not yet given; because that Jesus was not yet glorified.)" On this passage we remark, first of all, that here the expression, Holy Spirit, does not mean God's holy power, because as holy power the Holy Spirit had repeatedly been given before Jesus' glorification. It evidently means the Holy Spirit as the new-creaturely

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will, capacities, affections and graces; for as such it was first given to some of Adam's fallen race at Pentecost. The reason for this is clear. Jesus had first to appear in heaven for us, where by the imputation of His merit He worked forgiveness of sins for believers; for it is alone such forgiven believers after their consecration that God has made sons by the Spirit-begettal, since sonship has not been offered to sinners, but to consecrated believers (Acts 5:32). With this remark we turn to the special figure now under consideration, water as a symbol of the Holy Spirit. Our text is in agreement with Acts 5:32, for the expression, to believe into Him [Jesus], means to exercise a consecrating faith, which brought one into Christ as a member of His Body. Of course, the expression, belly, is symbolic, and is used here to convey the thought that as our bellies digest and fit our food for assimilation, so the new mind, heart and will, taking up God's Word, develops out of that Word more and more of its graces, which are the product of the Spirit in its ingredients of the new spiritual will and capacities, just as the stomach develops out of food the elements of nutriment for assimilation. The Spirit in the sense of the spiritual character as the sum total of these graces sends forth these graces as rivers of living water, as energetic expressions of the Spirit; for these graces are full of vitality. And as natural water quenches natural thirst, so they quench spiritual thirst, they cool spiritual fever, they make one fertile, they nourish one and they cause other graces to grow; especially do the higher primary graces so do. It is because of these similarities that Jesus uses water for the Spirit. 

Very similar to the figure of water as symbolic of the Holy Spirit is rain as a symbol of it, which we will discuss as the sixth of such figures. We find this taught in Hos. 10:12: "Sow to yourselves in righteousness, reap in mercy; break up your fallow ground; for it is time to seek the Lord, till He come and rain

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righteousness upon you." This passage on its face is a highly symbolic one. The figure is that of an agricultural scene. The sowing in righteousness refers to the justified developing characters in harmony with the principles of justice; and the reaping in mercy refers to them as crowning their efforts at developing such a character with mercy. These two features of justice the justified are to practice. They are urged to plow up by reformation their unproducing heart qualities, so as to fit them to produce the fruits of justice; for during the time that the high calling has been open it is a very appropriate season to turn whole-heartedly to the Lord in justification and consecration. And this was to be done until the Lord would graciously give them the ingredients of a Christlike character from its beginning to its end, as a symbolic rain. The fitness of rain as a symbol of certain features of God's Holy Spirit in saints is seen from the following: As rain makes the soil bring forth abundant fruitage after growth has gone on for a while, so after certain of the graces, particularly faith, hope, self-control, patience, piety, brotherly love and charity, the higher primary graces, have grown, even before they are mature, they, like a symbolic rain, fall upon our lower affections and cause to grow in them the lower primary, the secondary and the tertiary graces. And this is the thought in the words, "rain righteousness upon you." It might be remarked that ordinarily the word righteousness refers to justice, in itself and in all its controlled virtues, even as we thus explained its meaning in the first and second clauses of this passage; but not infrequently it is used in the sense of the graces of charity, as well as of justice, i.e., in the sense of the Christlike character, in any or in all of its stages of development. And in the sense of the higher primary graces we believe it to be used here. Hence we have explained it here as synonymous with the Spirit. 

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The next figure, in order our seventh, symbolic of the Holy Spirit to be studied here is that of a dove. It is this representation of the Holy Spirit that is given in connection with our Lord's Spirit-begettal, which occurred immediately after His water baptism, as the Gospel records prove (Matt. 13:16; Luke 3:21, 22; John 1:32). Like the figures already studied and those that shall hereunder be studied, this one has its peculiar significance. In this figure the constant, faithful and tender love of Jesus is brought to our attention. The dove is a symbol of the love feature of the Holy Spirit as it existed in Jesus; for the dove is a very loving creature. Its cooing, even in popular parlance, is used as a symbol of a specially tender love. And pigeon fanciers know that doves are very constant and faithful in their love. In these respects a dove very fittingly pictures forth Jesus' constant, faithful and tender love; hence God used it to symbolize the love of Jesus in the act of His begettal and closely following experiences. The love of Jesus is as constant as the everlasting hills and the eternal mountains, "Having loved His own He loved them unto the end." Nothing can change it, mar it or quench it. It abides forever in His heart. It is also faithful. It fulfills all its duties and privileges without deviating from its perfect and free flow. Nothing can bribe it into cessation. Nothing can pervert it from its full expression. No sorrow, labor, pain, suffering, enmity, unpopularity, opposition can make it unfaithful. Yea, death itself, and that in its most cruel, painful and shameful form, could not move Him to give up its faithfulness. Nor was it faithful for the duration of His earthly ministry merely. It is faithful now in the exercise of His heavenly ministry. And the love of Jesus was and is tender. So tender that He was touched with the feeling of others' infirmities, and went out in the most feeling of sympathy to those who were weak and out of the way, and still does the same. The leper, the lame, the halt, the blind, the palsied, the sick,

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the dead, the mourner, the heavy laden, the sin-cursed, felt His tender compassion that healed them at the expense of His own vitality that He freely gave them to effect their cure. This tenderness went out all the more strongly to His followers. His course proved and still proves that He is the friend that sticketh closer than a brother; and as the consoler of all who come to Him in sorrow He pours out on them His tender, sympathetic heart. "In all their afflictions He was afflicted." Most fittingly, therefore, the dove symbolizes His Holy Spirit of love; and this figure certainly proves that the Holy Spirit in Him was God's disposition of love. 

Cloven tongues is the eighth Biblical figure symbolic of the Holy Spirit, calling for our study, as we read in Acts 2:3: "There appeared unto them cloven tongues like as of fire, and it sat upon each of them." At our Lord's baptism with the Spirit a dove was used to represent it, to represent, as we have just seen, the holy disposition of love that so beautifully marked Him; but here a flame of fire appeared in the room, and was immediately divided into fiery tongues, which sat one on each of them, perhaps upon the Apostles alone. It is true that the text does not say that these tongues sat on the Apostles alone; but when their symbolism is understood this seems to be likely. In Bible symbolisms the tongue is used to represent one's uttered thoughts, one's teachings, one's doctrines, whether true or false. A few Scriptures will show this: The sharp, controversial teachings (tongue) of errorists are compared to a sword (Ps. 57:4; 64:3). The wholesome effect of true teachings (tongue) gives spiritual health and life (Prov. 12:18; 15:4). True teachings (tongue) give life; false teachings, death (Prov. 18:21). The doctrine (tongue) of the true Church gives joyous hope and spiritual nourishment (Cant. 4:11). God said that He would speak to His nominal people with another teaching (tongue) than theirs (Is. 28:11). He promises that His servants

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would refute every false doctrine (tongue) that would rear itself against them (Is. 54:17), and that every false doctrine (tongue) would be destroyed (Zech. 14:12). Thus the tongue symbolizes teachings, true or false. 

While ordinarily fire in Biblical symbols represents (1) sharp trials and (2) destruction, it sometimes represents the enlightenment of God's Word, e.g., the pillar of fire represents the Word giving enlightenment during the Interim and Epiphany (Ex. 40:38; Num. 9:15, 16; Deut. 1:33). The same thing is represented by the fire of the altar (Lev. 1:7, 8, 12, 17; 6:9, 10, 12, 13). A similar thought is symbolized by the fire in Ezek. 1:4, 13; 10:1-7. God's knowledge, the Truth, (eyes) given to Gabriel were like lamps of fire (Dan. 10:6). The sacrifices of God's people are to be seasoned with Divine enlightenment (fire, Mark 9:49). The seven Biblical lines of thought are symbolized by seven lamps of fire (Rev. 4:5). The Christ filled Bible passages (censer) with enlightenment (fire, Rev. 8:5). Accordingly, we see that fire in the Bible, among other things, symbolizes the enlightenment of God's Word. Tongues as a symbol of doctrine and fire as a symbol of enlightenment give us in Acts 2:3 the thought that enlightenment through the Truth was the office work, especially of the Apostles, as the mouthpieces of God and Christ. Thus the enlightening work of the Truth as an office work of the Holy Spirit in the Church is symbolized by the Holy Spirit as tongues of fire. In other words, not everything in the Holy Spirit is here symbolized by the tongues of fire, even as the dove did not symbolize everything in the Holy Spirit in Jesus, but its enlightening work in the New Creature. And because this was preeminently the work of the Apostles to the Church and the world, it is likely that such tongues sat on them only, though the symbolism can apply to the rest of the Church, even if in a minor degree. It was the holy mind, heart and will of the Apostles and in a less degree of the Church that exercised

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this function of the Holy Spirit, which, then, proves that this symbol teaches our proposition. 

A ninth Biblical symbol of the Holy Spirit is a seal (2 Cor. 1:22; Eph. 1:13; 4:30). In the Bible seals are used for three purposes: (1) as a means of keeping a thing secure against tampering, e.g., the soldiers sealed the stone of Christ's tomb, in order to prevent its opening (Matt. 27:66; Dan. 6:17). In ordinary parlance we use this sense of the word, e.g., we seal a letter, a wrapper, a lid, etc.; (2) as a means of ratifying or confirming a thing as a pledge or authentication or a sanction (Esth. 8:8; Rev. 7:2-8); and (3) as a means of keeping a thing secret or unknown, like the seven seals on the book in God's right hand (Rev. 5:1-5; 6:1-12; 8:1). It will be noted that Eph. 1:13; 4:30 tell us that the Holy Spirit is the seal, not by which, but with which God's people are sealed. There is a twofold sealing referred to as being done to the saints: (1) the seal in the forehead, i.e., giving them as much of a knowledge of Truth as enabled them to leave Babylon or the world and come in among God's people, which is the seal referred to in Rev. 7:2-8; and (2) the seal in the heart, which is the one referred to in 2 Cor. 1:22; Eph. 1:13; 4:30. The seal in the second sense of the word, the seal in the heart, seems to be such an attainment of God's disposition in saints as makes them in harmony and pleased with everything in God: with every feature of His Word, with everything in His Person and character and with every expression of His providence. It seems to be a character attainment about midway between one's attaining the mark of untested perfect love and one's making His calling sure. We say this, because the seal in the heart is the expression of God's working in the saints the three things for which seals in the Bible are used: 

(1) in the sense of their being secure, safe, in Christ, not in the sense that they cannot fall, but in the sense that as they continue in that sealed condition they will 

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be kept safe from falling (Rom. 8:35-39; Ps. 91:3-13; Jude 24); (2) in the sense of their being sanctioned, approved, by God and confirmed, strengthened in His special favor (Heb. 13:16, 21; Ps. 11:7; 37:23; 149:14; Prov. 12:2; Eph. 1:6); and (3) in the sense of their being kept in the secret place of the Most High (Ps. 91:1) with their life hidden in God with Christ far above the world's understanding or meddling (1 Cor. 2:15; Phil. 4:18; Col. 3:3; 1 John 3:1). If the Holy Spirit is the seal in the sense that it is in saints delighted with everything in God, evidently it is God's disposition in them, as we have seen from an examination of Eph. 1:13; 4:30 in another connection. 

The tenth Biblical figure that we will study as symbolizing the Holy Spirit is that of an earnest which in modern parlance is called a handpayment. This figure occurs in 2 Cor. 1:22; Eph. 1:14. In another connection we have commented on this figure, so will explain it here only enough to make the present point clear. In buying and selling a piece of property, after both parties came to an understanding of the terms of the bargain, an advance payment was required by the seller and given by the buyer, whereby the purchase was made obligatory on the buyer and the sale was so made on the seller, a receipt being given to the buyer and the partial payment being made by the buyer. These two things made the bargain binding on both parties, the one to buy, the other to sell; and because this partial payment, handpayment, proved that both parties were in earnest on the transaction, it was in old English called the earnest. Later on, after the deed was made out and at its delivery to the buyer, the latter paid the remainder of the price; and thus the property was transferred by the seller to the buyer. St. Paul in the two passages cited on this point calls the Holy Spirit the earnest, the handpayment. The following will clarify this figure as symbolic of the Holy Spirit: In the Sarah Covenant (Gen. 22:16-18), at the time of the

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begettal, God promises the faithful to give them (1) the Divine nature, which consists of a Divine disposition and a Divine body, (2) victory over their enemies and (3) joint-heirship with Christ in rulership and blessing. Thus these three things are pledged as the eventual possession of the faithful footstep followers of Christ. They are to obtain this inheritance in the first resurrection, after they will have demonstrated faithfulness to their covenant of sacrifice. But God gives them in this life an earnest, a handpayment, a partial bestowment of the promised possession. This is the Holy Spirit, which implies two things: (1) a character like Christ's, which is that part of the Divine nature called the Divine character, as a part of the promise, Thy seed shall be as the stars of heaven—Divine in character and body; and (2) victory over their enemies—sin, error, selfishness and worldliness, as they are marshaled against them by the devil, the world and the flesh. In this life He does not give them the Divine body, nor that victory over their enemies, sin, death and error, as these are in the world of mankind, nor does He in this life give them joint-heirship in kingdom rulership over, and blessing of all the nations of the earth, which parts of the promises will be given after this life, in the first resurrection. Thus what He gives us as a part payment of His promises is (1) a Divine character, one fixed in wisdom, power, justice and love, and (2) present victory in our warfare against our own sin, error, selfishness and worldliness. These two features are parts of the things promised the faithful; and St. Paul rightly in the two texts cited above calls them the earnest of the Spirit, i.e., the handpayment that consists of that Holy Spirit, which proves that it is in saints God's disposition. 

Our study's eleventh figure symbolic of the Holy Spirit is that of a guide leading travelers through an unknown country in the right way to their journey's end. This is taught in John 16:13, a passage already

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studied in another connection, but used again in order to clarify the figure under study. It is a figure similar to the cloudy, fiery pillar, in so far as this latter figure refers to the Holy Spirit; for as shown already, it also refers to the Word of Truth. In the Bible the Christian life is, among other things, portrayed as a journey over a narrow, difficult way (Matt. 7:13, 14). This road is scarcely visible a step ahead. There are many bypaths leading off from it. At times, especially at their outstart, these are with difficulty distinguished from the narrow way, and run beside it often for a considerable distance. All travelers over this narrow way are strangers to and unfamiliar with it; hence they need a guide. The Holy Spirit as the spiritual mind, heart and will is that guide. In mind it points out every byway to be avoided, and in heart and will it gives the strength to avoid it, and in mind it points out exactly where to walk and why to walk therein; and in heart—through the heavenly affections and graces—and will it enables one to take the seven kinds of steps that one must walk to keep in this narrow way, i.e., self- and world-denial, study of God's Word, watchfulness, prayer, spread of God's Word, character development according to God's Word and endurance of evil in the Lord's Spirit, while doing the six preceding things, amid untoward conditions. In giving such helps the Holy Spirit acts as Guide in the journey over the narrow way that leads to life. But the very mind, heart and will that does the guiding in saints is the Divine disposition. 

Our study's twelfth and last figure symbolic of the Holy Spirit is that of eye-salve (Rev. 3:18). Certain ones who have been and are spiritually blind among God's people in the nominal church have throughout Laodicea been exhorted to obtain eye-salve with which to cure their spiritual blindness. If we can see what the things are that enable one to be cured of spiritual blindness unto seeing, understanding, spiritual things,

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we will learn just what this eye-salve is, and how it symbolizes the Holy Spirit. We know that the unconsecrated cannot see, understand, spiritual things (1 Cor. 2:3-16). We also know that the unfaithful in consecration also lose more or less of their spiritual sight (2 Pet. 1:8, 9). We know also that the Bible teaches that there are seven graces necessary for gaining and retaining the true understanding of God's Word. Hence these seven graces do what Rev. 3:18 says the eye-salve does; accordingly, they are this figurative eye-salve. The following are these seven graces with the Scriptures proving that they must be had for one to receive and retain an understanding of God's Truth, His Word: They are (1) humility (Matt. 11:25, compared with 18:1-4; 11:29; Ps. 138:6; Prov. 11:2); (2) meekness (Ps. 25:9); (3) intense desire for the Truth, pictured as hunger and thirst (Matt. 5:6); (4, 5) goodness and honesty of heart (Luke 8:15); (6) reverence (Ps. 25:12, 14; 111:10; Prov. 1:7; 9:10) and (7) faithfulness (Luke 12:42-46; 2 Pet. 1:8, 9). Experience and observation corroborate the thought that these seven graces are necessary to gain and retain the Truth. Hence they are doubtless the eye-salve of Rev. 3:18. But as it is the Holy Spirit's work to enlighten—give the Truth—and as these graces bring the enlightenment, they are evidently meant by the Spirit in its enlightening work. Hence they are parts of the Holy Spirit, the parts that bring and retain enlightenment. 

The seventh proof that the Holy Spirit in saints is God's disposition in them is as follows: The fourteen sets of proof that were given to demonstrate that the Holy Spirit is not a person, and that contradict the idea that the Holy Spirit is a person, are in harmony with the thought that in saints it is God's disposition in them. We will use them here to prove that they are in harmony with the thought that in saints it is God's disposition, His mind, heart and will, in them. The first

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of these is that Jesus at Jordan, the Jewish part of the Church at Pentecost, and the Gentile portion of the Church in Cornelius' house at Caesarea, were baptized with the Holy Spirit. The Scriptures that prove this are the following: Matt. 3:11, 16, 17; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 2:33; 10:44-47; 11:15-17. Let us mark well the thought that these Scriptures do not teach that these brethren were baptized by, but with the Holy Spirit, i.e., the Holy Spirit is not the Agent that does the baptizing, which some of these passages expressly tell us was done by Jesus; but they teach that they were baptized with the Holy Spirit. In other words, as in water baptism the water is not the agent that does the baptizing, which the baptizer is, but is the element with which the baptizing is done, so in Spirit baptism the Spirit is not the Agent that does the baptizing, which in Jesus' case was God (Matt. 3:16, 17; Acts 10:38), and which in the case of the Church in its two parts was Jesus (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 2:33), but is the element with which the baptizing was done, and thus corresponds in the Spirit baptism with the water in water baptism. We have seen that a person cannot be the element with which one, let alone many persons, could be baptized. We have also seen that this element until it reached the mind, heart, and will of its subjects, was God's power, which on reaching these produced the New Creatures by Spirit-begetting. 

While we have already given the constituents of the New Creature: the new spiritual will, new spiritual capacities and new spiritual graces, we have not shown how these have come into existence, and how they act. This we will here proceed to do. We understand the new spiritual will is the combination of the spiritual religious qualities that act as the determining, choosing and dominating power in one who is a new creature. These religious qualities are faith, hope, self-control, patience, piety, brotherly love and charity. Before one 

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was begotten of the Spirit he was solely a human being endowed with a human will, more or less depraved and fallen in these seven religious qualities. As Jesus brings one forward unto consecration, He by the Word, especially by its parts that create a consecrating faith and love, creates a new human will that as a human will wills to do God's will from consecrated, human religious motives. Before the begettal of the Spirit this is not a spiritual will; it is a renewed human will, such as Adam and Eve had before they sinned, and as Jesus had before His consecration. The Spirit as God's power coming to such a will, when Spirit-begettal was operative, in and by the Spirit-begettal imparted a spiritual capacity to this renewed (new) human will, endowing it in these seven qualities with the capacity to will God's will (1) toward spiritual objects, (2) from spiritual motives and (3) in spiritual ways. This is the heart, i.e., the main thing in the New Creature. But this is not all of it: the baptism of the Spirit does not beget anew merely our religious brain organs with their above-mentioned qualities; it also begets anew our mental, artistic, (natural, not sinful) selfish and social brain organs, the last two sets of brain organs being those usually called moral brain organs. What is meant by begetting these of the Spirit? We reply: It means the bestowment upon these of spiritual capacities that will enable each one of these to attach itself to the objects on the spiritual plane corresponding to those on the human plane, to which alone before the Spirit-begettal it could attach itself, doing this with spiritual motives and ways. 

As to our mental brain organs, Spirit baptism in the Spirit-begettal enables one to reach beyond the human things that the human intellect can perceive, remember and reason on, to corresponding spiritual things on the spiritual plane which the human intellect cannot perceive, remember and reason on, but which the spiritual intellect given in the Spirit-begettal can and

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does perceive, remember and reason on, and that from spiritual motives and in spiritual ways (1 Cor. 2:1-16). As to our artistic brain organs, those that love the sublime, the beautiful, in nature and in art, oratory, acting, humor, agreeableness and contrivance, the Spirit-begettal enables these organs to reach beyond the human objects, to which they naturally cleave, to the corresponding spiritual objects, to which they attach themselves from spiritual motives and in spiritual ways (Col. 3:1, 2), e.g., the beauties and sublimities of holiness in God, Christ, the Truth and the saints, the beauties and sublimities in other spiritual things and in the arts of character building as a process and product, the sublimities and beauties of spiritual eloquence, the beauties and sublimity of imitating (acting as) Christ and saints, the sublimities and beauties of the humor of joy and peace in life's lighter experiences, the beauties and sublimities of constructing character, discourses, Berean lessons, testimony meetings, participations and conversations. So with agreeableness which artistically reaches beyond the human, artistically attaching itself to spirit agreeableness. All these spiritual objects are to have attached to them our love of, and actions as to the beautiful and sublime from spiritual motives and in spiritual ways. As to our (not sinful, but natural) social brain organs the Spirit baptism in the Spirit-begetting enables one to reach beyond their human objects and attach them to the corresponding spiritual objects from spiritual motives and in spiritual ways. Thus the servants of the Covenant, as Jehovah's spiritual wife (Is. 54:1-17), will project their love for the earthly spouse to God as the heavenly Spouse, and beyond their earthly children to their heavenly children (2 John 1, 4; 3 John 1-5, 11). Thus the Church as the espoused of Christ (2 Cor. 11:2) projects its love for the opposite sex to Jesus as the prospective Spiritual Bridegroom; and her love for children to the restitution class as her future children (Is. 66:10-13). Thus the brethren project their love beyond their earthly 

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brethren to their spiritual brethren, beyond their earthly friends to their heavenly friends and beyond their earthly home and countries to their heavenly home and country with spiritual motives and ways. 

As to our (not sinful, but natural) selfish brain organs the Spirit baptism in the Spirit-begettal enables each one of them to reach beyond the human objects to which these selfish brain organs attach themselves to their corresponding spiritual objects, and that from spiritual motives and in spiritual ways. Thus self-esteem in self-confidence and self-respect reaches beyond self-confidence in, and self-respect for one's human qualities and achievements to self-confidence in, and self-respect for his spiritual qualities and achievements. Thus approbativeness reaches beyond the love of man's approval and lays hold on love for God's, Christ's and the brethren's approval. Our love for rest and ease reaches beyond that for human rest and ease to that of spiritual rest and ease—peace with and of God. Thus our love for life and health reaches beyond love for human life and health, and lays hold on love for spiritual life and health. So our secretiveness reaches beyond love for hiding human disadvantages to love for hiding spiritual disadvantages. So does our love for self-defense reach beyond that of defending our human rights, etc., to that of defending our spiritual rights, etc. Accordingly, our love for safety reaches beyond that of our human safety to that of our spiritual safety. So, too, our love for destroying injurious human things and pressing through human obstacles reaches beyond these to the corresponding spiritual injurious things and obstacles. Likewise our love for gaining and retaining reaches beyond human and earthly possessions to corresponding spiritual possessions. Similarly, our love for food and drink reaches beyond natural food and drink to spiritual food and drink. And all of these things we are by these new capacities enabled to do with spiritual motives and manner. 

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Thus we have gone over the seven religious brain organs, the three divisions of the intellectual organs, of which there are fourteen, the seven artistic organs, the seven social organs and the ten selfish organs and have seen that the baptism of the Spirit in the Spirit-begettal imparts to each one of them a spiritual capacity adapting it to attach itself to spiritual objects from spiritual motives and in spiritual ways. Our discussion so far has shown us that the baptism of the Spirit made our renewed human wills new spiritual wills and imparted to all our brain organs new spiritual capacities, adapting them to spiritual objects and uses from spiritual motives. But these are only two of the constituents of the Holy Spirit in saints. As we have seen, there is a third, our spiritual graces; and the baptism of the Spirit in the Spirit-begettal made our human graces, however weak and fallen they may have been, take on spiritual capacities. Jesus had all the human graces perfectly before His baptism of the Spirit in the Spirit-begettal, which immediately gave these capacities to be perfect spiritual graces. In our case, due to the fall, we do not have any of the graces—the religious, selfish and social, secondary and tertiary, or any of the talents—mental and artistic, in perfection. But such graces as we have are given by the baptism of the Spirit in the Spirit-begettal spiritual capacities that make them spiritual, i.e., graces that attach themselves to spiritual objects from spiritual motives and in spiritual ways. This is true of every one of them, of every religious grace, of every selfish grace, and of every social grace. This is also true in principle of every one of our mental and artistic talents, e.g., before the begettal hope desired and expected to obtain a human salvation from human motives and in human ways; but after our participation in the baptism of the Spirit in Spirit-begettal, we came to desire the heavenly salvation, and that from heavenly motives and in heavenly ways. The operation of this baptism on the 

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rest of the higher human graces, faith, self-control, patience, piety, brotherly love and charity, exhibits the same result. This is also true of all the lower primary graces—our selfish and social graces, and of all the secondary and tertiary graces—in a word, it is true of every grace however weak and imperfect it may be. And so we see that the baptism of the Spirit in the Spirit-begettal, starts the third constituent, as well as the first and second, of the Holy Spirit; and this, of course, proves that the Holy Spirit is in saints God's disposition in them; and thus the baptism of the Spirit is in harmony with this view of the Holy Spirit. 

The second point that we used to prove that the Holy Spirit is not a person was that persons are said to be filled with, and to be full of it, which cannot be true, if the Holy Spirit were a person, since a person cannot fill another, much less many other persons, at the same time. But the thought of being full of, and of being filled with a or the Holy Spirit is certainly in harmony with the idea that the Holy Spirit in saints is God's disposition in them. The following are some from among many Scriptures that teach that God's faithful people are full of, and are filled with the Holy Spirit: Acts 2:4; 4:8, 31; 6:3, 5; 7:55; 9:17; 11:24; Eph. 5:18. Understanding the Holy Spirit in saints to be God's holy mind, heart and will in them, it is very manifest that one, and many at the same time can be filled with, and be full of it. Let one's mind be full of the Divine Truth, and he is full of it as pertaining to his head. Let his heart be full of holy affections, and he is full of it as to his heart. Let his will be full of holy volitions, choices and dominations, and he is as to the will full of it. Let him be filled with the higher primary graces: faith, hope, self-control, patience, piety, brotherly love and charity, and his religious faculties will be full of it. Let him under domination of the higher primary graces be filled with the lower selfish primary graces: self-esteem, approbativeness, peace, cautiousness, secretiveness, self-defensiveness, aggressiveness, 

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providence, appetitiveness and vitativeness, and he will be full of it in his selfish affections and graces. Let one be full of the lower social graces—sexliness, husbandliness, wifeliness, parentliness, filiality, brethrenliness, friendliness, domesticity and patriotism—under the domination of the higher primary graces, and he will be full of it in his social affections and graces. Let one be full of the secondary graces associated with the lower selfish primary graces—humility, modesty, industry, courage, candor, longsuffering, forbearance, forgiveness, generosity, temperance and self-sacrifice—under the domination of the higher primary graces, and he will be full of the Spirit in his secondary graces associated with his lower selfish graces. Let one be full of the secondary graces associated with the lower social graces—chastity, subhusbandliness, subwifeliness, supparentliness, suffiliality, sub-brethrenliness, subfriendliness, subdomesticity and suppatriotism—under the domination of the higher primary graces and he will be full of the Spirit. Let one be filled with the tertiary graces: zeal, meekness, obedience, mercy, contentment, gentleness, joy, goodness, moderation, reverence, impartiality and faithfulness—under the domination of the higher primary graces, and he will be full of the Spirit. Thus we see that while the passages that speak of being full of, and of being filled with the Spirit cannot be harmonized with its being a person, they are in complete accord with the thought that the Holy Spirit in saints is God's disposition in them. Moreover, the expressions, filled with, and full of a [so the Greek in the quoted passages] Holy Spirit disagrees with the former and agrees with the latter thought. 

We quoted a third set of Scriptures that contradict the idea that the Holy Spirit is a person, i.e., passages that prove that the Holy Spirit is now poured out upon the Church, and in the next Age will be poured out upon the world. The following are some of the passages that contain this thought: Acts 2:17, 18, 33; Rom. 5:5; Is. 32:15; Ezek. 39:29; Joel 2:28, 29. Of 

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course a person cannot be poured out upon one or more persons, since only an impersonal substance can be poured out in a way to asperge, flow over or cover a person or a thing. But a power and qualities can be so poured out. In a former treatise it was pointed out that the baptism of the Spirit and the pouring out of the Spirit differed in this, that the latter included all of the acts and effects of the former plus the development, strengthening, balancing and crystallizing of that bestowment's product, that the former, e.g., during the Gospel Age, stopped with the begettal of the Spirit, i.e., the creation of a new spiritual will and new (spiritual) capacities in all our brain organs and giving a spiritual disposition or bent to our human graces, while the latter does all this plus the development of all the capabilities of these three, then strengthens, balances and crystallizes everything so developed. Hence the latter includes everything in the former and adds everything lacking therein for the full development of the New Creature into Christlikeness. Thus it develops the new spiritual will, the new spiritual capacities and all the graces, the higher and lower primary, the secondary and the tertiary graces unto completion; for the new will acting through, and as the expression of the higher primary graces by using as servants of truth, righteousness and holiness our lower selfish and social affections, develops out of them the lower selfish and social graces, and then strengthens, balances and crystallizes them; by suppressing the efforts of these lower selfish and social primary affections and graces to control them, the higher primary graces develop, strengthen, balance and crystallize the secondary graces; and by combining various of higher primary, lower primary and secondary graces, the higher primary graces by pertinent compounding of these, develop, strengthen, balance and crystallize the tertiary graces. This domination by the higher primary graces gives them themselves a proper development, strength, balance and crystallization; and this whole dominating 

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process plus the individual increase of each of the seven higher primary graces had before the Spirit-begettal (2 Pet. 1:5-7) and its above-described effects, are that part of the pouring out of the Spirit which follows the baptism of the Spirit. Without the Spirit-begettal the outpouring of the Holy Spirit in the next Age will produce the above-described effect in the new human dispositions of the restitution class. While the outpouring of the Spirit cannot mean the outpouring of a person, self-evidently the above description proves that this expression is in harmony with our thought that in saints the Holy Spirit is God's disposition, as well as proves that that thought is true. 

We gave a fourth proof that the Holy Spirit cannot mean a person, i.e., the Bible teaches that the Holy Spirit is in, abides in and dwells in God's true people. If it were a person, it could not be in, abide in and dwell in one person, let alone in many. The following are some of the passages that use these expressions: John 14:17; Rom. 8:9, 11; 1 Cor. 3:16; 6:19; Eph. 2:22; 2 Tim. 1:14; Jas. 4:5; 1 Pet. 1:11; 4:14; Num. 27:18; Is. 63:11: Ezek. 11:19; 36:26, 27; 37:14; Dan. 4:8, 9, 18; 5:11, 14. In several of these passages, those in italics, the word Spirit evidently means power, and as such is in harmony with our first definition of God's Holy Spirit, as power. In the other passages it evidently is used in the sense of God's Holy Spirit in saints as being His disposition in them, His mind, heart and will; for if that definition is substituted for the word Spirit, Holy Spirit, in every one of the above non-italicized occurrences of the three expressions, to be in, to abide in and to dwell in, it will be found to be in harmony with the pertinent statements of these verses, as the substitution of the word power for Spirit in the passages italicized above will make harmony in each passage. Hence our two definitions for the Holy Spirit are shown to be in harmony with the three pertinent expressions, which is proof that our two definitions of the words Holy Spirit are true.

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We used a fifth set of passages to prove that the Holy Spirit is not a person, which set of passages is in harmony with our two definitions of the Holy Spirit, power and God's disposition. These passages teach that it sits, stands or reclines, continually on some of them, not only upon one, but upon many persons at one and the same time throughout the world, a thing that a person does not and cannot do, hence if it meant a person, it is contradictory of the following passages: MATT. 3:16; Luke 1:35; 2:25; JOHN 1:32, 33; ACTS 10:44; 11:15; 19:6; Num. 11:17, 25, 26, 29; Judg. 3:10; 6:34; 11:29; 14:6, 19; 15:14; 1 Sam. 10:6, 10; 11:6; 19:20, 23; 2 Chro. 15:1; 24:20; Is. 11:2; 42:1; 44:3; 59:21; 61:1; Ezek. 11:5. We have italicized the passages where the word spirit is used in the sense of power, and capitalized those where it is used in the sense of the Lord's power and disposition. While such expressions and thoughts used of a person would be nonsensical, they are harmonious with that of God's Spirit being His power or disposition, e.g., the thought of God's power coming upon Joshua, Othniel, Gideon, Samson, Saul, David, Jesus, Mary, Simeon, etc., enabling them to do superhuman exploits is thoroughly reasonable and harmonious with these expressions used of the Spirit. Again, the thought of God's disposition continuing to rest upon Jesus and His saints is a harmonious thought. Hence these expressions are in harmony with, and prove our thought that the Holy Spirit in saints is God's disposition in them. 

We used as a sixth point against the Holy Spirit's being a person, the fact that God's people are often spoken of as being in the Holy Spirit, which would imply that it is spread out and scattered about over the whole earth, since God's people are thus spread out and scattered, with the consequence that each one would be in an infinitesimal part of him, an evident absurdity. The following are some of such passages: Rom. 8:9; 14:17; Gal. 3:3; 5:16, 25; Ezek. 37:1. But if the Holy Spirit is either God's power or disposition, 

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it is easy to see that all except the last citation are in harmony with the thought that it is God's disposition, and that in the last citation it is in harmony with the thought that it is in some passages used to mean God's power. It was the fact that Ezekiel was in God's power that he could see and do the things said of him in Ezek. 37. Thus in Rom. 8:9 we are told that our standing before God is not in our humanity (flesh) but in our New Creatureship—in our Divine disposition. Thus in Rom. 14:17 we are told that our special privileges are not so much liberty on matters of food and drink, but the graces that we have in God's disposition in us. Similarly St. Paul assures us, that if we have begun our high calling course in the Divine disposition, we certainly are not to attain perfection by, rather in, our human nature (flesh). So, too, our Christian walking and living as New Creatures are in the Spirit, and certainly not in the flesh (Gal. 5:16, 25). Thus the passages cited in this paragraph, while disharmonious with the thought of the Spirit's being a person, are harmonious with its being God's power and His disposition. Accordingly, these passages prove our two definitions of the Spirit. 

Our seventh set of Scriptures, those that teach that the faithful New Creatures are anointed with, not by, the Holy Spirit, and that were shown to be contradictory of the Spirit's being a person, since one could not be anointed with a person as the ointment, are in harmony with the thought that the Holy Spirit in saints is God's disposition in them. Thus we saw that out of harmony with the thought that the Spirit is a person are the following passages: Luke 4:18; Is. 61:1; Acts 4:27; 10:38, compare with Matt. 3:16; 2 Cor. 1:21; 1 John 2:20, 27. But these passages are decidedly in harmony with the thought that the Holy Spirit, as the sacred ointment of God's priesthood, is God's disposition in them. We have seen that God's New Creatures as the new spiritual wills and capacities with whatever graces they had as persons receiving in the Spirit- 

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begettal a spiritual bent are the antitypical Priests, typed by Aaron before his anointing. It is these New Creatures, begun in the Spirit-begettal, not the humanity, that receive the Holy Spirit as the ointment. This ointment is the holy things stated in Is. 11:2. These give us ever-increasingly the spiritual abilities, acquisitions and the higher and lower primary, secondary and tertiary graces that qualify us to do our priestly work. 

The main ingredients of this ointment are set forth in the problem of addition as stated in 2 Pet. 1:5-7. The first three: faith, hope (which is the heart of fortitude) and knowledge, give us the wisdom, understanding, knowledge of Is. 11:2. The next two: self-control and patience, give us power, which combined with the first three give us the counsel and might, practicability, skill, of Is. 11:2. The next two: piety and brotherly love, give us justice as a part of the fear (reverence) of the Lord, of Is. 11:2; and the last: charity, gives us love as the rest of the fear (reverence) of the Lord, of Is. 11:2. These, the parts of these seven graces that we had developed up to the time of our consecration, by the Spirit-begettal received the first part of the anointing; and they, as time went on, continued to receive in their increase this anointing more and more, while as these as the dominating graces—the higher primary graces—used our lower affections as servants, and thereby developed the lower primary graces, as they suppressed the efforts of such affections and graces to control, thereby developed the secondary graces, and as they combined suitably the higher primary graces with our other graces, and thereby developed the tertiary graces, the anointing spread to the other parts of our dispositions. The qualities of the anointing receive a further anointing, i.e., they are strengthened after they are developed. Finally the anointing receives its completion in the balancing of our graces. These facts which show the various parts of the anointing, prove that the passages cited in our paragraph on the anointing show their harmony with 

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the Holy Spirit in saints as God's disposition in them, and at the same time prove its definition as true. 

An eighth consideration was offered in disproof of the thought that the Holy Spirit is a person—that the Lord's people drink it, according to the proper translation of 1 Cor. 12:13. Neither in a natural nor in a symbolic way could the Lord's people drink the Holy Spirit, if it were a person, which, of course, disproves that it is a person. But they can symbolically drink the Holy Spirit as God's disposition. In Biblical symbols to eat and drink represent the thought of appropriating something to one's self. Thus we eat our Lord's flesh when we appropriate Him to ourselves as our righteousness; and we drink His blood as we appropriate to ourselves the partnership of His sufferings (John 6:26-59; Phil. 3:10; 1 Pet. 4:13), things that we symbolize in eating the bread and in drinking the wine in the Lord's Supper. Again, the Lord's people appropriating to themselves the Lord's Word are represented as eating the symbolic book of Rev. 10:1, 2, 8-11. Among other passages the following give us this thought of eating and drinking as symbolizing appropriating to oneself the thing spoken of in the pertinent connection: Ps. 22:26; Prov. 1:31; 13:2; Job 21:20; Ps. 36:8; 60:3; 80:5; Cant. 5:1; Is. 65:13; Jer. 16:7; 25:15-17, 26-28; Matt. 20:22, 23; John 7:37; 18:11; Rev. 16:6. To drink the Holy Spirit, accordingly, means to appropriate (receive unto oneself) God's holy mind, heart and will in its ever-unfolding development in knowledge, grace and fruitfulness in service. Not only the Bible, but experience shows us that God's faithful people do this thing, which not only proves that this thought is not only harmonious with the statement of 1 Cor. 12:13 on drinking the Holy Spirit, but it also proves our second definition of the Holy Spirit true. 

The ninth thing that we presented in proof that the Holy Spirit is not a person is the Bible teaching that it is the earnest, handpayment of our promised inheritance. That a person, apart from slaves, could not 

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be a part payment of our inheritance, and as slaves are not given as a handpayment in this matter, evidently the Holy Spirit cannot be a person. The passages that call the Holy Spirit the handpayment of our inheritance are the following: 2 Cor. 1:22; 5:5; Eph. 1:14. What the promised inheritance is we find briefly stated in Gen. 22:17, 18. It is first the Divine nature, which consists of a Divine character and a Divine body (thy seed shall be as the stars of heaven); second, victory over our own enemies in this life, and over the world's enemies in our next life, i.e., during the Millennium. Our personal enemies are sin, error, selfishness, worldliness, death and the grave; and the world's enemies to be conquered by the Christ in the next Age are sin, error, the grave and death (thy seed shall possess the gate of his enemies) and, third, the privilege as priests, of blessing, and as kings of ruling over mankind unto their restitution. The Divine character is the Holy Spirit, which as God's disposition in us is God's image in us whereby we are made Godlike in being and doing good and conquering evil. These two things are respectively parts of what God promised as our inheritance in the first and second promises of the Sarah Covenant. The entirety of all three of these promises is our complete inheritance. Part of this inheritance we get in this life before the whole inheritance is due to be received. Hence this part is the handpayment or earnest of our inheritance. But St. Paul calls this part of our inheritance the Holy Spirit as its earnest or handpayment. But the part that we get now is a Divine character and an overcoming opposition to evil, which is exactly what the Holy Spirit in saints is. Thus the fact that we get the Holy Spirit as the earnest of our inheritance, while contradictory of the Spirit's being a person, is in full harmony with the thought that the Holy Spirit in saints is God's disposition in them, and proves that it is such; for as God's disposition in Himself is fixed in harmony with good and in an overcoming hostility to evil, so is His disposition in saints. 

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We presented as our tenth point the fact that the Holy Spirit as a seal cannot be a person, in disproof of its being a person, and used as passages to prove this 2 Cor. 1:22; Eph. 1:13; 4:30; for we showed that in none of the three functions of seals, i.e., to make safe, to validate or sanction and to conceal, could a person be used as a seal. Hence the Holy Spirit cannot be a person. But if God's Spirit in saints is His disposition in them, then it certainly can be used to make them safe, to validate and to conceal them. For such a disposition makes those who have and retain it safe (Rom. 8:35-39); it validates or sanctions them as God's children (John 6:27; 2 Tim. 2:19), and hides them as such so that the world does not appreciate nor understand them (1 Cor. 2:7, 8; 1 John 3:1). 

As an eleventh point against the thought that the Holy Spirit is a person, allegedly God Almighty in a third person, we presented the thought that the Holy Spirit can be and has been quenched. If it is God Almighty in a third person then God Almighty can be extinguished, blotted out of existence; for if it is such, 1 Thes. 5:19, which exhorts us not to quench the Spirit, would imply that we weak humans can and that some of our kind have blotted God in a third person out of existence—an absurdity unparalleled! Moreover, persons are not quenched. Fires, fevers, feelings, e.g., love, can be quenched, but not persons. But if the Holy Spirit in saints is God's disposition in them, consisting of His holy mind, heart and will, then it not only can, but has been quenched, e.g., all second-deathers quench God's Holy Spirit. Every time those who have it do some partially wilful wrong, they do that which tends to quench the Spirit, tends to extinguish it in mind, heart and will. Accordingly, the fact that the Holy Spirit can be quenched not only contradicts the thought that it is a person, let alone God Almighty in a third person, but also agrees with and proves our thought, that the Holy Spirit in saints is God's disposition in them.

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Our twelfth point against the thought that the Holy Spirit is a person is that it is the figurative ink with which God's people are indited with symbolic words and sentences as Christ's and His servants' symbolic epistles. Of course, a person could not be such figurative ink; for that ink as a thing written on symbolic paper, etc., cannot be a person. Symbolic paper on which such writing stands can be persons; for 2 Cor. 3:2, 3, which treats of this thought, speaks of God's people, the symbolic paper written upon with this symbolic ink, as epistles of Christ and of the Apostles; but the ink is not there indicated as a person or persons. When we see what is meant by the epistles of Christ and His servants, we gain clearness of thought thereon. Such epistles are New Creatures on whose mind the Spirit's thoughts are written (developed), on whose will the Spirit's determining, choosing and controlling qualities are written, developed, and in whose affections the Spirit's graces are increasingly written, developed. It is this disposition developed, written, in them that is the symbolic words and sentences of the Epistles of Christ and His servants. So viewed, this symbolic ink is seen to be the developed contents of the mind, heart and will of God in that which is begotten of God in saints, in other words, the product of the New Creature's activity in the mind, heart and will started in them by the Spirit-begettal, which of course is the developing Holy Spirit. Hence while this symbolic ink is not a person, it is both in harmony with and a proof of our understanding of the Holy Spirit in saints as God's disposition in them. 

The thirteenth point that we made against the idea that the Holy Spirit is a person, yea, God Almighty Himself in a third person, was that this is contrary to the Holy Spirit's studying, reflecting on, reasoning on, and learning Bible matters, implied in searching the Truth to arrive at the Truth, referred to in 1 Cor. 2:10; for God, without the process of studying, reflecting, searching, learning and reasoning, knows everything 

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intuitively. Moreover He had, when St. Paul wrote these words of 1 Cor. 2:10, revealed the vast bulk of the Bible, hence would not have need to search it to find out the Truth, whereas St. Paul tells us that the searching here spoken of was at that time going on, and in fact it has been going on ever since then. Accordingly, the statement of 1 Cor. 2:10 contradicts the idea that the Holy Spirit is God Almighty in a third person. But understood as God's holy disposition in saints, especially in their mind, the activity of the Spirit here indicated is in harmony with our view; and is also a proof of it, especially in its mental respects. 

Our fourteenth and final point made against the thought that the Holy Spirit is a person, was that it is given and received as a personal character acquisition, is increased by faithfulness and decreased by unfaithfulness and is destroyed by complete unfaithfulness, a thing that cannot be done to and with God in an alleged third person. The Scriptures that prove this are as follows: Matt. 6:23; Luke 11:13; John 3:34; 7:39; Acts 2:38; 10:45, 47; 15:8; 19:2; Rom. 5:5; 8:15; 2 Cor. 13:14; Gal. 3:2; 4:6; Phil. 2:1; 1 Thes. 4:8; 5:19; 2 Tim. 1:7; Heb. 6:4; 1 John 3:24; 4:13. But while these things said of the Holy Spirit do not agree with the idea of its being a person, they agree with and prove our thought on the Spirit in saints. 

Thus we have found that the fourteen things that disprove the Spirit's being a person are in harmony with, and constitute the seventh general proof of the Holy Spirit's being in saints God's disposition in them. With this we finish our seven lines of proof that in saints it is God's disposition in them. We herewith state briefly these seven lines of thought: (1) Its ingredients, (2) its comparisons and contrasts, (3) its names and synonyms, (4) its descriptions, (5) its activities and passivities, (6) its figures and (7) its harmony with things contradictory of its being a person. We trust these proofs satisfy all of us as to the nature of the Holy Spirit in saints.