occupies the place in New Testament thought that the Lord Jehovah occupies in Old Testament thought. It is noticeable that this same passage in another place is applied to Jesus Christ (John 12:39-41). May it not be that in the _threefold_ "Holy" in the seraphic cry recorded in this chapter in Isaiah (Isaiah 6:3) we have a hint of the tri-personality of Jehovah of Hosts, and hence the propriety of the threefold application of the vision? (2) Another illustration of a statement, which in the Old Testament is given as referring to Jehovah, being applied to the Holy Spirit in the New Testament, is found by a comparison of Exodus 16:7 with Hebrews 3:7-9. In Exodus 16:7 we read: +"And in the morning, then shall ye see the glory of Jehovah; for that he heareth your murmurings against Jehovah: and what are we, that ye murmur against us?"+ Here we are told that the murmuring and provocation of the children of Israel in the wilderness were against Jehovah, but in Hebrews 3:7-9, we read: +"Wherefore, even as the Holy Spirit saith, to-day if ye shall hear his voice, harden not your hearts, as in the provocation, like as in the day of the trial in the wilderness, where your fathers tried me by proving me, and saw my works forty years."+ In this New Testament passage we are told that it was the Holy Spirit that they provoked in the wilderness, making it clear that the Holy Spirit occupies here in New Testament thought the position Jehovah occupied in Old Testament thought in Exodus 16:7. To sum up the passages under this head, we see that statements which in the Old Testament distinctly name the Lord, God or Jehovah, as their subject, are applied to the Holy Spirit in the New Testament. That is to say, the Holy Spirit occupies the position of Deity in New Testament thought. 4. The fourth way in which the Deity of the Holy Spirit is clearly taught in the New Testament is that the _name of the Holy Spirit is coupled with that of God the Father in a way that it would be impossible for a reverent and thoughtful mind to couple the name of any finite being with that of Deity_. There are numerous illustrations of this. Three will answer for our present purpose. (1) We read, for example, in I Corinthians 12:4-6: +"Now there are diversities of gifts, but the same Spirit. And there are diversities of ministrations, and the same Lord. And there are diversities of workings, but the same God, who worketh all things in all."+ In this passage we see the name of the Holy Spirit coupled with that of God and of the Lord in a way in which it would be impossible for an intelligent worshipper of God to couple the name of any finite being with that of the Deity.