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THE 
 
 PERSON AND WORK 
 
 OF 
 
 Pec ORY erG ELLOS | 
 
 A DOCTRINAL AND DEVOTIONAL TREATISE 
 
 BY“THE VENBLE. 
 
 Wr Hi HUTCHINGS cM’ A. 
 
 ARCHDEACON OF CLEVELAND, CANON OF YORK, RECTOR OF KIRBY MISPERTON 
 AND RURAL DEAN OF MALTON 
 
 ‘¢sprrITUS ENIM OMNIA SCRUTATUR, ETIAM PROFUNDA DEI” 
 
 Fourth Exition, newly Rebisey any Cularged 
 
 WONG IM ANS. (GR EEN wAIN Dor O- 
 39 PATERNOSTER ROW, LONDON 
 NEW YORK AND BOMBAY 
 
 1897 
 
Wo 
 
TO THE 
 
 REV. THOMAS THELLUSSON CARTER, M.A., 
 
 HONORARY CANON OF CHRIST CHURCH, OXFORD, 
 LATE RECTOR OF CLEWER, 
 AND 
 
 WARDEN OF THE HOUSE OF MERCY, 
 
 AS AN AFFECTIONATE ACKNOWLEDGMENT OF THE 
 
 MANY BLESSINGS 
 WHICH FROM CLOSE INTIMACY WITH HIM 
 
 BOTH IN LIFE AND WORK 
 IT HAS BEEN FOR VERY MANY YEARS 
 THE AUTHOR’S GREAT PRIVILEGE TO ENJOY, 
 THIS VOLUME y 
 
 IS 
 
 AGAIN DEDICATED. 
 
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PREFACE TO FOURTH EDITION. 
 
 UT a few words are necessary with regard to this Fourth 
 Edition of “The Person and Work of the Hoty 
 Guost.” Each Chapter has been again carefully revised, and 
 some few pages of new matter have been introduced, to- 
 gether with an enlargement of Scriptural reference. Not 
 much has been written concerning the Third Divine Person 
 since the last issue of this book. 
 
 A treatise upon the “Relation of Confirmation to Bap- 
 tism,” written in defence of a particular thesis, viz., that the 
 Indwelling of the Hoty Sprrir is only bestowed at Confir- 
 mation, and not also at Baptism, affords an excellent speci- 
 men of a doctrinal study. But as sucha contention involves 
 the assumption, that at least Western Christendom has gohe 
 wrong upon.a cardinal point of doctrine from comparatively 
 early times, it is not surprising that, notwithstanding the 
 learning and piety with which this view of the “ relation” of 
 Baptism to Confirmation is supported, the argument has 
 not the weight to work a revolution in our sacramental con- 
 
 victions. It exalts Confirmation at the expense of Baptism. 
 
vi PREFACE TO FourRTH EDITION. 
 
 The author allows that the statement—that a person un-Con- 
 firmed, whatever may have been the “ previous operations” 
 of the Spirit, may ‘‘be truly said not to have received the 
 Hoty Guosr” is a “ startling” one ; and few will think, that 
 his endeavours to harmonize it with the wording of our 
 Formularies are successful. | 
 
 There are two other subjects which have of late been dis- 
 cussed, and call for remark, one of which bears directly upon 
 the doctrine of the Hoty Spirit. I refer to the proposal 
 which a writer appears to have seriously made to reject the 
 “‘Filioque” from the Creed, as if such a step were within 
 the powers of a National Church. The fact that the clause 
 was not introduced into the Creed “in an ecclesiastically 
 regular manner” does not surely justify its irregular re- 
 moval, after it has been “the expression of our faith for at 
 least 1,200 years.” Moreover, its rejection would certainly 
 lead to a disparagement or forfeiture of the great Truth 
 which it maintains concerning the Hoty Sprrit, and would 
 only occasion fresh disputes and divisions. It is one thing 
 for an Eastern to recite the Nicene Creed without this clause: 
 another, for a Western to repudiate it. Its universal accep- 
 tance by the Western Church for ages, its consonance with 
 early Eastern teaching, as represented by such writers as S. 
 Epiphanius and S. Cyril, its Scriptural and Patristic autho- 
 rity, should certainly cause us to cling firmly to our belief 
 in the Twofold Procession of the Hoty Guost, as it is 
 enshrined in our Formularies. 
 
Preface To FourtH EDITION. vil 
 
 De ep Tg 
 
 It must not be forgotten, as Dr. Pusey has reminded us, 
 that the original objection to the “ Filioque” was raised by 
 Monothelites, and that it became rather the “ pretext” than 
 the cause of the quarrel with the Latin Church. The ob- 
 scurity which shrouds the origin of this addition to the 
 Nicene Creed in the Spanish Church; the way the clause won 
 gradual acceptance across the Continent, until it finally was 
 sung at Rome “ by the direction” of Benedict VIII. ; its re- 
 tention by the Reformers, who were bent on clearing away 
 all that they regarded as “ accretions ;” its present acceptance 
 in the West, not only by Churchmen but by Christians ge- 
 nerally—thus Professor Smeaton says, “It must be accepted 
 as essential to the Perfection of the Divine Nature that the 
 FaTHer have a Son, and that there should bea SPIRIT 
 proceeding from them Both”—all this seems to indicate the 
 guidance of the Divine Person in question, Whose office it 
 is to lead the Church “into all Truth.” Whilst we may 
 learn from the Eastern Church to guard carefully the great 
 doctrine that the FaTHEeR Alone is the ’Apxy of the God- 
 head, we must not be tempted to promote the cause of re- 
 union with the East, by an unjustifiable act which would cut 
 us off from the West. 
 
 The other subject upon which I may, perhaps, venture 
 to touch is that of the so-called “ Higher Criticism” of the 
 Old Testament, as it intimately concerns a portion of this 
 work. ‘The Second Chapter, that entitled ‘The Work of 
 
 the Hoty Guost from the Creation to the Incarnation,” 
 
Viti PREFACE To FourtH EDITION. 
 
 is based upon the truth of the traditional ovder of the Sacred 
 Writings. With regard to the Patriarchal period, if the 
 “‘ Higher Criticism” does not much disturb the order of the 
 events which are recorded, yet after a microscopic examina- 
 tion of the text some Hebraists suppose that they can trace 
 different hands in the composition of Genesis, and that the 
 First Chapter for instance, instead of being the work of Moses 
 was written in the ninth century before Curist, or as late 
 as “the age subsequent to Ezekiel.” This is not the occa- 
 sion for dealing with this hypothesis, or for inquiring into its 
 history, who first invented it and under what bias ; nor to 
 examine into the very precarious and shifting grounds upon 
 which it rests. What I assume, as unaffected by this 
 criticism, is—that the pre-existing materials, which the com- 
 piler or redactor, whatever be his date, employed, are true ; 
 are the outcome of a supernatural revelation and inspiration, 
 bestowed upon Moses and maintained by the Prophets ; and 
 that the events occurred in the order in which they are 
 preserved in the Book of Genesis—in one word, the credi- 
 bility of the narrative. 
 
 _ The demands of this “ Higher Criticism” are still more 
 serious, when we come to trace the work of the Hoty Sprrir 
 in the Law and the Prophets. We are told that the order 
 must be reversed, and that “‘ Law and Prophets” are hence- 
 forth to become “ Prophets and Law.” This seems very 
 much like looking through a telescope at the wrong end. 
 
 Instead of the expansion of the Light of Revelation, we 
 
PREFACE TO FourTH EDITION. ix 
 
 must see “ Prophetism” narrowed down to “ Judaism,” and 
 closing in with “the night of legalism.” ‘Thus, evolution 
 finds no place in the order of Divine Revelations. These 
 “‘ critical views” depend, we are informed, not only upon the 
 analysis of the text, which must be left to a handful of experts 
 in Hebrew ; but upon certain differences of statement in 
 the different “codes,” which every one can examine for 
 himself, and which are said to determine more or less their 
 respective dates. 
 
 It is sufficient here to observe, that two questions occupy 
 a leading place in fixing the order of the “ Law and Pro- 
 phets,”—one, the restriction to one spot for worship; the 
 other, the distinction ‘between Priests and Levites. It is 
 urged that in “the Book of the Covenant” various places 
 for worship are allowed, (Exod. xx. 24,) whereas in the 
 Deuteronomic Code, there is only one. Putting aside the 
 prophetic interpretation of the passage, surely the per- 
 mission to offer sacrifice in other places besides the one 
 appointed sanctuary, at the time of the exodus, is not in- 
 consistent with the later direction for Gopv’s people when 
 they should be settled in their own land. Moreover, it 
 is evident that a deviation from the strict rule was some- 
 times permitted “by dispensation, or divine suggestion, or 
 for some grave cause.” 
 
 As to the distinction between priests and Levites, making 
 the “Priestly code” to be of post-exilic date, because 
 
 Ezekiel identifies priests and Levites, (Ezek. xliv. 15,) 
 
x PREFACE To FourTH EDITION. 
 
 whereas afterwards they are always distinguished,—this ar- 
 gument is founded upon the assumption, in order to fit 
 in with a theory, that the passages in the book of Numbers 
 which relate to the separation of the tribe of Levi are of 
 later date than the rest; whilst the statement itself is not 
 beyond question, for Malachi subsequently describes the 
 priests as “sons of Levi,” using the words of Deut. xxi. 5, 
 though, according to the critics, he must have been ac- 
 quainted with the Babylonian distinction. 
 
 On such, and similar, slender and tentative grounds to re- 
 verse the order which Curist Himself has sanctioned—‘“ The 
 Law and the Prophets were until John,” and which Jews and 
 Christians have alike always maintained to be the true one, 
 seems an unreasonable course, and quite inconsistent with 
 the Scriptures themselves, for there are to be found num- 
 berless references to the Law in the Prophets. It is not 
 denied that there may be points which the higher criticism 
 may possibly make good against the traditional view of the 
 Old Testament Scriptures, exactly as it has been held, and 
 which may lead to the adoption of what the Bishop of 
 Gloucester and Bristol aptly calls a “rectified” traditional 
 view, but these are only in matters of detail and minor 
 importance. Such a radical change as that of putting the 
 Temple before the Tabernacle, and the Prophets before 
 the Law, is one which demands more solid arguments for 
 its reception than any that have yet been adduced, and one 
 
 which can hardly commend itself except to those who 
 
PREFACE To FourTH EDITION. XI 
 
 regard the Old Testament merely as so much ancient litera- 
 ture, and notasa book which contains the records of Divine 
 Revelation, written by men who were inspired by Gop the 
 Hoty Guost, and therefore presumably incapable of de- 
 ception. 
 
 Under the conviction then, that the “ Higher Criticism” 
 in its contention for reversing the order of “the Law and 
 Prophets” has not made good its case, the second chapter 
 in this book remains, so far as the progress of Divine Reve- 
 lations is concerned, untouched. 
 
 It may not be out of date to recall S. Augustine’s advice 
 as to dealing with difficulties or errors in Holy Scripture. 
 Remember, ‘the manuscript may be faulty, or the translator 
 in error, or you do not understand it.” The Fathers ap- 
 proached the Scriptures with profound reverence, because 
 they had a firm belief in the close relation of the Blessed 
 SPIRIT both to the “letter”? and “interpretation” of the 
 Sacred Writings ; and they were not surprised when, in their 
 study of the Bible, they found themselves out of their depth. 
 This is not entirely accounted for by saying that they lived 
 in an “uncritical age,” but also by taking into consideration 
 their spiritual posture towards the Word of Gop, They felt 
 that instead of their judging it, it judged them. As Keble 
 says : 
 
 ** Kye of Gop’s Word! where’er we turn 
 Ever upon us! thy keen gaze 
 
 Can all the depths of sin discern, 
 Unravel every bosom’s maze : 
 
Xli PREFACE TO FourRTH EDITION. 
 
 Who that has felt thy glance of dread 
 Thrill through his heart’s remotest cells, 
 About his path, about his bed, 
 Can doubt what Spirit in thee dwells ?” 
 
 Vleet jek 
 
 KIRBY MISPERTON RECTORY, 
 Whitsuntide, 1893. 
 
PREFACE TO THIRD EDITION. 
 
 N the preparation of this issue of ‘‘ The Person and Work 
 of the Hoty Guost” each chapter has undergone as 
 careful a revision, as the claims upon thought and time 
 which arise from the discharge of manifold duties would 
 permit. The alterations which have been made will be 
 found to be in the main but of a verbal character. 
 
 There are, however, over fifty pages of new matter in 
 this edition, besides an Index of Texts, which will facilitate 
 Scriptural reference. The additions are scattered through- 
 out the volume. But there are two subjects which are dealt 
 with for the first time in this Treatise which take up much 
 of the space: the “extraordinary” gifts of the Hoty Spirit, 
 their purpose and nature ; and the Work of the Hoty Guost 
 in Baptism, Confirmation, and the Eucharistic Mystery. 
 
 The question as to what is essential for the conveyance 
 of the grace of Confirmation having been much debated, 
 and that for controversial purposes,—a note on the anti- 
 quity of the use of chrism, and on the sufficiency of the Lay- 
 ing on of Hands as the “matter” of the Rite, is added. 
 
XIV PREFACE To THIRD EDITION. 
 
 The author is not aware of any doctrinal work on the 
 Hoty Spirir which has appeared of late, with the excep- . 
 tion of Dr. George Smeaton’s “Cunningham Lectures” 
 -which were published two years ago. His treatment in 
 “The Doctrine of the Hoty Spirir” of the “Biblical Tes- 
 timony” to the Third Person of the Blessed Trinity is useful | 
 as a compendium for reference ; but the Professor of Exe- 
 getical Theology, as a Presbyterian, is so little acquainted 
 with the Theology of the Catholic Church that he gives 
 ‘no account of the Seven Gifts or Fruits of the Spirit, 
 whilst his view of Church and Sacraments is meagre and 
 unsatisfactory. That water in S. John iii. refers to Baptism, 
 which Dr. Smeaton acknowledges to have been “an opinion 
 current in Patristic theology from the earliest times,” he 
 regards as “untenable,” on the ground that “the water to 
 which the Lorp refers certainly regenerates, which cannot 
 be affirmed of Baptism in every case.” This is a specimen 
 of the Professor’s sacramental level. Dr. Smeaton’s historic 
 survey of the “ Doctrine of the Hoty Srtrit” is, however, 
 not without value, and his chapter on “the Procession” 
 in which he warmly espouses Western doctrine, is, perhaps, 
 the best in the book. 
 
 Mention should also be made of Bishop Webb’s devotional 
 addresses on “the Presence and Office of the Hoty SPIRIT,” 
 in which he follows in some measure the same lines as those 
 which had been laid down in this volume ; and of the Lec- 
 
 tures of the late and lamented Dr. Ewer, of New York, who 
 
PREFACE TO THIRD EDITION. XV 
 
 owned his obligations to this book, whilst he added a wealth 
 of illustrative matter of his own which made his addresses 
 bright and popular. 
 
 It may be noticed that not only by the delivery of Ad- 
 dresses and Lectures, but in practical ways, devotion to the 
 Hoty Spirit has become of late more prominent in the 
 English Church. In proof of this, ‘‘The Pastoral Order of 
 the Hoty Guost,” which has just been founded by the 
 Bishop of Lichfield in his diocese, for the furtherance of the 
 devotional life of his clergy, may be referred to. 
 
 The Bishop of Lichfield, who has a genius for organiza- 
 tion, has created this Clerical Union, and suggested some 
 admirable Rules for Life and Work for the guidance of its 
 members. He says in an address ad clerum—“ Our very 
 name is chosen with this view, to emphasize and accentuate 
 the duties, the privileges, and the strength of our high 
 calling—‘ The Pastoral Order of the Hoty Guosrt.’ We 
 are pastors ; we are in Holy Orders; we have received the 
 Hoty Guost. We desire to be faithful pastors; to work 
 in our order ; to be led by the Hoty Guost.” 
 
 The author trusts that there is no statement in these 
 pages in conflict with the Testimony of the Undivided 
 Church, or inconsistent with the Traditions and Formu- 
 laries of the Anglican Communion. 
 
 Witty die Exe 
 
 THE WARDEN’s LODGE, CLEWER, 
 Easter, 1884. 
 
PREFACE TO SECOND EDITION. 
 
 T’ has been thought advisable to alter the form in which 
 this work was first published, by converting it from 
 ‘‘a series of Lectures” into a short treatise. This change 
 has involved the excision of utterances of a merely tempo- 
 rary or hortative character, which were in the Lectures as 
 delivered in All Saints’ Church, Margaret Street, during 
 Lent in 1868. The alteration, however, is but slight in 
 this respect, in that the mode of treatment which was 
 employed in the Lectures in the first instance was in the 
 main historic and objective. The advantages of this change 
 are twofold: it gives the author liberty to make additions 
 to the original matter, a liberty which he has availed him- 
 self of throughout, and more especially in the last two 
 Lectures ; and it accommodates the readér who may be 
 willing to pursue a line of thought suggested by another, 
 and yet may eschew all compositions which are cast in a 
 homiletic mould. 
 
 In a review of a book on this subject it has been said, 
 
PREFACE To SECOND EDITION. XViL 
 
 vos coe ss AM a WF See SA OE A Po a 
 that whilst Roman Catholics and N onconformists have done 
 
 something of late in the way of contributing to the litera- 
 ture of the Third Person of the Blessed Trinity, the English 
 Church has produced nothing. 
 
 Perhaps this statement is a little too Sweeping, and some 
 would wish to put in a claim for Hare’s “ Mission of the 
 Comforter.” This book, however, is rather an exposition 
 of S. John xvi. 7—11 than a theological treatise, as the 
 author announces in his preface, “As there is much diff- 
 culty and obscurity in the brief pregnant verses, in which 
 our Lorp declares the threefold work of the Comforter, I 
 thought it might be useful to give a sketch of the manner 
 in which these verses have been interpreted by the chief 
 Divines of the Church.” He approves a development of 
 doctrine, but a development of a distinctive and disjointed 
 kind, as will be seen by the following remark, which also 
 will serve to reveal the views of the writer, ‘even he,” 
 ie. S. Augustine, “did not set the true idea of faith clearly 
 and distinctly before his mind, any more than any other 
 divine in the long interval between S. Paul and Luther.” 
 
 An exception, however, should certainly be made in 
 favour of Swete’s “Early History of the Doctrine of the 
 Hoty Guosrt,” which is a short and learned review of the 
 controversies of the fourth century, and shows how meagre 
 and indistinct were the references to the Hoty Guost, save 
 in the devotional language of the Church, until the days of 
 
 S. Athanasius, when at the Council of Alexandria, a.p, 362, 
 b 
 
XVili PREFACE TO SECOND EDITION. 
 
 those were anathematized ‘‘ who say that the HOLy SPIRIT 
 is a creature, and of a different and separate essence from 
 our Lorp.” 
 
 But the “Bampton Lectures” of the Bishop of Salis- 
 bury have removed the disgrace above referred to, though 
 they deal with the subject rather in a special aspect than 
 as a whole. Dr. Moberly acknowledges this to be his 
 purpose in his preface to the second edition ; he describes 
 as “the main thesis of the Lectures” “the maintenance 
 of the twofold theory of the Collective and Personal Priest- 
 hood.” The Lectures on “the Administration of the Hoty 
 SPIRIT in the Body of Curist” and those on “the Person 
 and Work of the Hoty Guost,” were delivered in the 
 same year, but they are constructed from such different 
 standpoints as rarely to traverse the same path, and there- 
 fore the author has felt no hesitation in presenting his work 
 anew in an altered form, and with considerable additions. 
 He is well aware that it is only a feeble attempt in the right 
 direction, but it may form the basis of a fuller exposition of 
 its profound theme, to be produced hereafter, either by 
 himself, or by some one who has more time at his disposal, 
 and who may in other respects be more qualified for the 
 undertaking, if such should be demanded. 
 
 As the field of Patristic, Medizeval, and Modern Divi- 
 nity on the Doctrine of the Hoty Guost is rather an 
 extensive one, it is difficult to say to what authors the 
 
 following pages are most indebted; perhaps amongst the 
 
PREFACE T0 SECOND EDITION. XIX 
 
 first S. Basil and S. Didymus ; amongst the second S. 
 Thomas Aquinas and S. Bonaventura; and amongst the 
 last, Bull and Burton, Gaume, Lallemant, and Saint-Jure, 
 may be named. 
 
 The principle of development applies to the doctrine 
 of the Hoty Guost as well as to all other doctrines, but 
 the development must be an organic outgrowth of the ori- 
 ginal deposit and not something foreign to it, and differ- 
 ing in kind as well as degree. To use a common saying 
 by way of illustration, the acorn must become an oak, not 
 an elm. Such development to be genuine must be but the 
 enlargement of ideas already extant, brought out, as it were, 
 by the magnifying power of the Personal Sprrir guiding the 
 Church, and by the meditations of the Saints; ideas not 
 only enlarged, but seen in fresh combinations and so 
 capable of fresh analysis by the light which mutual agree- 
 ment or contrast throws upon them. That such a process 
 has been brought to bear on the doctrine of the Hoty 
 Guost cannot be denied, when such treatises as S. Am- 
 brose’s (A.D. 397) and that of Dionysius Carthusianus 
 (A.D. 1471) are compared; when the writings of the Ante- 
 Nicene Fathers are placed by the side of later productions ; 
 or when the records of Nice, Constantinople, and Florence, 
 are successively examined. As the English Church is at 
 one with the rest of Western Christendom and with the 
 Ancient Eastern Church! on the doctrine of the Hoty 
 
 1 See Note, p. 277. 
 
xx PREFACE TO SECOND EDITION. 
 
 GuHost, and is committed in the Creeds, Litany, and 
 Articles to the ‘ Filioque ;’ (though there may be differences 
 of opinion and belief as to the Final Source of authority 
 and the organ of the Sprriv’s utterance in the mystic 
 Body) the Author has felt himself more free to consult 
 Continental writers as well as our own post-Reformation 
 Divines, than would have been the case, had some truth 
 about which the English and Roman Communions debated 
 been under consideration. 
 
 Several points, which, perhaps, partly from conciseness 
 and partly from their intrinsic abstruseness, were considered 
 obscure, have received a fuller treatment, in consequence 
 of the Suggestions of some friends who kindly requested 
 their elucidations. They are now thanked for having called 
 attention to them by their friendly criticism. Nothing © 
 remains but to commend this little volume to Gop, and 
 to submit its contents unreservedly to the teaching of the 
 Universal Church. 
 
 THE WARDEN’s LODGE, CLEWER, 
 Lady Day, 1876. 
 
CONT TSLEN AGES. 
 
 Chapter IL. 
 THE PERSON OF THE HOLV GHOST. 
 
 Chapter WE. 
 THE WORK OF THE HOLV GHOST, FROM THE 
 CREATION TO THE INCARNATION 
 
 Chapter WH. 
 THE COMING OF THE HOLY GHOST . 
 
 Chapter IV. 
 
 THE PRESENCE OF THE HOLY GHOST IN THE 
 CHURCH : ; ; : . ° ° 
 
 Chapter V. 
 THE PRESENCE OF THE HOLY GHOST IN THE 
 SOUL: (1. His Work, in the Understanding) ., 
 
 Chapter Wi. 
 
 THE PRESENCE OF THE HOLY GHOST IN THE 
 SOUL: (2. His Work, in the Will) . 
 
 NOTES . 
 INDEX OF TEXTS 
 
 INDEX OF SUBFECTS 
 
 PAGE 
 
 48 
 
 83 
 
 125 
 
 170 
 
 220 
 277 
 283 
 
 292 
 
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THE PERSON AND WORK 
 
 OF 
 
 Che Holy Ghost. 
 
 Chapter Ff, 
 THE PERSON OF THE HOLY GHOST. 
 
 FE ought to approach so solemn a subject as “The 
 Person and Work of the Hoty Guost” with dispo- 
 sitions of lowliness and awe,—‘“need have we truly,” says 
 S. Cyril, “of spiritual grace, that we may discourse con- 
 cerning the Hoty Sprrir; not that we may speak suitably 
 to His dignity, for this is impossible, but that in alleging 
 the words of the divine Scriptures we may not put ourselves 
 in jeopardy. For surely a very fearful thing is written in the 
 Gospels, where Curist saith plainly,! ‘whosoever speaketh 
 a word against the Hoty Guost, it shall not be forgiven 
 him, neither in this world, neither in the world to come.’ ”2 
 We must depend on His help, of Whom we write, for it 
 is the Spirit alone Who can search “all things, yea, the 
 ' S. Matt. xii. 32. 2S. Cyril, Cat. Lect., p. 203, Oxford Trans. 
 B 
 
2 THE PERSON OF THE HoLtr GHOST. 
 
 deep things of Gop.”! So again, “it behoveth us to direct 
 our thoughts to all Divine things with reverence and earnest 
 care, but especially to the things which are said about the 
 Divinity of the Hoty Guost, since blasphemy against Him 
 is unpardonable.”® The Blessed Spirit, then, must cleanse 
 our hearts and illuminate our minds, and guide us into all 
 truth concerning Himself, so that we may not offend Him 
 by what is written. 
 
 Our aim is to take an historical view of the work of the 
 Spirit through the unfolding Dispensations of Gop. The 
 consideration of the Sprrit’s’ Presence and Work is im- 
 portant in many respects : it will lead to an increase of the 
 Knowledge of Gop; it will help towards realizing the 
 dignity of human life, gaining a right standard of Christian 
 holiness, and forming a true estimate of the nature of sin. 
 In the present day, whilst the forces of nature and the laws 
 of matter are being eagerly explored, the Unseen, with its 
 ‘majestic Realities, is apt to be either doubted, or forgotten, 
 or denied. ‘The tendency of the age is materialistic. Men 
 begin to acknowledge only what they can see and touch, 
 and to dispute, or ignore, whatever lies beyond the narrow 
 limits of the senses. ‘The supersensual world with all its 
 splendour, upon which the eye of faith loves to gaze, is now 
 too often relegated to the region of poetry and of dream, 
 and the world of phenomena regarded as the only reality. 
 ‘There are those who have even argued that “the idealiza- 
 
 a Pr Corsica 2S. Didymus, Lib. i. p. 1. 
 
THE PERSON OF THE HoLr GuHost. 3 
 
 tion of our earthly life . . . is better calculated to ennoble 
 the conduct than any belief in unseen powers”!—a senti- 
 ment which is certainly not verified by experience, even 
 when tested with the adventitious aids, which come from 
 the glow of surrounding religion; for much depends on 
 environment, or is due to the remnants in the soul of a de- 
 parting faith which lingers like the heat beneath the grey 
 embers of an extinct fire. Those who may have felt no 
 inward temptation to scepticism, are nevertheless liable to 
 be unconsciously infected by the poison with which the 
 atmosphere around them is charged. It may be well then, 
 as a corrective to this influence, to draw near to the Hoy 
 SPIRIT, and deepen our faith in Him, “ Whom the world 
 cannot receive, because it seeth Him not.”? 
 
 It will be our endeavour in the following chapters, first 
 to contemplate the Person of the Hoty Guosr; then to 
 consider His Work from the Creation to the Incarnation ; 
 in the Incarnation ; His Personal Coming; His Presence 
 in the Church ; and lastly, His Indwelling in the soul. wre 
 
 First, let us contemplate the Hoty Sprrir Himself. As | 
 He is the Person Who completes the Godhead, so He is the 
 latest to be fully known. Holy Scripture is a history of 
 the Manifestations of Gop. We will attempt to trace the 
 gradual unveiling of His Adorable Life, and note its chief 
 
 stages. Reason is not sufficient to guide us here. Reason 
 
 1 John Stuart Mill, ‘‘ Essay on the Utility of Religion.” 
 2 S. John xiv. 17. 
 
4 THE PERSON OF THE HoLr GHOST. 
 
 may perceive that our ideas of finiteness and imperfection, 
 which are simply negations, must have some original rela- 
 tion in our minds to the Infinite and Perfect, and that not 
 as an abstraction but an actual Object, that is to Gop. 
 Reason may conclude, after observing the order of cause 
 and effect, that there must be a First Cause, an Unmoved 
 Mover of the universe; reason after observing the visible 
 creation, may infer that there must be a Living Creator, or 
 what Mr. Spencer is pleased to call “an Inscrutable Power,”? 
 as the sight of statuary brings up the thought of the sculptor, | 
 or the sounds from a harp suggest the action of the unseen 
 harper ; reason after observing the fitness of all things to 
 fulfil their respective purposes, and their mutual relation to 
 one another as parts of one system, may infer the existence 
 of a directing or prescient Mind; reason, after observing 
 the common belief of mankind in a Gop—whether that | 
 unanimity be the result of some primeval revelation which 
 so fitted into a space in the human mind as to be, however 
 distorted, yet incapable of extinction; or, whether it be a 
 projection from the human mind itself, giving form to a 
 conviction, as a first principle or self-evident truth—may 
 point to an Object of Worship ; reason, guided by that 
 “impression of the Divine Light,” the voice of conscience, 
 might be led to affirm the existence of a Moral Governor, 
 but, beyond this elemental idea, she can make no sure 
 advance. Fallen man, when left to himself, “feels”? after 
 
 1 First Principles, § 31. 2 dnaaphoeay, Acts xvii. 27. 
 
THE PERSON OF THE HoLr GHOST. 5 
 
 Gop and, it may be, finds Him, but only as the eclipsed 
 sun maybe descried by the glimmer of its rim, whilst its 
 disc is hidden. ‘The human mind, seeking after Gop, has 
 well been likened to Michael Angelo in his old age feeling 
 round and round the Torso in the Vatican, endeavouring 
 in his blindness to gather by the sense of touch “from the 
 imperfect fragment an inspiration of the unknown whole.” 
 The film on the lustreless eyeball must be removed and 
 the light of faith let in upon the soul before the Face of 
 Gop can be seen. A traditional knowledge of Gop may 
 outstrip present relations with Him, as a previous sight of the 
 sun may linger on the memory, whilst the orb is concealed ; 
 but, unless Gop unveils Himself, there can be no certain 
 knowledge of His Inner Life. The cloud must be dispersed. 
 Heaven must break silence. The creature awaits the Self- 
 manifestation of the Creator. Revelation meets the need. 
 
 We must go back in thought to the beginning, to the 
 Mystery of all Mysteries, the Eternal Mystery, the Being of 
 the Ageless One, in order that we may watch Him, as He 
 reveals Himself. 
 
 I. Gop rises up before us in the portals of creation. He 
 postulates His Own Existence as a primary truth within 
 the reach of reason or needing no demonstration-—“ In the 
 beginning Gop created the heaven and the earth.”! He 
 thus declares Himself to be distinct from all created things, 
 pre-existent, and their origin. From the Creation to the 
 
 ! Gen. 1. I. 
 
6 THE PERSON OF THE HoLr GHOST. 
 
 Incarnation the main thought which Gop imparts concern- 
 ing His Being, is wrapped up in those words, “The Lorp 
 our Gop is One Lorp.”! The words were recited twice 
 daily by every Israelite, and inscribed on their Phylacteries. 
 Gop is content to wait until that truth has sunk so deeply 
 into the mind of His creatures as to fit them to receive, 
 without peril of drifting into Tritheistic ideas, a revelation 
 of the Distinctions in the Divine Life. It must be right 
 then to set forth this primal truth of the Oneness of Gop 
 before we trace the manifestations of His Inner Life—a 
 truth which may now be less perfectly grasped, in the midst 
 of the fuller revelations of the Godhead, than it was of old. 
 
 The conception of the Divine Oneness should be as clear 
 in the mind of the Christian as it was in the mind of the 
 Jew. S. Bernard describes various kinds of unity as by 
 steps he ascends to the Unity of Gop.? He notices unity 
 which is natural, that between soul and body; unity in 
 marriage, ‘‘they twain shall be one flesh ;”° unity virtual, 
 when a man’s powers are concentrated on one aim, “one 
 thing have I desired of the Lorp;”4 unity moral, which 
 consists in that concord which “maketh men to be of one 
 mind in a house;’”® unity spiritual, whereby we are united 
 to Gop, ‘he that is joined to the LorpD is one spirit ;”6 
 unity social, in the perfect uniformity of wills as amongst the 
 angels ; unity personal, that is of the Divine and Human 
 
 1 Deut. ‘vi. 4. 2 Serm. lxxx. de diversis. 3S. Matt. xix. §. 
 POEs. xxvii. 4; 5 Ps, Ixviii. 6, Ory Cor. Vik 
 
THE PERSON OF THE HoLr GuHostT. 7 
 
 Natures in One Person in Curist;! ‘‘unity Principal, or 
 Substantial, as in the Trinity.” He thus attempts to ap- 
 proach gradually, step by step, that highest Unity, the Unity 
 of the Divine Life. Gop is the Living One.? Personality | 
 is to be attributed to Him in a far higher sense than that in 
 which it is used of man; as, for sake of illustration, reason 
 in man, though kindred with, is something higher than 
 mere instinct in the brute. Gop is One in Essence. Per- , 
 sonality in one sense can only belong to Gop, in that He 
 Alone is Self-derived.4 The Unity of Gop rises above 
 all other kinds of unity, in that it is not the result of com- 
 position of any kind, nor an arithmetical conception which 
 would imply the possibility of a series, but a Oneness 
 sui generis in the sense of not being able to be shared by 
 any other. He is One both from the Simplicity of His 
 Being, which is incapable of division, “Gop is a Spirit ;”° 
 and because He stands Alone, and has a Self-derived 
 Life. He is One with such Conditions of Life, such 
 Attributes, such relations to the creatures, as to render the 
 
 thought of another impossible; He is the One Living 
 
 1 Phil. ii. 6, 7. 225.> ohn x. 30; 
 
 3 S, Augustine lays much stress on the distinction between a Living 
 and a logical Oneness. “Gop,” says he, ‘‘is not simply ‘ Unum’ but 
 ‘“Unus.’” 
 
 4 ‘*The Great Enigma,” W. S. Lilly, p. 241. ‘‘In the proper 
 sense of the word, Personality—Fir-sich-sein—can be predicated only 
 of the Infinite. ‘Ipse suum esse est.’ Perfect self-hood means imme- 
 diate self-existence.”” 
 
 ESS. pounivy 24¢ 
 
8 THE PERSON OF THE HoLr GHOST. 
 
 Personal Gop. ‘Pure and absolute Monotheism was in- 
 stilled into the mind of the Hebrews,” it has been truly 
 said, “and Gop was revealed and worshipped as the One 
 Invisible Creator and Sustainer.” 
 
 It has been thought, however, that even the first utterance 
 of Revelation—“ In the beginning Gop created the heaven 
 and the earth,”!—contains something more than an asser- 
 tion of the Divine Unity and Creative Power ;? and in the 
 creation of man the idea is less dimly imparted of Plurality 
 in the Godhead—‘“ Let us make man.” This is the first 
 unveiling of the Divine Life. It isa Revelation given in 
 
 Divine compassion at the beginning ; lest as we contemplate 
 
 1 Gen. i. 1. It is hardly necessary to state that the ‘‘ traditional 
 view” of the Old Testament is in the main accepted, and therefore the 
 Mosaic authorship of the Pentateuch with obvious “reservations.” The 
 order of the Sacred Books lends itself naturally to a certain kind of 
 evolution, to be traced in the gradual unfolding of Divine Revelation. 
 The witness of the Old Testament to itself, the estimate of the Jews to 
 whom were committed ‘‘ the oracles of Gop,” who were the guardians 
 of the Hebrew Canon, the infallible teaching of CuRisT and of the 
 inspired writers of the New Testament, and the belief of the Christian 
 Church, form a cumulative evidence in favour of the ‘‘ traditional view,” 
 which is ‘‘impregnable.”” Modern criticism may possibly be able to 
 make good some of its theories as to compilation and redaction ; but, if 
 it be admitted that these were the work of inspired persons, and that 
 the sources of the Sacred Scriptures still bear the dates usually assigned 
 to them, however late the final form of the Old Testament, the “ tra- 
 ditional view,”’ it seems, would still remain in substance unimpaired. 
 
 * Beveridge thinks there may be in the plural a hint of a Trinity, as 
 ‘in Hebrew, where there is likewise a dual, there ¢vee is the first 
 plural number.” Others regard it as ‘‘a plural of majesty.” 
 
THE PERSON OF THE Hoxtr Guost. 9 
 
 the solitude of Gop, we should either be saddened by the 
 thought of a loneliness, which we are in the habit of con- 
 sidering a defect ; or, viewing Him as having no internal 
 Relations, we should despair of any fellowship with Him ; 
 or, should account future Dispensations as the phases of a 
 Life which had eternally no distinctions. 
 
 “Let us make man in our image, after our likeness.”! 
 This consultation over the dust not only betokens the im- 
 measurable dignity of man above the beast that perisheth ; 
 it not only stamps him a free, intelligent, immortal being, 
 but it is an intimation that Gop in connexion with human 
 nature would manifest Himself to His creatures, and in that 
 Form make Himself known. In the Old Testament, then, 
 there is, besides the revelation of the Oneness of Gop, a 
 glimpse given of His Plurality in the history of Creation. 
 It is true, as we now read the Old Testament, that we can 
 detect hints of a Trinity not then revealed, through the light 
 thrown back upon them by Curist and His Sprrir. In 
 the mysterious visit, for instance, of “a triad” of Angels to 
 the Patriarch on the plains of Mamre, we may be able to 
 trace the doctrine of the Holy Trinity.2 We may find in 
 the Levitical Benediction, ‘the Lorp bless thee and keep 
 thee,” a reference to the FATHER ; “the Lorp make His 
 Face shine upon thee,” a token of the Son; “the Lorp 
 lift up His Countenance upon thee,” the proceeding of the 
 Hoty Guost from Both.® In the intimations of Psalmist 
 
 1 Gen. i. 26. 2 Gen. xviii. 2, 13. 3 Numb. vi. 24, 25, 26. 
 
10 THE PERSON OF THE HoLr GHOST. 
 
 and Prophet we may detect the Divinity of the coming 
 Messiah, and of His Spirit. In the angelic worship, wit- 
 nessed by the enraptured Prophet, the thrice-repeated 
 “Holy” of the Seraphim, we may see the doctrine of a 
 Triune Gop :! but it must be remembered again that it is, 
 as S. Augustine saith, through the light of the New Testa- 
 ment that we are able to discover the hidden meanings of 
 the Old, meanings which were not known, nor intended 
 to be known, by those who lived under the Mosaic Dis- 
 pensation ; though under that it is possible to trace in the 
 Names of Gop a gradual unveiling of the richness of the 
 Divine Nature, and the manifold relations of Gop with man. 
 
 II. In the Incarnation we gain a fuller knowledge of 
 Gop. ‘To provide man with this was one of the high pur- 
 poses of that stupendous Mystery, ‘‘ No man hath seen 
 Gop at any time; the only-begotten Son, Which is in the 
 bosom of the FaTHeER, He hath declared Him.”? Through 
 the Incarnation, not only were the Divine Perfections, 
 but the Godhead was, revealed ; because through One of the 
 Divine Persons becoming Incarnate, we are able to realize, 
 in some measure, the Internal Distinctions of the Divine 
 Life. Angels—because of their direct intellectual powers, 
 their nearness to the Divine Nature, their unfallen state, 
 their abode—may be able to understand how, in each utter- 
 ance of that word “ Holy” they are offering homage to a 
 Divine Person; but to us—of dull faculties, fleshly nature, 
 
  Tsacvi,63: * S. John i. 18. 
 
THE PERSON OF THE HoLr GHOST. II 
 
 fallen estate, earthly dwelling—the Incarnation brings out the 
 great Mystery of the Life of Gop. It is the Rock upon which 
 we stand, like Moses of old, and in this Shelter, screened with 
 the Hand, we can alone catch a sight of the inner Glory. 
 
 In the Conception of JESUS, we have said, is another 
 revelation of the Divine Life; through the Mystery of 
 the Incarnation, there is an unveiling of the Hoty Spirit. 
 “The Hoty Guost shall come upon thee.”! It is the first 
 time in Scripture that the Hoty Guost is represented by. 
 Himself as the Agent of a distinct and personal action. 
 This statement may seem, at first sight, unwarranted, but » 
 on examination it will be found to hold good. Numerous 
 texts refer to the Sprrir of Gop a personal agency, but 
 in none is He spoken of simply by His own Name. It 
 is not that the title “Hoty Spirit” is confined to the 
 New Testament. We are familiar with it in the Peniten- 
 tial Psalm, “take not Thy Hoty Sprrir from me,” and _ 
 in the book of Isaiah, “they rebelled and vexed His 
 Hoty Sprrit,”? and in the book of Wisdom, “Send Thy 
 
 Hoty Spirit from above ;”* but in these passages He is 
 
 1S, Luke i. 35. “ Mvedua “Ayiov,” without the Article, as a Proper 
 Name. Vide Winer’s Grammar of N. T. Diction, Vol. I. p. 131. On 
 the other hand, 7d Mvedua is used for the Person of the SPIRIT, and 
 mvedua without the Article for His influence, in the New Testament, 
 but not invariably. An exception, e.g., is S. John vii. 39, 7f the R. V. 
 is correct, ‘‘ Mvedua” is the Third Person, for the reference is to the In- 
 dwelling Presence. It could not be said of ‘‘ the influence” that it was 
 “*not yet.” 
 
 Se PSs. ly 54% 3 Isa. lxiii. Io. 4 Wisd, ix. 17. 
 
12 THE PERSON OF THE HoLr GHOST. 
 
 spoken of with a certain reference to other Divine Persons ; 
 it is “ Zzy Hoty Spirit,” and “ A/7s Hoxy Spirit,” not “ the 
 
 Hoty Spirit.” The term is used relatively, not absolutely, 
 
 _ before the Incarnation. Jt is when a resting-place for — 
 
 human thought has been provided in the Word made flesh, 
 whence the Distinctions of the Godhead may be viewed, 
 that the Personality of the Hoty Guost is made known. 
 
 It is an Article of the Christian Faith, and an advance 
 on the belief of the Jewish Church, that the Hoty Guost 
 is a Divine and Personal Subsistence. A real belief in the 
 Incarnation leads to a real belief in the Hoty Guost, and 
 the converse of this statement is equally true. This will 
 be the place to notice some of those misconceptions of the 
 
 Nature of the Hoty Guost, which in modern as well as 
 
 ancient days have arisen. There are chiefly two. Some \ 
 
 regard Him only as a Divine and Beneficent Influence 
 emanating from Almighty Gop ; others, admitting His Per- 
 sonality, clam for Him no higher place than that of one 
 of the most exalted, pure, and blessed spirits. These are 
 two answers to the question, ‘Who is the Hoty Guost ?” 
 other than the Church has given. ‘The former is more 
 especially a modern view, although some of old held it. 
 
 It commends itself now, because it falls in with general and 
 
 indefinite notions on religion. Moreover, it is a true view | 
 
 so far as it goes. Asa matter of fact, all persons think of 
 
 the Ho Ly Sprrir as a Divine influence, more frequently 
 
 than as a Divine Person. This may arise from His Name, | 
 
THE PERSON OF THE HOLY GHOST. 13 
 
 “Spirit,” which in various languages is used of the wind? 
 or breath, or of states of mind and temper, and thus, from 
 the association of ideas, we become liable to regard the 
 HO ty Spirit only as some pure and subtle operation : and 
 the Scriptural use of the name ‘‘ Spirit,” at one time for 
 Himself, at another for His gifts, (because of the close 
 relation of the two,) may seem to support the same ten- 
 dency ;> He ceases to be distinguished from His gifts, and 
 is lost sight of, because He and they are sometimes called 
 by the same name. Against the opinion that the Hoty 
 SPIRIT is only an energy, may be brought the difficulty of 
 reconciling with it those statements in Holy Scripture which 
 refer to Him personal action. The fact that three con- - 
 trivances have been resorted to for this purpose, manifests 
 the exigency of their position, who, in this respect, deny 
 the teaching of the Church. Thus (1,) when the Sprrir is 
 mentioned in connexion with Gop, He is resolved into an 
 attribute or operation of the Most High; to say, “the 
 Spirit of Gop moved upon the face of the waters,’ is 
 equivalent to saying, ‘‘ GoD was exercising His power over 
 the deep.” (2.) When the Spirit cannot be resolved into 
 a general notion of Godhead, He becomes identified with 
 the creature in whom He works, whose personality is taken 
 
 lm, Mvedua, Spiritus, L’Esprit, Der Geift, &c. 
 
 2 Amos iv. 13, was seized on by the Macedonians to disprove the Di- 
 vinity of the Hoty Guost, but ‘‘ the wind” is evidently the right inter- 
 
 pretation, and its creation fitly joined to ‘‘ He formed the mountains, ” 
 % Pearson, Art. viii. p. 313, ed. 1701. Pukrenen. 2. 
 
14 THE PERSON OF THE HoLr Guost. 
 
 up, and employed, and made, as it were, to be His own, 
 e.g., “He that is spiritual searcheth all things,” would be 
 the sole interpretation of the text “ the Spirit searcheth all 
 things.” Again, (3,) when neither of these explanations 
 can be resorted to, a third and more simple one is em- 
 ployed ; personal action is said to be metaphorically re- 
 ferred to the SPIRIT, in the same way as in the thirteenth 
 chapter of the first Epistle to the Corinthians the grace of 
 charity is said to suffer long and be kind.? I have enume- 
 rated these ingenious and diverse modes of dealing with 
 Holy Scripture on the subject of the Personality of the 
 Hoty Guost, because, from their complexity, we should 
 _ suspect the opinion which necessitates them. 
 
 i With regard to the first, it may be said that such an 
 interpretation would be possible, provided the New ‘Tes- 
 tament did not exist. That the Hoty Spirir might have 
 been, and was, in the time of the Mosaic dispensation, | 
 considered to be only an afflatus or energy of Gop is 
 admitted. But in the New Testament it is impossible 
 to merge the Personality of the Hoty Spirit into that 
 of the Farner and the Son, when the Three Persons 
 are distinctly enumerated in the same texts, e.g., “I will 
 pray the FaTuer, and He shall give you another Com- 
 forter,”> ‘Whom the FATHER will send in My Name,”4 
 “baptizing them in the Name of the FATHER, and of the 
 
 Pix Cor. ai; (10. 2 1 Cor. xiii. 
 3S. John xiv. 16, 4S. John xiv. 26. 
 
THE PERSON OF THE HoLr GuostT. 15 
 
 Son, and of the Hoty Guost,”! and, “The grace of our 
 LORD Jesus Curist, and the love of Gop, and the com- 
 munion of the Hoty Guost, be with you all.”? In answer 
 to the second, it is allowed that there are instances in which 
 the Spirit is said to do what man does ; and that so close 
 is the union of Spirit with spirit, that what is affirmed 
 of the one is referred to the Other as the moving Principle, 
 and thus the lesser personality is sometimes lost sight of 
 through the overshadowing of the Greater as the SprRit acts 
 on our spirit ; as, for instance, when in the Epistle to the 
 Romans,® S. Paul ascribes to the Spirir the unutterable 
 groanings of prayer as if it were His own proper act, and 
 not that which He elicited from the souls of the faithful ; 
 but there are other passages where such a transition is not 
 possible, as where the Spirit is said to witness zz¢h our 
 spirit,# and to this class the text which is above quoted 
 ’ belongs. “The Sprrir of Gop” is there placed in con- 
 trast with “the spirit of man,” the One searching the 
 deep things of Gop, the other knowing the things of man. 
 As to the third way of accounting for the frequent ascrip- 
 tion of personal action to the Sprrir by saying the lan- 
 guage is metaphorical,—without staying to show that the 
 personification of charity is no parallel, being exceptional, 
 
 evidently rhetorical, and not open to the charge of being 
 MoeLatte XXVille LO, 272 Gor. xu. 14, 
 3 Rom. viii. 26. 4 Rom. viii. 16, sumpaptupe?. 
 PRTC COL aig 10, 11. 
 
16 THE PERSON OF THE HoLyr GHOST. 
 
 liable to mislead,—it is sufficient to meet it by alleging 
 the admitted rule of Scriptural criticism which does not 
 allow any ‘interpretation which tends to supersede the 
 literal sense” where that sense can hold good.! 
 
 The dogma of the Catholic Church,—The Hoty Guost 
 is a Person,—is the only key to the language of Holy 
 Scripture. The clear revelation of the angel, “the Hoty 
 Guost shall come upon thee,” does not stand alone as a 
 witness to His Personality, save in its position as the first 
 utterance of His Blessed Name in its distinctness—“ the 
 Hoty Guost ;” for although the FATHER and the Son are 
 Both called “ Holy,” and Both named ‘‘Spirit,” neither 
 the FATHER nor the Son are ever styled “the Hoty 
 Guost.” The utterance of the Angel Gabriel, at the An- 
 nunciation of the Blessed Virgin Mary, casts back its light 
 on the earlier record, and is followed by the teaching of 
 Curist and His Apostles. Our Lorp speaks of the SPrRIT | 
 in terms which imply Him to be as real a Person as Him- 
 self—One Who should teach,? and guide,* and convince 
 
 of sin,®? and abide® with His disciples in His place.7 S., 
 
 ! It may also be remarked with Michaelis that as the Gnostics were 
 in the habit of falsely investing divine operations with personality, the 
 Apostles would have avoided the constant use of prosopopceia, unless 
 they believed the Hoty Guosrt to be a Person. . 
 
 3S. Luke i. 35; 3S. John xiv. 26. 4S. John xvi. 13. 
 
 5 S. John xvi. 8. 6 S. John xiv. 16. 
 
 7 Observe in the Greek how the neuter Mvedua is connected with the 
 masculines, TapdakAntos, 3s, exeivos and airs. 
 
 . 
 
THE PERSON oF THE HoLr Guost. 17 
 
 oe Ege age MTN Nols AC RAE Pe SO 
 
 Paul, in the eighth chapter of his Epistle to the Romans, 
 (an important chapter in reference to our subject,) whilst 
 revealing different operations of the Hoty SPIRIT, speaks 
 of Him as helping our infirmities, leading “the sons of 
 Gop,” dwelling in the faithful, being instrumental in raising 
 the dead, imparting a new relation to Gop the FATHER, 
 and bestowing some measure of assurance by witnessing! 
 with our spirit, that we are the children of Gop. The 
 Apostle keeps distinct, we have observed, the Sprrit’s 
 Personal testimony from the corresponding witness of the 
 human spirit. S. Peter refers to the SPIRIT, as testifying? 
 before of the Sufferings of Curist, and moving men to 
 prophesy.® S. John calls Him “the Sprrir of Truth” and 
 Himself the “ Truth.” 
 
 From the difficulty, then, of bringing the opinion, that 
 the Hoty Sprrir is only a Divine influence, into har- 
 mony with Scripture, with the direct and absolute an- 
 nouncement of the Angel Gabriel, followed by the state- 
 ments of JEsus and His Apostles,—we find a confirmation 
 of the doctrine, which the Church has taught us, of the 
 Personality of the Hoty Guosr. Personality is one 
 of the watchwords of the Catholic Faith, and therefore 
 rationalism revolts against the conception for which this 
 word stands. The personality of the soul with its store 
 
 of memories, and abiding consciousness of a separate life ; 
 
 " Rom. viii. 26, 14, 9, 11, 15, 16. 21S. Peter i. 11. 
 32S. Peter i, 21. 4 1S. John v. 6. 
 
18 THE PERSON OF THE HoLYr GHOST. 
 
 the personality of the Angel of darkness,! and of other evil 
 spirits ; of the holy angels ; of Jesus Curist ; of the Ever- 
 lasting Three in Gop; of Gop Himself ;—all have been 
 assailed. The mistake of supposing that between the Ab- 
 solute and Personal there is a contradiction, arises from the 
 assumption that Personality involves limitation, which it 
 necessarily does not. However inadequate the term “ pet- 
 sonality” may be, when applied to Gop, it nevertheless gives 
 shape to a thought, which, though, like a colour or axiom, 
 it may not be elucidated by description, is witnessed to by 
 the consciousness of all. Influence may flow from a per- 
 son, but is as distinct from the person who gives it out as 
 the perfume is distinct from the flower ; influence is not 
 receptive, but a person may be loved and adored ; influence 
 fluctuates and needs a subject to be receptive of it, a per- 
 son is an abiding and independent centre of life. Let us, 
 then, while dwelling on the Personality of the Hoty Spirit, 
 be reminded of the importance of withstanding all the ten- 
 dencies of a philosophy which, disregarding the primary 
 affirmations of our reason, would reduce personal life, either 
 to so much force, or to a certain combination of atoms, or 
 to some spiritual abstraction, or to a mere creation of the 
 imagination. 
 
 1 As an instance of this tendency to pass from the personal to the 
 impersonal, modern teaching as contrasted with ancient concerning 
 Antichrist may be adduced. In the early Church, Antichrist was re- 
 
 garded as a real person; in recent times, Antichrist has for the most 
 part been resolved into some system or principle. 
 
THE PERSON OF THE Hoxtr Guost. 19 
 
 ee SX 
 
 The other answer to the question, “who is the Hoty 
 Guost ?” belongs more especially to ancient days ; yet, for 
 this reason, it must not be altogether overlooked. As it 
 was error which caused the Church to enunciate the truth, 
 —for S. Hilary saith, but for “heretics” and “ blasphemers,” 
 the Baptismal Formula “ was enough for the faithful sieeso! 
 by regarding the misconceptions concerning the SPIRIT, we 
 may bring out more clearly to our minds His real Nature. 
 Those, of old, who did not adhere to the Sabellian tenet,? 
 admitted the Personality of the Hoty Guost, but denied 
 His Divinity. It was easier to receive the doctrine that the 
 SON was ‘of one substance with the FATHER,” than the 
 
 same truth when referred to the Hoty Guost. One \ 
 
 reason for this may be found in the fact, that there is no 
 
 human similitude of the relationship of the Spirit. The 
 timeless generation of the Everlasting Son is more readily 
 acknowledged on account of its correspondence with hu- 
 man analogy. The two ‘relations’ of the FATHER to the 
 Son, and of the Son to the Faruer, have their shadows in 
 nature, but the Hoty Sprrir has no earthly counterpart to 
 serve as a step towards realizing His Ineffable Distinction. 
 Against the opinion, that the Hoty Spirit is only one of 
 the most exalted created intelligences, we may, as before, 
 
 show, by a negative process, the difficulty of reconciling it 
 
 eee tines lil. c: 1. 
 * “*Tts peculiar tenet is the denial of the distinction of Persons in the 
 Divine Nature.” Newman’s “ Arians,” p. 120. 
 
 | 
 
20 THE PERSON OF THE HoLr GHOST. 
 Ph0 (MAD he ie aM RIN GR Tie cn alld VS i 
 
 with Holy Scripture! There is One, the Spirit of GOD, — 
 honoured in Scripture above all others; He is invested 
 with the Name, Titles, Perfections of Gop; He is called 
 the Gop of Israel—‘ the Sprrit of the Lorp spake by me, 
 and His word was in my tongue: the Gop of Israel said.”* 
 He inspired the Prophets, they spake as they were “ moved 
 by the Hoty Guosrt,”? and when they so spake they said, 
 “Thus saith the Lorp Gop.’* He is proclaimed to be 
 Omnipresent, “whither shall I go from Thy Sprrir?”? 
 S. Paul asserts His Omniscience, “the Sprrir searcheth all 
 things ;”6 Goodness is attributed to Him, “Thy Sprrit is 
 good ;”7 Holiness enters into His Name—“the Hoty 
 Guost ;”8 He is associated with Gop in acts which cannot 
 be shared by the creature, those of Creation, Redemption, 
 
 and Sanctification. Elihu says, “the Spirir of Gop hath 
 
 1 Some of old attempted to distinguish between the different prepo- 
 sitions used in Holy Scripture in reference to the FATHER, SON, and 
 Hoty GuHosT; so as to maintain the inferiority of the Second and 
 Third Persons to the First :—‘‘/rom” (é ov) whom “ are all things,” 
 (1 Cor. viii. 6,) being used of the First Person; ‘‘ dy” (30 ov) whom, of 
 the Second ; “22” (év ¢) whom of the Third. This argument was met 
 by pointing out passages where the prepositions were interchanged ; 
 e.g. “by” whom, used also of the FATHER, Gal. 1. 15 three preposi- 
 tions used of ‘‘the LorpD,” Rom. xi. 36; ‘‘from” whom attributed to 
 the Son, Epb. iv. 15, 16; ‘‘from” whom used of CuRisT, Col. ii. 19 ; 
 “Sin” whom, also of the FATHER, 2 Thess. i. 1. See S. Basil de 
 Spiritu Sancto, cap. ii.—viil. 
 
 2 2 Sam. xxiii. 2, 3. Rio ete. 4 Ezek, xxx 1: 
 
 5) PEA Cxxxix. 7. 6 x Cor. ii. 10. 7 Ps. exliii. 10. 
 
 8 S. Matt. i. 18. 
 
THE PERSON oF THE HoLr Guost. 21 
 
 made me.”! In preservation also the Sprrir bears His 
 part, “the Sprrir of the Lorp filleth the world; and that 
 which containeth all things hath knowledge of the voice.”? 
 In saving man He is united with the Son of Gop. “Ye are 
 justified in the Name of the Lorp Jxsus, and by the Sprrir 
 of our Gop ;”° of sanctification He is the Agent, for salva- 
 tion is “ through sanctification of the Sprrit,”* and to speak 
 against Him is a greater sin than to speak against the Son 
 of Man;> He bears a similar relation to the Sacred Hu- / 
 manity to that which the FaTHerR bears, (save that of 
 Paternity,) sending, creating,” sanctifying,® co-operating with 
 CHRIST in the Atoning Sacrifice,? and in His Resurrection. 
 ‘He is mentioned on the first page of Scripture as moving 
 on the dark deep ;!! He is mentioned as Revelation closes, 
 “the Spirir and the Bride say, Come ;”!? if He is not Gon, 
 He will at least be found in the highest place amongst the 
 hosts of pure and blessed spirits, Look then, at their 
 worship and their offerings of praise. The inspired Psalmist 
 calls on all spheres of being, in his unsatisfied yearning to 
 
 bless Gop—angels, men, spirits;—even to the inanimate 
 
 1 Job xxxiii. 4. 2 Wisd, 42/7. $y YOR wine TEs 
 
 *)2 Thess, ii. 13. oS. Matt. xii: 32. 
 
 ° Isa. xlviii. 16. But the R.V. more accurately translates “the 
 Lorp Gop hath sent Me and His Spirit,” thus foretelling the Ministry 
 of the SON and of the Spirit. S. John viii. 18. 
 
 “ Rom. viii. 3; S. Matt. i. 18. © RGA xis) 1,02 552, fon x2030, 
 
 ° Rom. viii. 3 ; Heb. ix. 14. 10 Rom. viii. 11; Acts ii. 32. 
 
 1 Gen. i. 2. Ie Revs, XxiLt7: 
 
22 Tuer PERSON OF THE HOLY GHOST. 
 
 creatures, he would lend a tongue, to hymn their Maker, 
 but he does not invoke the Sprrir of Gop to join him in 
 his anthems of thanksgiving. In the song of the three 
 children in the fire, all the orders of being are summoned 
 to bless the Lorp, but there is no praise sought from the 
 Sprrit of Gop. Look at yon worship! Who are the fore- 
 most in that adoration? who stand nearest the throne ? 
 who—but the Cherubim and Seraphim, the created re- 
 flections of Eternal Wisdom and Love. The old taber- 
 nacle, “the pattern of things in the heavens,”! with the 
 Cherubim overshadowing the ark, represented a priority 
 corresponding with that which Isaiah? and S. John® saw in 
 vision. Again, S. Paul,4—who had been caught up into the 
 Invisible World, had entered Paradise, and passed even 
 to the confines of the third heaven—when rejoicing in 
 Curist’s Presidency over all creation, he enumerates the 
 various spheres of life, the principalities, powers, and 
 thrones, which he, with inspired mind, had surveyed, makes 
 no mention of the Sprrit of Gop. No! look down the 
 ranks of those worshippers in the courts of heaven, the 
 SPIRIT is not amongst them, save that He indwells them 
 and inspires their worship ; He must be ¢#eve,—and if He 
 is not there as worshipper, He is there as Worshipped. 
 We must bow, then, before the Throne, and acknowledge 
 not only “the FATHER, of an Infinite Majesty ;” the “ hon- 
 
 4 Hebrixi2 7: 2 RTS Sv es 
 3 Rev. iv. 8. 4 Eph. i. 20; Col. i. 16. 
 
THE PERSON OF THE HoLr GHOST. 23 
 
 ourable, true, and only Son;” but “also the Hoty Guost, 
 the Comforter.” 
 
 The absence of any marked and distinguished place in the 
 choirs of the Blessed, for one who occupies so exalted and 
 prominent a position in Revelation, would be, in itself, a pre- 
 sumption against the opinion that the Hoty Sprrit, however 
 glorious, could be a created being! Again, the teaching of 
 the Church, that the Hoty Guost is Gop, will be found 
 to be the only consistent interpretation of the Scriptures. 
 As before, when speaking of the Personality of the Spirit, 
 so in this connexion, reference shall be made to the decla- 
 ration of S. Gabriel, as confirmed by our Lorp and His 
 Apostles. ‘“‘The Hoty Guost shall come upon thee,” 
 therefore “‘that holy thing which shall be born of thee 
 shall be called the Son of Gop,”! A belief in the Divinity 
 of the Hoty Guost follows upon a belief in the Divinity of 
 Jesus. In the enunciations of the Councils of the Church, 
 as well as in the spiritual life, a realization of the Person 
 and Office of the Spirit grows out of a full grasp of the 
 doctrine of the Incarnation; it is when we adore JESUS in 
 the arms of Mary, that we become conscious, both of the 
 dignity of the creature who gave Him birth, and of the 
 Majesty of the Creator Sprrit, Who, by overshadowing her, 
 became the Divine Instrument of that amazing Mystery. 
 ‘“‘ Therefore,” says S. Ambrose, “we cannot doubt the SprritT 
 to be Creator, Whom we admit to be the Author of the 
 
 1S, Luke i. 35. 
 
24 THE PERSON OF THE HoLr GHOST. 
 
 Lorp’s Incarnation.”! So again, doubtless He, i.e. “the / 
 Hoty Spirit, is to be adored; when He is adored Who | 
 according to the flesh was born through the instrumentality ) 
 of the Spirit.” In the Conception of Jesus is the unveiling | 
 of the Divinity as well as Personality of the Blessed Spirit, | 
 
 and in the teaching of our Lorp respecting Him, the an- | 
 
 nouncement of the angel is verified. 
 
 It has been remarked that Curist refers to the Hoty 
 SPIRIT in two different ways. At one time He speaks of 
 Him as an Equal, at another as a Superior, but never as 
 one less than Himself. When Curisr is confronting the, 
 world, or teaching those who had no knowledge of His’ 
 Own Divine Nature, He exalts the Hoty Spirit, ascribes to 
 Him the virtue of His Ministry, and brings Him into notice 
 as authorizing His actions. At Nazareth, where He was 
 reputed” “ Joseph’s Son,” when He read in the Synagogue 
 the passage,—“ The Spirit of the Lorp is upon Me, be- 
 cause He hath anointed Me to preach the Gospel to the 
 poor, He hath sent Me to heal the broken-hearted, to 
 preach deliverance to the captives and recovering of sight 
 to the blind ;*—He' added, “This day is this Scripture ful- 
 
 filled in your ears.” Curist spake of Himself as working 
 
 under the direction of the Hoty Sprrir. Again, when He ' 
 
 was closeted with Nicodemus,‘ and was at once assured by 
 
 that Jewish ruler, with an air of mingled gravity and polite- 
 
 " S. Ambrose de Spir. Sanct. lib. ii. c. v. 2S. Matt. xiii. 55. 
 3S. Luke iv. 18, 21. 4S. John iii. 5. 
 
THE PERSON OF THE HoLr Guost. 25 
 
 eee eee re merreae) Woes sea MEY Se WS Sy There Nets og vat EG) 
 ness, of the high estimation which he entertained for Him 
 
 —our Lorp, almost with abruptness, began to converse 
 about the Hoty Spirit. When the Pharisees pointed to 
 evil agency, as the source of Curist’s miracles, CuRisT at 
 once ascribed His supernatural deeds to the power of the 
 Spirit. “If I cast out devils by the Sprrir of Gop, then 
 the kingdom of Gop is come unto you.”! At the same time, 
 He warned them that there would be a dark destiny before 
 them, if they persisted in their sin, “‘ Whosoever speaketh a 
 
 word against the Son of Man, it shall be forgiven him, but 
 
 whosoever speaketh against the Hory. Guost, it shall not _ 
 
 be forgiven him.”? It was to extol the Hoty Guost in 
 their estimation, to speak of sin against Him being un- 
 pardonable, when sin against Curist could be forgiven. 
 On these occasions our Lorp was speaking as the Messiah. 
 He stood before them as Man, and He was inferior to the 
 Hoty Guost as touching His Manhood. He was treating 
 those who were carnal and not spiritual, who had but feeble 
 notions, if any, of His Greatness; He was condescending 
 to their condition, and by doing so, was smoothing the way 
 for the reception of higher truth concerning Himself; He 
 was sanctioning a mode of teaching which takes into account 
 the ignorance or prejudices of the people, and which has as 
 its object not to discharge as much truth as possible from 
 the teacher, but to lodge as much as possible in the taught. 
 
 There were two wonders in the Manhood of Jesus : union 
 
 1S, Matt. xii. 28, 2S. Matt. xii, 32. 
 
26 THE PERSON OF THE HoLyr GHOST. 
 
 with the Divine Word,! and the unmeasured? communi- 
 cation of the Hoty Spirit. Curist would lead them to 
 acknowledge the latter, as a step towards realizing the whole 
 mystery of His Being. To conceive of His Manhood as 
 - filled with a Divine Presence, would render easier the 
 acceptance of the truth that He was Gop Who was “ mani- 
 fest in the flesh,”* and that the Spirit of Which His Human 
 Soul was said to be “full,” was Divine. That any creature* 
 should be said to be full of the Hoty Guost is a proof of 
 the Sprrit’s Divinity, for “none can be full of a creature ;” 
 how much more then when we read that Jesus was full of 
 the Hoty Guost, is the Godhead of the Sprrir manifest. 
 CHRIST then, as the Son of Man, had the attitude, if one 
 may so speak, of devotion towards the Eternal Sprrir. 
 But, when our Lorp was conversing with His disciples, He 
 addresses them on a higher level. He draws them round 
 Him into closer communion, and, as the Eternal Word, 
 speaks of the Other Divine Persons. He reveals the HoLy 
 Guost as His Equal; it would have been to mock their 
 sorrow to foretell the coming of the Comforter to take His 
 place,® if the Comforter were not Gop. If Jesus is Divine, 
 nothing short of a Divine Person can replace Him. Our 
 Lorp, then, both in His posture as Messiah, speaking to 
 those who had no notion of His Higher Nature, and as the 
 Son of Gop, speaking to those who had acknowledged His 
 
 1S: Luke i. 35. 2 S. John iii. 34. $1, La eee: 
 Spa ol ke 1. 40,507 se ACLs Visi 3 evil So. > S. John xiv. 16. 
 
THE PERSON OF THE HoLr Guost. 24 
 
 Own Deity,' however transient the revelation or feeble the 
 grasp of it at first,—reveals the Divinity of the Hoty Guost. 
 
 The testimony of the Apostles accords with this belief, 
 as a cursory glance will disclose. It is remarkable that the 
 Apostle, who was the mouthpiece of the Eternal Fatuer, 
 in announcing the Godhead of the Son, should be the first 
 to declare the Godhead of the Hoty Guost. It was S. 
 Peter who pronounced the lie against the Hoty Guost to 
 
 be a lying not “unto men but unto Gop.’”® When Paul 
 ying | 
 
 and Barnabas received external mission from the Church, | 
 
 “the Hoty Guost said, Separate Me Barnabas and Saul 
 
 for the work whereunto I have called them.’? The Spirit | 
 speaks “with the voice of Divinity,” showing His work to | 
 
 be the same as that of the FATHER and the Son. S. Paul 
 
 1S. Matt. xvi. 16. 
 
 ? Acts v. 3, 4. This is the Jocus classicus to which appeal is made in 
 answer to those who oppose the doctrine of the Hoty Spirit’s Divi- 
 nity on the ground that He is nowhere expressly termed Gop in Holy 
 Scripture. This is, perhaps, the clearest instance of a passage in which 
 the Hoty Guost is spoken of in one clause, and is called Gop in the 
 next. Two reasons why the Hoty Sprrrit Himself should only in- 
 directly take the name of Gop as His Own, have been given : one, the 
 hiddenness of His Own Personality. —‘“‘ He shall not speak of Himself ;”’ 
 the other, that as He has Prophets and Apostles for His mouthpiece, 
 therefore He needs to ‘‘ speak less of Himself.” But ‘‘of Himself” (&@’ 
 éavtov) should be ‘‘ from Himself,’ as the Revised New Testament has 
 it, signifying as a separate Fount of Truth, as Didymus says, “‘ not with- 
 out Me and Mine and the FATHER’s Will.” Yet the context bears out 
 the first reason, ‘‘ He shall glorify Me,” &c. The Spirtt’s own glorifi- 
 cation is in the future. 
 
 & Acts. xiii. .2. 
 
28 THE PERSON OF THE Hotr GuHost. 
 
 calls the indwelling of the Spirit, the indwelling of Gop ;! 
 he calls the soul a temple, because of His Divine Presence ; 
 he places the Ho.y Spirit on an equality with the FATHER 
 and the Son,—‘“there are diversities of gifts, but the same 
 Sprrir ;” “there are differences of administrations, but the 
 same Lorp;” “there are diversities of operations, but it 
 is the same Gop ;”” thus making a consecutive reference to 
 the Three Divine Persons. In quoting the Old Testament, 
 he changes the name “Gop,” or “‘Lorp,” into the “ Hoty 
 Guost.” In the twenty-eighth chapter of the Acts of the 
 Apostles there is an instance of this—‘ Well spake the 
 Hoty Guost by Esaias the prophet, saying, Go unto this 
 people and say, Hearing ye shall hear and shall not under- 
 stand,” but in Isaiah it is the “‘LoRD” Who speaks. In 
 the Epistle to the Hebrews‘ there is a similar change of 
 terms, when the ninety-fifth Psalm is quoted. The Spirit, 
 having a Holiness, Self-derived and therefore Divine, is 
 constantly referred to as the Agent of sanctification in the 
 creature. In the Benediction with which the second Epistle 
 to the Corinthians concludes, He is placed on a level with 
 the other Divine Persons, “the grace of our Lorp JEsus— 
 CuRIsT, and the love of Gop, and the communion of 
 the Hoty Guost.” The revelation, then, of Gabriel ‘ 
 was ratified by Curist and confirmed by His Apostles, 
 and overthrows, both the error which would resolve . 
 
 1 Cor. ‘iii: 16, 3 1 -Cor, xai.n4 ts G, 
 3 Acts xxviii. 25. * Heb. iii. 7; Ps.'xevi 7: 
 
THE PERSON OF THE HoLr Guost. 29 
 
 the Hoty Sprrir into a Divine influence, as well as 
 that which would degrade Him to the level of a crea- 
 ture; by declaring Him to be a Personal, and Divine, 
 Subsistency. 
 
 t was not however, until the Second General Council at 
 Constantinople, ‘‘General” through the subsequent consent of 
 the West, that the doctrine of the Divinity of the Hoty Guost 
 (though implied by the last cause of the creed of Nicza) 
 was defined. He was then formally declared to be “the 
 Lorp and Giver of Life, Who proceedeth from the FaTHEr, 
 Who, together with the FaTHER and Son is worshipped and 
 glorified, Who spake by the prophets ;” and in the first 
 Canon of the Council, the different heresies which con- 
 cerned the Person and Nature of the Sprrir were con- 
 demned. This Creed settled for ever the Unity of the 
 SPIRIT with the FaTHER and the Son, acknowledging Him 
 to be “ the Lorp ”—the Sovereign Spirit, and “the Giver 
 of Life,” not only the instrument of its communication.! 
 Though the term “ of one substance ” with the other Divine 
 Persons was not in the Canons* of the Council, S. Gregory 
 in his prayer says, “we believe in the FaTHErR, the Son, 
 and the Hoty Guost, of the same substance and glory.” 
 Time was required for the human mind, under the guidance 
 of the Spirit, to be able to take in and assimilate Divine 
 
 1 Vide Newman’s Arians, p. 405, ed. 1871. 
 
 ? Hagenbach, History of Doct. p. 256. 
 3 Conc. Gen. Eccl. Tom. i. Constantinople. 
 
30 THE PERSON OF THE HoLtr GHOST. 
 
 Truths, and to see their bearings upon one another, and to 
 cast them into some authorized mould. The Truths existed, 
 as it were, in solution, before they were crystallized into dog- 
 mas, as in the Biblical record of creation light existed, before 
 it was enshrined in the sun. The baptismal formula contained 
 the truths which Councils afterwards turned into dogmas. 
 Such passages as the following prove that the doctrine 
 of the Divinity of the Hoty Sprrir was not the creation 
 of the Council of Constantinople—‘“ the Divine Word 
 must be united with the Gop of the Universe, and the 
 Hoty GuHost must reciprocally pass into and dwell in 
 Gop.”! “The FaTHER and the Son Who came from 
 Him, eae ie and the prophetic Sprrir we worship and 
 adore.” “We speak of Gop and the Son His Word, 
 and the Hoty Guost, Which are united in their essence, 
 the FaTHER, the Son, and the Spirit.”2 “Types of 
 the Trinity, of Gop and His Word and His Wisdom.’ 
 Several of the Fathers call the Hoty Guost ‘“ Wisdom.” 
 **Wisdom also, which is the Spirit, was with Him be- 
 fore all creation.”> “The universal FATHER is One; the 
 universal Word is One ; and the Hoty Guostr is One; 
 and this same SPIRIT is everywhere.” ‘The Divine 
 
 economy ... . which divides the Unity into a Trinity, 
 
 1S. Ignatius, A.D. 107. 
 
 ? S. Justin, A.D. 150. The exact meaning of this passage is much 
 disputed. 
 
 3 Athenagoras, A.D. 170. 4 S. Theophilus, A.D. 180. 
 
 5 S. Irenzeus, A.D. 185. 6 S. Clement Alex. A.D. 194. 
 
THE PERSON OF THE Horr Guost. 31 
 
 pointing out Three, the FaTuer, the Son, and the Hoty 
 Guost.”! “The Jews seem to have thirsted for one foun- 
 tain of water, which was Gop ; but since they’ did not thirst 
 for CuRist and the Hoty Guost, they are not able to 
 drink even of Gop.” “It is written of the FaTHeEr, and 
 the Son, and the Hoty Guosrt, ‘and these Three are One.’ ”8 
 Whatever may be said of the general tenor of Ante-Nicene 
 writings, these and other passages‘ in which the Hoty 
 Guost is described as an Object of Worship and num- 
 bered with the FATHER and Son, and invested with attri- 
 butes of Eternity, Omnipresence, and the like, are sufficient 
 to show that the doctrine of the Divinity of the Sprrrr, 
 although to some degree latent and in germ, was already 
 implicitly a part of the Catholic Faith ; still it was but little 
 noticed, whilst the mind of the Church was absorbed in for- 
 mulating the dogma of Curist’s Divinity, and language had 
 been employed concerning the Hoty Sprrir which after 
 the doctrine of the Sprrir had been authoritatively de- 
 fined, was not permissible.* The truth that the Hoty 
 SPIRIT is a Divine Person, the hundred and fifty, or hun- 
 
 dred and eighty, Fathers at Constantinople, clothed with 
 1 Tertullian, A.D. 200. 
 * Origen, A.D. 240. 
 3S. Cyprian, A.D. 250. 
 * See Bp. Bull. Dr. Burton, ‘‘ Ante-Nicene Fathers,” &c. 
 ° S. Gregory of Nazianzus enumerates different views which some 
 had entertained in his fifth theological oration (de Spir. Sanct. Orat. 
 
 xcs} 
 
32 THE PERSON OF THE HoLr GuHostT, 
 
 language which became henceforth the test of orthodoxy 
 and an organic part of the Creed of Christendom. 
 
 III. Two stages in the manifestation of Gop have been 
 reached, and we have learnt, as yet, concerning the HoLy 
 Guost, that He is a Person, and Divine. ‘The last dis- 
 course of our Lorp may be regarded as another epoch in 
 the Self-manifestation of Gop. Additional knowledge is 
 imparted concerning the Hoty Guost, and His relation to 
 the FATHER and the Son in the Divine Life. Not only is 
 the utterance of the Angel at the Incarnation established 
 by our Lorp’s own words, but there is a further unveiling 
 of the Life of Gop. The Hoty Spirir is said to proceed 
 from the FaTHER and the Son; ‘“ When the Comforter is 
 come,” “ Which proceedeth from the Faruer,”! and, “ He 
 shall take,” our Lorp saith, ‘‘of Mine and shall show it 
 unto you.”” Earlier texts are now found to shadow forth 
 this truth, but these are discoverable through the Pentecostal 
 Light which emanates from the upper room at Jerusalem. 
 
 The expression, “ proceeding,” although it belongs espe- 
 
 1S. John xv. 26. . 2S. John xvi. 15. 
 
 3 A recent writer has drawn attention to the fact that the Latin term 
 *“ procedens”’ is not etymologically the equivalent of the Greek éxmopev- 
 duevos, and that therefore when we repeat the Creed in Latin or English 
 we are not asserting the doctrine of a double procession. Is not this 
 to forget that the Latin word is theologically the equivalent of the Greek ? 
 ‘* Persona” is not the same as trdoraots in meaning, but it is the same 
 in theological use. Throughout the Council of Florence éxmopedverat is 
 the word which is translated by ‘‘ procedere,” and regarded by Greeks 
 and Latins as the clothing of the same thought. Thus in the solemn 
 
THE PERSON OF THE Hoty Guost. 33 
 la deat A ed ERS, ll ln a 
 cially to the Hoty Guost, is not confined to Him. It ex- 
 
 presses the relation of ‘One Divine Person to Another or 
 to Two Others.” Thus of the Son, the prophet declares, 
 His “going forth”! was from everlasting. Our Lorp says 
 of Himself, “I proceeded forth and came from Gop :”? but 
 the Son is the Only-begotten of the FatHER—“ the Only- 
 begotten Son Which is in the bosom of the Fatuer.”? 
 Our Lorp alone bears this name; both He and the Hoty 
 GuHosT are said to proceed, but the Hoty Guost is never 
 called ‘‘ Only-begotten.” 
 
 _ Holy Scripture declares that the Sprrit does not bear the 
 
 same relation to the FATHER as the Son, so as to be 
 
 definition to which Greeks and Latins (with the exception of Mark of 
 Ephesus) gave their adhesion, the Hoty Sprrir is said “to proceed 
 from the FATHER and the Son” as from One Principle, ‘‘ex Patre 
 simul et Filio,” ‘‘et ex utroque eternaliter procedere,” (in the Greek 
 e€xmopeveoOat) “tanquam ab uno principio,” Labbe, Conc. Tom. xiii. 
 p- 514, which Fleury renders, Tom, xv. 185, ‘ Que le Saint Esprit est 
 éternellement du Pére et du Fils, et que de toute éternité il procede de 
 Pun et de l’autre comme d’un seul principe.” Moreover, if pro- 
 ceeding” in the Creed only refers to temporal mission with regard to 
 the Son, or has any signification short of ékmropevduevov, the word will 
 mean the same in reference to the FATHER. We cannot use it arbi- 
 trarily in two senses ; and if we consent to take it without reference to 
 Eternal Origin then we have no profession of faith as to the ‘‘ Relation” 
 of the Hoty Guost in the Creed. In addition to this, Temporal 
 Mission is generally held by theologians to be the reflection of Eternal 
 Origin, which cannot be the case if the “‘ Spirit of Curist” does 
 not proceed eternally from the Second Person as well as from the 
 First. 
 Splican Vv. 2. 2 S. John viii. 42. 3 S. John i. 18. 
 
 D 
 
 Se an en ee eo a 
 
 ror ey ee 
 
34 THE PERSON OF THE HoLr Guost. 
 
 Another Son, but as a distinct mode of Origin. Some 
 ancient writers were content to use the language of Scrip- 
 ture without defining the meaning of the terms “ genera- 
 tion” and “procession,” affirming that those terms were 
 “simply incomprehensible.” S. Augustine says, “to distin- 
 guish between that ‘generation’ and this ‘procession,’ I know 
 not.” But when our Lorn describes the Hoty Guost by say- 
 ing He “ proceedeth,” He is imparting to us a word which ex- 
 presses some reality in the Divine Life, and which, we cannot 
 doubt, was to be the vehicle of a truth of which it was and 
 is important for us, if we can, to have some definite idea. In 
 common use “ procession” means the passage of a creature 
 from one place or condition to another, which action would 
 be inconsistent with the Divine Immensity and Changeless- 
 ness : in the Divine Life, it expresses the mode of Eternal 
 Origin. Some have thought that the characteristic of the 
 Hoty Spirit’s “ procession” may be thus compared,—that, 
 as in arational nature there is the action of the intellect and 
 of the will ; so the procession of the Son is that of Wisdom, 
 corresponding with the action of the intellect, the procession 
 of the Hoty Guost that of Love, corresponding with the 
 action of the will in creatures. Others, again, have pointed 
 to the SprriT as not only zmediately proceeding from the 
 FATHER, and in this they have thought that they discovered 
 the differentia of the term, Only-begotten—“ the interposi- 
 tion of the Son preserves for Him the condition of the 
 ‘Only-begotten ?” and again, “the property of the Hoty 
 
THE PERSON OF THE Hor Guost. 35 
 
 SPIRIT is, that He proceeds from the FATHER through the 
 Son, and on account of this progression is said to ‘proceed,’ 
 for He would be also a Son, if He proceeded from the 
 FATHER without the interposition of Another :”! others again, 
 have believed that the term “procession” belongs to the 
 SPIRIT, because He derives His Eternal Origin not from 
 One, but from the Other Two Divine Persons. Both are 
 “from the FaTHeEr :”? but the Second and Third Persons | 
 are thus distinguished—“ to be of the FATHER, maketh the — 
 Person of the Son ;” “the property of proceeding from the 
 Other Two maketh the Person of the Hoty Guosr.”3 
 
 But it must be remembered that the Hoty Sprrir pro- 
 ceeds from the FaTHER and the Son, as from One Principle 
 of Life. Unhappy divisions would have been avoided, if 
 this aspect of Truth had been more carefully stated. As 
 the lake is formed by the water from the river and from the 
 spring, from that which is in them common to both ; so, 
 —to pass from a created similitude,* to the contemplation 
 of the Life of Gop,—the Blessed Sprrir ceaselessly derives 
 His Origin from the Godhead of the Farner and the Son. 
 
 He is the “Pure River of water of Life” which proceedeth 
 
 1 S. Gregory Nyssen. 
 
 ? Tapa Marpés, S. John i. 14 and wap& rod Marpés, xv. 26. 
 
 The FATHER is termed by S. Athanasius (c. Arian. Orat. ii.) “The 
 Fount and Source of the Son ;” and by S. Augustine (De Trin. iv. 
 29,) The Source ‘‘ Totius Divinitatis, vel si melius dicitur Deitatis.” 
 
 3 Hooker, bk. v. c. li. 
 
 4 Petavius, lib. vii. ch. iv. 4. 
 
36 THE PERSON OF THE HOLY GHOST. 
 
 “ out of the Throne of Gop and of the Lamb.”! Our Lorp 
 describes the Spirit’s procession from Himself, as receiving 
 “of Mine,” not of Me, and signifies His immediate Union 
 with the FaTHER, when He promises His Advent in the 
 words, ‘Whom I will send unto you from the FATHER.” 
 Different reasons have been suggested why our LorpD 
 when He promised the Hoty Guost ‘Who proceedeth 
 from the FaTHER,” does not add ‘and from Myself.’ It 
 has been said, He was anxious to impress on the disciples’ 
 mind the ‘ Monarchy’ of the FATHER, and therefore to lead 
 up their thoughts continually and undividedly to Him; or 
 again, that ‘the FATHER’ sometimes stands for ‘the Di- 
 vinity’ Itself, for it is the custom of Holy Scripture to con- 
 fine certain Attributes to one Person as if exclusively the 
 possession of that One Person, which belong to All—e.g, 
 “No one knoweth the Son, but the FaTHER,”® yet the 
 Hoty Guost also “ knoweth the Son,” for ‘ He searcheth 
 all things, even the deep things of Gop;’* so “ flesh and 
 blood hath not revealed it unto thee, but My FaTHER 
 
 95 
 
 Which is in Heaven,”® yet the Spirit’s agency is surely not 
 excluded, becausé not mentioned; or again, this silence 
 concerning Himself has been accounted for by saying that 
 Curist was thereby teaching humility, and it is hard to see 
 
 why this explanation of S. Epiphanius should be altogether 
 
 1 Rev. xxii. I. 2S. John xv. 26. 
 eS Matt Sass 4 1 Cor. ii. Io. 
 5S. Matt. xvi. 17. 
 
THE PERSON OF THE HoLr Guost. 37 
 
 rejected as not befitting a Divine Person in Human Form. 
 Curist at other times had taught the humility of silence, 
 had announced that He sought not His own glory, and 
 had even said, “if I bear witness of Myself, My witness is 
 not true.” 
 
 The truth of the procession of the Hoty Guost from the 
 Son—which the English Church in union with the rest of 
 Western Christendom holds*—is grounded on the Unity of 
 Essence which the FATHER has with the Son. The Perfec- 
 tion of Love in the Divine Life seems to need the “ Filio- 
 que.” “All things,” saith Curist, “which the FATHER 
 hath are Mine; therefore said I, He shall take of Mine, 
 and show it unto you.”® “He is called ‘Spirit,’” says 
 one, “because after the image of our breath, He is 
 breathed forth from the Mouth of the FaTHER, that is, 
 through the Son, Who is the Mouth of the FATHER.” 
 Moreover the temporal mission of the Hoty Guost from 
 Curist—“ I send the promise of My FaTHER upon you,”4 
 is another evidence of the same truth ; for temporal Mission 
 is said to be the reflection of Eternal Origin. 
 
 From the writings of the Apostles, the title “ Spirit of 
 Curis” is adduced in support of the ‘ Filioque,”—“ if,” 
 
 says S. Paul, “ any man have not the SprriT of CHRIST,”® 
 
 1S. John v. 31. 
 
 2 Vide Nicene and Athanasian Creeds, and Fifth Article, and 
 Council of Hatfield, A.D. 680. 
 
 3S, John xvi. 15; xvii. 10. 4S, Luke xxiv. 49.  ° Rom, viii. 9. 
 
38 THE PERSON oF THE Hoty Guost. 
 
 a ac ne nd oe 
 
 and S. Peter uses the same description,—“ searching what, 
 or what manner of time, the Sprrit of CuRIST, Which was 
 in them, did signify.”! Again, “Gop hath sent forth the 
 SPrRiT of His Son.”? It is to be noted that the Hoty 
 SPIRIT is called “the Spirit of Curist,” as “He spake by 
 the prophets,” and therefore the term asserts His Relation 
 to the Son before the Incarnation ; and does not refer only 
 to the temporal Mission through the Sacred Manhood, 
 which took place on the Day of Pentecost when the SPIRIT 
 came from CHRIsT upon the Apostles—* He,” saith S. 
 Peter, i.e. Curist, “hath shed forth this which ye now. 
 see and hear,’ 
 
 The doctrine of a double procession of the SPIRIT,* may 
 be traced as early as the writings of Tertullian in the West, 
 and S. Epiphanius in the East; the former speaks of the 
 Hoty Guosr as “the Third from Gop and the Son, as 
 the fruit is from the stalk and from the root ;” and the 
 latter says, “the Hoty Sprrir is from the substance of the 
 FATHER and the Son ;” whilst the doctrine of the ‘ Mon- 
 
 archy’ of the FaTHER was with equal clearness asserted, 
 
 Pet SA Petia, 2 Gal. iv. 6. Acts aiiaa) 
 
 * The “ Filioque” was formally added to the Creed of Constantinople, 
 according to Baronius, by the Council of Toledo, A.D. 447 ; according 
 to others by that of A.D. 589. Dr. Pusey has called attention toa Creed 
 professed by an assembly of Persian Bishops at Seleucia, in A.D, 410, 
 which according to Prof. Lamy’s translation of the original Syriac text 
 acknowledges the “ Living Paraclete” as “ex Patre et Filio.” Vide 
 Note, pp. 277—279. 
 
THE PERSON OF THE HoLr Guost. 39 
 
 and other causes were not yet at work to throw these two 
 aspects of Divine Truth into collision.! 
 
 In meditation, it will be lawful, then, either to contem- 
 plate the Hoty Spirit, as the most distant Person from the 
 secret Centre of all Life, and as therefore, so to speak, 
 touching upon the creatures,—the Eternal Son being in the 
 bosom of the FaTHER; or, to adore Him as proceeding 
 from the FATHER and the Son, as the Bond of Love 
 between Both. Art when it represents the Hoty Guost 
 in the form of a dove, places that emblem between the 
 FATHER and the Son, the tips of the wings touching the 
 
 ? With regard to the right of the Church to make any addition to 
 the Nicene Creed, the following remark is made by Dr. Pusey ina 
 letter to the Zimes (Dec. 28, 1875,) ‘“‘ The reception of the Niceno- 
 Constantinopolitan Creed in the Western Church, for itself, together 
 with the addition of the ‘ Filioque,’ is no more ‘ ecclesiastically irregular’ 
 than the additions to the Nicene Creed by the Council of Constantinople, 
 wholly a Greek Council, for its necessities in the East. The Creed, 
 also, with this addition, was notoriously received, under the impression 
 that it was the Creed, enlarged by that Council.” It has been thought 
 by some, that the addition to the doctrine of the Hoty Guost at Con- 
 stantinople having the sanction of that Council, and the prohibition to 
 add to the Creed having been introduced, are facts which place the 
 “* Filioque” on a wholly different footing ; but on the other hand, it may 
 be urged that the Greek Fathers made a far more important addition to 
 the Creed concerning the Divinity and Procession from the FATHER of 
 the Third Person, than the “‘ Filioque,” the latter being, when rightly 
 explained, but a corollary of the former; and the willingness of the 
 West to receive the greater additions of the East, thereby making the 
 Council of Constantinople to becomerCicumenical, referred to by Dr. 
 Pusey, must be borne in mind, when the East accuses the West of act- 
 ing alone. 
 
40 THE PERSON OF THE HoLr GuHost. 
 
 lips of Both to depict the Double Procession. In the 
 treatment of Memling in his representation of the Hozy 
 Trinity, the Dove is between the other Two Divine Per- 
 sons, whilst the Crown which is put above All declares their 
 co-equality in Power. However mysterious and ineffable 
 these Divine Relations are in themselves, the Son of Gop 
 has revealed, and His Church sanctioned, certain verbal 
 terms to express them, which, like the jewels in the walls 
 of the heavenly Jerusalem, enshrine and give out some rays 
 of the Divine Light ; inadequate indeed to reflect the whole, 
 they are mirrors of some portion of its glory, and change- 
 less as the truth which they guard and represent ; they are 
 helps to the mind and heart to lay hold on objective 
 Realities, and to form distinct conceptions of them; and 
 when they are disregarded, Divine Truth begins to fade, or 
 has already faded from our view. 
 
 There are those who regard dogma, that is, the scientific 
 definition of Divine Truth, as unsuitable to the present age. 
 They declaim against dogmas and denounce them as 
 “petrifactions of thought,” and hindrances to intellectual 
 progress. But it will often be found that their objections 
 really arise from a want of belief in, or right estimation of, 
 Revealed Truths. They cannot understand why in bygone 
 days men contended about an “iota” in a word! or the 
 addition of a single clause to a Creed. The priceless value 
 
 1 Carlyle thought this at first, but afterwards changed his mind upon it, 
 and saw the importance of a dogmatic affirmation of CHRIST’s Godhead. 
 
THE PERSON OF THE HoLtr Guost. 4I 
 
 of those truths which Gop has vouchsafed to us is now too 
 often ignored ; or, perhaps, the Truths themselves are only 
 held in some vague and indefinite manner. Some would 
 suffuse the representation of the Faith with the haze of one 
 of Turner’s pictures. The crisp outline of a definition 
 makes an unpleasant demand upon faith and tests con- 
 viction. The objection is, therefore, rather to the Truth 
 than to the concise formula which expresses it. Truths 
 are not fossilized because they are defined. Every century 
 throws fresh light upon dogmas, reveals fresh depths within 
 them, and new bearings of one truth upon another. The 
 coast-line which is clear and unbroken does not enclose 
 the ocean which stretches out beyond the gaze of human 
 eye ; so the definition of a Divine Truth, though it gives 
 it outline and marks it off from error, leaves fathomless 
 depths to be explored, upon which the thought and devo- 
 tion of ages may exercise itself without exhausting its mean- 
 ing or its far-reaching application. Dogmas, it is true, set 
 limits to the exercise of private judgment, because private 
 judgment is apt to occupy itself in narrowing the Faith and 
 taking up one-sided views of doctrines. Dogmas protect 
 the Truth in its breadth and its many-sidedness, as a recent 
 writer! has well put it. Creeds are like ‘‘ fences” put up 
 to preserve “ common land” for the benefit of the people, 
 when in process of time “‘ men began to encroach upon it.” 
 
 ' Vide ‘‘ Christianity in Relation to Science and Morals,” by Canon 
 MacColl, p. 2. 
 
42 THE PERSON OF THE HoLr Guost. 
 
 But dogmas must be in accord with Holy Scripture. 
 When art associated different objects with the Three Divine 
 Persons, the Hoty Guost was represented with a Book. 
 Let us, therefore, strive by meditating upon the last dis- 
 course of our LorpD with His disciples before He suf- 
 fered, as it is preserved to us in the inspired Scriptures, 
 to realize the mysterious Relations between the Persons of 
 the Godhead which are in an especial way therein un- 
 veiled. 
 
 IV. Another communication was necessary before the 
 creature could have a complete outline of the Being of 
 Gop. ‘The number and order of Divine Persons had yet 
 to be revealed. This was reserved by our Lorp to the last. 
 On the eve of the Ascension was the final unfolding of the 
 Life of Gop. In the great baptismal formula and com- 
 mand, “‘Go ye therefore, and teach all nations, baptizing 
 them in the Name of the Fatuer, and of the Son, and of 
 the Hoty Guost,”! the position of the Hoxy GHOST, as 
 the Third and Last Person of the Godhead, is bequeathed 
 tous. ‘This is a final revelation of the Divine Life. Here, 
 too, we find another evidence of the Divinity of the Hoty 
 SPIRIT; He is associated with the FATHER and the Son, 
 and placed on a level with Them in the Sacrament of 
 _ Regeneration. At man’s creation a Plurality of Persons 
 | in the Godhead is dimly revealed by the words, “Let us. 
 make man :’”? in man’s Regeneration the Trinity of Being 
 
 1S. Matt. xxviii. 19. 2 Gen. i, 26. 
 
THE PERSON OF THE HoLr Guost. 43 
 
 in the Godhead is fully manifested. It is not only juxta- 
 position with the Other Divine Persons, but in the words 
 for administering Baptism, which bears witness to His 
 Nature. He into whose Name we are baptized must be 
 our Gop. The presence of “the Hoty Guost” in the 
 form of the initial Sacrament involves the ideas of faith 
 in, and worship of, Him’ as a Divine Person, and His Co- 
 Equality with the FaTrHer and the Son. No creature 
 could find a place in the same category as “ the FaTHER ° 
 and the Son,”—as the Apostle’s reproachful question im- 
 plies, —“ Were ye baptized in the name of Paul?”! S. Paul, 
 it may be replied, places after the Name of Gop and Jesus, 
 that of the elect angels in the first Epistle to S. Timothy,” 
 “I charge thee before Gop and the Lorp Jesus Curist and 
 the elect angels,” but in this case the angels are only in- 
 troduced as witnesses and bystanders; not united’ with 
 Divine Persons in an act “ which brings the soul from death 
 unto life, and makes it a son of Gop,” and which, there- 
 fore, could only be shared by Him, Who is “the Lorp 
 and Giver of Life.” S. Basil warns us against thinking the 
 order here revealed an arbitrary order, and one which need 
 not be adhered to. It is true, it is allowable for special 
 reasons to depart from it, as S. Paul has done in conclud- 
 
 ing his second Epistle to the Corinthians ;3 but when the 
 
 aett Corsi. 3 3: +. Tim: v, 21. 
 3 2 Cor. xiii. 14. Also, notice the order of Divine Persons reversed 
 in I Cor. xii. First, the SPIRIT, v. 4; then the SON, v. 5; then the 
 
44. THE PERSON OF THE HoLr Guost. 
 
 Sacred Name is used to bestow Sacramental validity, or, 
 as an expression of faith, the FATHER stands first, the Son 
 second, the Hoty Guost third, according to our Lorp’s 
 closing revelation. Hence the Hoty Guost has been 
 called the Term of the Divine Life; He receives the 
 Divine Life, and breathes it back upon the FaTHER and 
 the Son; He produces no further condition of Godhead ; 
 in Him the Divine Fruitfulness ends. He is the Unity of 
 the Divine Life; for Gop is One in Essence, Will, and 
 Action. ‘The Hoty Guost is also, the Bond of Union in 
 the Trinity ; through Him, as it were, interpenetrating and 
 embracing the FATHER and the Son, there is a mutual 
 coinherence and eternal fellowship between the Divine 
 Persons. “‘ Believest thou not,” saith Curist, “that I am 
 in the FATHER, and the FATHER in Me?” The Spirit, 
 Who ‘searcheth all things, even the deep things of Gop,’ 
 is the Bond of this mutual indwelling and communion in 
 the Society of the ever-blessed Trinity. He is the Love 
 of the FaTHER for the Only-begotten, the Love of the Only~ 
 begotten Son for the FATHER; Himself, the Love of Them 
 Both. Love, says Aquinas, may be used “essentially 
 and personally” of Gop: essentially of Gop Himself, for 
 “Gop is love.”* Personally it is a “proper name” of 
 
 FATHER, v. 6. Upon which S. Basil acutely remarks, ‘‘ When we 
 receive gifts, we first meet with the distributor, then comes the thought 
 of the sender, and finally our mind rises to the author and giver of 
 the good things.” 
 
 1S. John xiv. to. 2 1S. John iv. 8. 
 
THE PERSON OF THE Hoxtr Guosz. 45 
 
 Me 
 the Hoty Guost, the Third Person, as “the Word” is the 
 
 proper name of Gop the Son. ‘Gift,’ too, is a personal 
 Name of the Sprrit, “ for the Gift of the Sprert,” says S. | 
 Augustine, “is nothing else but the Sprrir Himself.” This _ 
 Name denotes the nature of His Origin in the Divine Life, 
 as an eternal movement, so to speak, of Divine Affection, 
 and represents His characteristic in relation to the creatures, 
 to be an eternal readiness to give Himself forth, as in time 
 He actually did give Himself forth, to the rational creatures, 
 who without His gratuitous help could not be raised to the 
 knowledge, enjoyment, and possession of the Divine Life. 
 He is, then, the Love, the Gift, the Fulness, Joy, Sweetness, 
 Perfection, Peace, and End of the Life of the Infinite Gop. | 
 
 We have endeavoured to trace the Self-manifestation of 
 Gop through its chief epochs, in order to contemplate the 
 Person of the Hoty Guost. As a rose gradually opening 
 from the bud into full bloom, so have we watched Gop 
 unveiling Himself before His creatures, from His Oneness 
 and the first dim notion of Plurality, through successive 
 stages, until it is permitted for us to gaze, at last, on the 
 completely unfolded Beauty of His Inner Life. 
 
 One practical result of such a contemplation as we have 
 been engaged in should be this—a more definite worship 
 of Gop the Hoty Guosr. In our Formularies He is sepa- 
 rately supplicated, praised, and adored ; e.g., in the Litany, 
 ““O Gop, the Hoty Guost, proceeding from the FatHer 
 
 and the Son, have mercy upon us,” in the “Glorias” at the 
 
46 THE PERSON OF THE HoLr GHOST. 
 
 end of each psalm, in the Creeds, in the hymns of the 
 Ordinal, in the concluding utterances of Collects and 
 Prayers ; but in our private devotions, is He the Object of 
 distinct prayers or affections? Nothing tends so much to 
 weaken devotion as generalities. To have true sorrow for 
 sin, we need to find out the number and circumstances of 
 our sins as far as possible; sorrow springs from definite 
 sources. Even in the examination of a whole life, spiritual 
 writers suggest the selection of one single sin out of the mass 
 wherewith to stimulate a deeper contrition than that which 
 may arise from the distracted survey of numberless offences. 
 To realize the Passion, we must meditate upon its Sor- 
 rows, one by one ; the whole is too large an object for our 
 faculties to embrace. In a similar manner, the worship of 
 each several Person of the Godhead is the means of a closer 
 apprehension of the Divine Life. Whilst it is true that in 
 worshipping one Divine Person we worship All; yet the 
 soul is stirred by different thoughts, feelings, affections, de- 
 sires, and purposes, as it contemplates Each singly. Each 
 Divine Person inspires a distinctive devotion, founded on our 
 knowledge of His relations in the Divine Life, and of His 
 special work in the creatures. ‘Thus we can approach the 
 Hoty Guost, after what has been already said, as the Bond, 
 Unity, Love, Gift of the FATHER and the Son; the One 
 Who “proceedeth from the FATHER and the Son,” and 
 ‘Who with the FaTHEeR and the Son together” should be 
 
 “worshipped and glorified ;” the One Who overshadowed 
 
THE PERSON OF THE Hoty Guost. 47 
 
 Mary, and dwelt in Jesus; the One into Whose “ Name,” 
 together with the FatHErR and the Son, we have been bap- 
 tized ; and we can pray that something of the Mind and 
 Heart of Jesus, with regard to the Hoty GHOST, may be 
 impressed on our own inner life, in order that we may be- 
 come more and more like unto our Lorp. 
 
 As yet, we have regarded the Hoty Sprrir objectively, 
 only alluding to the Incarnation as necessary for gaining a 
 true knowledge of His nature. We have endeavoured to 
 fix our attention upon His Person, so that we may, from 
 gazing on that Pure River of Water of Life, which flows out 
 of the Throne of Gop and of the Lamb, catch something 
 of its love and joy and peace. As Moses, coming down 
 from the Mount, brought back with him some traces of 
 the radiance which he had borrowed from Gop, so our 
 communing with the Sprrir may leave some reflection of 
 His Brightness upon us, and awaken in us a special devo- 
 tion towards Himself, Who, from His Name and Position, 
 as well as from the secrecy of His Operations, is often 
 amongst the Divine Persons, the least .known, the least 
 
 ' loved, and the least worshipped. 
 
Chapter Lt. 
 
 THE WORK OF THE HOLY GHOST, FROM THE 
 CREATION TO THE INCARNATION. 
 
 N the previous chapter we contemplated the Person of 
 Gop the Hoty Guost. We watched the Self-manifes- 
 tation of Gop, as He unveiled Himself to His creatures. 
 Revelation, to the primary conception of Gop’s Oneness, 
 added a glimpse of His Plurality, in connexion with the 
 creation. This was all that was known of Gop throughout 
 the Mosaic Dispensation. The knowledge that there were 
 Divine Persons in the One Gop was reserved for later days. 
 The Incarnation, as it enabled man to conceive of, so it 
 displayed, this further Truth. The Incarnation of the 
 Word was accompanied by an unveiling of the Person of 
 the Hoty Guost. ‘It was then seen how the language of 
 the Church concerning the Hoty Guost was borne out, 
 both by the difficulty of reconciling with Holy Scripture 
 the opinions, that the Hoty Spirit was either a created 
 being, or only a Divine Influence; and also, by the direct 
 testimony of CHRIST and His Apostles. Then, we regarded 
 
 our Lorp’s last discourse as the third epoch in the mant- 
 
THE Work or tHE HoLr Guost, ETC. 49 
 be ponte A Rhea TERR MME SLND ROME RSE 8 Gene ae er, Le 
 festation of the Divine Nature, when the Second Person 
 
 unveiled to us the Relations of One Divine Person with An- 
 other in the Life of Gon, the procession of the Hoty Guosr 
 from the FATHER and from Himself—in such words as these, 
 and others like them, “ The Hoty Guost, Which proceed- 
 eth from the Fatuer ;” “ He shall receive of Mine ;’ not of 
 Me, as a Distinct Principle of Divine Life, but “of Mine,” 
 that is, of that Essence which Curist has in common with 
 the FatHer. After this, we noticed the last revelation of 
 the Life of Gop, vouchsafed us by our Lorp before His 
 Ascension, in the formula of Holy Baptism—“ The Name 
 of the FaTueEr, and of the Son, and of the Hoty GHOST,” 
 disclosing the Hoty Guost’s position as the Third and 
 Last Person in the Godhead. 
 
 We must now descend from the contemplation of the 
 Hoty Spirit Himself, in His Eternal Blessedness in the 
 Society of the Faruer and the Son, to regard His opera- 
 tions,—His own special action on the creatures. There is 
 one word of caution necessary before entering on this part 
 of our subject. We must beware lest, in speaking of the 
 special work of the Sprrit, we are led to conceive of any 
 divided action in Gop. Unity of action has been pre- 
 viously noticed, as belonging to Gop; as there is but One 
 ‘Will in the Three Divine Persons. Although, however, 
 there is this unity of action in Gop, yet it has pleased 
 Him to observe a certain order in the accomplishment of 
 His purposes, and thereby to reflect the Mystery of His 
 
 E 
 
50 THE Work oF tHE Hotr Guost, 
 
 own Being. Between the operations of Gop without, and 
 the Internal Distinctions of the Godhead, there exists a 
 real and true correspondence, by which Gop would help 
 His creatures towards a knowledge of Himself. Thus to 
 create is an act not restricted to any One Divine Person, 
 but is “common to the whole Trinity.” For, as the God- 
 head is common to the Divine Persons, and yet possessed 
 by Them in a certain order, inasmuch as the FATHER is 
 of none, the Son of the Faruer, the Hoty Guost of 
 Both ; so, in creating, the act is specially appropriated to the 
 FATHER Whose power is underived, but it is also attributed 
 to the Son as the mediate cause “through Whom all things 
 were made,”! and to the Hoty Guost as guiding, ruling, 
 vivifying, and leading on to perfection, that which has been 
 created by the FATHER ¢hrough the Son. How then is the 
 special operation of Gop the Hoty Guost to be regarded P 
 Early teaching provides us with an answer—“ He sanctifieth 
 me, and all the elect people of Gop.”? We are, then, con- 
 sidering the grounds of a familiar truth. To proceed histori- 
 cally :—we will, in this chapter, survey the action of the 
 Hoty Guosrt at the beginning ; during the time which in- 
 tervened between the Fall and the Incarnation ; and, 
 thirdly, in the Incarnation. 
 
 I. It seems in Holy Scripture that it is the Sprert’s pro- 
 ance especially to perfect the works of Gop, and to lead 
 
 His rational creatures to their final state of Blessedness. As 
 
 1'S.. John i. 3. ? Church Catechism. 
 
FROM THE CREATION TO THE INCARNATION. 51 
 
 Power is the special Attribute of the FATHER, and Wisdom 
 of the Son, so Goodness belongs in a peculiar sense to the 
 Hoty Guost. He is “the Perfecter” of the works of Gop ;} 
 we have the authority of S. Basil for using this expression : it 
 should be stated, however, that he explains the term in such 
 a way as to preclude any notion of incompleteness or faulti- 
 ness in the work of the FATHER and of the Son; it is only 
 meant that They, through the Third Person, accomplish 
 some portion of Their Common Will. He it is, Who not 
 only creates but acts on that, which has already being. He 
 it is Who either leads all things to their end, or bestows on 
 them perfection. In the material creation, the Spirit of 
 Gop brooding over the waters brings out from darkness and 
 chaos,—form, beauty, order, life ; whether as a restoration 
 or not, does not now concern us,—He beautifies and gar- 
 nishes those works of Gop in which He can meet with no 
 opposition from themselves. The gradual evolution, the 
 final completeness and embellishment of nature, are an 
 image of His transforming powers within the soul; if, 
 unhindered by the weakness or perversity of the will of the 
 creature, He is permitted to develop the spiritual life in all 
 its beauty and perfectness. 
 
 The hypothesis of evolution, if it could be verified, would 
 
 only enlarge the work of the Spirit in the material world, 
 
 1 “The original cause of existing things” is “the FATHER; the 
 creating cause, the Son; the perfecting cause, the SprriT.’—De 
 Spiritu Sancto, cap. xv. 
 
52 THE Work oF THE HoLyr Guost, 
 
 for it leaves the primary act of creation untouched ; and it 
 would make the Sprrit’s work in nature a more exact coun- 
 terpart of His work in the realm of grace. As long as the soul 
 is admitted to be “a separate creation” it matters little whether 
 the creative act in the material world took place only once 
 or successively. The theory of evolution may be traced in 
 germ even in the writings of S. Augustine and the schoolmen. 
 Aquinas says that some expositors interpreted Genesis liter- 
 ally, and taking the meaning on the surface held that plants 
 were actually produced in their kinds on the Third Day, but S. 
 Augustine says that the earth, then causaliter is said to have 
 produced herbs and trees.1 Peter Lombard speaks in the 
 Book of Sentences® of all things having been made matert- 
 ally at the first, but becoming formally distinct afterwards 
 through passage of time, as “herbs, trees, and perhaps 
 animals.” ‘The presence of the Sprrir seems only grander 
 in nature, if instead of special creations and monotonous 
 reproduction, we may view Him Who is “the Lorp, and 
 Giver of Life,” as producing by means of environment and 
 natural selection within certain limits fresh forms of beauty 
 and elaborateness, thus leading on to a perfection of endless 
 variety that which was at first a shapeless mass. If this 
 theory could be established, then the Sprrrr’s work in the 
 material world would be only the more closely the counter- 
 part of His work in the spiritual world. 
 
 Thou hast made “ things of two sorts,” says S. Augustine, 
 
 1S, Aug. De Genesi ad lit. v. 5. 2 Sent., Lib, ii, Dist, xy, 
 
FROM THE CREATION TO THE INCARNATION. 53 
 
 heaven and earth, “ one nigh to Thyself, the other near to no- 
 thingness.”! Of the spiritual creation,—the angel-world and 
 human souls,—the Hoty Guosr is of course in a far higher 
 sense the Perfecter. ‘The blessed angels were the work of 
 His creative power, for, “by the Word of the Lorp were 
 the heavens made, and all the host of them by the Breath of 
 His Mouth ;”? but His was the office of leading the angels 
 into all truth, in order that they might gain final Beatitude. 
 “The perfection of the angels is sanctification, and _per- 
 severance therein.”® It has been thought that He proposed 
 to them a further Mystery, which they knew not, but ‘ desire 
 to look into,”* and that the test of the angels, as of man- 
 kind, lay in the acceptance of a Divine Revelation: that 
 they were in some sense capable of faith ; and that the In- 
 carnation was the Mystery concerning which it was to be ex- 
 ercised. ‘Two passages of Holy Scripture may be noticed as 
 favouring this opinion : in the Epistle of S. Jude, when he re- 
 fers to “the faith which was once delivered to the saints,” and 
 to ungodly men who denied the Lorp, he proceeds at once 
 to speak of “the angels which kept not their first estate,”° 
 as though they were, in common with ungodly men, guilty of 
 the same sin of denying the Lorp; again in the Epistle to 
 the Hebrews, language is found which has been inter- 
 preted to refer to the Incarnation, as the angelic trial—the 
 
 words are these, “ And again when He bringeth in the First- 
 
 a «OU RIES 73 was, XXxille Os Pen basil. 
 #1 SoPet, i: 12: #5¢ Jude.6. 
 
54 THE Work oF THE Hoty Guoszt, 
 
 begotten into the world, He saith, And let all the angels of 
 Gop worship Him.”! The grammatical construction, “And 
 again,” according to many ancient and modern commen- 
 tators, is not intended to convey the idea that S. Paul is 
 using another quotation to the same effect, as it may appear 
 from our version ; from the original, it would be better ren- 
 dered, “ And the second time, when He shall have brought 
 in the First-begotten into the world.”? The inspired writer 
 would seem to imply that there had been some previous pre- 
 sentation of this Truth, when the command, “ Worship Him, 
 all ye Gods,”* had not been universally obeyed. The know- 
 ledge of angels could not reach to the Mysteries of grace, 
 which depended on the Divine Will, “‘ No one knoweth the 
 things of Gop but the Spirit of Gop ;”‘ to all others, “the 
 things of Gop,” whether the Distinctions of His Being, or 
 the purposes of His Will, come by Revelation. 
 
 The Incarnation was the hidden Mystery, the “ Mystery 
 which hath been hid from ages and from generations ;”> the fit- 
 ness and results of which were matter of faith even to angels, 
 ‘the principalities and powers in heavenly places,” who, 
 not until it was wrought out, could discern in it “the mani- 
 
 t Heb. i. 6, 
 
 ? The Revised N. T. renders the verse ‘‘ And when He again bring- 
 eth in the firstborn into the world.” Vaughan, in the Epistle to the 
 Hebrews, says of this passage, “the place of mdéAw makes its sense 
 ambiguous,” but he inclines to the view here taken, only the second 
 presentation of the Eternal Son, he thinks, is to be explained of the 
 Second Advent in Glory. 
 
 3 Ps, xevii. 7. 4 1 Cor. ii. 11. ” Col. i. 26. 
 
FROM THE CREATION TO THE INCARNATION. 55 
 
 fold wisdom of Gop.”! The future Incarnation proposed to 
 their credence by the Hoty Spirit, might have been the 
 test whereby they would rise or fall,—obtain full beatitude 
 or reprobation. ‘To accept it, was to correspond with the 
 leadings of the Spirit, for “no one can say that JEsus is 
 the Lorp but by the Hoty Guost:’? to deny it, was to 
 thwart His gracious purpose. Whether the pride of the 
 angels took the specific form of not accepting that which 
 surpassed their comprehension, or of envy, or self-compla- 
 cency, or of thirst of independence, or greed for dominion,— 
 their revolt was the first grief of the Sprrit, and the source 
 of all grief. His special work of bringing the creatures to 
 perfection failed, it has been thought, in a third of the host 
 of heaven, in whom He encountered a spirit of rebellion, 
 consequent upon their unbelief.* 
 
 II. Henceforth the operations of the Hoty Sprrit were 
 not simply the bestowal of life, and the perfecting it by 
 crowning it with higher life, but became multiform in op- 
 posing the Spirit of evil. The Ray of Divine Light suffers 
 diffraction. It will be impossible to pursue the history of 
 the Hoty Spirit’s workings, without also noting the devices 
 of that Spirit who is counter to Him. Henceforth the light 
 and the shadow travel together. The angel-world is broken : 
 and as truly as there are blessed spirits, adoring GoD; so 
 are there cursed spirits, who form a kingdom of evil, 
 governed by the great antagonist of the Spirir of Gop. 
 
 1 Eph. iii. ro. S01 Core xil..3- 3 Rev. xii. 9 
 
56 THE Work or tHE Hotr Guosr, 
 Higher and nether influences will be felt. We read not 
 only of “principality and power, and might and dominion,”? 
 in the world above ; but also in the same epistle of S. Paul 
 we are told of “ principalities” and “ powers,” of “the rulers 
 of the darkness of this world, of spiritual wickedness in high 
 places.”” ‘There is a true doctrine of Dualism as well as a 
 false. What other explanation is there of the ceaseless 
 struggle between truth and error, right and wrong, but that 
 opposing forces are striving for the mastery in man? But 
 these Spirits are not both eternal Principles, for the One is 
 Divine, the other but a creature, and therefore the strife 
 must have an end. 
 
 As soon as man is created, (whilst still fresh from the 
 Hand of Gop, with the breath of life infused into him, 
 endowed with ,a triple® perfection, and encircled by the 
 
 1 Eph: 4. 21. 2 Eph. vi. 12. 
 
 ° That is zatural perfection of body and soul ; sefernatural from the 
 gift of righteousness, and preternatural in the results of that, whilst it 
 was preserved, —immunity from concupiscence and from death. When it 
 is said man was not ‘‘ originally perfect,” it must be meant, that he had 
 not the acguéred perfection which arises from virtuous conduct. In no 
 other sense can such a statement harmonize with the scriptural record — 
 that he was made ‘‘in the image and likeness of Gop.” S. Augustine 
 says, —writing upon the words, ‘* Be renewed in the spirit of your mind,” 
 and ** put on the new man, which, after GOD, is created in righteous- 
 ness and true holiness,”—‘‘see what follows—‘ put on the new man 
 which after Gop is created in righteousness and true holiness ; behold 
 what Adam lost through sin.” De Gen. ad lit. 1. vi. c. 26. Of the 
 “perfect knowledge,” which according to S. Clement of Alexandria, 
 Adam possessed, the naming of the animals is a remarkable evidence 
 that it was an intuitive gift. 
 
FROM THE CREATION TO THE INCARNATION. 57 
 
 marks of Divine care and love) the dark shadow of the Evil 
 One comes upon the sacred page. Two contend for man’s 
 allegiance, and we know with what result. But it was not 
 with man as with angels, after the Fall : with man the conflict 
 still continued. “ My Spirit remaineth among you, fear ye 
 not,”! are words which can be applied to Gop’s dealings 
 with fallen man in general. Of angels, this could not be 
 said, for no presence of grace remained in the lost. The 
 angels’ sin was the sin against the HoLy Guosrt ; it was the 
 sin of spirit against Sprrit, impugning, from no feebleness, or 
 external temptation, but from sheer malice, Truth in the 
 very realms of light. Original sin in them was not in an 
 individual only, though doubtless in Lucifer there was an in- 
 ceptive movement, but it was original sin in a multitude 
 without descendants. “The angels which kept not their 
 first estate, but left their own habitation, He hath reserved 
 in everlasting chains unto the judgment of the great day.”® 
 They fell from their first estate : there was no further opera- 
 tion of grace within them: but man fell, not only through 
 himself, but as the point of conflict of other worlds. The un- 
 seen world, which had been divided already, came into colli- 
 sion around the first human will. Hence man fallen, was the 
 object of Divine Pity as well as of Divine Justice. Sin was 
 
 1 Hag. ii. 5. 2S. Jude 6. 
 
 * Origen, whilst denying the possibility of restoration in Satan, thinks 
 the evil angels may some day ‘‘ be converted to goodness,” but then he 
 assumes that they were the victims of the Devil’s malice at the begin- 
 ning, and so had some excuse. 
 
58 THE WorK oF THE HoLr Guost, 
 
 both his fault, and his misfortune ; his own free act, yet so- 
 licited. For him there was hope: ‘My Spirit remaineth 
 among you,”’—is not entirely withdrawn—“ fear ye not.” 
 The action of the Sprrir upon man after the Fall was 
 chiefly in three ways. First, by direct striving with his 
 conscience, to convince him of sin by its penalties; se- 
 condly, by revealing to man an external Law of Righte- 
 ousness ; and, thirdly, by successive communications through 
 the Prophets, of instruction, promise and judgment. All the 
 operations of the Hoty Spirit before the Coming of CHRIST, 
 may be arranged under this division : striving with the con- 
 science, revealing an outward law, inspiring the prophets. 
 After the Fall, there is in the human race a division, re- 
 sembling the division in the ranks of the angels ; only the 
 latter was an irreparable division, made at once. The angel- 
 race was complete in the moment of its creation: the human 
 race is formed by successive births. The stream of human 
 life widens as it runs. The division is made down through 
 the human race, from the Fall to the Last Day. ‘There is 
 still a division amongst mankind,—though despoiled and 
 wounded—a judgment ever going on, as man yields to the 
 influences of the higher, or nether world ; as he sinks from, 
 or rises to, the full acceptance of future remedies. You 
 can almost see the lights of the Eternal Spirit, and the 
 shadow of the Evil One, coming into view,—the workings 
 of the good Sprrir and the malice of Satan,—in the con- 
 
 quests of the One or of the other, along the line of human 
 
FROM THE CREATION TO THE INCARNATION. 59 
 
 history. The effect of the Fall was not to render man totally 
 corrupt. Man had forfeited the gift of supernatural righte- 
 ousness and was wounded in his natural powers; and all who 
 descend from the seed of Adam, as S. Bonaventure says, 
 ‘“‘have a nature marred not only by punishment but also by 
 guilt.” But man is not a wreck. The noble examples of 
 virtue in the heathen world—the character of a Socrates, 
 Epictetus, and Marcus Aurelius—provide a sufficient an- 
 swer to the doctrine of total corruption. The will, though 
 weakened and inheriting a tendency to evil, is still in a 
 measure free, and man therefore accountable for his ac- 
 tions. ‘Before man is life and death, and whether him 
 liketh shall be given him.”! The division between good 
 and bad begins at once; it is to be marked in the very 
 family of Adam. Abel yields to the influences of the 
 SPIRIT ; Cain to the influences from beneath ; they were 
 both fallen men, yet divided : one, through corresponding 
 with the Spirit, is called “righteous Abel ;” the other, by 
 ~ rejecting Him, is said to be “of that Wicked One.”3 As 
 of two, suffering from the same disease ; one, by a diligent 
 use of the appointed remedies, may recover or ward off 
 death ; the other, through wilfulness, dies. The light and 
 the shadow of human life travel onward together, until, at 
 last, the light closes in. 
 
 In the time of the Flood, we mark a great failure of the 
 
 PEGCOMIS: Sviek 7: 2S. Matt. xxiii, 35. 
 $ 1S. Johmiii. 12. 
 
60 THE Work oF THE Hotr Guost, 
 
 Spirir— My Spirit shall not always strive with man, for 
 that he also is flesh.”! Up to that time the words, “ My 
 SPIRIT remaineth among you,”’—words spoken to encour- 
 age Gop’s people after captivity, had been clearly antici- 
 pated and verified; there had been an inner circle of 
 light in the human race, “the sons of Gop,”?—those 
 who retained a consciousness of their original birth and 
 destiny,—amongst whom the Sprrit’s work continued, 
 in whom His influence found some co-operation and re- 
 sponse. Those “sons of Gop,” at last, allied themselves 
 to others who were leading the lower life, and who con- 
 tented themselves with an animal existence, having laid 
 aside all claim to spirituality. ‘“ My Sprrir shall not always 
 strive with man”—it is the death-knell of the old world 
 before the Flood! It is as if Gop were giving up the 
 struggle, as if He were being mastered, by those creatures, 
 who, by the endowment of free-will had been entrusted 
 with their own destiny. The poison of the Fall had sunk 
 deep into our nature, and personal sin corrupted whatever 
 had lingered of Paradise. ‘The higher life became allied to 
 the lower; and the nobler faculties, capable of heavenly 
 aspirations, gave way before the sway of passion—“ for he 
 
 also is flesh,” i.e., he leads the lower life as the rest; he 
 
 * Gen. vi. 3. ‘‘Quia carnalis et in vitia carnis sua culpa projectus 
 est.” Corn. a Lap. from S. Chrysostom and S. Ambrose. 
 2 «That sober race of men whose lives 
 Religious titled them the sons of Gop.”’ 
 MILTON, Paradise Lost, xi. 577, 622. 
 
FROM THE CREATION TO THE INCARNATION. 61 
 
 suffices himself with the development of an animal ex- 
 istence, although created with an immortal spirit, and 
 originally gifted with supernatural capacities of Bliss ; al- 
 though created in honour, yet he hath no understanding, ! 
 but is compared to the beasts that perish,—“he also is 
 flesh.” 
 
 A little stream of grace in Noah links the old world with 
 the new, and the conflict goes on again.—“My Sprrir 
 _remaineth among you.”—The family of Noah is divided, 
 as Adam’s was, after the temporal chastisement. Shem 
 and Japheth yield to the Sprrir: Ham and Canaan grieve 
 Him. As on the one hand, the Spirit, striving through 
 the conscience, was successful; or, on the other, Satan, 
 allying with concupiscence, could draw men aside—so in- 
 dividuals took their place.? 
 
 In the time of Abraham, S. Augustine has noticed a dis- 
 tinct advance in the Sprrit’s operations; His workings 
 began to be linked with a chosen family, which was, hence- 
 forth, to be the recipient of a series of blessings and mani- 
 festations. Hitherto, the Sprrir had been striving with 
 individuals separately, but now there was to be an order, 
 and locality, for His communications. His work would be, 
 so to speak, condensed and centralized. Gop in His great 
 
 condescension entered into Covenant with man. Abraham 
 }) Psy xlixpad 2: 
 7 S. Augustine notes that it is difficult to trace the ‘ sanctz vestigia 
 Civitatis’ in the times between Noah and Abraham. De Civ. Dei, 
 Vint, 
 
62 THE WorK oF THE HoLr GuHost, 
 
 therefore, has been called “the founder of the City of 
 Gop,” implying by that term that the good Spirir had a 
 new hold upon our race after his time, by having a more 
 definite seat for His operations in his family, and binding 
 its members more closely to Gop and to one another in 
 Gop. This was the Church in germ. It was the basis 
 of the Sprrit’s after-works, for to that family pertaineth 
 “the adoption, and the glory, and the covenants, and the 
 giving of the law, and the service of Gop, and the pro- 
 mises,” and from it “concerning the flesh Curist came.”! 
 It was “the first historical commencement of a religious 
 community and worship.”® The patriarchal period, having 
 allowed time for the expansion of this family into a nation, 
 prepared the way for the second operation of the Hoty 
 SPIRIT. 
 
 The second way in which the Hoty Spirit acted upon 
 man, after the Fall, was in the giving of the Law.? His 
 influences were no longer only private and personal, but 
 by the revelation of the Law to man, He had an external 
 mode of appeal. The ‘moral law within me,’”’—one of the 
 two things which filled Kant with “ wonder and reverence ;” 
 the Light which lighteth every man that cometh into the 
 world,” needed an objective stimulant and revelation to re- 
 
 #RROM. AX. Ay 5. 
 
 I.e. as an ‘ ecclesia’—called out from the rest of the world. 
 3 Taking the order which CHRIST assigned—“ the law and the pro- 
 
 phets,” S. Luke xvi. 16, and ‘‘if they hear not Moses and the pro- 
 
 phets,”’ v. 31. 
 
FROM THE CREATION T0 THE INCARNATION. 6 3 
 a eS IE EE RRL BD sy Can lee 
 vive its action, and make it shine out anew. The bestowal 
 
 of a Law of righteousness would bring to the conscience a 
 sense of guilt. First, the Sprrir convinced man of sin by 
 its penalties,—the sufferings which sin brought upon the 
 human race, stimulating in this way his conscience and 
 the law written in the heart, for “the fear of the Lorp is 
 the beginning of wisdom ;”!—but when sin had increased : 
 and the inner light had become dim and variable ; (we can 
 see in the lives even of patriarchs, how variable that light 
 was) and the moral sense had ceased to act with any 
 strength or precision; and the chosen race had become 
 enslaved and degraded: then He vouchsafed to the He- 
 brews, having delivered them from their social misery, the 
 guidance of a written Law. 
 
 The Law—Moral, Ceremonial, and Judiciary, “ given by 
 Moses,”*—was revealed or suggested by the Sprrit. The 
 Ten Commandments were “written by the Finger of Gon,” 
 that is, through the instrumentality of the Hoty Guosr. 
 The Finger of Gop, and the Sprrit of Gop, are in Scripture 
 interchangeable terms. When our Lorp is speaking to the 
 Pharisees of the power of dispossessing devils, according to 
 S. Matthew, He says, “If I cast out devils by the Spirit of 
 
 PPS. cxi. 10, 
 
 7S. John i. 17. We are thankful that at least the Decalogue is still 
 ascribed to Moses! ‘‘ The grand outstanding, imperishable monument 
 of Moses and his prophetic work is the DECALOGUE.”—Prof. Bruce, 
 
 ** Apologetics,” p. 209. 
 $ Exod. ‘xxxi, 18. 
 
64 THE Work oF THE HoLyr Gu#OST, 
 
 Gop ;” in the parallel passage of S. Luke, it stands, “If I, 
 with the Finger of Gop, cast out devils.”!_ The “ Finger of 
 Gop” is that, by which, so to speak, He reaches, and leaves 
 His pressure on created life, moulding and perfecting it. 
 
 The fingers are used, not only as means of exercising 
 strength, but also as instruments of thought and feeling, 
 whereby the conceptions of the mind, and the emotions of 
 the heart are expressed and imparted, whilst the fingers are 
 in themselves an index of mind and character. All forms of 
 beauty, and operations of delicacy, are wrought by their 
 agency. The finished productions of Beethoven and Michaeh 
 Angelo alike need their touch and movement. 
 
 The designation “ Finger of Gop,” then, represents the 
 Hoty Spirit, the Last Person of the adorable Trinity, the 
 Revealer of the Divine Will, touching created life, and acting 
 upon it, for the purpose of bringing it into order, harmony, and 
 beauty, and final accordance with the Mind and Will of Gop. 
 The Hoty Spirir not content with revealing the Law to 
 
 Moses, when the Prophet had gone up into the Mount,where, 
 
 “* Separate from the world, his breast 
 Might deeply take and strongly ie 
 The print of Heaven,” 
 also engraved the Divine Precepts upon the hard unchang- 
 ing stone. The “Finger of Gop” when writing on those 
 tables of stone, was imparting Gop’s mind upon sin,—fixing 
 in indelible characters what was sin. The Spirit was vouch- 
 
 1S. Luke xi. 20. 
 
FROM THE GREATION TO THE INCARNATION. 65 
 
 (ata ale SEB al COIR SOUR A a | 
 safing a permanent witness, and caution, against it; not 
 
 like the inward witness, fluctuating, obscure, and open to 
 be bribed, but a constant, distinct, inflexible measure of 
 sin. The bestowal of the Law had the effect of what 
 photographers call “fixing the picture.” The picture, the 
 moral ideal, began to fade away from the human soul, but 
 the Law, like a chemical solution, fixed the impression. 
 The Sprrir delivered this Law to man, that He might 
 convince him of sin, not only through the chastisements 
 which follow it,—death, the flood, the fire of Sodom, and 
 the like; but that the Law of righteousness might mark 
 its euz/t, as a violation of the Righteous Nature of Gop, 
 which that Law revealed, for “by the Law is the knowledge 
 of sin.”! Sin would, henceforth, clash with the external 
 voice of Heaven; it would be a manifest offence against 
 that Being, Who had no longer left its discovery to the 
 conscience, but had written a transcript of His own Moral 
 Nature on the Mount. 
 
 Together with the fuller knowledge of sin, the Hoty 
 SPIRIT imparted an increase of knowledge as to its remedy. 
 The structure of the Tabernacle, and the Ceremonial Law, 
 foreshadowed the mysteries of grace, according to the in- 
 tention of the Sprrir. When the inspired writer, in the 
 Epistle to the Hebrews, is describing the arrangements of the 
 tabernacle, and the ritual of the Day of Atonement, he states 
 this in the following words ;—‘“ The Hoty Guosr this sig- 
 
 ? Rom. iii. 20. 
 
 F 
 
66 THE WorK oF THE HoLr GHOST, 
 
 nifying, that the way into the holiest of all was not yet made 
 manifest.”1_ As the Manhood of Curist, and His mystic 
 Body, are the works of the Spirit, so the Tabernacle which 
 typified them was constructed by His suggestions. Moses 
 was directed by the Spirit to make it according to the pat- 
 tern showed him in the Mount, and Bezaleel to carry out 
 the design, was “ filled with the Spirit of Gop.”? 
 
 The Ceremonial Law had two purposes; one temporal, 
 the other figurative. It was in the first place the design of 
 the Sprrit through it to call away, and defend from idola- 
 trous worship, the chosen people of Gop; to give them 
 outward means of commemorating the mercies which they 
 had received in times past ; to suggest by the grandeur of 
 ritual, ideals of the Divine Excellence and Greatness; and 
 to represent by external acts the inward dispositions which 
 became a worshipper of the One True Gop. In the next 
 place, it was the Divine purpose to represent future Mys- 
 teries of grace through the ceremonial of the Tabernacle, 
 “the law” being “a shadow of good things to come;”% 
 and thus the sacrifices, and sacraments, the sacred things 
 and observances of the Jews, as “figures of the true,” 
 pointed to Curist and to Heaven, and to those energies 
 of grace which in the Church and in the individual, would 
 flow forth from His Passion and the Pleading of His Sacri- 
 fice. The sacrifice of animals was figurative not merely of 
 “the willingness of the offerer to sacrifice the sensual life,” 
 
 1 Heb. ix. 8. 2 Exod. xxxv. 31. * Heb.xaay 
 
FROM THE CREATION TO THE INCARNATION. 67 
 “Stan iy AS Ape ee Ada Mr tert S.A CN Cee 
 but were types of the One Sacrifice which should take away 
 
 the sin of the world. Whilst the Moral Law, as ‘a rule 
 and measure of human actions, had, as we have seen, a 
 condemning effect, for “by the law is the knowledge of 
 sin ;”! the Ceremonial Law, both by the solemn acts which 
 were enjoined and by their significance, lifted up the heart of 
 the worshipper and gave him hope and prospect of restoration. 
 
 Besides the Moral and Ceremonial Law, there was the 
 Judicial Law—there were “the commandments, the statutes, 
 and the judgments ;”* and “the judgments” were not the 
 mere application of human wisdom and experience for the 
 solution of the social difficulties which arose, and for the 
 administration of justice for the well-being of the com- 
 munity, but expressions of the mind of the Spirir. When 
 the Lawgiver could no longer continue to be the solitary 
 organ of the Spirit, in settling the affairs of the people, 
 because the labour was too great for him, the seventy elders 
 were appointed to share the burden with him; and the 
 same Spirit Who had guided Moses in his charge of the 
 Israelites was extended to them, that they might become 
 his coadjutors,—“TI will take,” says Gop, “of the Sprrir 
 Which is upon thee, and will put it upon them.”2 This was 
 an advance in the ways of the Sprrit, and a type of a future 
 law of transmission. Although Judiciary precepts were not 
 in the same way as the Ceremonial, capable of a mystical 
 interpretation ; yet, as they were the means of consolidating 
 
 1 Rom. iii. 20. 2 Deut. vii. 11. 3 Numb. xi. 17. 
 
68 THE Work oF THE HoLr GHOST, 
 
 and guiding the nation whose very existence and history 
 had a figurative import, they thus indirectly had a reference 
 to Curist. The law, then, in the language of S. Paul, is 
 “holy, just, and good”’—the Ceremonial Law, “ holy ;” the 
 Judicial Law, “just ;’? the Moral Law, “good”!—and by 
 means of these the Sprrit acted upon man. Still, with an 
 outward law and a divinely-instituted religion and a civil 
 code, the Spirit was quenched continually by the yieldings 
 of corrupt nature to the influence of Satan. The core of 
 the evil remained untouched. She was viewed mostly as 
 an external act. The offences which were met by sin and 
 trespass offerings were violations of some outward or social 
 obligation. Offerings and sacrifices were of avail for sins 
 of ignorance or inadvertency. Even on the great day of 
 Atonement the High Priest’s offering was “for the errors” of 
 the people.”® The service could not reach to the deepest 
 needs of the human conscience. The Law did not heal the 
 will and affections from within. Sin gained the mastery. 
 Isaiah sums up Israel’s history in the words, ‘They re- 
 belled and vexed His Hoty Sprrit :”4 a statement, which, 
 while it records the ingratitude and obstinacy of the people, 
 declares also the continuation of the Sprrit’s workings. 
 What the lapse of the sons of Gop was to the Spirit, in 
 patriarchal times, ¢/a¢ the captivity of the chosen people 
 was to the Spirit, at a subsequent period. It was the 
 
 ° 
 
 1 Rom. vii. 12. 2 QyvonuaTwv, 
 S$ Heb. ix: 7. 4 Isa, xiii. 10. 
 
FROM THE CREATION TO THE INCARNATION. 69 
 
 breaking in of the Spirit of Evil, on those upon whom a 
 special Presence of Gop rested. It was the victory of 
 Babylon over Jerusalem, of the ‘City of Evil” over the 
 ** City of Good.” 
 
 However, the words,—“ My Spirir remaineth among 
 you” were still verified in the prophets, who cheered Israel’s 
 darkest days. ‘They rose like stars in the firmament, each 
 shining with a distinct and peculiar lustre, which became 
 more and more effulgent amid the deepening shadows of 
 Israel’s eventide. In these we notice the third mode of the 
 SPIRIT’S operations according to our division. It may be 
 expressed in the language of Scripture, ‘‘ Holy men of Gop 
 spake as they were moved by the Hoty Guost.”! The 
 Law was a fixed instrument through which, when once 
 given, the SpiriT acted on those who had received it ; but 
 the prophets appeared at different times, and appealed in 
 different ways to the hopes and fears of mankind—‘“ Gop. . 
 at sundry times and in divers manners spake in time past 
 unto the fathers by the prophets.” Their revelations were 
 successive, transient, cumulative, and expansive ; each pro- 
 phet, catching up as it were the torch, and flinging from it 
 a clearer and a wider light. Men have existed at all times, 
 who, by a certain illumination of mind, have become foun- 
 tains of truth to their fellows. The gift of genius in the 
 natural sphere seems in some degree the analogue of the 
 prophetic gift in the spiritual sphere. But genius is more 
 
 1 2.S, Pet. i. 21. 
 
70 THE Work oF THE Hotr Guost, 
 
 or less a permanent endowment in those who possess it, 
 prophecy an occasional one. The divine afflatus came 
 and went. ‘The word of the Lorpb” came to the pro- 
 phet, did not reside in him. The Prophets were the 
 mouthpiece of the Sprrir when the Sprrir gave them 
 utterance. The revelation of the prophets is “a step 
 in progress beyond the law,”! and that from Samuel to 
 Malachi is its distinctive period; for the prophets ex- 
 pounded the Law, supplied devotional literature, and held 
 office during the Mosaic Economy ; they influenced human 
 conduct by appealing to the hopes and fears of the people, 
 by promising temporal blessings or predicting temporal 
 chastisements. ‘Thus the words ‘‘the Law and the Pro- 
 phets”* express the order of time,’ and, in this sense, Samuel 
 is named by S. Peter, as their head. } 
 
 But “the goodly fellowship of the Prophets” has also a 
 more comprehensive aspect, including all to whom, at any 
 time, the Spirit has vouchsafed a knowledge of things afar 
 off or beforehand, and who have communicated that know- 
 ledge to others. Prophets were raised up, not only to in- 
 struct the age in which they lived in principles of religion 
 
 and morals ; but for the essential purpose of keeping up, be- 
 
 1 Davison, Prophecy. 2S. Luke xvi. 16. 
 
 3 The theory which would almost reverse this order has to reckon 
 with the fact that ‘‘the Law” was referred to by the earliest prophets. 
 Vide Professor Stanley Leathes on ‘‘The Law in the Prophets”—as 
 well as with the principle of progressiveness in Revelation, and S. John’s 
 statement, ‘‘the Law was given by Moses.” S. Johni. 17. 
 
FROM THE CREATION TO THE INCARNATION. 71 
 
 fore a fallen world, the great promise of Redemption. This 
 is proclaimed by Zacharias as their special work ; when, ex- 
 ulting in the “salvation” of Gop, he says, it was spoken of 
 ‘by the mouth of His holy prophets, which have been since 
 the world began.”!_ The Prophets held up, before men and 
 Israel, the coming Deliverer; and in the acceptance of, 
 and in the living upon this Truth, lay the victory of the 
 Spirit, and the judgment and rejection of the Evil One. 
 This revelation was to be a test of faith, as well as a ground 
 of hope. As the division of the angels may have arisen 
 from the refusal, or acceptance, of a manifestation of Gop 
 yet to be made—the Incarnation ; so along the history of 
 man, the Hoty Guost, by the prophets propounding the 
 same Mystery, divides the human race. Immediately upon 
 the Fall appears the prediction,” “The seed of the woman 
 shall bruise the serpent’s head.” There is already the 
 vision of the Mother, the ‘Second Eve,’? with the Infant 
 in her arms, telling of grace and mercy as the gates of Para- 
 dise are closing: but, whilst this Revelation conferred 
 blessing, it became also the appointed test of Gop to man ; 
 it was the germ of a Mystery, through contact with which, 
 man would have to take his place, as he followed the 
 guidance of the Spirit of Gop, or the suggestions of the 
 
 Evil One. The words of the aged Simeon, when he gazed 
 
 1S. Luke i. 70, 2 Gen. iii. 15. 
 3S. Justin Martyr, Zryph, 100; Tertullian, De Carn. Christ. ; S. 
 Irenzus, Adv. Her. ili. 22, and v. 19. 
 
19: THE Work oF THE Hor Guost, 
 
 in rapture on the Child in the Temple, “‘ This Child is set 
 for the fall and rising again of many in Israel,”! had a wide 
 application ; for the Incarnation was to men, and possibly 
 to angels too, either “‘a stone of stumbling and rock of 
 offence,”* or the means of exaltation. By it, those who 
 accepted it, and lived upon it, should rise; through it, 
 those who rejected it, and stumbled at it, should fall— 
 “This Child is set for the fall and rising again of many in 
 Israel.” ‘The Prophet then, was ‘‘ the man of the Spirit,” 
 illumined and inspired by the Hoty Guost. Those who 
 shared that Gift had a twofold office to perform towards 
 mankind. They acted as Revealers of the Divine Mind 
 and Will in the present, and as harbingers of the Incarna- 
 tion that was to take place in the future. They were the 
 special instruments of the Spirit, whereby He gradually 
 unveiled the great Mystery ; revealing its circumstances one 
 after another ; developing the idea, which was at first slen- 
 derly imparted, with a richness and expansiveness of pre- 
 diction, as the fulfilment drew near. 
 
 III. Having traced the chief operations of the Spirit of 
 Gop up to the time of the Incarnation, our next endeavour 
 will be to note His part in that Mystery. ‘The Incarnation 
 was accomplished through the agency of the Hoty Guost ; 
 He is the Divine Person through Whom the Godhead and 
 Manhood are linked together: this is His Great Work, 
 in preparation for which He has been ministering in the 
 
 1S. Luke ii. 34. 2 Rom. ix. 33. 3 Hos. ix. 7, Heb, 
 
FROM THE CREATION TO THE INCARNATION. 73 
 
 ages past, as “‘the Spirit of Curist.” At the time of the 
 Incarnation, His Presence is abundantly manifested ; He is 
 the Minister of the Incarnation, and His Joy and Light 
 circle round the Divine Conception. All who are near to, 
 or concerned with the Mystery, are touched with the grace 
 that flows out of it. ‘There is Mary, filled with grace,! pre- 
 pared and fitted by the Hoty Guost to be the tabernacle 
 of Gop; there is Joseph, entrusted, after awhile, with the 
 knowledge and guardianship of the New Life, “ that which 
 is conceived in her is of the Hoty Guost;” there is 
 Zacharias, who “ was filled with the Hoty Guost and pro- 
 phesied ;”? there is Elizabeth, “ filled with the Hoty Guost,’* 
 at the salutation of Mary : there is the Baptist, still unborn, 
 indwelt by the Spirir;> the sons of Gop who “shouted 
 for joy’® when the foundations of the earth were laid, 
 are stirred by some fresh impulse of the Sprrir as they 
 issue forth from the portals of Heaven to praise and worship 
 “the First-begotten” Who is brought “into the world ;”7 
 there is Simeon, having a revelation from the HoLy Guost, 
 and led “ by the Sprrit into the Temple :’’—all who come 
 near to the central fire, catch something of its Divine Heat. 
 The Sprrit seems to overflow, as it were, the banks of the 
 Mystery ; and all those around it drink in the streams of 
 
 Light which emanate from, and encompass, His Greatest 
 
 bo 
 
 1S. Luke i. 28, reyapirwpevn. S. Matt. i. 20. 
 3S. Luke i. 67. 4S. Luke i. 4t. 5S. Luke i. 15. 
 6 Job xxxviii. 7. 7 Heb. i. 6, &'S. Luke'ii, 25, 26, 27. 
 
74 THE WorK oF THE HoLr GHOST, 
 
 Work. He rejoices, and makes His Joy visible through 
 human instruments, in the presence of the accomplished 
 Mystery of the “‘ Word made flesh.”! 
 
 Here we may pause, to consider some reasons for the 
 Sprrit’s Agency in the Conception of our Blessed Lorn. 
 His office it was to unite, in indissoluble union, our nature 
 to the Second Person of the Holy Trinity. This will be 
 found to agree with what has been before said, regarding 
 the works of Gop as reflections of His Inner Life. The 
 position of the Hoty Guost is that of the Bond of Union 
 between the FaTHER and the Son, hence He is the Author 
 of all sacred unions; He joins the soul to CuristT, and 
 unites souls together in the Communion of Saints ; He is 
 the Author of Sacramental Unions, and Spiritual States, 
 and Vocations: it is therefore fitting, that He should be 
 the Minister of that high and singular Union, which was 
 effected between the Uncreated and the created Natures 
 in the One Person of Curist. Again, as the Personal 
 Love of Gop,—the Love of the FaTHeER and of the Son, 
 —He is the One, by Distinction as well as Essence, Who 
 would have part in that Mystery, which is the highest 
 expression of the Love of Gop for His creatures.? As 
 
 1S. John i. 14. 
 
 2 It is not forgotten that the Cross is ‘‘ the Witness of Love” in the 
 highest degree, but the Incarnation made possible and involved the 
 further Mystery of the Passion. The Incarnation was itself an Atone- 
 
 ment, the making One of GoD and man. The Cross was its consum- 
 mation. Vide ‘‘ Aspects of the Cross,” pp. 26—-51. 
 
FROM THE CREATION TO THE INCARNATION. 75 
 
 the Source, too, of all sanctity, as His Title implies, He 
 would be the instrument of the Immaculate Conception of 
 Jesus. And in regard to the nature assumed by the Son 
 of Gop, that the Sprrir should be the active principle of 
 the Incarnation is but a manifestation of the cause of the 
 Mystery, which is the Goodness of Gop, and not any pre- 
 venient merits of the nature which was taken into union 
 with Gop. Such reasons may be reverently contemplated 
 for the Sprrit’s Ministration in the Incarnation ; He forms 
 that Sacred Manhood, and dwells in it. 
 
 Oh! what an epoch in the Blessed Spirit’s operations ! 
 The One, Whom we have watched, in all His patience and 
 tenderness, striving with man,—vexed, repulsed, overcome, 
 yet never entirely departing from him! “My Spirir re- 
 maineth among you: fear ye not.” What a joy for the 
 Blessed Spirit to find in the Manhood of Jesus a Home 
 from which He would never be dislodged, where He could 
 dwell in full and undisturbed possession, where the Evil 
 One had never been admitted, and could never enter ; for 
 when the Prince of this world cometh, Curist saith, he 
 “hath nothing in Me.”! Thus, in the language of pro- 
 phecy, the Sprrit is said to “ves? upon CurRIsT: the 
 Holy Dove, who could find no rest amid the fluctuating 
 and tumultuous passions of fallen nature, found a home in 
 the ark of safety,—the holy Humanity of the Redeemer. 
 
 Again, as we observed a change in the SPIRIT’s opera- 
 
 1S. John xiv. 30. 2- [sa exit? sig. [OMIM ts 22. 
 
76 Tue Work oF THE Horr Guost, 
 
 tions in consequence of sin, in that, instead of continuing 
 to be the simple Bestower of life and blessedness, He 
 became, also, the Antagonist of Satan and of the Kingdom 
 of evil; so, in Curist, He not only co-operated in the 
 Incarnation, but was_actively engaged with the Redeemer, 
 in His efforts to “ destroy the works of the Devil.”! The 
 work which had, hitherto, been carried on by SPIRIT against 
 spirit, would now be continued through the Mediator; the 
 Hoty Spirit had, thus, a new scope for His operations, 
 and a new vantage-ground against the Enemy. ‘This is 
 manifest throughout our Lorp’s Public Ministry. Imme- 
 diately after His Baptism, the Spirir proceeded at once 
 to war with the Evil One through Jesus Curist. What 
 else is the meaning of that tone of joy with which the 
 account of the Temptation opens? When we read of 
 Curist being “led up of the Sprrir into the wilderness,” 
 it seems as though there were an air of triumph in the very 
 words. And yet, viewed in reference to the Manhood of 
 Jesus,—and it was the Manhood concerned in this Mys- 
 tery,—what a trial it must have been to go forth into the 
 wilderness, into ‘solitude, and dryness, and conflict, and 
 suffering, for He “suffered,” S. Paul says, “ being tempted.”? . 
 “Pity Him,” says S. Bonaventure in his “ Life of Curist,” 
 “for here even more than at other times His life is full 
 of pain and bodily affliction.”® What a change to One, 
 —not like the Baptist habituated to a hermit’s life, by 
 
 1 1S. John iii. 8. 2; Heb; ii. 18. 3 “Life of CHRIST,” ch. xvii. 
 
FROM THE CREATION TO THE INCARNATION. 77 
 
 having been in the deserts until his showing unto Israel, 
 but to One Who had lived beneath a parent’s roof at Naza- 
 reth, and known a Mother’s continual love and care, and 
 the sweet ties and pure affections of home child-life! 
 What a sudden contrast, to rise up and go forth into the 
 desert to be tempted by Satan! This tone of triumph is 
 surely owing, in a measure, to the force of the Sprrit’s 
 influence, as He hastens on the overthrow of the great 
 Enemy of Curist and of Gop. Of the two expressions 
 “led up,”! and “driven”? by the Sprrit, the former pre- 
 serves a place for our SAVIoUR’S own personal action and 
 readiness, whilst the latter asserts the triumphant character 
 of the Spirit’s energy. The action of Curist’s Human 
 Will, and the sway of the Divine Sprrtr combine as prin- 
 ciples of the works of Jesus; throughout His Personal 
 Ministry, in His Miracles, Teaching, and Passion, there is 
 the same correspondence of the Spirit with the Redemp- 
 tive Acts of our Lorp. S. Paul speaks of His share in the 
 Cross when he says, Curist “through the Eternal Sprrit 
 - offered Himself without spot to Gon,” that is, offered Him- 
 self a blameless sacrifice ; as though, Gop the FATHER scru- 
 tinizing the Victim,—as the priests of old, the sacrifices, — 
 accepted it, not only because of the Sonship, but also, because 
 the Manhood was spotless through the indwelling Sprrir 
 of holiness. “The Hoty Guost, Who filled Curist” “as 
 Man in the Virgin’s Womb, preserved Him from all sin, so 
 
 1S. Matt. iv. 1. = De Markl. 22: 3 Heb. ix. 14. 
 
78 THE Work oF THE HoLr GHOST, 
 
 that He might be for us an Immaculate Victim, and a sweet- 
 smelling sacrifice to Gop.” 
 
 In the Intermediate State there is the same co-operation ; 
 S. Peter’s mysterious words have been taken in support of 
 this truth,!—“ being put to death in the flesh, but quickened 
 by the Sprrit,® by which also He went and preached unto 
 the spirits in prison.”® As Keble says: 
 
 ‘¢ Whether in Eden bowers Thy welcome voice 
 Wake Abraham to rejoice ; 
 Or in some drearier scene Thine eye controls 
 The thronging band of souls.” 
 
 1S. Athanasius. 
 
 2 Some interpret the passage, by referring the term ‘‘spirit” to 
 Curist’s Human Soul, and in the R. V. it is printed with a small 
 ‘¢s;’? others, again, have explained it to mean, the power of His Di- 
 vinity. It is not intended to imply that our LorD by His ‘descent into 
 Hell” gave souls who had lost all capacity for a supernatural life the 
 opportunity of recovering it. It is difficult to conceive of probation in 
 a bodiless condition and amid such circumstances when the offer of Re- 
 demption could hardly be a ¢es¢,—for no temptation to reject it would 
 then be present. CHRIST’s Presence then would act rather as the sun- 
 beam which can call out the bud where the germ of life still exists. 
 S. Peter describes the spirits preached unto as sometime “‘ incredulous,” 
 (ameOhoact,) but not as dying in that state. They were incredulous 
 whilst Noah was preaching of the coming doom, but not when the 
 waters were overtaking them. ‘‘In the soul, at the last moment of its 
 
 ] 
 
 passage on the threshold of eternity,” says P. Ravignan, ‘‘ there occur 
 doubtless Divine mysteries of justice, but above all of mercy and of 
 And there would be an additional reason for the latter, in the 
 
 case of those whose sins were ‘‘ open beforehand, going before to judg- 
 
 love.”’ 
 
 ment,” (1 Tim. v. 24,) who suffered a severe temporal chastisement in 
 the form of a violent death, that ‘‘the spirit may be saved in the day of 
 the Lorp JzEsus,” (1 Cor. v. 5.) 
 
 68th, Pet, 110164019. 
 
FROM THE CREATION TO THE INCARNATION. 79 
 
 The Spirit remembered in His love those, who had grieved 
 Him and had suffered the temporal calamity of the flood; 
 and yet had, some of them, died with a capacity of faith, 
 which fitted them for this gracious proclamation: the Spirit’s 
 suggestion was not absent from Curist’s Soul, when He 
 went and preached to those who had been disobedient in 
 the days of Noah. Also, in the Resurrection, the Spirit 
 had His proper work of uniting the sundered parts of 
 Curist’s Humanity,! when Curist was declared to be the 
 Son of Gop, by the resurrection from the dead, according 
 to the Sprrir of holiness.” 
 
 Thus it has been attempted to follow the Sprrit’s opera- 
 tions from the creation,—His failure with the angels who 
 ‘kept not their first estate ;” His modes of confronting evil 
 in man, by striving to convince him of sin through its con- 
 sequences, by giving the Law of Righteousness,—imparting 
 thereby some further knowledge of the guilt of sin, its hate- 
 fulness to Gop and contrast with His very Nature,—and by 
 providing him with a system of worship, which, though it 
 “could not make him that did the service perfect as per- 
 taining to the conscience,”* yet pointed to means which 
 would have that cleansing power ; by supplying him with 
 precepts for his guidance in social life, which, if faithfully 
 followed, would discipline the character and develop natural 
 virtues ; and by revealing through the Prophets the Divine 
 Will, and the Promise which was to be the sole hope of 
 
 1 Rom. viii. 11. 4 Rom. is 4. 
 3S. Jude 6. 4 Heb, ix. 9. 
 
80 THE Work or THE HoLtr GuHOosT, 
 
 mankind and at the same time a test—the occasion of 
 division and judgment ; and lastly, the Sprrit’s work in the 
 Incarnation has been briefly considered, and His co-operation 
 with the Mysteries of CHRist: whilst it is Curist Alone, 
 through Whose Name we can be saved,! Who by His Humti- 
 liation, Suffering, and Death redeemed man ; yet in all, the 
 Hoty Guost was a gracious and loving Coadjutor. 
 
 There is a practical reflection upon what has been ad- 
 vanced, with which we will conclude this part of our subject. 
 The work of the Hoty Spirit in the Old Testament has its 
 counterpart in the soul. There is an analogy between His 
 operations with the race of mankind, and with the individual ; 
 the latter is a miniature of the former. His operations be- 
 fore the Incarnation correspond to the movements of preve- 
 nient grace in one who is turning to Gop after a fall. The 
 term “prevenient grace” describes all those convictions, 
 strivings, illuminations, and utterances of the Spirit within 
 the soul, which precede the time when CurisT is revealed, 
 that is, its justification. The first conviction of sin is often 
 a conception of its penalties, and may arise from suffering 
 from them. It is like the Sprrit’s strivings of old ; like the 
 preaching of Enoch, Noah, and Lot, who warned men of the 
 coming of wrath. The first thought of the soul, touched by 
 the Spirit of Gop, and aroused to some sense of sin, is often 
 ‘what shall I suffer if I continue in this state ?’’ It is some- 
 thing more than natural fear ; it extends to a scene beyond 
 
 1 Acts iv. 12. 
 
FROM THE CREATION TO THE INCARNATION. 81 
 
 Se gare ere ee ee aaa Oa 
 
 death, and is therefore based on faith. If this movement of 
 Divine grace is obeyed, sin will soon be seen ina higher 
 light,—in its objective nature, as the violation of the law of 
 a Righteous Being, against Whom it is committed, Who is 
 concerned in it ; its guilt will thus be realized, and servile 
 fear will give place to a sense of regret and humiliation ; 
 a hatred of sin will be begotten, by a consciousness of the 
 misery of being out of harmony with the Mind and Will of 
 Gop. The Spirir reveals the Righteousness of Gop, and 
 shames man by a new estimate of sin,—its appearance in 
 the light of His Countenance ! 
 
 As the revelation of the Law of righteousness and of our 
 consequent need of cleansing and guidance, was not the 
 final means whereby the Sprrir acted on man in the old 
 Dispensation, but the voices of the Prophets by whom He 
 spake ; so the soul’s stay, under conviction of sin, is to be 
 found in those inspirations of grace,—those inward voices of 
 promise, those rays of hope, which tell of Bethlehem and 
 Calvary. Glimpses of the Manger and the Cross uphold it, 
 when it is in darkness, and when well-nigh overwhelmed by 
 the full sight of its iniquities. If the soul is faithful to the 
 inspirations of the Sprrir ; they will be the forerunners, as 
 the Prophets of old, of the revelation of Curist. The same 
 revelation of Divine love is still vouchsafed,—“ Jesus Curisr 
 and Him crucified ;”! and the first fear, which, though it was 
 partly of grace, was nevertheless sordid through self-love, 
 
 1 1 Cor, ii. 2. 
 
 G 
 
82 Tue WorK oF THE HoLyr GHOST, ETC. 
 
 i ie gS ESC ae 
 
 will melt into the generous impulse of a true contrition, as 
 the Sprrit imparts to the sinner the vision of the Healer and 
 Deliverer ; and then the Hoty Guost will make the penitent 
 and renewed soul to become acentre of conflict against, and, 
 if faithful, of victory over, the common Enemy, reiterating in 
 Curist’s members, in a measure, the Mysteries of CHRIST. 
 Moreover, as prevenient grace leads up to the entire recon- 
 ciliation of the soul with Gop, its passage from darkness to 
 Light ; so is it granted for conquering any particular fault, 
 or undoing the results of sin in any portion of man’s life, and 
 for the formation or increase of any grace or habit of devo- 
 tion ; it is simply the grace which fore-runs any human effort, 
 whatever may be the soul’s previous attainment. The 
 creature must then, whether he stand in need of repentance 
 or renewal, seek the “ preventing”! grace of the Hoty SPIRIT, 
 and listen to His voice when He strives to convince him of 
 sin ; and then he will gradually be led on from grace to 
 grace, and will gain new and deeper views of the Incarnation 
 and Passion, until Curist be completely formed within? 
 him. Thus will the wholesome fears, which in His earliest 
 work the Sprrit inspires, for “the fear of the Lorp is the 
 beginning of wisdom,’’’ have their proper efficacy, until they 
 are cast out by that “perfect love’ which He Himself, 
 Who is the Personal Love of Gop, will in the end, shed — 
 abroad in the heart.° 
 
 RS Psy exces 2 Gal. iv. 19. SPs, Cxiakue 
 4 1 S. John iv. 18. *sRomsv2 5. 
 
Chapter ELE. 
 THE COMING OF THE HOLY GHOST. 
 
 N the first chapter, we approached the Hoty Guost, as 
 
 a Divine Person in the Life of Gop, dwelling with the 
 FATHER and the Son from all eternity, not a Divine in- 
 fluence only, or phase of Godhead, nor a created intelligence, 
 but the ‘‘very and eternal Gop.’! In the next chapter, we 
 descended from the contemplation of the Hoty Guost Him- 
 self, to trace His work from the Creation to the Day of 
 Pentecost. First, it was regarded as His special function 
 to perfect the creatures, by leading them into all truth, and 
 by bringing those who obeyed Him to the end of their be- 
 ing,—to their final Bliss. The first grief of the Sprrir was 
 caused by the angels who kept not their first estate, and 
 “abode not in the truth,’ but sinned through pride,? and 
 envy,* possibly by rejecting the Mystery of the Incarnation. 
 There was an end to the Sprrit’s action in the lost angels ; 
 but with man it was different. ‘My Spirit remaineth 
 among you: fear ye not.”® Man being the point where 
 
 Y Art. v. 2 S. John viii. 44; S. Jude 6. 3 1 Tim. iii. 6. 
 4 Wisd. ii. 24. > Haggai ii. 5. 
 
84 THE ComiInG oF THE HoLr GHOST. 
 
 ee re 
 
 the two worlds met in conflict one with another, his Fall 
 was not only the object of Divine Wrath but also of Divine 
 Pity, and the cause of his loss and injury rather than of his 
 ruin. Secondly, the three chief operations of the SPIRIT 
 on fallen man were considered,—His striving with man’s 
 conscience, His giving him light as to the guilt of sin through 
 the Moral Law, and of its remedy through the Ceremonial, 
 and need of justice through the Judicial Law,—His raising up 
 prophets, from time to time, to be the organs and channels 
 by whom He delivered the one great testing Revelation, the 
 Incarnation. Thirdly, the co-operation of the Hoty GHost 
 in the Mystery of the Incarnation, and with our Lorp’s 
 Redemptive Work, was traced out. An analogy was then 
 drawn between the Sririt’s dealings with man before the 
 Incarnation, and His actings upon the soul previous to a 
 state of justification: comparing His operations of old to 
 those convictions of sin, illuminations and inspirations of 
 prevenient grace, which are stirred in the soul “ until 
 Curist be formed”! within it. 
 
 We come now,to the Personal Mission of the Hoty 
 Guost, “1 will pray the Farner, and He shall give you 
 
 999 
 
 another Comforter. The two days on which events in- 
 volving most momentous consequences to our race are 
 commemorated, are those on which, respectively, the 
 Second and Third Persons of the Blessed Trinity conde- 
 scended to come to us: the Son by taking our flesh into 
 
 1 Gal. iv. 19. 2S. John xiv. 16. 
 
THE ComING OF THE Hotr Guost. 85 
 
 Personal Union with Himself: the Hoty Spirit by com- 
 mencing a Personal indwelling of grace in human nature, in 
 the persons of the disciples. ‘These were two great epochs 
 in our history, and, as with regard to the first, there was a 
 long preparation before it, by means of a series of types and 
 prophecies, which, as it drew nigh, foretold the circumstances 
 of it: so, for the Coming of the Third Person there was a like 
 preparation. Viewed on the side of Gop, a preparation such 
 as is found in the Scriptures, befits the august character of 
 the event which took place on the Day of Pentecost : and on 
 the side of man it provided a necessary education of the hu- 
 man mind for the reception of a sublime Mystery, and sup- 
 plied subsequently grounds for the confirmation of a belief 
 in its occurrence. S. Peter speaks of the ‘‘ word of prophecy” 
 as ‘‘more sure,” that is, more reliable, than the witness of his 
 own senses, his ears and eyes,! in that it is a ground of 
 faith “which all can examine for themselves.” The corre- 
 spondence of fulfilment with type and prophecy has a high 
 evidential value, as the manifold attempts to account for 
 it on the score of acute human foresight are enough to 
 show : and its value is enhanced in an age when “ the Reign 
 of Law” prejudices many minds against the appeal to mira- 
 cles of power on the supposition that they must involve 
 infractions or suspensions of “ Law.” Christianity, as a Re- 
 ligion, holds a position of its own, on the score of “ the elabo- 
 
 rate preparation” which preceded its advent. Muhamma- 
 
 epee ete 1.116, +10. 
 
86 THE ComING OF THE HoLr GHOST. 
 
 danism, it has been well said, burst upon the world with the 
 flash of the sword. Brahmanism and Buddhism have no 
 “‘ vestige of preparation, and even Judaism, in its national 
 form, had but a brief inauguration. And as the Prepara- 
 tion for the Advent of Curist and the Sprrit becomes only 
 fully visible through the light which is cast back upon it by 
 the accomplishment of those Mysteries,! therefore it is be- 
 yond the explanation of man’s design.”® 
 
 First, we will review the preparation for the Coming 
 of the Comforter; and secondly, His Coming, and its 
 special blessedness. 
 
 I. Concerning the preparation,—which may be divided 
 into two parts, the immediate and the distant preparation, 
 —it must not be expected that there will be the same 
 abundance of type and prophecy concerning the Coming of 
 the SprRiT, as we find in reference to the Coming of the 
 Son of Gop. ‘Two reasons may be assigned for this varia- 
 tion in the quantity of predictive reference to the Spirit : 
 one, that the Incarnation involved the Coming of the Hoty 
 GuHosT, the two Mysteries being parts of one scheme of 
 Redemption ;° the other, because the Incarnation, standing 
 up, as it were, between Pentecost and the days of the 
 
 + “Vetus Testamentum in Novo patet, Novum Testamentum in 
 Vetere latet.” 
 
 * Vide ‘‘Characteristics of Christianity,” by Professor Stanley 
 Leathes. 
 
 * Thus, e.g., Isa. xlviii. 16, R.V., ‘The Lorp Gop hath sent Me, 
 and His SPIRIT.” 
 
THE CominGc oF THE HoLr Guost. 87 
 
 Prophets, in a measure blocked out the view of the further 
 Mystery, which was consequent upon it. On the side of | 
 Almighty Gop, also, there is a cause for this difference. 
 The Incarnation, as it touched the very Being of Gop, was 
 a Mystery greater than the descent of the SPIRIT on man ; 
 for the union of the Hoty Sprrir with man, is not a natural 
 or personal union, but relative, and accidental as far as in- 
 dividuals are concerned, and by participation. The former 
 affected the Being of Gop, for, in consequence of it, the 
 Second Person of the Godhead ceased to be only Gop 
 and became for ever Gop and man: the latter leaves the 
 Third Person as before, only Divine. We must not, 
 therefore, presume that prophecy and type will be as rich 
 and forcible in relation to the coming of the Hoty Guost, 
 as in the preparation for the Advent of the Redeemer. 
 Although, however, there is not the same abundance of 
 revelation, there are glimpses and tokens of the SPiRIt’s 
 future Presence and operations. We will note some of 
 these. 
 
 In the action of the Hoty Sprrir at Creation we have 
 the first intimation of His Presence and future work. ‘The 
 Spirit of Gop moved upon the face of the waters.”! The 
 expression ‘moved upon,’ it is well known, refers to the 
 action of the bird tenderly and tremulously brooding over 
 its nest, and therefore has been taken as a representation 
 and foreshadowing of the Descent of the Sprrir on the 
 
 1 Gen. i. 2. ‘* Was brooding upon.” Alternative rendering, R. V. 
 
88 THE COMING OF THE HoLtr GuHosT. 
 
 waters of Jordan “in a bodily shape like a dove,’”! and 
 of His life-giving Presence in the Sacrament of Regene- 
 ration.” 
 
 In the sending forth the dove from the Ark by Noah, 
 mystical writers? have seen an early image of the mission of 
 the Comforter, of Whom the dove is a symbol. The dove 
 being sent forth three times,—first hovering over the waters 
 and returning ; secondly, bringing the token that the waters 
 were abated ; thirdly, returning no more—is said to repre- 
 sent the breathing of the Sprrirr upon the Apostles when 
 they were still weak and trembling, and had yet to be en- 
 dued with power from on high; the giving of the Hoty 
 Guost on the Day of Pentecost, when He came to manifest 
 the peace which had been concluded between Gop and 
 man; and His final going forth in the gift of glory in the 
 life to come. Similarly these goings-forth of the dove have 
 been viewed, as typical of the invisible missions of the 
 SPIRIT within the soul: He, in Holy Baptism, operates 
 upon nature in its unrenewed state; in Confirmation passes 
 forth into greater fulness when the new life has begun its 
 growth ; and in Glory bestows a fixed condition in the new 
 
 1S. Luke iii. 22, As Milton says: 
 **'Thou, O Sprrit—from the first 
 Wast present, and with mighty wings outspread, 
 Dove-like sat’st brooding on the vast abyss, 
 
 And mad’st it pregnant.” 
 Paradise Lost, i. 18. 
 
 2S. John iii. 5. % Ruperti Opera, Tom. I. lib. iv. cap. 23. 
 4 Gen. viii. 8. 
 
THE CoMING OF THE Hotr Guost. 89 
 
 heavens and earth wherein dwelleth righteousness. These 
 three goings-forth of the Sprrir have also been compared 
 with the triple anointings of David. 
 
 The cloudy pillar in the desert,! conducting the children 
 of Israel to the promised land, has been regarded as a type 
 of the loving Spirit, Whose office it is to lead the Church 
 of Gop, and each of its members, into the land of righteous- 
 ness.” The cloud as a “pillar of fire” was by night a source 
 of light and a protection, intervening between the Israelites 
 and their foes ; and it was in the day, as it moved on before 
 them, a guide and an encouragement to proceed. We are 
 told that ‘the Lorp went before them by day in a pillar of 
 cloud.”® It is easy to see how these details are typical of 
 the guidance of the Hoty GuosT in seasons of darkness 
 and trial, and in times of brightness and progress. 
 
 Again, the frequent recurrence of the number seven in 
 the Scriptures has been considered to bear a mystical 
 allusion to the Sevenfold Gift of the Sprrit; e.g., the seven 
 days of Creation,* the seven days of purification,® the seven 
 trumpets sounded at the fall of Jericho,® the sevenfold 
 duration of feasts,’ the seven eyes in the stone which Joshua 
 saw,® the seven pillars of Wisdom’s house,? and, especially, 
 the seven lamps which burned on the candlestick in the 
 
 tabernacle.!° In the vision of Zechariah, the seven lamps 
 
 1 Nehem. ix. 19. 2 Ps. cxliii. ro. 3 Exod, xiii. 21. 
 4 Gen. ii. 2. 5 Lev. xiv. 7, 8. 6 Joshua vi. 4, 6. 
 7 Lev. xxiii. 6, 8, 36, 40. & Zech. iii. 9. ®y DEO Leal 
 
 10 Exod. xxxvil. 23; Rev. iv. 5. 
 
go THE ComMING oF THE HoLr Guost. 
 
 on the candlestick were explained, when the angel was 
 asked what they meant, by the reply, “not by might, nor 
 by power, but by My Sprrit, saith the Lorp of Hosts.” 
 In the Book of the Revelation, the seven lights are seen 
 in the heavenly place,—for the tabernacle was made after 
 the pattern of heavenly things,—and are described as the 
 Seven Spirits of Gop; which do not appear to have been 
 seven angels, for angels are not called spirits in the Book 
 of the Revelation, neither could they be creatures of any 
 kind, for they are placed in a co-ordinate position with the 
 Eternal Gop, “Grace be unto you and peace from Him 
 which is and was and is to come, and from the Seven Spirits 
 which are before the Throne, and from Jesus Curist.’”? 
 The Ritual of the Book of the Revelation therefore explains 
 the prophetic signification of the seven lamps in the taber- 
 nacle. 
 
 Manifold were the uses of oil in Eastern countries. It 
 was constantly employed for domestic, medicinal, and nutri- 
 tive purposes. The ceremonial of the Jews required it to 
 be mingled with or poured upon offerings ;? an oblation of 
 “beaten oil”* was made with the daily sacrifice ; it formed 
 part of the ritual of the cleansing of the leper ;> it accom- 
 panied the offerings at the consecration of Levites ;° whilst 
 
 Kings,’ Priests, and Prophets? were anointed with it when 
 
 1 Zech. iv. 6, 2 Rey. i. 4. 5 Lev. vii.10; Num. vi. 15. 
 2 E0X; (Xx1K.' 40; 5 Lev. xiv. 10, § Num. viii. 8, 
 7 1Sam.x,. 1; xvi.13. 8 Ex. xxix. 2. 9 1 Kings xix. 16. 
 
THE COMING OF THE Hoty GHOST. g! 
 
 entering upon their respective offices. Its absence denoted 
 sadness and gloom: its presence joy and light. The oil, 
 by which the High Priest was anointed at his consecration 
 and ‘the tabernacle and all that is therein’! hallowed and 
 made “most holy,” and that which was used on the occa- 
 sions which have been enumerated was a perpetual type of 
 the “oil of gladness” with which Curist was anointed above 
 His fellows, which in the plain language of S. Peter is the 
 Hoty Guost.’ 
 
 The laver at the entrance of the tabernacle, where 
 the Priests cleansed themselves before entering upon the 
 worship of Gop, foretold the laver of regeneration and 
 renewing of the Hoty Guosr which should qualify us for 
 attending the Mysteries “having our hearts sprinkled from 
 an evil conscience, and our bodies washed with pure 
 water.”®> This arrangement of the Tabernacle leads us to 
 remark, how constantly water, the element through which 
 the Sprrir cleanses the soul from original sin, is used in 
 Holy Scripture as an emblem of the Spirit. Thus, in 
 Isaiah, “I will pour water upon him that is thirsty, and 
 floods upon the dry ground: I will pour My Spirit on 
 thy seed.” The Psalmist speaks of the “river, the streams 
 whereof shall make glad the city of Gop.”® Ezekiel had 
 a vision of the holy waters, issuing out “on the right 
 
 side,”® reminding us of that stream of which S. John bare 
 
 1 Exod. xl. 9. AA CtSEx.030- Pilbfebex. 22. 
 4 Isa. xliv. 3. PSUS exvla A 6 Ezek. xlvii. 
 
92 THE CoMING OF THE HoLr GuHosT. 
 
 record. ‘These waters, spreading out and deepening, had 
 a life-giving power,—‘“ everything shall live whereon the 
 river cometh.” At the well of Samaria, Curist talked 
 with the woman of the gift of Gop, and the living water, 
 which springeth “up into everlasting life.”! In the great 
 day of the feast, Jesus cried, “If any man thirst, let him 
 come unto Me and drink; he that believeth on Me, out 
 of his belly shall flow rivers of living water.”” That the 
 allusion was to the Spirit, the Evangelist makes certain, 
 “this spake He of the Sprrit.” Water cleanses, restores, 
 fertilizes, and is associated, especially in the minds of those 
 who lived in an Eastern clime, with all that is invigorating, 
 delicious, and precious. The Spirit depicted as “a pure 
 river of water of life”> flowing out of the throne of Gop and 
 of the Lamb; and the invitation to him that is athirst to 
 take the water of life freely, are amongst the closing utter- 
 ances of the Sacred Canon. 
 
 Again, the breath or wind, from its subtle nature, force, 
 or movement, and approach to that which is immaterial, 
 portrays in name and action the Hoty Spirit. ‘When 
 Thou lettest Thy Breath go forth they shall be made, and 
 Thou shalt renew the face of the earth.ӣ In another vision 
 of Ezekiel, is described the valley of dry bones, the gathering 
 together of the bones when the Word of Gop prophesied, 
 the sinews and the flesh coming upon them and the skin 
 
 1S. John iv. fo, 14. 2S. John vii. 37—39. 
 3 Rev. xxii. I, 17. ME ES CVO. 
 
THE ComiInG oF THE HoLr GuHost. 93 
 
 covering them from above ;—but there was no life in them, 
 The structure was complete, but they awaited the Divine 
 Afflatus! “Come from the four winds, O Breath, and 
 breathe upon these slain.” An explanation of the vision 
 follows, “J will put My Spirit in you, and ye shall live.” 
 When the Psalmist says, ‘ He bloweth with His Wind and 
 the waters flow,”” S. Augustine sees a mystical reference 
 to the Sprrit as the source of contrition; and when our 
 Lorp spake with Nicodemus of the Spirit, He also com- 
 pared His movements to the breeze.* Such are some of 
 the figures, under which the Spirit’s future Presence and 
 workings were indicated. 
 
 Many prophecies in clear terms announce the Coming of 
 the Hoty Guost. “It shall come to pass in the last days, 
 saith Gop, I will pour out of My Sprrir upon all flesh,”4 
 were the words in Joel, which were the first the Sprrit put 
 into the mouth of S. Peter on the Day of Pentecost. Isaiah 
 looks forward to the same time when the Spirit shall ‘be 
 poured upon us from on high.”® Ezekiel, “when a new 
 Spirit shall be put within you.” Haggai prophesying of 
 the “latter time,” saith, “ My Sprrir remaineth among 
 you.”® Zechariah tells of a new insight into the Crucifixion, 
 which should be the result of the Sprrir of grace and sup- 
 plication being poured on the house of David, and upon 
 the inhabitants of Jerusalem.? The writer of the Book of 
 
 1 Ezek. xxxvii. 2 Ps. cxlvii. 18. 3S. John iii. 8. 
 
 4° Act® 110-17, eo laa Sees Th, 6 Haggai ii. 5. 
 7 Zech. xii. 10. 
 
94 THE COMING OF THE HoLyr GuHosT. 
 
 Wisdom asserts the need of the Sprrit, ‘‘ Thy Counsel who 
 hath known, except Thou give Wisdom, and send Thy 
 Hoty Spirit from above ?”! 
 
 The workings of the Hoty Spirit in certain persons also 
 amounted to a presignification of His future Presence and In- 
 dwelling ; as the Angel of the Lorp appearing in human form 
 was a lesson “addressed to the eye and to the ear of ancient 
 piety, in anticipation of a coming Incarnation of Gop.” 
 Thus Joseph was said to be “a man in whom the Spirit of 
 Gop is.”” Of Moses it is affirmed by the Prophet that 
 Gop “put His Hoty Sprrir within him.”? Joshua is de- 
 scribed as “a man in whom is the Spirit.”* During the 
 sojourn in the desert Gop is said to have given the “ Good 
 SPIRIT to instruct”® His people, thus foretelling His future 
 action in illuminating the human understanding. The 
 SPIRIT is again and again said to come and fit men for 
 various offices. Hecomes upon the Judges,§and on David? 
 when Samuel anointed him. Isaiah saith, “The Lorp 
 Gop and His Spirit hath sent me.” Jeremiah sanctified? 
 before his birth by the Spirit, was a type and approach 
 towards mysteries of grace in the New Covenant. Ezekiel 
 on the banks of Chebar, speaks of mysterious operations of 
 the Sprrit upon and within him.!° Zerubbabel was to pre- 
 
 vail, ‘‘not by might, nor by power, but by My Spirit, saith 
 
 } Wisd. ix. 17. 2 Gen, xli. 38. si isa lx. 11; 
 4 Num. xxvii. 18. 2 Neh ix. 120. 6 Judg. iii. 10; vi. 34, &c. 
 7 1 Sam. xvi. 13. S sag xlyiit,. 16.) %.* Jer. 1.55. 
 
 pr eee als 25 Vii, 
 
THE CoMING OF THE HoLr GuHost. 95 
 
 the Lorp of Hosts.”! These and others are instances of 
 transient influences or personal endowments of the SprRIT 
 of Grace in individuals, which were images of a future dis- 
 pensation, “a shadow of good things to come.”* 
 
 We have now briefly noticed some of the types and pro- 
 phecies in the Old Testament, and earnests of the SPIRIT’s 
 Presence, which were distinct preparations for His Per- 
 sonal Coming. But the Words and Work of our Lorp 
 were the immediate preparation. Curist foretold the 
 Coming of the Hoty Guost, and the threefold effect 
 of His Presence in convincing the world of sin, of righ- 
 teousness, and of judgment ;> He warned His followers 
 that the sin against the Hoty Guosr would be irremis- 
 sible, and consequently more grievous than sin against 
 Himself ;* He comforted them by the assurance that when 
 they should be brought before magistrates and powers 
 the Hoty Guosr would teach them how and what they 
 should answer ;> He announced that the FaTHER would 
 send the Hoty Guost in His Name,® and that He Him- 
 self would send Him from the Fatuer ;’ He portrayed 
 the Hoty Spirit as One Who would act upon the inner 
 faculties of memory and understanding, removing the cloud 
 from the one and chasing away oblivion from the other, 
 “He shall teach you all things, and bring all things to 
 your remembrance, whatsoever I have said unto you ;” 
 
 In Zech iv: 6: Sr eDe Xs EF. 3S. John xvi. 7—12. 
 4S. Luke xii. 10, eye LUKE Xl. 12. 6 §. John xiv, 26. 
 7S. John xv. 26. 8 S. John xiv. 26. 
 
96 THE ComineG oF THE HoLr Guost. 
 
 He revealed that the Sprrit’s Coming depended on His 
 Own Departure to the FaTHER,! and that the Sprrir would 
 be “ Another Comforter,”® Curist’s “ Vicar,”? so desirable, 
 so full of sweetness and of power, as to countervail the with- 
 drawal of His Own visible Presence ; He predicted that the 
 Spirit would bring Him nearer to His disciples, testify of 
 Him,* and not speak of Himself,5 for that which is purely 
 spiritual would perhaps be unintelligible to beings who are 
 half material,—or would not speak “from” Himself, that is, as 
 apart from Other Divine Persons ; He gave them asa solace 
 in their present obscurity a promise that the Sprrit would 
 guide them into all truth,® and be Himself “the Spirit of 
 Truth ;”? He left them as a parting thought to sustain them 
 in the interval of bereavement the declaration of the near- 
 ness of the approach of the Other Comforter,—“ Ye shall be 
 baptized with the Hoty Guosr not many days hence.”® 
 With these and many other utterances did Jesus prepare 
 the way of the Hoty Guost. 
 
 Our Lorp’s Work too was a preparation for the Coming 
 of the Hoty Guost: His Work on earth had to be finished, 
 and His Work in Heaven to be begun, before the Mission 
 of the Comforter—“ the Hoty Guost was not yet given ; 
 
 because that Jesus was not yet glorified.”? Although it 
 
 1S. John xvi. 7. 2 S. John xiv. 16. 
 * “ Vicarius Successor Redemptoris.” S,. Aug. Serm. 185, De Temp. 
 4S. John xv. 26. 5 S. John xvi. 13. 
 Er.) OLD Xvi A 3, 7S. John xv, 26. 
 
 Byes 31.5. 9 S. John vii. 39. 
 
THE Cominec oF THE Hoir Guost. 97 
 
 may not be possible to fathom the connexion between the 
 glorification of the Son, and the giving of the Sprrit, the 
 one is revealed as standing to the other, in the relation of 
 . cause to effect. The “ Promise of the FATHER”! was not 
 fulfilled, until the work of Reconciliation had been wrought 
 out. Herein lies one great distinction between the mis- 
 sion of the Son and of the Spirit. The former was a 
 Mission to enemies ; “‘Gop commendeth His love toward 
 us, in that while we were yet sinners, Curist died for us -” 
 “when we were enemies we were reconciled to Gop ye 
 when “alienated and enemies :”3 Gop trusted the Holy 
 Babe of Bethlehem in the midst of the camp of the ad- 
 versary. “GOD was in CHRIST reconciling the world unto 
 Himself,”* and the world was potentially reconciled before 
 the Hoty Guosr descended. The waters of Divine Wrath 
 had abated before the dove went forth. Jxsus, the Ark of 
 Gop, “the living among the dead,”® upon Whom had de- 
 scended the floods from the opened windows of heaven, 
 rested on the Mount of Ararat, and had passed beyond the 
 fury of the storm, ere the Bow of Divine Mercy irradiated 
 the cloud as the token of peace, and the Comforter, the 
 SPIRIT of Love, dwelt amongst men. The Hoty Guost 
 came to a reconciled world. 
 
 And besides the work of Curist on earth,—that which He 
 éegan® to do,—the completed Sacrifice had to be pleaded in 
 
 t Acts i, 4. 2 Rom. v. 8, 10. Cols ieats 
 
 Mi giCor: vel19: 5S. Luke xxiv. 5. eActe i'r. 
 
 H 
 
08 THE COMING OF THE Hoty GHOST. 
 
 Heaven. It was not enough that the Victim should be slain, 
 there must be also the Presentation within the Veil. Our 
 High Priest “entered” “by His own Blood” into “the 
 Holiest of all,” ‘now to appear in the Presence of Gop for 
 us.”1 The Mysteries of Bethlehem, Calvary, and Olivet 
 were past, but yet no Comforter had arrived. The HoLy 
 Guost must complete the work in Curist by His Glorifica- 
 tion, before He can pass forth from Curist to others. The 
 
 Hoty Guost must finish the Mysteries of the Incarnate Life, 
 
 ~ » that the revelation of Curist may embrace the whole cycle of 
 
 Truth. There was a mysterious delay between the Ascension 
 and the Day of Pentecost. S. Bonaventure would have us 
 picture the special joy of the nine Orders of Angels as they 
 successively contemplated on those days the Ascending 
 Curist : and in simple language he depicts Curist address- 
 ing His FaTuer, “My FaTHer, remember the promise which — 
 I made concerning the Hoty Sprrir to My brethren.”? 
 Meanwhile the disciples returned to Jerusalem to await 
 the Other Comforter. Some unseen transaction must bring 
 about the Promised Blessing! “I will pray the FaTHER.” 
 Curist spake not of the prayers which He offered on earth, 
 of those communings with His FATHER on the mountain, in 
 the Garden of Gethsemane, or upon the Cross. He is 
 looking over the Cross to the Life beyond it. His gaze 
 is onward to the Mediatorial Throne, and to His all- 
 prevailing Intercession within the Vail. “I will pray the 
 
 1 Heb, \ix, 12, 3, 24, * Life of CHRIST, p. 328. 
 
THE Comine oF tHE Hoty Guost. 99 
 og ge SE el ot ie NO! SE ES Ae Ea 
 FaTHER,” that is, “I will intercede for you,”—whether by 
 
 words, or by the simple presentation of His glorified Man- 
 hood, we know not, and “He shall give you Another 
 Comforter, that He may abide with you for ever.’ The 
 Sacrifice of the Cross has not only to be offered on earth, 
 but its Merits must be pleaded in the Courts above. Jxsus 
 “being by the right hand of Gop exalted, and having re- 
 ceived of the FarHEr the promise of the Hoty Guost,”! 
 is the last link in the wonderful chain of Mystery, which 
 obtained for man the Presence of the Spirit. 
 
 II. We have thus traced the preparation, both distant 
 and immediate, for the Coming of the Hoty Guost ; the 
 former by a brief notice of types, prophecies, and acts 
 which relate to Him ; the latter, by reference to the Words 
 and Work of the Son of Gop, finished on earth, and com- 
 menced in Heaven. We have now arrived at the great 
 epoch in the Sprrit’s history, the Personal Mission of the 
 Hoty Guost. Let us consider the subjects of that Mystery ; 
 the place where it occurred ; and the manner of His Coming. 
 
 But first, it may be necessary to state what is meant by 
 the Mission of a Divine Person. The Mission of a Divine 
 Person is “the Eternal destination of a Person of the 
 Blessed Trinity to fulfil some work in time.” The work 
 which He fulfils will bear some likeness to Himself. It 
 will be a reflection of His own Being; hence the Hoty 
 Spirit’s Mission is our sanctification. He sheds abroad in 
 
 YW NCR ie BE 
 
100 THE ComMING oF THE HoLr GHOST. 
 
 our hearts the love of Gop, and imparts the impress of His 
 own Holiness. Furthermore, by His coming forth sepa- 
 rately (though not separated) from the Son, our minds are 
 capable of more clearly entertaining the doctrine of the 
 Holy Trinity. We see One Person present at one time, 
 and after His withdrawal, the manifestation of Another. The 
 FaTHER creates, the Son is sent to redeem, the HOLy SPIRIT 
 to sanctify : the Work of the Third Person crowns the work 
 of the Other Two. Thus the successive Dispensations of 
 Gop, whilst they do not convey any notion of inferiority 
 or inequality amongst Divine Persons, manifest the Inner 
 Distinctions of origin in the Divine Life. 
 
 1. We will notice the subjects of the Mission of the 
 Hoty Guost. In the Incarnation a distinctive mark of 
 love was found, in the fact that our Lorp came to man in 
 spite of that state of alienation from Gop in which human 
 nature lay: the Coming of the Comforter has also its 
 special condescension. If in one respect the greatness 
 of the Love of Gon’s Son, in coming to us, “ when we were 
 enemies,”! shines forth; so in another, if we look at the 
 subjects, the Pentecostal Gift has its particular reach of 
 Divine Mercy. When the Sprrir descended upon Mary in 
 Nazareth, He came then upon one pure and innocent, one, 
 
 (apart from controversy,) free of actual sin,” presancti- 
 
 1 Rom. v. 10. 
 2S, Augustine says, (de Nat. et Grat. 42), “‘‘ All have sinned,’ 
 except the Holy Virgin Mary, about whom, for the honour of our 
 
THE CoMING OF THE HoLr GHOST. IOI 
 
 fied, living in a holy home, hidden from the world; He 
 came upon one already “full of grace,” where there was 
 comparatively a fit seat for His operation: but when He 
 comes upon the Apostles, He manifests a further reach of 
 ‘Divine Condescension. For who are the Apostles? They 
 are men who have known actual sin; some of them have 
 sinned deeply : all had forsaken their Lorn ; one had denied 
 Him. As we look upon them assembled in the upper 
 chamber, we see there, Peter with the traces of penitential 
 sorrow fresh upon his cheeks ; Thomas, who had persevered 
 in doubt so long ; Philip, so slow to realize spiritual things : 
 we see there, those who had so lately wrangled about the 
 highest places. In Nazareth the SPIRIT descended ona 
 virgin soul, whose life had ever been in close communion 
 with Gop. It was, then, another stage of mercy, when the 
 Comforter took up His abode in those who greatly needed 
 His transforming power: those who had lived the life 
 
 of the world, and been wedded to its interests up to the 
 
 Lorp, I wish that the question be not raised at all, when we are deal- 
 ing with sins.” On the other hand, S. Basil, S. Chrysostom, and S. 
 Cyril of Alexandria seem to attribute to her some yielding to the temp- 
 tation of doubt and the “ infirmity of vainglory ;” the one at the Cross, 
 the other at the Marriage Feast. But the view of these Fathers is 
 hardly in keeping with general Tradition on the subject. The main 
 current of Patristic teaching and not the obiter dicta of one or two Fathers 
 must be appealed to in support of a doctrine or belief, otherwise S. 
 Gregory Nyssen’s statement as to eternal punishment might be a ground 
 for accepting Universalism. Vide Newman’s ‘‘ Letter to Rev. E. B. 
 Pusey, D.D., on his recent Eirenicon,” Note C, p. 131. 
 
 1S, Luke i. 28, so rendered by S. Ambrose, S. Augustine, S. Jerome, &c. 
 
102 THE ComING oF THE HoLr GuosvT. 
 
 time of their call, and after that, had oftentimes exhibited 
 weakness, dulness, and vacillancy. Moreover, the mode 
 of union between the Third Person of the Holy Trinity 
 and our nature is one that has its own peculiar lowliness 
 and risk. The union is not a natural or personal union, so 
 that the Apostles and the Sprrir were one person, as the 
 Manhood and Godhead are One in Curist. The saints are 
 not called by the name of the Spirit, but are “spiritual,” and 
 the Hoty Guost is not said to be “ made man” but to dwell 
 inman. The Son of Gop takes our nature—not a human 
 personality but a human bodyjand soul—into union with 
 Himself: the Hoty Guosrt is united with a number of per- 
 sons and indwells them. The One, so to speak, stands be- 
 hind human nature, “He standeth behind our wall, He 
 looketh forth at the windows, showing Himself through the 
 lattice,”! our wall is our flesh, the windows are human senses 
 and affections : but the Other stands behind human person- 
 alities also, and thus is more deeply hidden from our 
 view. The Son manifested Himself through His Own 
 Humanity, which was perfect and sinless, but the Hoty 
 Guost, from the very nature of His union with man- 
 kind, cannot insure the sanctity of those into whom He 
 has entered ; they may or may not be obedient to His in- 
 spirations, and hence are able to mar His work and stain the 
 mystic body. Union with mankind then with this risk—not 
 only involving the necessity of regeneration from the past, 
 
 * Song of Solomon ii. 9. 
 
THE CoMING OF THE Hoty GHOST. 103 
 
 ee ee eee 
 
 but the possibility of sin in the future—is one which, when 
 we take into account Gon’s hatred of sin, is, in itself, an abid- 
 ing witness to and exhibition of His amazing Love for man. 
 Divinity could have no experience of human unfaithfulness 
 from the association of the two natures in the Person of 
 Curist : but Divinity now has that experience, when those 
 who are the temples of the Hoty Guosr grieve, without 
 quenching, the Sprrir of Gop, or by an act of deadly sin 
 drive Him from them. ‘Thus viewed in reference to 
 the persons into whom the SPIRIT descended, and the 
 exposure of the Divine Life as the circle of His Presence 
 widened : the Descent into and Continuance of the Spirit's 
 Presence in the midst of human nature, though it cannot 
 claim the matchless humiliation of the Incarnation, by which 
 finite and Infinite, created and Uncreated, were for ever 
 bound together in One Person, yet it has its own distinctive 
 features of love, of lowliness, and marvellous forbearance. 
 There was one fitness, however, which the Apostles pos- 
 sessed for the Divine Presence, that which they had ac- 
 quired by their companionship with Jesus. He had been 
 preparing and training them in order that they might be- 
 come competent vessels for the Spirit’s Presence. They, 
 of all mankind, had been qualified for the action of the 
 Spirit by their close observation of the Life of CHRIST. 
 The Sprrit, by acting on their memories, would reproduce 
 and fix the impressions which had been received by them. 
 
 It is important to observe that they were capacitated for the 
 
104 THE ComMING oF THE Hoty Guost. 
 
 SPIRIT’S illumination, because they had witnessed the In- 
 carnate Life of the Son of Gop. According to S. Mark’s 
 Gospel, our Lorp’s intention in choosing disciples was 
 “that they should be with Him :”! this stands as the first 
 purpose which He had in view; and their history, whilst He 
 was on earth, confirms this statement. They were to be His 
 constant attendants, that they might become acquainted 
 with His ways, His works, His sayings, His looks, His 
 thoughts ; they were, so to speak, to register each passing 
 manifestation of virtue and grace, as they held fellowship 
 with Him. Our Lorp looked to this intercourse with Him, 
 as that which should conduct them to a true conception of 
 His Person and Work: “He was the Image of the Invisible 
 Gop;” His Life, the Moral Ideal of man. He reproved Philip, 
 because companionship with Him had not borne this fruit— 
 ““ Have I been so long time with you, and yet hast thou not 
 known Me, Philip >”? When the Apostles after the Ascension 
 were choosing one to fill up their number as they awaited 
 the Pentecostal Gift, they made it a necessary condition that 
 the successor of Judas should be one “ of these men which 
 have companied with us all the time that the Lorp JEsus 
 went in and out among us, beginning from the baptism of 
 John, unto that same day that He was taken up from us ie 
 they looked upon a continuous acquaintance with the Life 
 of CuRIsr as an essential qualification, which was to form 
 the very substance upon which the Light of the Sprrir was 
 
 1S. Markiii.tg. 7 Colicrg5. 3 S.Johnxiv.9. 4 Actsi. 21, 22. 
 
THE ComINnG oF THE HoLr GuHost. 105 
 
 to shine. The Hoty Sprrir, our Lorp had promised, 
 should bring all things to their remembrance whatsoever 
 He had said unto them. They must, therefore, have heard 
 His words. ‘The Hoty Guost was to testify of Him, to 
 glorify Him. What Curist did, they did not realize at the 
 time, but they had the promise that they should know it 
 hereafter. As invisible characters are brought out to view 
 by light or heat, and appear in clear fixed forms; so the 
 secret impress of that perfect Life of Jesus, which was stored 
 up within their memories, awaited only the Divine Light 
 and Flame to be brought into contact with it, in order that 
 it might be revealed and retained. The Life of Gop, which 
 was hereafter to be written in the Four Gospels, was first 
 engraved “in fleshy tables of the heart.”! 
 
 It was not merely that they might be left to themselves 
 for the sake of which Jesus withdrew,” but that through 
 His Glorification the Spirit might descend upon them. It 
 is to turn history into poetry to imagine that Pentecost was 
 
 something evoked out of their own consciousness, and that 
 
 Seo Ot. il. +3: 
 
 2 ““Tt—i.e. the visible Presence of CHRIST—was so strong a power 
 over their affections that it prevented their intellect and their spirit 
 from working at the thoughts He had given... . He left them to them- 
 selves... . and slowly, as they thought, the burden of His Personal 
 Presence passed away, and the deep meaning of His life took its place $ 
 slowly out of the depths of remembrance, His words, His acts, linked 
 themselves together into their own unity of purpose and unity of thought, 
 and formed an image clear and unique, of His mission within them.” 
 —kev. Stopford A. Brooke, Sermons, Second Series, p. 23, on Pentecost. 
 
106 THE COMING OF THE HoLtr GHOST. 
 
 what is meant by the Sprrit’s Coming is that the Apostles 
 were filled with enthusiasm when after quiet reflection they 
 came to the right meaning and order of Curist’s words. 
 To suppose that twelve different minds would by a natural 
 process work themselves up to the same pitch at the same 
 moment, and imagine they heard a rushing wind and saw 
 tongues of fire, and were able to speak a number of lan- 
 guages which they had never learnt, and that this was all 
 which Jesus foretold by the Coming of the Hoty Guost, 
 and all that S. Luke intended us to understand, and all 
 that the prophets predicted, is far more difficult of belief 
 than to admit that the Apostles were really the living vessels 
 of a Divine Afflatus, and the first recipients of a new Mani- 
 festation of Gop. 
 
 As the Son had revealed the FaTHer, so the HoLy 
 SPIRIT would reveal the Son; He came to minister to 
 Jesus: He cast a Divine Light about His Form; He 
 shined in the hearts of the Apostles, giving “the light of 
 the knowledge of Gop, in the Face of Jesus Curist,”! and 
 they became a Living Gospel. They were to perpetuate in 
 the world the Example of Him Who was no longer a visible 
 object. They could not do this simply by the exercise of a 
 retentive memory and by exact external imitation. They 
 needed a new power within them to reproduce in any 
 effective degree the Curist-character. It is remarked by 
 a modern writer that there is no instance of a great and 
 
 $42 Cor, ive.b. 
 
THE CominGc oF THE HoLr GuHost. 107 
 
 original painter whose pupils were able so to catch his 
 genius as to perpetuate it. Sir J. Reynolds had ten pupils, 
 but only one gained any celebrity. Genius is not trans- 
 missible, but the Sprrit’s power can be passed on to others. 
 Through the Apostles Curist’s Life was to be handed 
 down to others ; their life was to be a transcript of His, 
 through the same Spirir Who animated Him and them ; 
 theirs was to prove the possibility of His Life being ina 
 measure reproduced, by those who were shapen in iniquity 
 and had in time past committed grave sins. Their personal 
 sin and weakness only display the deeper Mercy of the 
 Sprrit Who came to dwell in them; whilst their intimate 
 experience of the Life of Curist had laid up in their me- 
 mories a history—as, to use an illustration, the Tables of 
 the Law had been preserved in the Ark of old—upon which 
 the Lights of Pentecost would for ever shine. 
 
 2. The place where the Holy SpiriT came must now 
 be noticed. It was Jerusalem, the centre of the old Dis- 
 pensation. As the birthplace of Curist was the subject 
 of prophecy, so there is a prediction which announces the 
 place where the New Law of the Spirit should begin. 
 “Out of Zion shall go forth the law, and the word of the 
 Lorp from Jerusalem.”! Accordingly, the Apostles were 
 bidden to tarry in Jerusalem. Why was the centre of the 
 Old Religion to be the cradle of the New? Was it not be- 
 cause the New was the offspring of the Old? Jerusalem 
 
 ON ei Bey 
 
108 THE ComMING OF THE HoLr GHOST. 
 
 had been the city of the HoLy Guost ; in it His operations 
 had been centred from the time when He moved with the 
 tent of the Patriarch, or with the encampments of Israel. 
 The Religion of which Jesus is the Author, and which the 
 SPIRIT of Jesus founded on the day of Pentecost, was no 
 mere novelty ; not a system which arose aside from, and did 
 not fall in with, the main line of the Dispensations of Gop. 
 The Religion of Jesus is the flower, of which the Jewish 
 Church is the bud, and the Patriarchal the stem; it is 
 a true development and outgrowth of earlier principles, 
 wrapped up in the letter of a recondite ceremonial, which 
 now finds its meaning in the Life of Jesus and its fulfil- 
 ment in the Ordinances of grace. Christianity appears as 
 the descendant of a most ancient religion, not merely as 
 its successor, but as the interpreter of its rites, and the key 
 to its prophecies. 
 
 This accounts for the posture of our Lorp and of His 
 Apostles towards the Old Religion. The Author of Chris- 
 tianity was a Jew, born of a Jewish maid, was circum- 
 cised, fulfilled the requirements of the Law, attended the 
 Feasts, and confined with some exceptions His Ministry 
 to those of His own nation. Even S. Paul, ‘the Apostle 
 of the Gentiles,” turned first to the Jew.! The Apostles 
 
 1 Lightfoot, in his introduction to the Epistle to the Galatians, re- 
 marks that S. Paul ‘‘ selected as centres of his mission those places 
 especially where he would find a sufficient body of Jewish residents to 
 form the nucleus of a Christian Church. It was almost as much a 
 matter of missionary convenience, as of religious obligation, to offer the 
 
THE COMING OF THE HOoLr GHOST. 109 
 
 in the midst of persecution still bore a respectful atti- 
 tude to the religion, in which they had been brought up, 
 and even permitted Jews to practise the Levitical customs, 
 which were not denounced, until men mistook them for vital 
 Ordinances, and charity endangered truth.! This line was 
 adopted from no lingering affection for early associations, 
 but from a true view of the march of Divine Dispensations. 
 The_Law was superseded by the Gospel_ Whether with 
 S. Jerome we consider the conduct of the Apostles in the 
 occasional use of legal ceremonies as wearing the cha- 
 racter of simulation; or whether with S. Augustine we 
 regard the interval between the Passion and the pro- 
 mulgation of the Gospel as an exceptional period, during 
 which legal rites “though dead, were not deadly,” and 
 therefore were permitted to be used, provided that they 
 were not considered necessary or justificative,—the fact 
 remains the same, that a tender regard was at first exhi- 
 bited toward the observances of the Old Law by the dis- 
 ciples of the New. ‘Theirs was no hasty burial of a parent 
 who had waxed old, but a seemly and leisurely disposal of 
 Gospel ‘to the Jew first and then to the Gentile.” They were the 
 keepers of the sacred archives, and the natural referees in all that re- 
 lated to the history and traditions of the race. To them he must of 
 necessity appeal. In almost every instance where a detailed account is 
 given in the Apostolic history of the foundation of a church, we find S. 
 Paul introducing himself to his fellow-countrymen first, the time the 
 Sabbath day, the place the synagogue, or, where there was no syna- 
 
 gogue, the humbler proseucha.” (P. 26.) 
 1 Acts xvi. 33 Gal. v. 2. 
 
110 THE CominGc oF THE HoLr GHOST. 
 
 one whose services were now over. Jerusalem having been 
 chosen by the Spirit for the birthplace of the Catholic 
 Church declares the Old Religion to be the womb of the 
 New. Christianity will take root in any soil, but its birth, 
 humanly speaking, was only possible where thought and 
 anticipation were ripe for such a development or rather new 
 point of departure. In Palestine the soil was prepared. 
 The Jewish nation had not forgotten during the silence of 
 four hundred years the gift of inspiration and the utterances 
 of the prophetic order. ‘‘The inhabitants of Jerusalem” 
 were to be the subjects of a Divine outpouring. We cannot 
 conceive this afflatus as first given to the dwellers in Rome 
 or in Greece, though it reached them afterwards. Chris- 
 tianity, it has been said, “ notwithstanding its origin in the 
 East, has nevertheless proved itself emphatically the religion 
 of the West.” But ‘the mountain of the Lorp’s House 
 must first be established in the top of the mountains.’! 
 There—in that sacred spot, which in the Divine Counsels 
 had been selected for the City of Gop from the first ; 
 where the Temple was built ; which had been consecrated 
 by the sacrifices of ages ; in that city which had been the 
 heart of the Sprrit’s operations ;—were to be the first beat- 
 ings of the life of the Comforter in the Infant Church ! 
 
 This unity in the Divine Dispensations prepares us to 
 find a common likeness running throughout them; and 
 Sacrifice, Priesthood, and Altar, which were the founda- 
 
 1 Tsa. il. 2. 
 
THE CominG oF THE HoLr GHOST. III 
 
 tions of Mosaic worship, reappearing in the institutions of 
 the Christian Church.! The foundations being once for all 
 laid, the type has only to yield to the Reality, the shadow to 
 the substance. Such a link of connexion between the Le- 
 vitical ordinances and the Rites of the Gospel is suggested 
 by the place where the Spirit’s Mission commenced.? 
 
 3. The manner of the Sprrit’s Coming will be our next 
 consideration. He manifests His Presence by sensible 
 signs in the New Testament : inthe Old Testament, though 
 operating invisibly, there was no visible mission of the 
 Spirit. Apparitions of Divine Persons whether by assumed 
 forms or through ‘the agency of angels were not “visible 
 missions,” for they were not employed to represent the 
 
 indwelling of a Divine Person in our nature, though typical 
 
 ‘ It is a mistake to suppose that the Synagogue and not the Temple 
 was the pre-existing type of Church worship. Such a view was ad- 
 vanced by Grotius, but it is in opposition to the Church’s testimony for 
 sixteen centuries. Synagogues formed no original part of the Mosaic 
 ceremony, but were mere adjuncts and probably date from after the 
 Babylonish captivity. It has been thought that the first trace of syna- 
 gogues is in Ps. Ixxiv. 8, and that the Psalm is of Maccabzean date. 
 The synagogues were used both for religious and judicial purposes. 
 But the worship prescribed by GoD could only be conducted in the 
 Temple. The symbolic visions in the book of the Revelation give 
 glimpses of Heavenly Worship of which the rites of the Temple and 
 not the teaching of the synagogue were evidently the type. The former 
 in every detail were a copy of ‘‘the pattern” shown to Moses ‘‘in the 
 mount,” ‘‘the example and shadow of heavenly things,” of which in 
 the Church we have the fulfilment and the substance. 
 
 2 Some have thought the ‘‘ house where they were sitting” a chamber 
 of the Temple itself. 
 
112 THE ComInG OF THE HoLr GHostT. 
 
 of it. The visible Mission of the Son was to precede the 
 visible Mission of the Hoty Guost ; the Second Person of 
 the Godhead to reveal the First, before the Third revealed 
 the Second. It is usual to enumerate four symbols of the 
 Hoty Guost ; the dove, the cloud, the breath or wind, and 
 the fire. The Sprrir descends in the form of a dove upon 
 our Lorp at His Baptism ;! as a bright cloud in the 
 Transfiguration ;? He is manifested by the breath of Curist 
 in the upper chamber ;? by the cloven tongues of fire at 
 Pentecost.* Each of these signs bears some correspondence 
 with the particular effect of His invisible working. 
 
 The dove is associated in our minds with innocence, 
 simplicity and gentleness, and thus seems fitly to come to 
 the Antitype of Noah, as the harbinger of peace; it has 
 also been taken to represent the dispositions which are 
 necessary for Baptism, the peace with Gop which that 
 Sacrament when rightly ministered and received conveys, 
 and the fruitfulness of that new birth which in the laver of 
 regeneration takes place ; whilst the gregarious taste of the 
 bird has not been overlooked, but has been thought to’ 
 typify that love and fellowship which should exist amongst 
 the spiritual progeny : indeed, the habits of the dove have 
 been so closely inspected as to find in them seven fea- 
 tures® which wear a mystical resemblance to the seven gifts 
 of the Spirit. The bright cloud on the mount of Trans- 
 
 1S. Luke iii. 22. 2S. Matt. xvii. 5. 3S. John xx. 22, 
 S Acts. 1473. ° S. Thom. Sum. 3, Q. xxxix. vi. 4. 
 
THE CominG oF THE HOLY Guost. 113 
 
 figuration signified the exuberance of heavenly doctrine, 
 which men were to receive from Curist through His Spirit, 
 whilst He softened and attempered the rays of Divine Truth 
 to meet the needs of human infirmity; it has been also 
 taken as pourtraying! the glory with which the Saints would 
 be clothed in the Day of Resurrection. The breath from 
 the mouth of Jesus when He said to His Apostles, ‘“ Re- 
 ceive ye the Hoty Guost : whosesoever sins ye remit, they 
 are remitted unto them,”® betokened the Nature of the 
 SPIRIT, His Procession from CuRistT, His restorative action 
 on human life through sacramental agencies. The tongue of 
 fire depicted the mighty force and fervent eloquence, with 
 which the Apostles were endued for disseminating the Gospel. 
 
 The tongues of fire at Pentecost, the most majestic sign 
 of the Sprrit’s Presence, and the only one which was ac- 
 companied with manifest and overwhelming effects upon 
 those to whom it was vouchsafed, mark His Personal Ad- 
 vent. The form of the human tongue clearly proclaimed 
 the extraordinary Gift, which, to the amazement of that 
 motley multitude which was gathered “ out of every nation 
 
 under heaven’® was soon to be displayed.* The tongues 
 
 ' The cloud is the symbol less closely connected with the Sprrir. 
 Ludolphus de Saxonia says of the Transfiguration, ‘‘ Tota Trinitas ibi 
 apparuit : Pater in voce, Filius in humana carne, Spiritus Sanctus 
 in nube.” Vita JESU CHRISTI, p. 403. 
 
 2S. John xx. 22. 3 Acts ii. 5. 
 
 4 Much has been written concerning the gift of tongues, which was 
 bestowed on the Apostles on the day of Pentecost as a witness to that 
 
 I 
 
114 THE CominG oF THE Hoty GHOST. 
 
 were “like as of fire,” that is, red, glowing, lambent, 
 pyramidal, like quivering flames. The thunder of that 
 wind which suddenly filled the whole house where the 
 disciples were sitting, and that corona of fire which 
 gleamed above the heads of the new Israel of Gop, re- 
 call the signs which ushered in the Old Law, when the 
 Lorp descended upon Mount Sinai “in fire, and the 
 whole mount quaked greatly.”! It seems as though Gop 
 
 on those two occasions, when the Old Law and the New 
 
 new Presence which was in their midst, and as a means of making 
 audible to and known by others the illuminations which they had re- 
 ceived. The difficulty of believing the literal truth will not be great to 
 those who hold that language was from the first a gift of Gop to man, 
 and who further accept the history of the building of Babel and view 
 the distinctions of language as connected with that event. ‘Those who 
 attempt to minimize the miraculous element in Holy Scripture, reduce 
 the gift of tongues to a sort of ecstatic utterance, the deliverance of 
 certain inarticulate sounds ; or suppose that the miracle was in the 
 hearers rather than in the speakers, which, if it were so, would only 
 make it more wonderful. Extraordinary gifts accompanied the found- 
 ing of the Church, and lingered on through the Apostolic age more or 
 less, and perhaps afterwards. As they were the distinct result of the 
 SPIRIT’s Presence and operation, they are still latent in the Temple of 
 the SPIRIT, only their exercise may be suspended. They have, how- 
 ever, their natural counterparts. The Apostle S. Paul enumerates nine 
 such gifts in his Epistle to the Corinthians (1 Cor. xii.) which will be 
 distinguished in the next chapter. Our Church has accepted the ancient 
 interpretation, and in the Proper Preface for Whitsun-Day, speaks of the 
 SPIRIT ‘‘as giving” to the Apostles ‘‘the gift of divers languages.” 
 For the various speculations which have been devised in order to escape 
 from the literal interpretation, vide De Wette’s Einleitung, p. 27 to 37, 
 and Wordsworth on Acts ii. 
 1 Exod. xix, 18. 
 
THE ComING oF THE Hoty Guost. II5 
 
 Law were given, deviated from the ordinary mode of Divine 
 action, which is that of stillness and secrecy ; these were in 
 the region of mystery, what miracles are to the law of na- 
 ture, events unlike the usual ways of Gop, and therefore cal- 
 culated to arrest attention and excite awe. The Prophet’s 
 experience is reversed, “‘a great and strong wind rent the 
 mountains, . . . . but the Lorp was not in the wind: and 
 after the wind an earthquake; but the Lorp was not in the 
 earthquake: and after the earthquake a fire; but the Lorp 
 was not in the fire: and after the fire a still small voice.”! 
 Now the wind and the noise and the fire weve the heralds of 
 the Divine Presence. 
 
 Types of this Pentecostal Fire may be found in the Old 
 Testament. ‘The bush burning with fire was the sign by 
 which Gop spake to Moses.” By fire sent from heaven the 
 burnt-sacrifices were consumed.’® Elijah’s test whereby to 
 discern the true Gop was this—“the God that answereth 
 by fire, let him be Gop.”* In a chariot of fire the prophet 
 was taken up into heaven. Isaiah was cleansed for his 
 mission by a live coal taken from the altar by the seraph.® 
 Jeremiah says, “from above He hath sent fire into my 
 bones, and it prevailed against them.” Ezekiel on the 
 banks of Chebar saw the chariot of living creatures, whose 
 
 ‘appearance was like burning coals of fire.”? The recur- 
 
 1 1 Kings xix. 1I—13. 2 Exod. iii. 2. 5 Lev: ix. 24. 
 4 1 Kings xviii. 24. S Tsar vic 0, 7. © Lames t. 1 3< 
 7 Ezek. i. 13. 
 
116 THE CominG oF THE HoLYr GHOST. 
 
 rence of fire, in the corporeal and imaginary! visions of 
 the prophets, was a sort of reflection of that symbol, by 
 which the Sprrir would make known His Presence, and 
 ratify the Divine Mission of the Apostles on the Day of 
 Pentecost. 
 
 There they continued where they were gathered together, 
 the small band of disciples, the mustard-seed which was 
 to grow into the great tree of the Catholic Church ; there, 
 secluded from the world and its distractions in solemn re- 
 treat, they awaited the Advent of the Comforter ; musing 
 on the past, on their intercourse with Jesus, Whom they 
 had heard and seen and looked upon and handled ; re- 
 membering the tone of His voice, His features, His form, 
 perhaps tracing some resemblance, some look of His in the 
 face of Mary, His Mother, who was in their midst ;° and, 
 intent on the future, with holy anxiety picturing to them- 
 selves what this Other Comforter should be; not knowing 
 whether He wouid appear in human guise, or as an angel 
 of light, or whether He would be all Divine ; wondering 
 how He should be to them what Jesus had been in His 
 personal ministry, and how He would even have a closer 
 fellowship with them, and that, not for a time, but “for 
 ever,’ 
 
 They continued in supplication, listening to every sound, 
 expecting His Arrival every moment, when suddenly—the 
 
 1 That is, not unreal, but perceived through the imagination. 
 2 Acts i. 14. 3S. John xiv. 16. 
 
 EE 
 
 a eee 
 
THE GOMING OF THE Hoty GHOST. 117 
 
 building trembled with the sound of a rushing mighty 
 wind, and, to their amazement, there spread out upon 
 them and around them from one centre, a Seraphic shower, 
 —tongues of fire like one vast halo of glory, and “sat 
 upon each of them,” and the Apostles were filled with 
 that same Sprrir Which had dwelt from the days of Na- 
 zareth in the Manhood of Jesus. It was the enlargement 
 of the Sprrit’s Home in Human Nature; as He had been 
 able to “rest”? on CHRIST, so now the fiery tongue “sat” 
 upon each of them, so calm and abiding is that Pre- 
 sence. O dearly-bought Mystery! All the Mysteries of 
 our Lorp led the way for this; His Birth, Life, Death, 
 Resurrection, Ascension, Glorification, were so many stages 
 in procuring it. ‘I am come,” saith Curist, “to send 
 Fire on the earth.”8 This was the purpose of His Mis- 
 sion ; and, through this Gift, that Fire was kindled by means 
 of which He “should see of the travail of His Soul,”4 and 
 “be satisfied.” 
 
 The Apostles staggered ‘beneath the mighty power of 
 the Sprrit’s Presence ; they were insufficient to bear the 
 influences of the Divine Illapse. The Enemy of the SPIRIT 
 was at hand to stir up some of the bystanders to charge the 
 Apostles with the sin of intemperance ; as he had persuaded: 
 the Pharisees to refer to Beelzebub the evidences of the 
 Spirit’s working in Curist. The Apostles were so carried 
 
 2 Acts 18,73, ai Tsasoxtoes 
 3S. Luke xii. 49. 4 Isa. lili. 11. 
 
118 THE COMING OF THE HoLr GHOST. 
 
 away with the Presence Which had taken possession of 
 them, that they showed marks of being in some exalted 
 condition, some preternatural state. Mockers said, “These 
 men are full of new wine,”! whereas they were “not drunk 
 with wine, wherein is excess,” but were “filled with the 
 Spirit.”” “True,” says S. Cyprian, “the wine was new, 
 even the grace of the New Testament.” It was a transform- 
 ing power which the Sprrir exercised within them: they 
 went into that room earthly, they came out heavenly ; they 
 went in natural men, they came out spiritual men.—How is 
 the transition marked by the question put to our Lorp at 
 His Ascension, “ Wilt Thou at this time restore the king- 
 dom to Israel ?”’—-they went in in darkness, they came forth 
 enlightened ; they went in fearful, they came forth courage- 
 ous ; they went in sober, they came out inebriated with the 
 fire of Divine Love, which had hitherto burnt in the Sacred 
 Heart of Jesus,—that fire now glowed on earth as well as 
 in Heaven, the Lorp had His fire in Zion, and His furnace 
 at Jerusalem.* Whatever had been the previous operations 
 of grace in the disciples, whatever had been the endow- 
 ments of the Sprrit for the sacerdotal office, they remained 
 in that upper room helpless and unequipped, until by the 
 Coming of the Hoty Guost, they became the Temple of 
 the living Gop and the Lorp Gop dwelt among them.® 
 Thus in the Personal Mission of the Hoty Guost to 
 
 1 Acts.ii. 12, * Ephes. v. 18. 3 Acts i. 6. 
 Sse: XxXi, ‘0, 5 Ps, Ixviii. 18. 
 
THE CoMING oF THE HoLr GHOST. 1© fe) 
 
 the Apostles at Jerusalem on the Day of Pentecost, an- 
 nounced by a rushing wind, and manifested by the tongues 
 of fire, is seen the fulfilment of the words of Curist, “I 
 will pray the FarHer, and He shall give you another 
 Comforter.”! 
 
 Now we will contemplate the special blessedness which 
 results from this Mystery. We have seen that human 
 nature was not reft of the influences of the Spirit in the 
 Old Testament, but that He continued to strive with man ; 
 in what then, is the Gift of Pentecost in advance of those 
 operations of the Spirit which were of old? It is the Per- 
 sonal Coming of the Hoty Guost. Our Lorp’s promises 
 all declare this ; He refers to the Sprrit’s Presence, as on 
 a parallel with His own Public Ministry: ‘I will pray the 
 FATHER, and He shall give you another Comforter.” It 
 was not only that at Pentecost a richer measure of grace 
 was bestowed than had been granted to patriarch or pro- 
 phet ; such a view is true so far as it goes; the light of the 
 Old Covenant was to that of the New, as “the faint, cold 
 starlight of heaven” to ‘“‘the moon’s soft splendour :” the 
 language of prophecy, “I will jour ou¢ My Spirit upon all 
 flesh ;”? and the language of type in the vision of Ezekiel, of 
 a river which at first came to the ankles, and then to the 
 knees, and then rose until it became “ waters to swim in,”? 
 bringing life and health, healing and fertility on all sides,— 
 
 clearly pointed to an abundance of grace in the latter days. 
 
 1S. John xiv. 16. 2 Joel ii. 28. 3 Ezek. xlvii. 5. 
 
120 THE COMING OF THE Horr GHOST. 
 
 It was not only that the grace now given, was given not to 
 isolated individuals but to form a corporation, or rather, a 
 Spiritual Society ; this also is a true explanation of the Pen- 
 tecostal effusion, as compared with the previous operations 
 of the Hoty Guosr. It was not only that the gift was a 
 lasting possession, lodged in Humanity, and not a transient 
 endowment, which might be withdrawn at any time. It was 
 not only that the Spirir which had already been given for 
 remission of sins, was now bestowing “ diversities of gifts.” 
 But on the Day of Pentecost the Hoty Guost Himself be- 
 came substantially present, descended upon the disciples, to 
 abide with them as a Divine Person on earth. It is difficult 
 to realize this truth, for many reasons: personal presence is 
 expected to be outward, and to fall under the observation of 
 the senses. When there is neither form, nor look, nor touch; 
 when the Being is of a different Nature, and wholly imma- 
 terial; when the Being is by necessity Omnipresent ; our 
 human faculties need to be supplemented by the gift of 
 Divine faith, before they can be alive to the super-sensuous 
 Presence. As the natural man cannot receive the things of 
 the Spirit, so the world, we are told, cannot receive the 
 SPIRIT Himself, ‘“‘because it seeth Him not, neither knoweth 
 Him.” 
 
 Perhaps it may help us to entertain a clearer view of the 
 difference between the Sprrit’s operations of old and His 
 Personal Presence now ; if, by way of illustration, we point 
 
 te Cor, xia. ? S. John xiv. 17. 
 
THE ComMING OF THE HoLr GHOST. 121 
 
 to a similar distinction between the Ordinances of the 
 Church which confer grace, and the Sacramental Presence 
 of our Lorp in the Holy Eucharist. Of course such a 
 comparison is only employed in a limited sense. The 
 Sacramental channels of grace, effuences from Gop, com- 
 munications to the soul, working particular results for 
 which they were instituted, fall far short of the Mystery of 
 the Altar, in that through the Blessed Sacrament there is a 
 conveyance not only of grace, but of the Author of grace. 
 In a similar manner, viewed from this aspect alone, the 
 operations of the Sprrir of old were emanations from Him, 
 projections from above; but the Pentecostal Gift is the 
 Gift of Himself, to be a continuous and eternal centre of 
 Life and Light, dwelling within the Church, with an all- 
 creating and energizing Presence. In either case there is 
 a Personal Presence, which is an object of faith and not 
 of sense. 
 
 But we need not confine our illustrations to the Divine 
 Mysteries, for in our own being we find a similar hidden- 
 ness of life. Our associations, friendships, and natural 
 ties, are between unseen presences; the terms of our 
 mutual relationships are beyond the ken of man. The 
 personal spirit is localized by the flesh; and through the 
 face, voice, and gesture makes its presence to be felt. 
 It asserts itself through the medium of sense, which in 
 this life forms not only a channel of communication, but 
 
 also a wall of separation. ‘The intercourse is after all but 
 
12> THE ComING OF THE HoLr GHOST. 
 
 a distant communing of one unseen spirit with the other. 
 We may apply to our present companionship the words— 
 ‘“‘Now we see through a glass darkly, then face to face ; 
 now” we “know in part, but then shall” we “know even 
 as also” we “are known.”! How many have felt how 
 incapable the tongue is, even when it is striving to do its 
 best, to unveil the inner soul, and thus have experienced 
 the truth of the poet’s lament—“ For words, like nature, 
 half reveal and half conceal the soul within.” The deep 
 inward fountain of our being cannot find an outlet even 
 when it has a language at its disposal which is the richest 
 instrument of thought and utterance. Each spirit of man 
 is, in truth, an object of faith to his fellow-man; and each 
 glimpse of the spirit in voice, or look, or action, must be 
 received on faith that it is a true glimpse, and not a con- 
 cealment or subterfuge, of what is passing within its pre- 
 cincts ; and, after all, it will often be at best but an inade- 
 quate expression of secret thought, feeling, purpose, or desire. 
 If then the created spirit be thus beyond the reach of the 
 senses, for “what man knoweth the things of a man, save 
 the spirit of man which is in him ?”? how much more should 
 the Eternal Spirit’s Presence be an object of pure faith? 
 We may not gaze upon Him as on the Face of Jesus in 
 Bethlehem, Nazareth, or Jerusalem; yet He dwells among 
 us by a more intimate Presence in the Church, manifest- 
 ing Himself through her members. He dwells among 
 
 1 x Cor. xiii. 12. 2 1 Cor, ii. 11. 
 
THE ComMING OF THE HoLr GHOST. 123 
 
 men and within them, as a real Person, and not only as 
 an effluence or Divine communication; knowing, loving, 
 aiding them, and co-operating with Jesus in the work of 
 their salvation and perfection: not an outward Companion 
 for three years, as CHRIST was in His Public Ministry, but 
 an inward and abiding Presence. 
 
 It is the Comforter Himself Who can give man the 
 power to realize His Own Dispensation, Who can console 
 him in all his doubts and perplexities, in all trials and 
 temptations, in all his sorrows in this vale of tears ; Who can 
 impart contrition to the hardened, and turn the flint stone 
 
 into a springing well; Who can uphold the desponding, 
 . those who may otherwise “be swallowed up with overmuch 
 sorrow ;”! Who can, as a Loving Guide, lead man forth into 
 the land-of righteousness. His office is not at an end, 
 when the wilderness has been traversed, and the swelling 
 of Jordan is past. He has no successor! ‘ He shall abide 
 with you for ever.” Ah! when earth has passed away, 
 and the day of probation is ended, He will still abide in 
 the fulness of His Presence ; infusing joys, ever new, and 
 ever increasing. He Who is the Minister of grace here, 
 will be the Minister of glory hereafter. The Redeemed 
 shall no longer drink of “the waters of comfort ;”” but of 
 Thy pleasures, as out of the River. There will be in the 
 depth of the Godhead a Person, still unseen by the natural 
 senses, but revealed in the Light of Glory—that Blessed 
 
 b2 Cor. i. 7. 2 Ps, xxiii. 2. 3 Ps, xxxvi. 8. | 
 
124 THE COMING OF THE HOLY GHosT. 
 
 Spirit, Who dwelt in Mary and formed the Sacred Man- 
 hood of Jesus ; Who descended on the Apostles on the 
 Feast of Pentecost ; Who sanctifies the Elect; Who fills 
 the Saints with rapture, and thrills the Angels with joyous 
 adoration! ‘There—in Co-equal Majesty with the FATHER 
 and the Son, will be the Loving Paraclete ! Wwe \ ; 
 
 4 
 
Chapter LW. 
 
 THE PRESENCE OF THE HOLY GHOST IN 
 THE CHURCH. 
 
 HE Personal Arrival of Gop the Hoty Guost on the 
 Day of Pentecost occupied our thoughts in the last 
 chapter. We considered some of the distant intimations 
 by type and prophecy of His future Presence and Work, 
 as they occurred in the Old Testament. We viewed our 
 Lorp’s Words and Work upon earth, His Work of recon- 
 ciliation in dying for the sins of the world; His Work in 
 Heaven of Intercession at the FATHER’s Right Hand, as the 
 immediate preparation for the Coming of the Hoty Guost. 
 Secondly, the circumstances of His Coming, the persons 
 in whom He first dwelt, the place where His Temporal 
 Mission commenced, and the signs which accompanied it, 
 —were noticed. It was seen that the Day of Pentecost 
 witnessed a further reach of Divine Mercy in one respect, 
 even beyond that which had been displayed in Nazareth,— 
 in the personal unfitness of the recipients of the Divine 
 Presence ; whilst on the other hand, the Apostles had a 
 sacred deposit, which qualified them for the action of the 
 
126 THE PRESENCE OF THE HoLyr GHOST 
 
 SPIRIT ; their memories were stored with impressions of the 
 Life of Curist, which the Spirit revealed and showed 
 unto them: and the new possibility of outraging the Divine 
 Sanctity, which this further embrace of the creature in- 
 volved, gave to the Mystery of Pentecost its special feature 
 of lowliness on the part of the Sprrit of Gop. The Holy 
 City being the point of commencement of the Christian 
 Church, as well as the centre of the Mosaic Religion, inti- 
 mated the organic connexion between the Dispensations of 
 Gop. As the Church was no foreign importation, but the 
 native production and development of an earlier system, 
 common lines of Truth, and modes of worship, would be 
 found to pervade both. Finally, we contemplated the 
 symbols whereby the Sprrit’s Mission was made known, 
 and especially those by which He manifested His Temporal 
 Mission at Pentecost: then by the aid of a sacramental illus- 
 tration we endeavoured to gain some idea of the special 
 blessedness of a Personal Presence over and above an efflux 
 of grace. Our thoughts will now be directed to that Crea- 
 tion of the Hoty Guost, the visible organism of His Per- 
 sonal Presence,—the Church. “ Know ye not that ye are 
 the temple of Gop, and that the Spirit of Gop dwelleth in 
 you Pp”! 
 
 It will assist us in forming a true view of the Church 
 if we compare again the Mystery of Pentecost with that 
 wrought at the Incarnation. There are many points of 
 
 17 Cor. ili. 16. 
 
IN THE CHURCH. 127 
 
 resemblance between them. ‘There is in each the Com- 
 ing of a Divine Person: in Nazareth, Mary, in a hidden 
 life, is prepared by Heaven for the Marvel that was to 
 be wrought in her; in Jerusalem, Apostles, with prayer 
 and supplication, in secret withdrawal from the world, 
 await the promised Comforter: in Nazareth, the Eternal 
 Word descends from the Bosom of the FaTHER, to take 
 into Personal Union with Himself our nature, and to 
 redeem it; in Jerusalem, the Third Person descends to 
 dwell in our nature, and to sanctify it. Thus, a Saint, 
 comparing the two Mysteries, says, ‘“‘It behoved the Hoty 
 GHOST to come among us in a bodily manner, as the Son 
 had conversed with us in a body.”! In both Mysteries 
 there is an union, though not of the same order; in both, 
 the same Love is the moving Cause: but in the Second, 
 Love is singularly prominent ; it is the Second Divine Gift, 
 and that too after the First had been abused ; it is the Gift 
 not now of Personal Wisdom but of Pérsonal Love ; and it 
 is the Gift which helps to make love and not fear to become 
 the ruling motive of obedience. In both Mysteries, the fel- 
 lowship with created life is so close, that Divine actions are 
 imputed to man, and human properties ascribed to Gop : in 
 both, Heaven vouchsafes a Divine Person, and earth con- 
 tributes a vessel for His Presence : in the one case, Mary ; 
 in the other, the Apostles. By this comparison we have no 
 desire to obscure the singular glory of Mary, as though the 
 
 1S. Gregory Nazianzen. 
 
128 THE PRESENCE OF THE HoLY GHOST 
 
 Apostles could lay claim to equality with her of whose very 
 flesh CuRisT was “‘ made,’”! but our only object is to gain an 
 exalted stand-point, from which to regard that Kingdom 
 which dates its origin from the Day of Pentecost. 
 
 It will be impossible to treat exhaustively, or even to 
 give a complete outline of so vast a subject within the 
 compass of this chapter; our observations, therefore, shall 
 be confined to three leading features of the Kingdom of 
 the SPIRIT,—its unity, its growth, and the sources of its 
 ascendancy. 
 
 I. The operations of Divine Persons in created things, 
 it has been already observed, are a reflection of their pro- 
 perty and position in the Divine life.2 The Hoty Guost, 
 being the Bond of Union in the Godhead, becomes the 
 Source of Unity in the Church; He unites the members 
 one to another, and to their exalted Head, and to Himself. 
 When He descended, He knit together at once those dis- 
 ciples who received Him, into one organization. Before the 
 Day of Pentecost, they were only separate individuals, hav- 
 ing received Sacramental character and gifts, but having no 
 abiding inter-communion of life one with another. The 
 possession ‘of a common office, and mutual intercourse, 
 outwardly linked them together, but as yet they were not 
 members one of another. They were held together by their 
 Master’s command, “ Tarry ye in the City of Jerusalem ;”* 
 as foundation stones, prepared, but not yet cemented toge- 
 
 1 Gal. iv. 4. 2 Hooker, E. P., Bk. i. ch. ii. 2. 3S. Luke xxiv. 49. 
 
IN THE CHURCH. 129 
 
 ther; or rather, as the dry bones in the valley of Vision, 
 brought into juxtaposition, “bone to his bone,” but mo- 
 tionless, and awaiting the Breath from on high. Unity 
 flows from the Presence of the Sprrir: ye are, says S. 
 Paul, “‘One body and one Spirit.”!_ As in man, the secret 
 soul and personality is the centre of his being, and holds 
 together the different portions of the body by the life which 
 circulates through them; so, in the Church, the Hoty 
 SPIRIT is the Soul of the Mystical Body, and flows through 
 the assemblage of beings which compose it and unites them 
 together. 
 
 There is no tie of outward relationship which is capable 
 of expressing this inward unity of the members of the 
 Church—their entire Oneness of Life. When our Lorp 
 was offering up His great prayer of Intercession to the 
 FaTHER, before His Passion, and was looking out by means 
 of the light of Omniscience over the future history of His 
 Church, and saw the multitudes which should be gathered 
 into the Fold, and the evils of division, He prayed “that 
 they all may be one :’—and what was the comparison He 
 employed? He resorted to no earthly union for an image 
 of that oneness, but made His own Oneness with the 
 FATHER the pattern of it,—“‘that they all may be one: as 
 Thou, FATHER, art in Me, and I in Thee, that they also 
 may be oné in Us.”? They were to be one, then, through 
 the Spirit: they were to possess a common life. Our 
 
 1 Eph. iv. 4. * S. John xvii, 21. 
 
130 THE PRESENCE OF THE HoLr GHOST 
 
 Lorp found no union short of that in the Divine Life by 
 which to express His thought, for there is no complete 
 similitude on earth of this oneness between the members 
 of the mystic Body. Natural ties, whether of family, 
 nation, or race, fall short of it in two respects. Rela- 
 tionship springs only from some /as¢ transmission of life ; 
 its closeness is regulated by nearness to some common 
 spring of life, from which it is now divided. Brother and 
 sister, for instance, are connected through the past link of 
 a common origin, by having been begotten of the same 
 parents ; the tie is formed through a past communication of 
 life ; each is separated from other: all souls are distinct, 
 and stand alone. Relationship lays a foundation of love, 
 which springs from the consciousness of past union, and is 
 nurtured by the feeling of kindred being, and by memories 
 of fond intercourse ; it may beget sameness of feature, cha- 
 racter, habit, interest, and gait, yet still as to the life itself, 
 each individual in the family stands alone. 
 
 But in the Communion of the Church, the members are 
 one, not only by an union of origin, interests, love, parentage, 
 association ; but by the present partaking of the Same Life, 
 the currents of which are, so to speak, passing and repassing 
 through the innermost sphere of their being and knitting all to- 
 gether in the one Mystic Body. Each preserves his own dis- 
 tinct personality, whilst in the Communion of the Sprrir 
 he also possesses a Life in common with all the rest. Thus, 
 
 Baptism differs from birth, in that birth sets each being as a 
 
IN THE CHURCH. 131 
 
 separate creature on the platform of human life ; whilst Bap- 
 tism not only bestows a spiritual life, but makes all to 
 become, as it were, parts of an Individual, “for as many 
 . as have been baptized into Curist have put on 
 Curist, . . . for ye are all one in Curist JEsus.”!_ When 
 our Lorp talked with the woman of Samaria, He spake of a 
 gift which He had in store, “If thou knewest the gift of 
 Gop, and Who it is that saith to thee, Give Me to drink, thou 
 wouldest have asked of Him, and He would have given thee 
 living water.” Living water is that which is not cut off from 
 its spring, but flows continuously from it, and is therefore an 
 apt type of the unbroken flow of the Spirit into all souls 
 within the Church, for ‘‘by One Spirit we are all baptized in- 
 to ene body,” and are ‘all made to drink into One Sprrit.”8 
 Again, no earthly unions can adequately represent this 
 oneness, because the natural life has in it an element of 
 death. The life which holds soul and body together needs 
 only the passage of time for their severance to take place, 
 and at their severance, there is the possibility of an ever- 
 lasting separation of the closest human ties ; corruption is 
 in the life ; it is a mortal life; but in the Communion of 
 Saints,—the Kingdom of the Sprrit,—the Life is immortal, 
 for it is the Presence of Him “ Who only hath immortality.”4 
 Between the Church and the Spirit there can be no dis- 
 solution. As far as it is a Body—whatever may be the 
 shifting of its members, for it is not only ‘“‘a collection of 
 
 ical, 27, '25,ueues.stonmiv. £0.) * 1 Cor. xitvi3. \ * 1-Timsvir.16, 
 
132 THE PRESENCE OF THE HOLY GHOST 
 
 predestinate” or perfect persons, but of persons “of every 
 kind”!—the promise has gone forth, “the gates of hell shall 
 
 292 
 
 not prevail against it.”® The Presence of the Spirit is not 
 affected by death; He is not disjoined from the soul by 
 the last enemy’s power. The benumbing effect of death 
 cannot reach into the inmost life. Grace and glory are 
 only progressive steps of the same life; there is no shock 
 of death between them, save to the lower nature; the 
 stream of life, which is already possessed, flows smoothly 
 on. We have it now and here, if we are in a state of 
 grace. ‘Gop hath given to us Eternal Life”? The Di- 
 vine Life of Jesus was unaffected by His passage through 
 the grave and gate of death, except that it manifested it- 
 self more fully ; so those who are made partakers of the 
 Divine Nature have a supernatural life, which, though it 
 may be forfeited by sin and withdrawn, has in atself no 
 cause of decay or separation. ‘The soul that passes into 
 the Church Invisible has not less of life, or of communion 
 of life with others, but more, if, according to S. Paul, to 
 die be gain. -The Church, as a Body, cannot perish, or 
 be severed from the Sprrit, Who has once taken up His 
 dwelling-place in her. Therefore to represent the union 
 “of souls together through the Spirit by a present indwell- 
 ing, and the abiding and possibly uninterrupted character 
 of that fellowship in the Church, our Lorp borrowed no 
 
 1S. Matt. xili. 47. 2S. Matt. xvi. 18. 
 4+ 5. John vo tr. * Philvas any 
 
IN THE CHURCH. 133 
 
 earthly similitude, but likened it to the Eternal Oneness 
 and Fellowship between Divine Persons. 
 
 In the first Epistle to the Corinthians,! S. Paul calls 
 the Church the Temple of Gop, to impress them with 
 the sacredness of Christian life. S. Peter uses the same 
 metaphor; “Ye also, as lively stones, are built up a 
 
 292 
 
 spiritual house. The material building presents an ex- 
 ternal view of the Church ;—souls being drawn together 
 one after another from the quarry of human life, and 
 brought into their position and connexion in the Com- 
 munion of Saints, and forming the walls of a “ spiritual 
 house,” which is the abode of a Divine Presence: the 
 human body on the other hand sets forth the organic 
 unity of the Church from within, and not its collective 
 
 unity by the aggregation of separate persons. 
 
 The same figures, a building and a body, represent the 
 unions which the Sprrir effects; that among the members 
 themselves, and the union with Curist and Himself. As the 
 corner-stone is that which unites the walls of the building, 
 or, as the head is chief amongst the members, so is union 
 with CHRIST essential to the existence of the Church. 
 Thus, S. Paul describes the Church as “built upon the 
 foundation of the Apostles and Prophets, JEsus CHRIST 
 Himself being the chief Corner-stone, in Whom all the 
 building fitly framed together, groweth unto an holy temple 
 in the Lorp, in Whom ye also are builded together for 
 
 Fs Core sits 10. 21S. Peter ii. 5. 
 
134. THE PRESENCE OF THE HoLr Guost 
 
 an habitation of Gop through the Sprrir.”! And, again, 
 Curist is “ the Head over all things to the Church, which 
 is His Body ;”* “we are members of His Body, of His 
 Flesh, and of His Bones.”? The Church therefore is filled 
 with the Life of Curist. As Eve was drawn from the 
 side of the first Adam, so the Church is a “true native 
 extract”* out of the Body of the Second. As all men share 
 the Blood of Adam, so all the members of the Church 
 are partakers of the Manhood of Curist. The Church is 
 not the Realm of the Spirir by a direct and independent 
 indwelling, but by a communication through the Life of 
 Curist. The Spirit is the Spirit of Curist, descends 
 from Him, co-operates with Him, and unites the mystic 
 Body to Him. The Church is the kingdom of the Incar- 
 nation as well as the kingdom of the Sprrir. As in the 
 Manhood of Curist there were two Mysteries; the un- 
 measured communication of the Spirit, and union with 
 the Godhead, so there are two corresponding Sources of 
 Life in the Church: there is the indwelling of the Blessed 
 SPIRIT ; and there is union with the exalted Head, through 
 
 Whose Manhood the Divine Nature isimparted. Curis is 
 
 1 Eph. ii. 20—22. 2 Eph, i. 22, 23. 3 Eph. v. 30. 
 
 * “* His body crucified and His blood shed for the life of the world 
 are the true elements of that heavenly being, which maketh us such as 
 Himself is of Whom we come. For which cause the words of Adam 
 may be fitly the words of CuRIsT concerning His Church, ‘flesh of 
 My flesh, and bone of My bones,’ a true native extract out of Mine 
 own body.”—Hooker, bk. v. ch. lvi. 7. 
 
IN THE CHURCH. 135 
 
 called ‘‘the Head” to proclaim the excellency of that union 
 which subsists between Him and the Body. The head is 
 the seat of action, of intellect, of the senses, the member 
 above all others honoured, where the face unveils the living 
 soul. The head stands for the person, and represents the 
 whole man in a picture or bust. It may truly be said that 
 CuRIST is Head of all men and of angels, but in different 
 degrees. Some are united to Him in glory; some by 
 grace ; some only by faith; some only by sharing the same 
 nature with Him. Of Angels, too, S. Paul says that our 
 Lorp is Head—“ the head of all principality and power.” 
 He is the Head of souls, for through Him all grace, both 
 actual and sanctifying, flows into them. He will raise our 
 bodies by His power, and become hereafter the Head 
 of all glorified flesh. He is Head too as End and Beati- 
 tude of all His members. Thus the Church is not an in- 
 dependent creation of the Spirit, but an enlargement of 
 the Incarnate Life. Curist is Head of the Church Tri- 
 umphant, Expectant and Militant. The Church is not com- 
 plete through a Presence of pure Godhead, but by the 
 diffusion of a New Nature, kindred with that of its mem- 
 bers; we are “complete in Him,”! in Whom the Same 
 SPrRiT dwells as in the Body. 
 
 The Hoty Spirit compares the Oneness between CHRIST 
 and the Church to that which is formed by the marriage 
 
 tie; because of its closeness of union, its indissoluble 
 
 MOLE i. 10; 
 
136 THE PRESENCE OF THE HoLyr GuHost 
 
 character, the complete interchange of goods which ac- 
 companies it, and its fruitfulness. A new spring of pure 
 Human Life, untainted by the Fall, as well as a Divine 
 Presence, is extended from the Incarnate Curist to the 
 mystic Body by the agency of the SPIRIT. It is very 
 necessary to bear this in mind, because language is often 
 used, which implies that the Spirit has taken up the work 
 of man’s Restoration, after the Son of Gop has completed 
 His share in it. The Sprrir is represented as giving us 
 proper feelings towards our Redeemer, and assisting us in 
 leading lives consistent with the sentiment of gratitude 
 which His Sufferings call forth, but there is no mention of 
 the Spirit’s bestowal of a new nature. Redemption and 
 Sanctification, it is said, are successive stages of the Divine 
 operations, and the one is concluded before the other 
 begins. If by this, it were only meant that the Son of 
 Gop had “finished” His Meritorious Work, and by the 
 “one oblation of Himself, once offered,” had made “a full, 
 perfect, and sufficient sacrifice, oblation, and satisfaction, 
 for the sins of the whole world,” it would be true; but the 
 teaching in question goes beyond this, and conveys the idea 
 that the agency of the Son has been superseded by a separate 
 and distinct agency of the Hoty Sprrir. On the contrary, 
 we must regard the Blessed SPIRIT as carrying on the work 
 of Jesus and co-operating zow with Him. For from Whom 
 did the SPIRIT descend, when He vouchsafed His Presence 
 
 to the disciples? He descended from Jesus. S. Peter 
 
IN THE CHURCH. 137 
 
 asserts this on the Day of Pentecost, “‘ He hath shed forth 
 this which ye now see and hear.”! Our Lorp Himself de- 
 clared the same; He said, “‘ When the Comforter is come 
 Whom J will send unto you from the FaTHEr.”? Curist, 
 S. Paul says, after His Ascension, “gave gifts unto men.”8 
 The Apostles saw by faith that the Great High Priest was 
 interceding within the veil, and that the Spirit was present 
 by no direct communication, but through Curist’s inter- 
 vention between Gop and man. This was not like the 
 Presence upon Mary, the wondrous overshadowing of a 
 Divine Person, without aught of created life between her 
 and Gop; but the Sprrir was extended to the Apostles 
 from the Manhood of Curist; “of His fulness have all we 
 received, and grace for grace.”* It is from the extension of 
 that “little cloud”> which “ariseth like a man’s hand,” the 
 image of Curist’s Flesh, in the heaven, that human nature 
 is irrigated by this Divine Rain and again rendered fertile. 
 “Thou, O Gop, didst send a plentiful Rain, whereby Thou 
 didst confirm Thine inheritance, when it was weary.”6 The 
 Holy Humanity of the Redeemer was the channel of the 
 SPIRIT’s descent ; He comes as the Spirit of CHRIST com- 
 municating Curist’s Nature. The Spirit’s illuminations 
 and inspirations, flow through the Mind and Heart of 
 Jesus; and by means of “outward and visible” signs He 
 extends and perpetuates the pure energies of the Sacred 
 
 M Acts ii. 33. 2S. John xv. 26. 3 Eph. iv. 8. 
 4S. John i. 16. ° 1 Kings xviii. 44. 6 Ps. Ixviii. 9. 
 
138 THE PRESENCE OF THE HoLr GHOST 
 
 _ Manhood in the Kingdom of grace. Thus, the Hoty 
 SPIRIT is the Source of Unity, both by linking the mem- 
 bers together by His Indwelling Presence ; and, by uniting 
 the Body to Curist, the Head ; and, to Himself. 
 
 This truth of the Oneness of the Church is more difficult 
 to be realized now, than it was when the Apostles of CHRIST 
 went forth on their Mission. There was a visible oneness 
 of the Divine Society at first which afterwards became 
 obscured. There was clearly but one centre of life and 
 light to the world, for the recipients of the Divine Gift 
 were “ail with one accord in one place.”! As a family 
 appears to be a distinct entity when all are yet children 
 and dwell at home, much more than when they have grown 
 up and gone forth, often to distant scenes of labour. Now 
 the size of the Church, and the outward estrangement of 
 her children one from another, make the conception of her 
 unity less distinct. It is impossible now to trace the outline 
 of her area; as it was easier in days of yore to mark the 
 confines of England or of the British Isles, than it is now to 
 grasp in its entirety the far-reaching territories of the British 
 Empire. The division of the Church according to the con- 
 dition of its members into the Church Triumphant, the 
 Middle State, and the Church Militant ; and the division of 
 the Church into East and West, and the subdivision of the 
 latter, oblige us to make an effort to grasp fully the thought 
 of its Unity. That there should be outward differences, 
 
 1 Acts ii. I. 
 
IN THE CHURCH. 139 
 
 whilst the Inner Sources of Life are the same, is not to be 
 surprised at. No one can read the history of the Church, 
 without noting how the mental characteristics of different 
 races are reflected in their mode of viewing Divine Truth. 
 The unchangeableness of the Oriental, and the passion for 
 law and system in the Western, are both evident in their 
 different ways of preserving the “deposit” of the Faith, 
 Again, each “nationality” gives its own individual tinge 
 to Doctrine and Worship, or brings out the side of Truth 
 and Discipline with which it has most natural affinity. Celt 
 and Teuton are too unlike in themselves to remain pre- 
 cisely the same in religious sentiment and attraction. But 
 whilst variety is a feature of Divine Government in every 
 department of the creation, at the same time, there is a 
 “unity of Nature” which pervades all being. The laws of 
 gravitation and of light, we have lately been reminded,! 
 pertain to all the Universe alike; so in the Church, amid 
 outward diversity there are within the Body the same Forces 
 at work, the Life of the Sprrit and the Life of Curist per- 
 meating all and binding all into One,—the unfailing Sources 
 of Light and of Attraction. 
 
 There is but ‘One Body,”® one “Spiritual House,”? one 
 
 —— 
 
 “Kingdom of Heaven,”# one Spouse, “the Lamb’s wife,”® 
 
 one ‘“‘Church,”6 whatever be the differences of time, place, 
 
 ' “ Unity of Nature,” by the Duke of Argyll. 
 2 Eph. iv. 4. Pat Set. 41.5. 4S. Matt. xiii. 24. 
 © Revs xxis0: SV Actsii.. 47. 
 
I40 THE PRESENCE OF THE HOLY GHOST 
 
 circumstance, or temperament ;. but one ‘ Faith once deli- 
 vered to the Saints,”! one Apostolic ministry and “ fellow- 
 ship,” but one “queen in a vesture of gold,” though 
 “ wrought about with divers colours.” 
 
 This Truth is the groundwork of many practical thoughts. 
 The introduction of new spiritual forces into human nature 
 created a new possibility of holiness, and, I may add, a 
 new demand for it. Ifthe introduction of sin, though, per- 
 haps, only a privation® of good, quickly wrought a change 
 in human nature, and exhibited itself in the darkened un- 
 derstanding, the weak and perverse will, the unbridled pas- 
 sions ; how much more should a positive power be effectual 
 for the regeneration and restoration of humanity. CHRIST 
 spake of the Spirit’s Presence as supplying power to the 
 weak as well as comfort to the sorrowful; and this power, 
 viewed as a personal attribute apart from the ministerial 
 office, was manifested by holiness of life. CuristT lived 
 again in His members and the Spirir repeated His opera- 
 tions in the mystic Curist. The new force gradually infil- 
 
 trated human nature, and was found to be a specific antidote 
 
 1. uderg: palettes A AR Cua 2a 38S 
 
 $ Privation is more than absence of good ; it implies loss and the 
 consequences of loss. And it is the loss of a good which the loser 
 should have, and not that which belongs to another nature: e.g., the 
 loss of sight in man is an evil, but not the absence of wings, or, as 
 Aquinas says, of the strength of a lion. The distinction between ‘‘pri- 
 vation” of good and ‘‘ pure negation” is no mere subtlety. A misun- 
 derstanding about this has opened the door to the terrible error, that 
 evil is ‘‘only an inferior form of good.” 
 
 OE es ee 
 
 ee 
 
IN THE CHURCH. I41 
 
 against its chronic disorder of weakness, “ye shall receive 
 power after that the Hoty GuosT is come upon you.”! 
 Hence the members of the new kingdom were called 
 “Saints,” and ‘sanctity’ became a ‘note’ of the Catholic 
 Church. The Apostles, though continually with CHRIST 
 during His Ministry, did not by outward contact become 
 so like Him as to remind others of Him by a sameness of 
 character ; but as soon as the Sprrir had descended, when 
 they were brought before priests and rulers, their accusers 
 seem to catch another glimpse of the Curist during His 
 Passion, ‘they took knowledge of them, that they had been 
 with Jesus.”® The authorities, though arraigning “ignorant 
 and unlearned men,” were conscious that they were in the 
 presence of spiritual and moral strength, such as had only 
 been confronted on one previous occasion. In this ‘note’ 
 of holiness lies the strength of the Church in meeting the 
 opposition of the world; in holiness is the secret of her 
 success in missionary enterprise, and in holiness is to be 
 found the unanswerable argument of her Divine Birth ; and 
 to this ‘note’ each member of the body can and must, to 
 be faithful, contribute his share, by putting to account those 
 energies of the Sprrit and the Incarnate Life which are 
 placed at his disposal. 
 
 Again, the remembrance that all are members of one 
 Body is a new basis of mutual love, sympathy, and for- 
 bearance, which the Gospel provides. The Church as a 
 
 1 Acts i. 8. 2 Acts iv. 13. 
 
142 THE PRESENCE OF THE Hoty GuHost 
 Snes echelon lat eC 
 Divine Society satisfies the “craving after human brother- 
 
 hood.” “Fellowship” is said to be one of the three 
 “essential elements” of religion ;} and this fellowship is not 
 only “with the FatHer and with His Son Jesus Curist,”? 
 but also “one with another.”? As the members of the 
 body defend, sustain, and cherish each other, so should it 
 be amongst the members of the Church of Curist. A 
 modern writer, who is certainly disinclined to give Chris- 
 tianity more than its due, says, “Christianity for the first 
 time made charity a rudimentary virtue, giving it the fore- 
 most place in the moral type.”4 The duty of loving one 
 another was no longer enjoined on the ground of race only, 
 but on a superadded union of grace. “We being many, 
 are one body in Curist, and every one members one of 
 another.”® So again, “If one member suffer all the mem- 
 bers suffer with it ;'or one member be honoured all the 
 members rejoice with it.”6 And as a reason for truthful- 
 ness, ‘‘wherefore putting away lying, speak every man 
 truth with his neighbour; for we are members one of 
 another.”? This closeness of spiritual relationship found 
 
 its expression at first in a community of goods, as an 
 
 " “*In the teaching and life of CHRIsT we thus must note the exist- 
 ence of those three elements of Dependence, F ellowship, and Pro- 
 gress.”—Bishop of Ripon, ‘‘Bampton Lectures,” p- 105. But the 
 ‘* Fellowship” he speaks of is ‘‘with the unseen Gop.” 
 
 751 5; John i. 3, 3S. Johni. 7. 
 
 * Lecky, Hist. Europ. Mor. Vol. ii. p. 84. 4 Rom; xii os. 
 
 § 1 Cor. xii. 26. 7 Eph. iy. 25. 
 
IN THE CHURCH. 143 
 
 evidence of the exuberance of that life which had just been 
 imparted, and a lasting reminder of the spirit which should 
 exist between the members of that Society, when to have 
 “all things common”! would be no longer possible through- 
 out its length and breadth, and would be the privilege 
 only of those who had a special vocation. The inward 
 bond of love, however, remained the same, whatever were 
 the changes in its outward manifestation. When the out- 
 ward community of goods ceased, there remained still a 
 spiritual interchange.? We must be mindful that we are 
 not only single souls moving on to their eternal destiny, but 
 moving on also as parts of One Individual ;—“ till we all 
 come in the unity of the faith, and of the knowledge of the 
 SON of Gop, unto a perfect man, unto the measure of the 
 stature of the fulness of Curist.”? The soul is not to be 
 spiritually isolated, but is intended to act upon other souls, 
 and must be in fellowship with all other members of 
 Curist’s Body. ‘ Unattached Christianity” is unknown in 
 the New Testament. The influences for good which may 
 emanate from one person are likened to rivers of living water, 
 by our Lorp,—“ He that believeth on Me, .... out of 
 his belly shall flow rivers of living water.”4 The soul is not 
 only filled by the Sprrit, but filled to overflowing, and an 
 effusion of grace passes from it to those who are around. 
 This prediction was originally fulfilled on the Day of Pente- 
 cost in the highest measure, in the Apostles whose sound 
 
 1 Acts iv: 32. 715. Pet.iv.10. *Eph.iv.13. 4S. John vii, 38. 
 
144 THE PRESENCE OF THE HoLr GHOST 
 
 went out into all lands;! and subsequently in the great 
 Saints of Gop, who were raised up to be the lights of differ- 
 ent centuries, who were as centres of life under the great 
 Central Life, Jesus Curist, and who sent out their light in 
 different degrees to those around them. It is not only, 
 however, the great Saints, who fulfil the promise of our 
 Lorp, but every member in his degree is invested with a 
 particular measure of grace for the benefit of others. ‘“ The 
 manifestation of the SprriT is given to every man to profit 
 withal ;”* it is not to be selfishly employed. We have a grace 
 given unto us, which can only be used upon others. As it 
 is at all times a law of religion that a portion of our temporal 
 gifts—if we would retain them without sin or hindrance, or 
 perhaps retain them at all—must be bestowed upon others ; 
 so with our spiritual endowments, powers of prayer, influ- 
 ence, gifts, graces, these are talents which must be accounted 
 for in the day of reckoning as to their bearing upon others, 
 as well as upon our own sanctification. Christianity is the 
 only solvent of selfishness. By it the strongholds of self-love 
 are broken down ; and that, which philosophy has regarded 
 as one of its main objects, but found itself powerless to 
 effect, is brought about by the Presence of that Sprrit of 
 Love, Who knits together a multitude of persons, and makes 
 them to be “ of one heart and of one soul.” 
 
 The link between soul and soul through the indwelling 
 of the Sprrir was not, however, the only consideration 
 
 1 Paix, 4: <tc Cor si47, 3 Acts iv. 32. 
 
IN THE CHURCH. 145 
 Pepe cease ce ee at ls ha ha 
 which gave a fresh impulse to charity. There is not only 
 
 “one body and one Spirit”! but “one LorpD” Who lived 
 in and was represented by each of His members. Charity, 
 it has been said, effected a complete revolution in the 
 sphere of the affections “by representing the poor as the 
 special representatives of the Christian Founder, and thus 
 making the love of Curisr rather than the love of man” 
 its “principle.” The author should have said “in ad- 
 ' dition to the love of man,” for Christian motives do not 
 supersede but supplement those which are natural, neither 
 can the love of Curist be put in contradistinction to 
 the love of man. Curist identified Himself with His 
 members, and especially with the poor and suffering, and 
 thus the Church became not only ‘the mother of Saints,’ 
 but the Home of tenderness and compassion. Curist 
 Himself has taught this truth. He will recognize, He says, 
 in the Last Judgment what has been done to the least of 
 His members as done to Himself—“ Inasmuch as ye have 
 done it unto one of the least of these My brethren, ye have 
 done it unto Me.”® He impressed it on the mind of S. 
 Paul in the very moment of his conversion ; and the thought 
 that what was done to His members was done to Him, 
 whether good or ill, and consequently that Curist would 
 receive in His members services as though they were 
 rendered to Himself visibly present, gave a stimulus to 
 charity which can only be rightly estimated by those who 
 
 1 Eph. iv. 4. 2S. Matt. xxv. 4o. 
 
146 THE PRESENCE OF THE HoLr GHOST 
 
 have experienced something of that personal love for our 
 Lorp which glowed in the heart of the great Apostle. The 
 union of the members of the Church with one another through 
 the Sprrit, and their union and identification with Curist, 
 were ideas which had the power of calling forth affec- 
 tion, and prompting expressions of it such as mere philan- 
 thropy had failed to excite; so that it has been truly said, 
 ‘“‘no achievements of the Christian Church are more truly 
 great than those which it has effected in the sphere of 
 charity.” 
 
 II. Another feature of the Kingdom of the Spirit which 
 was selected for consideration was its growth. Life attests 
 its presence by action and powers of increase. In this 
 respect the Church of Curist differs from the Mosaic Dis- 
 pensation, and stands in contrast with it. Two ideas are 
 prominent in inspired descriptions of the Church’s pro- 
 gress ; the smallness of its beginning, the majesty of the 
 result ; in the Levitical Dispensation neither of these marks 
 exists. There was a long preparation for the giving of the 
 Law; four hundred years elapsed after the covenant of 
 circumcision was made with Abraham. Why was. this 
 delay? It was requisite, in order that the chosen family 
 might expand into a nation, and a vast body of persons 
 be collected together for the reception of the Law. Around 
 the Peak of Sinai there were six hundred thousand men 
 assembled who drew near to, and fell back from, the gaze 
 
 of an unreconciled Gop! But in the upper room at Jeru- 
 
IN THE CHURCH. 147 
 oo gh pe nT ad a LOR On ca 
 salem, only the Apostles and a few of the immediate fol- 
 
 lowers of CHRIsT awaited the giving of the New Law. 
 “The number of names together were about an hundred and 
 twenty.” Hence the Church is likened to the grain of 
 mustard-seed, which “is the least of all seeds,” never- 
 theless, when it is grown, it “is the greatest among herbs, 
 and becometh a tree ;”? and to leaven, which is small in 
 quantity, yet is hidden in three measures of meal, until 
 the whole is leavened. The prophets take the same view 
 of the Church: Isaiah says, “a little one shall become a 
 thousand ;”3 Daniel saw in a dream the Church, under the 
 figure of a stone, which should become a great mountain, 
 and fill the whole earth :* S. John heard from heaven an 
 announcement to the same effect, concerning the extending 
 and absorbing nature of the Kingdom of Gop; “the king- 
 doms of this world are become the kingdoms of our 
 Lorp and of His Curist; and He shall reign for ever 
 and ever.”® 
 
 The Jewish Church lacked this power of expansion, for 
 she possessed not the Personal Presence of the “ Lorp, 
 and Giver of life.” Christianity possessed a quality, which 
 no other ancient system, with one exception, could boast f 
 it survived transplantation. Humanity has its barriers of 
 
 race and character, which are far more serious hindrances 
 
 ' Acts i. 15. aremelatt. X11},;:32.43 33 5 Isa. Ix. 22, 
 > Dar. it 5Rev. xi. 15. 
 6 Hardwick, ‘“‘ CuRisT and other Masters,” Pe 224--cliets 
 
148 THE PRESENCE OF THE HoxLr GHOST 
 
 to the spread ofa religion than the natural boundaries of 
 mountain or sea. ‘The religion of Israel was an hereditary 
 religion, conterminous with the life of the nation, and 
 seldom overstepping its limits. There is no reason to be- 
 lieve that proselytes were made in any numbers; many 
 of those of the gate, it is thought, never received circum- 
 cision. The Pharisee might “‘ compass sea and land to 
 make one proselyte,”! but it was only for party purposes. 
 Those few who embraced the Jews’ religion received it, as 
 a rule, from the force of circumstances, or from motives of 
 their own, rather than from any advances on the part of 
 the lineal Israelite. The religion moved on in a stately 
 march through successive generations without any material 
 accession to its ranks. Though divine, it did» not reach 
 to the deepest needs of those who inherited it ; but, by 
 calling attention to them, cast the gaze of the Hebrew 
 onward into the future. ‘The law made nothing perfect, 
 but the bringing in of a better hope did.”? The law could 
 not make “him that did the service perfect, as pertaining 
 to the conscience.”® It is true, the higher spirits of the 
 old covenant rose above their age, and caught by anticipa- 
 tion the light of the Incarnation before the Sun of Righte- 
 ousness was risen upon the earth; as mountain peaks 
 become roseate when touched with the first fires of dawn, 
 and give notice of its distant approach to the valleys be- 
 neath; but the mass of the Jewish people degenerated 
 
 1S, Matt. xxiii. 15. 2 Heb. vii. 19. 3 Heb. ix. 9. 
 
IN THE CHURCH. 149 
 
 under their own religion, and thus revealed that it lacked 
 the vital power necessary for turning the stream of a corrupt 
 nature. The Sprrit alone could give life. It was beyond 
 the power of the law to impart it, not from its fault, for “if 
 there had been a law which could have given life, verily 
 righteousness would have been by the law,” but because of 
 the weakness of human nature; the law “‘ was weak through 
 the flesh.”2 The sick man needed not only rules of diet 
 but an internal purgative and tonic for his recovery—an 
 -eradicative treatment, which could remove the poison of 
 sin and restore healthy action to his functions. The Law 
 had not the Personal Presence of the Spirit, through Whose 
 Indwelling, the Church can mock the passage of time and 
 defy decay. Man wanted life. The Jewish religion, when 
 CHRIST came, was in its decrepitude, was “old,” S. Paul 
 says, “and ready to vanish away.” The eyes of Eh, as it 
 were, began to wax dim, and the lamp of Gop was going 
 out in the temple of the Lorp. The old Dispensation 
 lacked the vigour necessary for growth and expansion with- 
 out exhaustion ; but with the Catholic Church, growth was 
 a very law of her being. , 
 
 The Apostles were bidden to tarry in Jerusalem until 
 they were “ endued with power from on high.”* They were 
 soldiers waiting for their armour; it was only “until” the 
 armour came they were to tarry. From the Day of Pente- 
 
 1 Gal. iii. 21. 2 Rom. viii. 3. 
 + Heb. viii 13. 4S. Luke xxiv. 49. 
 
150 THE PRESENCE oF THE Hoty Guost 
 
 a 
 
 cost to the Day of Judgment, the Church was to bear an 
 aggressive attitude; “Go ye, therefore, and disciple all 
 nations.”! Antiquity then is another ‘note’ of the Church : 
 Truth is before error; the good seed is sown before the 
 tares ; heresies arise, endure for a time, and then disappear, 
 but the Church abides, and traces back her history to the 
 Day of Pentecost. The Church of Curist was to go forth 
 in the strength of the Hoty GuHostT, and “ break in pieces 
 and consume”* the kingdoms of the world. The SPIRIT 
 came as a Spirit of Fire to consume the evil which was in 
 the world. ‘The Apostles were to attack the fortresses of 
 evil, with the conscious Strength of the Spirit, not trusting 
 to numbers, learning, or rank; “not by might, nor by 
 power, but by My Spirit, saith the Lorp.”3 They moved 
 as one man, and 'growth was the result of unity of life. 
 “Behold how good and joyful a thing it is: brethren, to 
 dwell together in unity. It is like the precious ointment 
 upon the head, that ran down unto the beard: even 
 unto Aaron’s beard, and went down to the skirts of his 
 clothing.”* The psalmist represents the silent and un- 
 ceasing growth of the spiritual kingdom, by the ointment 
 upon the head—the Hoty Guost dwelling in Curist, de- 
 scending from Him to the Apostles, to the hundred and 
 
 twenty at Jerusalem,® thence to the three thousand,® thence 
 
 1S. Matt. xxviii. 19. 2 Dan. ii. 44. 
 3 Zech. iv. 6. * Ps.Cxxxjiie 1, )2, 
 Praxcts inne, ®° Acts ii. 41. 
 
IN THE CHURCH. I51 
 
 to the five thousand,! and passing on and on through suc- 
 ceeding circles of life, until it reaches the hem of human 
 nature, “the skirts of His clothing,” and the last child has 
 received the “‘unction of the Holy One.” The psalmist 
 too, in mystic language declares the world-embracing cha- 
 racter of the Apostolic office and ministry, “their line is 
 gone out through all the earth, and their words to the end 
 of the world.”? And our Lorp’s command to disciple “all 
 nations,”®> given to a few poor fishermen, implied a possi- 
 bility, and amounted to an expectation, which nothing but 
 a knowledge of the future (and no human foresight) could 
 have justified. Here, then, in the power to push further 
 and further her frontier into the territory of the world 
 without weakening her inner force, the Church attests 
 by her history, the fact that she possesses a Divine Pre- 
 sence, and is instinct with the Life of Gop Himself. The 
 continuance of Curist’s Kingdom is /#e witness to the 
 Truth of Christianity. It remains for us to consider by 
 what means this extension was effected. 
 
 III. Twelve men, who were by birth and education, 
 poor and illiterate, were able to start a religion, which had 
 strength enough to face and to overthrow two opposing 
 forces, Judaism and Paganism : the first, a Divine religion, 
 which they themselves had professed, and which now, 
 though obsolete, was still hotly defended by the Jewish 
 people, who were too prejudiced to admit the claims of 
 
 1 Acts iv. 4. 40PG) KIX. Ac 3S. Matt. xxviii. 19. 
 
152 THE PRESENCE OF THE HoLtr GHOST 
 
 et en TE 
 Christianity, and who persisted in regarding it, not as the 
 
 successor and interpreter of the old religion, but as its rival 
 and enemy ; the second, an established Paganism, which 
 had royalty, antiquity and sensuality on its side, whose 
 temples, altars, and ritual, fed and gratified the religious 
 sentiment without running counter to the currents of a 
 corrupt nature. What were the sources of the Apostles’ 
 ascendancy ? What means did they possess for confronting 
 the Kingdom of Evil and shattering it? They had two 
 great treasures which they could bestow; such treasures 
 were nowhere else to be found on earth,—Grace and Truth. 
 “The law was given by Moses, but grace and truth came 
 by Jesus Curist.”! By these the Spiritual Kingdom com- 
 menced, and perpetuates its conquests. 
 
 The Apostles received from the Hoty Guost a Divine 
 Revelation. Moses brought down from the Mount the tables 
 of the law: the Apostles had the law written in their hearts, 
 through which they could instruct others in the Mysteries of 
 the Kingdom. ‘They could present the world with Truth, 
 which is the object, and will be the beatitude of the human 
 understanding, and for which, even in its darkness, it still 
 craves. ‘The Apostles established on earth the reign of 
 Truth. First, Truth was to be imparted by word of mouth ‘ 
 hence the gift of tongues. “Their sound is gone out into 
 all lands, and their words into the ends of the world ;”2 they 
 were the living Testament. The first spread of Evangelical 
 
 1S. John i. 17. 2 Ds. ia 
 
IN THE CHURCH. 153 
 
 Truth was due to living teachers, and not to written 
 records ; Kingdoms must be in existence before they have 
 records. ‘The promise was fulfilled in the Apostles, “ when 
 the SPIRIT is come He will lead you into all truth.” They 
 possessed an entire revelation, the faith “‘once delivered 
 unto the Saints,”! to which nothing could be added, and 
 from which nothing could be taken away. They were able 
 to confront the blinding errors of the world, the pride, 
 avarice, and lust, of a corrupt nature; “for by manifesta- 
 tion of the truth,” they commended themselves “to every 
 man’s conscience in the sight of Gop.”? The human soul 
 “by nature Christian”’ responded to the Truth, 
 
 They revealed to mankind the doctrine of a future life. 
 Gibbon places this as second among his famous “Five 
 Causes of the growth of Christianity.”4 The Apostles con- 
 verted the glimpses of Hebrew Prophets and the guesses of 
 Gentile Philosophers into the language of fact and certainty, 
 by bringing “life and immortality to light through the Gos- 
 pel.”® It was this doctrine of a future life, of a personal im- 
 mortality, which “ broke the power and fascination of Pagan- 
 ism,”® and gave the Gospel a claim on the attention of the 
 multitude when first proclaimed. The Apostles preached 
 not only the immortality of the human soul, but the future 
 
 glory of the human body, therefore of the entire man, The 
 
 1S. Jude 3. SEeOLe1Y: 2, 3 Tertullian, Apol. i. 17. 
 + «¢Tecline and Fall,” ch. xv. PA Byres yyy Os be 
 6 Newman, ‘‘ Parochial Sermons,” vol. i. p. 15. 
 
154 THE PRESENCE OF THE HoLr GuHosT 
 
 Mystery of Gop and of Curist, the Example of the Incar- 
 nate Life, the doctrine of the Cross, the power of the Resur- 
 rection, the High Priesthood of Curist, the Presence of the 
 SPIRIT in the Catholic Church, the nature of sin, the grace 
 of the Sacraments, and “the Life Everlasting,” were truths 
 which as so many rays of light were sent out from them 
 upon the world around. Thus the Church continued for 
 some time to extend her operations; and generations re- 
 ceived the Truth only from an oral source, and accepted a 
 simple baptismal creed embodying some fundamental doc- 
 trines. 
 
 After the Facts of Christianity had been received; and 
 the Mysteries of the Faith propounded; and Sacramental 
 grace dispensed ; and the Church as a real spiritual King- 
 dom had been set up in the world; the gift of Inspiration 
 was from time to time imparted within the mystic Body. 
 Revelation differs from Inspiration, in that by the former is 
 meant the unveiling of a Divine truth to the human under- 
 standing ; by the latter in a special sense, the impulse to 
 write what is revealed, together with preservation from 
 error in what is written, at least in all that relates to faith 
 and conduct. Revelation, so to speak, was from without: 
 Inspiration was a mode of manifestation of the Sprrir 
 already dwelling in the mystic Body. Those who had 
 received the Pentecostal Revelation became now aware of a 
 new impulse, and others upon whom the Divine Fire had 
 
 not descended were, either by contact with: centres of 
 
 > 
 ie mig: 3, Oe ee a 
 
IN THE CHURCH. 155 
 
 Revelation, or by “suggestion” of memories, and by an 
 afflatus! of the Sprrir which preserved them from error, 
 enabled to write. The Example of CuRisT was not to be 
 left to the fluctuating exhibitions of it, which might result 
 from the workings of grace in His members, but was to 
 have a fixed representation in the writings of the Evan- 
 gelists. The Revelation of Pentecost had its full powers 
 while the persons who were the first subjects of it were still 
 living ; the writings of the Evangelists and Apostles, left in 
 the custody of the Church, would in addition to Tradition 
 supply to their successors the grounds of their Faith. A 
 knowledge of the Life of Curist, the Descent of the 
 SPIRIT, the origin and history of the Church from its begin- 
 ning, the earliest manifestations and experiences of grace, 
 these would be preserved in the New Testament for those 
 who had not the privilege of being “from the beginning 
 eyewitnesses and ministers of the word.”* ‘The Church, 
 through this process, as the Kingdom of Truth, had passed 
 into a second stage; Truth was fixed by a new measure, 
 the written Word. The Canon of the New Testament was 
 settled by the Church, the same Spirir guiding her in the 
 act of separating inspired from uninspired writings, which 
 guided Apostle and Evangelist when they wrote. The 
 external sanction of the Church settled the question of the 
 inspiration of each book; and the Book in turn witnessed 
 to the existence and authority of the Supernatural King- 
 
 1 Taca ypaph Oedmvevotos, 2 Tim. iii. 16. *) Se bake 17.2: 
 
156 THE PRESENCE OF THE HoLr GHOST 
 
 dom: henceforth the two would stand or fall together, 
 though the overthrow of the one may be separated by an 
 interval from the rejection of the other. The Rule of 
 written did not supersede the Rule of traditional teaching, 
 but took it for granted, and appealed to it as having autho- 
 rity; yet the former would assign limits to the latter, and 
 have henceforth paramount authority. First, the Church 
 as the Instrument and Organ of the Spirit, revealed to 
 man the New Law, and then through the gift of Inspiration 
 became the Guardian and Exponent of that “faith”! which 
 had been “ once delivered.” 
 
 The New Testament, being of later production, assumes 
 the original Pentecostal Revelation; as the writings of the 
 Prophets, the Mosaic institution.? The New Law, as dis- 
 tinguished from the Old, is said to be written in the heart, 
 because primarily it consists in the Presence of the Hoty 
 SPIRIT; but in a secondary sense, the New Law is also 
 a written Law, and so combines in a manner the pro- 
 perties of the Law of nature and the Law of Moses. The 
 natural Law was written in the heart, and the New Law 
 is a supernatural law written “in fleshy tables of the 
 heart,’> not however only revealing the Mind and Will of 
 GoD, but, as we shall presently see, helping to fulfil it. The 
 Law of Moses was a written Law, and the New Law is 
 written in the New Testament ; in Gospels are recorded the 
 deeds, words, and sufferings of Curist, the manifestations 
 
 * S. Jude 3. ? Vide ‘* The Law in the Prophets.” 3 2 Cor. iii. 3. 
 
 — Se SN eee eee ee 
 
IN THE CHURCH. 157 
 
 ponEErTen eva ee Pet) Tauie Syeeeeet tS en eee eS 
 
 of His Divinity and Humanity, to enable man to believe in 
 Him, and to fit him to receive His Sprrit; and in Epistles, 
 exhortations concerning and exhibitions and experiences of 
 those virtues and graces which, as first fruits, resulted from 
 the growth of the new life in the soul, are preserved : yet the 
 Old Law is called “written,” and the New Law, “a law in 
 the heart,” because they are named respectively from that 
 which is principal in each, and first, too, in the order of 
 time. Thus, the Church succeeded in its great enterprise 
 in the world, because it could present to it that which it 
 possessed, first by Revelation, and then by Inspiration, the 
 treasure of Divine Truth. 
 
 But Truth alone could not save. Truth may increase 
 the responsibilities of those who receive it, may delight the 
 understanding, may convince man of sin, and of his feeble- 
 ness to rise out of it: something more is required for the 
 regeneration of a race, and the Church had this also at her 
 disposal. The Church by exposing her treasure of Divine 
 Truth could stimulate the hopes and fears of humanity; and 
 the Hoty Guost, now present in the world, could through 
 the Apostles, carry on those operations, which were His of 
 old. He convinced “the world of sin, and of righteousness, 
 and of judgment ;”! not in the abstract, but as they relate 
 to the accomplished Mystery of the Incarnation ; not by 
 outward or transient visitation, but through that Body which 
 He permanently indwelt. 
 
 1S, John xvi. 8—II. 
 
158 THE PRESENCE OF THE HoLr GuHost 
 
 eae 
 The Apostles, as they went forth, raised up before the 
 
 eyes of the world three visions of Jesus Curist. The 
 sight of Jesus Crucified, was to convince men of sin. The 
 penalties of sin are no longer confined to the injury it has 
 wrought on the creature; at last it finds its true measure 
 in the Cross of Calvary, in Him Whom the Jews through 
 unbelief had delivered to be crucified. He shall reprove 
 the world “ of sin, because they believe not on Me.” 
 
 The Apostles convinced the world of righteousness, but 
 not of an abstract perfection. They pointed to the Person 
 of the Ascended and Glorified Lorn, clothed in Majesty 
 at the FaTHEr’s Right Hand, “The Lorn our Righteous- 
 ness,”! “Jrsus Curist the Righteous ;”? to His perfect 
 Holiness, the truth of His Example and Teaching, vindi- 
 cated by His entering into glory ;? “of righteousness, be- 
 cause I go to My Faruer, and ye see Me no more.” 
 
 The Apostles convinced the world “of judgment, because 
 the prince of this world is judged ;’ by pointing to the 
 vision of JEsus on the Throne of Judgment dividing man- 
 kind, as the angels had been divided, by a final and irre- 
 vocable sentence. It is no longer only to the temporal 
 penalties which fell on the creature, to the Tables of the 
 Mount, and to the Promised Seed, that the Sprrir directs 
 the attention of mankind, in order to convince them of 
 sin, of righteousness, and of judgment; but to JEsus 
 Himself, Crucified, Glorified, Judging. What was the re- 
 
 1 Jer. xxxiii. 16. ee A550 olraisek: 5 Paexxiy. 37 4. 
 
IN THE CHURCH. 159 
 
 sult? ‘When they heard this, they were pricked in their 
 heart.”! 
 
 The Apostles would still have failed, although they had 
 cast such a flood of light around them upon that eager crowd 
 whose hearts were touched with compunction on the Day of 
 Pentecost, had they no power of relieving their burdened 
 consciences. When advice was sought, “What shall we do?”” 
 “Ts there not pardon for past sin ?—is there no new power 
 whereby we may resist it for the future ?—is there no law of 
 life which may fit us for the Day of Account ?’?—“ The 
 Visions of the Cross, of the Throne, of the Judgment-Seat, 
 disclose the heinousness of sin, the beauty of holiness, the 
 final severance of the two, but how are we to be changed ?” 
 —the answer was forthcoming. There was another treasure 
 in store—Grace: ‘Repent and be baptized, every one of 
 you, in the Name of Jesus Curist, for the remission of 
 sins, and ye shall receive the gift of the Hoty Guosr.”® 
 The Church, as the Home of the Spirit, had at her dis- 
 posal Divine Grace, which the Jewish Dispensation had 
 not, whereby mankind should be made to partake of the 
 Divine Nature. The Rites of the Old Law failed in this, 
 they did not in themselves confer justifying grace. Had 
 they the power to do this, the Passion of CurisT would have | 
 been unnecessary, ‘‘for if righteousness come by the law, 
 then CHRIST is dead in vain.”4 
 
 The Sacraments in three ways were an advance on all 
 
 1 Acts ii. 37. 4 Tinid. 3 Acts ii. 38. 4 Gakiii.72r. 
 
160 THE PRESENCE OF THE HoLr GHOST 
 
 previous medicines which had been administered to our 
 fallen nature. First, they were external and guaranteed 
 means of conveying grace into the soul, and of increasing 
 that supernatural quality when once conferred. Secondly, 
 they worked in the soul certain specific effects of Curist’s 
 Passion over and above grace, according to their significa- 
 tion. This latter, called “sacramental” grace, consists in a 
 certain title to and capacity for receiving actual graces—the 
 illuminations of the mind, and inspirations of the will— 
 which are needed for obtaining the specific end for which 
 the Sacrament in question is received ; thus, for instance, 
 Baptism is said to supply, besides “sanctifying” grace, a 
 certain help to enable the members of Curist to despise the 
 sinful allurements of the world. And thirdly, in some, the 
 Hoty Spirit impressed upon the soul a certain ineffaceable 
 sign called “character,” to which S. Paul refers, when he says 
 —“ After that ye believed, ye were sea/ed with that Hoty 
 SPIRIT of promise.”! ‘This was a sort of spiritual power, a 
 basis for further sacramental action, and a distinguishing 
 mark of the soldier of Curist, the ground too of a special 
 glory or reproach hereafter. 
 
 The Law, then, “in that it was weak through the flesh,’””? 
 did not convey to corrupt nature, inner cleansing, new life- 
 power, forces whereby the encroachments and return of evil 
 might be triumphantly resisted ; but Divine Grace touched 
 the core of the evil in the race, and wrought its manifold 
 
 1 Eph. i. 13; iv. 30; 2 Cor. i. 22. 2 Rom. viii. 3. 
 
IN THE CHURCH. 161 
 
 effects,—healing, restoring, strengthening, fortifying, glorify- 
 ing, the renewed creature. —The Hoty Guost, the Comforter, 
 applied through the Apostolic Ministry the virtues of the 
 Passion, Healing streams of grace welled forth from the Di- 
 vinity into the Humanity ; and from the Humanity through 
 the Sacraments, when duly received, into the dry and barren 
 nature of man, rendering it rich and fertile, and making 
 “the desert rejoice and blossom as the rose.”!_ Men could 
 draw water out of the wells of salvation. There was a 
 *‘ Fountain opened” for sin and uncleanness.? Wave after 
 wave of new life and grace flowed forth to meet the wants 
 of souls. Sin of birth, sin of the life, dissolved before the 
 mighty power of Divine Grace; guilt and penalty were 
 alike taken away in the laver of regeneration; and purity, 
 joy, and peace were shed around the path of the Apostles. 
 The Sacraments were real ministrations of the Spirit, 
 enlarging His Home in the race. The Sacraments brought 
 about an ‘‘extension of the Incarnation.” Hence, the 
 Church, possessing these vital forces, maintains her place in 
 the world whilst other kingdoms rise and fall ; she preserves 
 a perpetual youth, and though fora moment “the gates 
 of hell”® may seem to prevail against her, the Divine ener- 
 gies with which she is charged sooner or later will re-assert 
 themselves, and the truth of CurRistT’s warning become 
 apparent, ‘Whosoever shall fall on this stone shall be 
 broken, but on whomsoever it shall fall, it will grind him 
 oe CONG 5 9 SZéch, xiii, 1. 3S. Matt. xvi. 18. 
 
 M 
 
162 THE PRESENCE OF THE HoLr GHOST 
 
 to powder.”! Thus, the Apostles, with the Sacraments 
 in their hands, and Truth upon their lips, could fulfil their 
 great mission : they could dispel the darkness of the under- 
 standing with the light of Divine Truth, and cleanse and 
 sanctify the sin-stained conscience, through the Grace of 
 JESUS ministered by the Hoty Guost. 
 
 The Apostles were aided in this diffusion of Truth and 
 Grace by the possession and exercise of “extraordinary” 
 gifts of the Hoty Spirit. S. Paul gives a list of these 
 mysterious powers in his first Epistle to the Corinthians, 
 with the evident intention of making their knowledge about 
 them more accurate.2 He mentions nine, but there is no 
 reason to suppose that there may not be more. The at- 
 tempts to classify them have not been so successful as to 
 lead to the conclusion that the Apostle’s enumeration is 
 systematic or complete. He speaks of (1) the word of 
 wisdom, (2) the word of knowledge, (3) faith, (4) the gifts of 
 healing, (5) the working of miracles, (6) prophecy, (7) dis- 
 cerning of spirits, (8) kinds of tongues, (9) the interpreta- 
 tion of tongues, ‘This catalogue is sufficient to indicate a 
 richness of spiritual endowment which must have greatly 
 facilitated the work of the Apostles in their Missions. 
 Such gifts were needful at first as a witness to the SprrRIT’s 
 Presence, for propagating the Faith, and for edifying “the 
 faithful.” 
 
 The nature of, and distinctions between, these nine 
 
 iS. Matt: xxi, “44, 2 1 Cor. xii. 8—ro. 
 
IN THE CHURCH. 163 
 
 spiritual powers are not always clear. The ‘“ Word of 
 Wisdom” which stands first because of its pre-eminence, 
 may be interpreted as a certain power of unfolding the 
 deepest Mysteries of the Faith—the doctrine of the Hoty 
 Trinity, Incarnation, Passion, Resurrection, &c., whilst 
 “the Word of Knowledge” may be the faculty of apply- 
 ing the fundamental truths of the Christian Religion to 
 matters of daily life and conduct. This latter descrip- 
 tion has been sometimes given to the “ Word of Wis- 
 dom,” and in that case the “ Word of Knowledge” is 
 understood to be a capacity for illustrating Divine Truth 
 by analogies which are drawn from nature and experience. 
 But the former interpretation has more authority, and 
 seems more in harmony with the terms which are em- 
 ployed. ‘ Faith” must not be identified with the theolo- 
 gical virtue of that name, which is a part of the spiritual 
 equipment of every Christian. It appears, as an extra- 
 ordinary gift, to be the instrument whereby miracles are 
 wrought. By means of it, according to S. Peter, the lame 
 man at the gate of the Temple was healed. ‘His Name 
 through faith in His Name has made this man strong.”! 
 Sometimes this gift is described as some unwonted illumina- 
 tion of soul anda special certitude about Invisible Realities, 
 an enlargement in fact of the workings of faith as a virtue. 
 It is, however, quite evident that the gift is distinct from the 
 virtue. S. Paul speaks of both in the thirteenth chapter of 
 
 1 Acts ili. 16, 
 
164 THE PRESENCE OF THE HoLyr GHOST 
 
 the first Epistle to the Corinthians,—of “ faith so that I could 
 remove mountains ”l and then after enumerating transient 
 operations of the Sprrir and coming to the permanent 
 endowments of the supernatural life, he says, “now abzdeth 
 faith,” &c. ‘Gifts of healing,” and ‘ working of miracles” 
 seem much alike. The first, however, may be connected 
 with the anointing of the sick, to which S. James refers, 
 using the significant words, “the prayer of faith shall 
 save the sick ;”® whilst the working of miracles is some 
 more manifest exhibition of power, perhaps of a punitive na- 
 ture, as in the deaths of Ananias and Sapphira,’ or the blind- 
 ness of “ Elymas the sorcerer,”* or the casting out of devils 
 exemplified in the case of the “ damsel possessed with a spirit 
 of divination”> at Philippi. These two gifts seem to have the 
 relation to one another of the less to the greater. By 
 ‘“ prophecy” is clearly intended some power of knowing and 
 making known the secret will of Gop, and of predicting 
 the future. “ Discerning of spirits” is some preternatural 
 faculty of insight, and of separating between the move- 
 ments of nature, corruption, and grace in the human soul. 
 By it the devices of Satan could be detected® and the 
 various illusions of the spiritual life discovered,’ and the 
 secrets of the heart revealed,—a gift which S. Peter seems to 
 
 have exercised in convicting Ananias and his wife of their 
 
 ty Cor xii, a: 2° 5. James v. 15. 3 Acts v. I—II. 
 4 Acts xiii. 8. Pacts xvi. 16, €*2°Cor, xisara, 
 1 S. John iv. 1, and 1 Thess. v. 21. 
 
 “I 
 
IN THE CHURCH. 165 
 
 attempt to deceive the Hoty GHost. The remaining two 
 gifts are of kindred nature, the gift of tongues, and that of 
 the “interpretation of tongues.” The former has already 
 been noticed in the Chapter on “the Coming of the Hoty 
 GuostT.” There is, however, one further feature to be noted 
 regarding it. The gift of tongues, according to S. Paul, seems 
 to embrace not only the capacity for speaking foreign lan- 
 guages, but also of speaking in some altogether unknown 
 tongue, a language not of earth but of heaven. The Apostle 
 speaks of the tongues “ of angels,” and relates his own expe- 
 rience during his rapture, how he “ heard unspeakable words 
 which it is not lawful for a man to utter.”* But the gift of 
 tongues was evidently in its primary intention a means of 
 piercing through the barriers of communication which sepa- 
 rate nations, and of imparting the Gospel ‘‘ to them that be- 
 lieve not ;”2 and not like prophecy, for the edification of 
 ‘“‘them which believe.” The interpretation of tongues ap- 
 pears to have been some wonderful quickness of translating 
 languages of earth, and, as far as may be, of heaven too into 
 utterances which the hearer could understand. In the exer- 
 cise of these marvellous gifts it would seem that the text, the 
 Spirit “bloweth where it listeth,”4 is strikingly verified. 
 Though “ the spirits of the prophets are subject to the pro- 
 phets,”® so that the impulse to employ them was under their 
 control ; yet they evidently could not use the gifts whenever 
 
 1 1 Cor. xiii. I. 2 2 Cor. xii. 4. 3\1 Cor. xiv. 22. 
 4S. John iii, 8. 6 7-Cor, xiv. 32. 
 
166 THE PRESENCE OF THE HOLY GHOST 
 
 they liked. Thus, for instance, it has often been noticed that 
 S. Paul left “‘ Trophimus .. . at Miletum sick,” and did not 
 resort to the gift of healing for his recovery. ‘There must 
 have been some afflatus, some conscious indication of the 
 time when the spiritual power could be put to account ; some 
 inner ability of soul to grasp the mighty energy with which 
 the Church in her earliest days was, so to speak, charged ; 
 some divine suggestion as to its application to the various 
 needs of individual cases before it could be so employed. 
 Such helps, then, were vouchsafed in the Providence of Gop 
 to the Apostles as they went forth to impart those treasures of 
 Truth and Grace which they had received. Aquinas shows 
 in few words how all these gifts were requisite “for teaching 
 and persuading men.”® A man who teaches must have 
 firmly grasped the principles of Divine Truth, hence, ac- 
 cording to S. Thomas, wisdom, knowledge, and faith, were 
 wondrously bestowed on the minds of the Apostles. Mi- 
 racles confirm the truth of what is taught,—“ confirming the 
 word with signs following’’—therefore they were invested 
 with powers of healing and of working other wonders. 
 Truth to be imparted needs facility of utterance, hence the 
 endowments of tongues and of the interpretation of tongues. 
 
 It must be remembered that these extraordinary gifts 
 were for the benefit of others, that they might “ profit 
 withal,”* and not for the formation of holiness in those who 
 
 1 2 Tim. iv. 20. 2 Summa, 1, 2, cxi. 4. 
 3S. Mark xvi. 20. 4°y Coro xii, 7, 
 
IN THE CHURCH. 167 
 
 exercised them. We still possess the Hoty Guost in all 
 His Fulness, though these outward signs of His Presence in 
 their preternatural character may have ceased. Their with- 
 drawal is no disadvantage to personal sanctification, so that 
 the Church by their comparative, or it may be temporary, 
 suspension has necessarily less the ‘ note’ of sanctity than in 
 the age when these spiritual endowments were in full opera- 
 tion. The Spirit continues to inhabit His Temple. We 
 live in the midst of this Dispensation ; that wondrous and 
 majestic Presence now fills the Church of Gop, as of old He 
 filled ‘‘ all the house” where the Apostles ‘“ were sitting.”! 
 The extension of the kingdom of grace from that centre and 
 birthplace of the Church, Jerusalem, has not weakened the 
 power of the Spirit’s Presence. The Church is not like a 
 river which becomes more shallow as it expands. The 
 Hoty Guost can dwell with the same might in the whole 
 Church, as in the hundred and twenty whom He first knit 
 together ; His illuminating Light is not dimmed, His Fires 
 of Love are not chilled; His ordinary gifts are always the © 
 same. Sacraments are as valid and powerful as when 
 ministered by the hands of the Apostles, and, (except 
 those extraordinary manifestations of the Sprrit’s Presence 
 which have been just dealt with,) would produce the same 
 results as in the first Christians, if the hearts of those who 
 made use of them were as faithful and loving as theirs. 
 Thankfulness therefore for having been brought into the 
 
 1 Acts ii. 2. 
 
168 THE PRESENCE OF THE HOLY GHOST 
 
 bosom of the Church of Curist, for having been made 
 lively stones of the spiritual building, should be accom- 
 panied with a sense of the responsibility which such pri- 
 vileges entail. Amid outward division, we should grasp 
 the more firmly the true grounds of inner unity, which 
 make the Church One through every age ; (1) the unity of 
 the Sprrir which extends to all Christians of every age 
 and place; which admits of no succession, and is never 
 suspended ; which is not confined to that fraction of the 
 Body, which is visible, but includes the mighty multitude 
 within the Vail: and, (2) the union with Curist, the Head 
 of the Church, to Whom every member of the redeemed 
 Body is joined ; through Whose Intercession the redeemed 
 world is sustained ; for could that Intercession cease, the 
 streams of light and grace which are ever vivifying His 
 members, would cease to descend ;—could He cease to 
 plead, the Personal Presence of the Sprrir would be 
 withdrawn from the earth. 
 
 The Revelation of Pentecost has come to us ; an Apos- 
 tolic Ministry assures us of Sacramental Life: Truth and 
 ‘Grace by an unbroken radiation reach us from Jerusalem. 
 The prophecy is fulfilled, “Their sound is gone out into 
 all lands, and their words unto the ends of the world.”! 
 The energies which are stirring within, and the powers of 
 extension without, attest the presence amongst us of the 
 Divine Sprrir. Buds and blossoms upon the bough show 
 
 oe 5 tye ob ogre 
 
 —— 
 
IN THE CHURCH. 169 
 
 that the vital sap is running through it. The members of 
 the Church should manifest by their conduct that they 
 possess these treasures of grace and truth, and that here 
 they have no abiding city, but that they belong to a King- 
 dom which is not of this world; their lives should bear 
 witness to the fact that Gon is in them of a truth, “that he 
 that is of the contrary part, having no evil thing to say 
 of them, may be ashamed.”? 
 
 They should pray also for unity, and do all in their power 
 to promote it ; for the absence of visible Unity weakens the 
 Church’s Mission in the world—“ that they all may be one,” 
 was CHRIST’s prayer, “as Thou, FATHER, art in Me, and I 
 in Thee, that they also may be one in Us; that the world 
 may believe that Thou hast sent Me.”? This unity to be 
 complete must be outward as well as inward, that “the 
 
 spectacle” of it may work conviction in mankind. 
 p y 
 
 1 Tit, ti. 3 2S, John xvii, 21, 
 
Chapter G, 
 
 THE PRESENCE OF THE HOLY GHOST IN 
 THE SOUL. 
 
 HE Presence of the Hoty Spirit in the Church, occu- 
 pied our thoughts in the preceding Chapter. We con- 
 sidered how He confers on the whole body of the Faithful 
 an inner principle of union, both between the members 
 themselves, and with their exalted Head, and with Himself; 
 secondly, the power of growth and perpetual increase, which 
 characterized the Kingdom of the Incarnation : and thirdly, 
 the means of this, extension, the treasures of grace and 
 truth, together with the extraordinary gifts with which the 
 Church was endowed. We saw the Apostles and their 
 successors, as they went forth into the world, preaching 
 Jesus Crucified, Glorified, Coming to Judgment; arousing 
 men’s consciences, and then meeting their needs by Sacra- 
 mental channels of cleansing and strength. Now we begin 
 to inquire into the work of the Hoty Sprrir in the soul, 
 which is a sort of miniature and counterpart of His opera- 
 tions in the Church. The same division will hold in both 
 
 cases ; the Mystery of His Presence, the means of its com- 
 
THE PRESENCE OF THE HoLr GHOST, ETC. 171% 
 
 munication, the power of growth, the unfolding of the trea- 
 sures of grace and truth in the understanding and will, will 
 form the leading features for our consideration. 
 
 All preceding Mysteries, regarded subjectively, were in 
 preparation for this work as their result. The Creation, the 
 Incarnation, the Passion, the Resurrection, the Ascension, 
 the Creation of the Church, the institution of the Mysteries 
 of Sacramental grace, had in view the formation of the 
 spiritual life ;—“ all things are for your sakes.”!_ The Work 
 of Curist, and of the Sprrir of CHRIST, must reach into 
 souls, else the purpose of Gop has failed, as far as human 
 nature is concerned, “ for this is the will of Gop, your sancti- 
 fication.”? The Incarnation, the Passion, and the Interces- 
 sion, affect us only when the Spirit enters.and dwells in the 
 fountain of our individual life. A-momentous interest, then, 
 belongs to the remaining portion of our subject. 
 
 I. The Two Mysteries, which.exist in the Manhood of 
 CuristT, and in His Mystic Body, exist also in the ran- 
 somed soul; the Presence of the Spirit, and union with 
 the Son of Gop. Who would dare to affirm, that there 
 was a Personal Presence of the SprriT in a soul which had 
 been the seat of sin, and which still was capable of sinful 
 cravings, had not the Spirit Himself revealed it! We 
 may be prepared to find the Indwelling of the Spirit in 
 Curist’s Human Nature, for it was spotless, and original 
 sin had no place. therein. In the foundations of CHRIST’s 
 
 L 2 ore ive 5. 2 1 Thess, iv. 3. 
 
172 THE PRESENCE OF THE HoLtr GHOST 
 
 created nature, there was no intermingling of the taint of 
 the Fall: in His Birth, no sin; in His Temptations, no in- 
 ward compliance. His Soul was the mirror of unsullied 
 holiness, and therefore a fit dwelling-place for the Hoty 
 SPIRIT : but we are conceived in sin, born in sin, may have 
 lived in sin, bear still the remains of a corrupt nature, 
 “the flesh lusteth against the Spirit ;”! who would have 
 dared then to speak of the Indwelling of Almighty Gop, 
 the Comforter, in our souls, had not He Himself unmistake- 
 ably affirmed it? The New Testament points to it as the 
 characteristic glory of Christian life. It was foretold by 
 the prophets of old, as a dignity belonging to an advanced 
 Dispensation : “I will dwell in them, and walk in them.”2 
 The Incarnation commenced this Mystery; a created nature 
 united to the Second Person of the Blessed Trinity 
 became the Temple of the Sprrit. Of no being in the 
 Old Covenant could it be declared that he possessed a 
 Substantial Presence of the Indwelling Spirit; the Incar- 
 nation inaugurated this new mode of Presence, and be- 
 came the channel of this Presence to others. There was 
 a type of this future mystery in the Temple of Solomon, a 
 figure of that which now is realized. Draw near to that 
 Temple, the joy of the whole earth; enter its gates; 
 pass through its various courts; approach the sacred place ; 
 penetrate even to the Vail; and look beyond into the in- 
 nermost shrine, the Holy of Holies, and there—you will 
 
 +. Gals vit. 2 2 Cor. vi. 16. 
 
IN THE SOUL. 173 
 
 see, shining from above the Mercy-seat between the Che- 
 rubim, an unearthly light, a light which filled the Israelitish 
 worshippers with awe and self-abasement, as it scattered 
 its distant rays out upon the Holy Place. Age after age, 
 as the priests fulfilled their functions, they mused in wonder 
 on that token of Deity; yet was it but the figure of that 
 Presence, which makes every Christian in the depth of 
 his being to be a temple of Gon; it was a representation 
 of that truth which our Saviour announced, when He 
 said of the Spirit, “ He dwelleth with you, and shall be zz 
 you,”! which was verified, when on the Day of Pentecost 
 the Apostles were filled with the HoLty Guost; and upon 
 the practical import of which S, Paul—knowing the value 
 of a present motive—based his argument against impurity : 
 ‘“‘ Know ye not that your body is the temple of the Hoty 
 Guost, Which is in you?”* Such a Presence is, I repeat, 
 the distinguishing dignity of Christian life, and precludes 
 natural weakness from ever being an excuse for sin, be- 
 _ cause of the ‘‘ power that worketh in us.”8 
 
 The possibility of such a penetration of our being is 
 another evidence of the Godhead of the Hoty GuostT ; 
 for Gop alone is capable of entering into, and taking pos- 
 session of souls, and making them to become His temples. 
 The accounts which we have in the Holy Gospel of devil- 
 possession have been supposed by some to invalidate this 
 statement, by showing that created spirits have the same 
 
 1S. John xiv, 17; #1 /Cor,: vis. £9. 3 Eph. iii. 20. 
 
174 THE PRESENCE OF THE HoLyr GHOST 
 
 power of entering into the recesses of man’s being as that 
 which is here claimed to be the exclusive prerogative of 
 the Uncreated Spirit. 
 
 The indwelling of the Hoty Spirit, however, differs from 
 possession by a created spirit in three respects, which, when 
 they are taken into calculation, will leave this proof for His 
 Divinity intact. First, a spiritual essence can only be entered 
 and possessed by Him Who is the Inmost and Highest Es- 
 sence, “in Whom we live and move and have our being,”! 
 and Who rules the soul; for created spirits (says S. Augus- 
 tine,) have their limits, by which they are separate from one 
 another, so that the evil spirit cannot enter the soul, nor the 
 soul the evil spirit. Souls “can only admit Gop, for they 
 are His vessels, and can be filled by Him alone by Whom 
 they were made out of nothing.”? Thus to imagine that one 
 created spirit can indwell another in the spiritual creation, 
 is something of the same kind as to suppose that two 
 bodies can occupy the same space in the material world. 
 Evil spirits are said to enter into man in two ways,—first, 
 by effect, when a certain conformity of mind and will with 
 an evil spirit is produced, as when the mind and will of 
 the traitor-Apostle were entirely given up to the designs 
 and purposes of the traitor-Angel, then it is said, that 
 ‘Satan entered into Judas ;”” when the higher powers of the 
 soul are entirely placed at the disposal of the Evil One, 
 
 1 Acts xvii. 28. ? D. Paschasii, de Sp. Sancto, lib, ii., cap. 1, 
 ¢ S. Luke xxii. 3. 
 
IN THE SOUL. 175 
 
 then we are said to give Satan an entrance, to “ give place 
 to the Devil;”! secondly, by Jcd7ly possession, when evil 
 spirits were permitted by Gop for the manifestation of His 
 Glory by ejecting them, for the punishment of sin, for the 
 correction of the sinner, or for our instruction,—to indwell, 
 move, and usurp the powers of the body, and trouble and 
 torment it from within. “ For the hiding-places of the body 
 the demons may penetrate, but the recesses of the soul they 
 are unable to approach.” The first distinction, then, is 
 that the Hoty Spirit as Gop can indwell the human 
 spirit, but created spirits can only indwell the body, or act 
 upon the human spirit from without. Again, the diffusive- 
 ness of the Divine indwelling marks it off from the posses- 
 sions of created spirits, in that the created spirit can only 
 enter into one body and is spent by that occupation. 
 There is no created form of life, however high and exalted, 
 which, remaining unexhausted, is able to infuse itself into 
 other lives. “The Substance of the Hoty Spirit is alone 
 capable of entering into many, and therefore is Uncreated.’””” 
 Thus the fact that He can dwell not only in one soul but 
 in a multitude of souls, in the whole kingdom of the Re- 
 deemed ; that He can fill the Communion of Saints with His 
 Presence ; and remain still in alt His Fulness Unspent, 
 renders such an indwelling at once a proof of His Divinity. 
 And a third difference lies in the effect of that Presence; He 
 makes each soul which He indwells to become a temple—“ye 
 
 1 Eph. iv. 27. 2S, Didymus. 
 
176 THE PRESENCE OF THE HoLyr GHOST 
 
 are the temple! of Gop, and the Spirit of Gop dwelleth in 
 you.”* ‘Gop hath a Temple, the creature hath not a 
 temple.”> “But if we are the Temple of the Hoxy Spirit, 
 the Hoty Spirit is Gop. The temple of old, however, 
 is sometimes called Solomon’s temple, but it is so named 
 only because he built it. If we are in this way too the 
 temple of the Spirit, the Hoty Spirit is Gop, for ‘He 
 Who made all things is Gop:’ but if we are His Temple, 
 Who is worshipped and dwells therein, we confess Him to 
 be Gop, for ‘thou shalt worship the Lorp thy Gop, and 
 Him only shalt thou serve.’ ””4 
 
 The effect of the Sprrit’s Presence in the Church, it has 
 been seen, is to unite the members together in One Body ; 
 His Presence in the soul produces a like result. He not 
 only maketh men to be of one mind in a house, but a man 
 to be at peace within himself. Through His Presence the 
 different powers of the soul begin to work harmoniously ; 
 and the desires, no longer drawn out to various objects 
 which cannot be possessed and enjoyed together, are united 
 and concentrated on one aim, and thus through the Sprrit 
 ‘the tranquillity of order is restored in the soul.” The loss 
 of the supernatural life produced a dislocation of the dif- 
 ferent elements of man’s being; the restoration of it by 
 the SprriT, gradually knits them together again in their 
 proper places and relations, so that the inter-action of the 
 
 1 yads. ait Com nuit 
 3S. Ambrose de Sp. S. lib. iii, 12. * S. Basil, Epist. viii. 
 
IN THE SOUL. L7G 
 Fe a nm i cance ll de A 
 
 component parts of the spiritual mechanism resembles the 
 
 union between the members of the Church. Sin between 
 
 man and man had produced dissension, and in his own 
 being disunion ; the Sprrir brings back concord between 
 man and man, and peace within himself ; His outward 
 action in the one case is a reflection of His inward action 
 in the other. 
 
 The vastness of this outpouring of Divine Life into 
 created life was foretold, “1 will pour out,” saith Gop, 
 “My Spirit upon all flesh ;”! but this outpouring is from 
 the Sacred Humanity as its centre and fountain-head. The 
 SPIRIT Who first dwelt in JEsus in His Fulness, extends 
 His Presence to all in union with that Manhood. As the 
 little cloud about the size of a man’s hand, when it rose up 
 into the heavens, spread itself out over the whole sky ; so 
 in the spiritual heavens through the Word and Sacraments, 
 there is not only a communication of the Sprrit, but also 
 an extension of the Incarnate life, “the heavens were black 
 with clouds and wind.”? Souls in a state of grace are 
 “ partakers of the Divine Nature :”8 S. Peter does not shrink 
 from describing those who had obtained like precious faith 
 with him in these terms; but they also partake of the 
 Human Nature of Curist. This union with CHRIST is, as 
 in the Church, an additional mystery in the spiritual life. 
 S. Paul reminds the Corinthians of both > “ Know ye not 
 that your body is the temple of the Hoty Guosr ?”_one 
 
 1 Joel ii. 28, * 1 Kings xviii. 44, 45. Pat Seta a: 
 
 N 
 
178 THE PRESENCE OF THE HoLr GHOST 
 
 em 
 
 mystery: “Know ye not that your bodies are the members 
 of Curist ?”’!—the other. 
 
 Herein is an advance upon the grace of our first parents 
 in Paradise. Between the first Adam, when still clothed 
 with the robe of original righteousness, and those who are 
 regenerated at the font, there is this difference—with Adam 
 it was the simple bestowal of a Divine Life; Gop “ breathed 
 into his nostrils the breath of life, and man became a living 
 soul.”2 Then there was no need of any renewal: now there 
 is a transformation to be effected, because grace has to act 
 upon corrupt nature. In Adam the natural and super- 
 natural life were both fresh from the Hand of the Creator. 
 There was no intervening or disturbing cause ; there was no 
 established contrariety between them. But with us, con- 
 ceived in sin, the natural life has the stain and effect of the 
 Fall about it ; hence the Indwelling of Gop is not all that 
 is required, but also the gift of a pure Humanity, to 
 penetrate with a restoring energy the springs of human life. 
 The Sprrit takes up His abode in our spirit, and witnesses 
 with it; and, as the Sprrit of CuRIsT, ministers the virtues 
 of the Incarnation to reform our natural life. The Apostle 
 uses language, it is to be observed, in reference to the 
 Sprrit’s Presence, different from that which he employs 
 when speaking of our union with Curist. With regard to 
 the former, we are the temples; in reference to the latter, 
 the members. The one implies a Presence, which has 
 
 1 1 Cor. vi. 15, 19. 2 Gen. ii. 7. 
 
IN THE SOUL. 179 
 ee ee a ls as a ee 
 
 nothing of like nature with us: the other a Presence, which 
 has not only its seat in us, but a fellowship with us. The 
 Hoty SPIRIT unites us to Curist, that all our mem- 
 bers, powers, and faculties, may be transformed,—may be 
 “changed into the same image from glory to glory, even 
 as by the Spirit of the Lorp,”! our mind brought into 
 contact with His Mind, and so delivered from its errors f 
 our will united to His, that it may recover its rectitude ; 
 our heart united to His, that it may be liberated from false 
 or undue affections ; even our material frame—for S. Paul 
 asserts, that “‘we are members of His Body, of His Flesh 
 and of His Bones”’—raised out of its sluggishness and 
 sensuality, by the quickening energy of the Incarnate Life. 
 Thus, by the Presence of the Blessed Sprrit, and by union 
 with Him Who is bone of our bone, and flesh of our flesh, 
 our whole being is restored, and freed from the thraldom 
 of sin: “the law of the Spirit of life in Curist JEsus 
 hath made me free from the law of sin and death.”3 The 
 latter is an additional mystery in the life of the Christian. 
 Gop dwelt in pure nature, without any intervention ; but upon 
 fallen nature He operates through a Mediator. The Pure Na- 
 ture of Curisr is the Instrument of the Sprrir in the soul : 
 there is in every Christian, not only the indwelling of the 
 Comforter, but a jet of the Life of JEsus, through which the 
 transformation of his nature is being accomplished, and the 
 Curist-Character is being gradually impressed upon him. 
 
 2 COretiten ho: 4° Eph, vs 30: 3 Rom. viii. 2. 
 
180 THE PRESENCE OF THE HOLY GHOST 
 
 The Rite whereby the Sprrit’s Presence and the New 
 Nature of CurisT are imparted to the soul is that of Holy 
 Baptism. It is the initiatory Sacrament of the New Law of 
 Grace. By means of it, when duly administered and re- 
 ceived, the soul becomes the temple of the Hoty Spirit. 
 S. Chrysostom asserts this—We are ‘‘not only heirs but 
 brethren of CHRIST; not only brethren of Curist, but co- 
 heirs ; not only co-heirs but members; not members only 
 but a temple ; not a temple only but instruments of the 
 Sprrit. See how many are the largesses of Baptism !” 
 This honour is not deferred, as some have thought, to Con- 
 firmation, but is the gift of Baptism. S. Cyprian says: 
 ‘By Baptism the Hoty Spirit is received as well as re- 
 mission of sin.”! Our Lorp declared to Nicodemus that 
 ‘except a man be born of water and of the Spirit he can- 
 
 292 
 
 not enter into the kingdom of Gop.”* ‘The Spirit there- 
 
 fore is bestowed at the entrance into the Church, and not 
 reserved to “the Laying on of Hands.” ‘“ The washing of 
 
 regeneration and renewing of the Hoty Guost”s are also 
 
 1 Dr. Pusey says, in ‘‘ Holy Baptism”—‘‘It is plain also that those 
 passages of the Fathers which speak of the gift of the Spirir as be- 
 longing peculiarly to Confirmation are to be understood (as indeed our 
 Church holds) not as though Baptism conferred simply remission of 
 sins, and the gift of the SPIRIT were altogether reserved for Confirma- 
 tion; both because they hold Baptism to be ‘the birth of water and the 
 SPIRIT,’ and themselves repeatedly affirm the SpiriT to be given in 
 Baptism.” P. 154. Hooker speaks of ‘‘the infused Divine virtue of 
 the Hoty Guost” through Baptism. Eccl. Pol. Bk. V. Ix. 2. 
 
 2S, John iii. 5. 3 Titus iii. 5. 
 
IN THE SOUL. 181 
 
 connected together by S. Paul. Thus, Holy Baptism is 
 the zxstrumental cause of our justification and sanctification. 
 The simplest ordinance, the immersion of, or pouring water 
 upon the body,! simultaneously with the invocation of the 
 Triune Name, is made the external means of communi- 
 cating the Divine Presence. This Sacrament was either 
 instituted, or promulgated, by Curist when He uttered the 
 words, “Go ye, therefore, and teach all nations, baptizing 
 them in the Name of the FaTHER, and of the Son, and of 
 the Hoty Guost.”? We find S. Peter carrying out this 
 command on the Day of Pentecost when in reply to the 
 question, ‘“‘ What shall we do?” he said, “ Repent, and be 
 baptized every one of you in the Name of Jesus CHRIST, 
 for the remission of sins, and ye shall receive the gift of 
 the Hoty Guost.”? Curist chose water as that which is 
 almost everywhere to be obtained ; and which, moreover, 
 from its natural use and effect in cleansing the body and 
 refreshing it, affords an apt likeness of the “washing of 
 regeneration” and the renewal of grace. In the beginning 
 “the Sprrit of Gop moved,” as we are told, not on the 
 heaven or the earth, but “upon the face of the waters,”* 
 
 and the waters are described as bringing “ forth abundantly 
 
 1 Tyine immersion or affusion has been the custom of the Church 
 from the earliest times. ‘‘ Pour water on the head thrice.” —‘* Teaching 
 of the Apostles,” 7. But z¢ is not ‘‘de necessitate Baptismi” though 
 right. Aquinas, Sum. 3, Ixvi. 8. 
 
 2S. Matt. xxvili. 19, 20. 3 Acts ii. 37, 38. é Gen. 4.: 2, 
 
182 THE PRESENCE OF THE HoLyr GHOST 
 
 the moving creature that hath life,” which is an image and 
 parable of a future productiveness of a higher kind. ‘“ The 
 SPIRIT of Gop, Who in the beginning was borne above the 
 waters,” says Tertullian, “ will still abide upon the waters 
 as the Baptizer.”! But only in Christian Baptism, and not 
 in the “ precursorial” Rite of S. John,was the Spirit given. 
 Those who had received John’s Baptism had not “ received 
 the Hoty Guost”? nor even heard that He had been given. 
 And the Forerunner described as the distinguishing dignity 
 of Curist’s Baptism, that “‘ He shall baptize you with the 
 Hoty Guost.”? The types of the Flood, and the passage 
 of the Red Sea, of the water that flowed from the Rock, and 
 of the miracles in which water was employed, foreshadow 
 the future efficacy of this element ; but it is the Baptism of 
 Curist Himself which vepresenés in its fulness the effects of 
 this Sacrament, though necessarily after a mystical manner, 
 for cleansing from ‘sin and reception or increase of grace are 
 impossible in Him, Who was “full of grace” from the first. 
 Curist was baptized that He might “sanctify the element 
 of water to the mystical washing away of sin,”* and that He, 
 having taken “the likeness of sinful flesh”® might undergo 
 what was necessary in our case for the cleansing of our cor- 
 rupt nature. He willed to do Himself what He enjoined. 
 He not only fulfilled the requirements of the Old Law, but 
 ' De Baptismo, iv. 2 Acts xix. 2. 3S. Matt. iii, 11. 
 
 * Prayer Book, Office of Baptism ‘‘to such as are of Riper Years.” 
 5 Rom. viii. 3. 
 
IN THE SOUL. 183 
 
 eee) ee ee 
 
 inaugurated the New in His own Person. He was baptized 
 in Jordan, for through it the Land of Promise was reached, 
 and through Baptism we are made inheritors of the Kingdom 
 of Heaven. The opened heavens showed that gifts from on 
 high are imparted to us through the Sacrament of regenera- 
 tion; and that, by faith,—the concurrence of which virtue 
 either on the part of the Church or of the individual, if an 
 adult, should accompany its administration—the Unseen 1s 
 disclosed to the soul ; and that, as Heaven was closed against 
 man because of sin, so now it is opened to all believers. 
 The dove, again, depicts the gifts of the SPIRIT, and the dis- 
 positions for and effects of the Sacrament in us; whilst the 
 voice of the FATHER, not only witnesses to the co-operation 
 of the Trinity in the mystery of the Font, but to that ‘‘spirit 
 of adoption” which is received at Baptism, “ whereby we 
 cry, Abba, FaTHER.”! In these, and in other respects, the 
 Baptism of CurisT has been regarded as the most complete 
 representation of the mysteries which are wrought in us in 
 the laver of regeneration. 
 
 In the precise language of theology Baptism has five 
 effects.2 (1) The complete forgiveness of all sins, whether 
 actual or original : therefore the Church professes her faith 
 in “one Baptism, for the remission of sins.) (2) There 
 moval of the penalties of sins, if any, committed before the 
 
 ! Rom. vill. 15. 
 2 «‘Cognatio Spiritualis” is omitted, being only ‘‘jure Ecclesiz.” 
 Scavini, Theol. Mor. 
 
 3 Nicene Creed. 
 
184 THE PRESENCE OF THE HoLr GHOST 
 
 reception of Baptism. (3) The bestowal of sanctifying and 
 sacramental! grace; for the Apostle says, “But ye are 
 washed, but ye are sanctified, but ye are justified.” (4) 
 Baptism has been called “The Gate of Sacraments :” it 
 imparts a capacity to the soul for the reception of all other 
 ordinances, which without it would be of no avail and have 
 no seat for their operation. And (5) Baptism imprints a 
 certain character which cannot be effaced, whether it be for 
 weal or woe, therefore it is a Rite which can only be ad- 
 ministered once. Such then is the dignity, nature, and 
 
 virtues of that initial Sacrament whereby the Hoty Guost 
 
 begins to take up His abode in the soul, and makes it “the - 
 
 temple and organ” of His Presence. 
 
 II. Again, the expansion of the Church in the world, 
 finds its counterpart in the progressive development of 
 the Kingdom of Gop within the soul; the same vital 
 principles in both, if permitted to put themselves forth, 
 will overcome all opposing forces. Here we may notice, 
 how the Fall affects the action of grace. In the unfallen 
 Adam, grace encountered no obstacle until he yielded to 
 temptation ; in fallen man many impediments arise to 
 check its progress. Creation and restoration differ. Crea- 
 tion is the simple expression of One Will: Restoration, 
 the combined action of two. “Let there be light, and 
 there was light,”’—that was Creation, the putting forth of 
 power ; but restoration necessitates contact with an Oppos- 
 ing will, and is achieved by effort, conflict, suffering, trial, 
 
 1 Vide p. 160. 4 Coraviget ie * Gen, i. 3: 
 
 Ce 
 
 a 
 
IN THE SOUL. 185 
 
 and perseverance. Creation is painless, momentary, tri- 
 umphant: Redemption is wrought out in “the fulness of 
 time ;”! through an awful struggle, the Passion ; and, for 
 those who will not yield themselves to the service of 
 CurRIST, in vain. Grace, in Adam, resembled in its action 
 the noiseless construction of the first Temple, which rose 
 up in stillness and silence, without the sound of axe or 
 hammer,” amid a peaceful state of the Kingdom of Israel. 
 Grace in us may be compared in its operation to the build- 
 ing of the second Temple, which was accomplished in the 
 face of enemies who strove to hinder it, and were persistent 
 in their resistance and deceptive in their proposals: both are 
 restorations—the progress of the spiritual life in the fallen, 
 and the rebuilding of the temple: both have to bear up 
 against trial, interruption, failures, and scorn. The remains 
 of sin,—not in its stain but in its results, disordered passions, 
 —supply the implements for a perpetual warfare ; and the 
 influences of the evil world around, and the subtle attacks 
 of invisible powers, set the passions in motion. Adam, 
 before the Fall, was conscious of no sinful impulses, but 
 dwelt quietly amid the bowers of Eden, with nothing to 
 excite from without, nothing to disturb from within ; with- 
 out there were no ‘fightings,’ within no ‘fears.’ If we 
 know aught of the spiritual life, we shall have discovered 
 for ourselves, that its progress is only to be attained by a 
 continual repression of the lower nature. ‘This should not 
 discourage us. Surely, if to finish the material temple, the 
 
 PaGaL ive A, ees Vie 7 5 S°Eizraiv. 4 
 
186 THE PRESENCE OF THE HoLY GHOST 
 
 Jews, with undaunted courage and perseverance, returned 
 again and again to the work, and used every means in their 
 power to carry out their purpose; we who build not for 
 time, but for eternity, should show at least an equal amount 
 of courage and determination. Though it may be slow, our 
 progress, if we are faithful, is certain ; it is “ first the blade, 
 then the ear, after that the full corn in the ear.”! Of the 
 Kingdom of Gop, it is said, the gates of hell shall not 
 prevail against it; this may be true, too, of the Reign of 
 CuRIST in the soul. The Kingdom of Gop within has its 
 persecutions to pass through: at its secret beginning, the 
 whole of nature is in revolt ; but where there is steadfastness, 
 grace will finally gain the ascendancy, and sit in calm pos- 
 session of the throne. The command given to the Church, 
 to disciple all nations, is only by degrees accomplished ; so 
 the leaven of grace in the soul will only gradually penetrate 
 the whole being, and in the end enable us to attain to “the 
 measure of the stature of the fulness of Curist.’” 
 
 III. It was observed, in the chapter on the work of the 
 SPIRIT in the Church, that the Apostles were enabled to 
 carry on their Mission in the world, because they possessed 
 the Treasures of Grace and Truth and the means of impart- 
 ing them. The same holds good of the sanctification of the 
 soul ; it is accomplished by the action of grace and truth 
 on the understanding and the will, communicated through 
 the Word and Sacraments. ‘The treasure of Divine Truth, 
 
 1S. Mark iv. 28. 2 Eph. iv. 13. 
 
IN THE SOUL. 187 
 
 which the Spirit unfolds in the understanding, we will now 
 consider. 
 
 The understanding, through the Fall, is in a state of 
 darkness as to supernatural things. Reason and conscience 
 are two lights which “rule the night,” and are the only 
 guides by which, when unassisted from above, we find our 
 path. The understanding being thus overclouded, much 
 of the sin that is committed may be traced up to some 
 error in this faculty ; in the language of S. Paul, “the eyes 
 of the understanding” must be “enlightened.”! It is 
 customary to regard the will as alone to blame, when 
 we sin; and this is quite true of formal sin. Individual 
 guilt must arise from an act of the will. Yet, in Holy 
 Scripture, the understanding is described as having a sort 
 of partnership in sin, as being itself a cause of evil. This 
 is the case when the understanding does not inform the 
 will aright ; for the will, being a blind faculty, depends on 
 other faculties for instruction. The understanding was an 
 accomplice in the sin of the Jewish people ; “ They &mew 
 not the time of their visitation.” ‘Israel doth not know, 
 my people doth not consider.”* ‘ Had they known it, they 
 would not have crucified the Lorp of glory.”* Hence sin 
 is termed folly; “His angels He charged with folly ;” 
 
 those who sinned “wrought folly in Israel ;”° the man who 
 
 tEphis lakes 2S, Luke xix. 44. ool car it 4: 
 £1 Cove tac ® Job iv. 18. 
 6 Gen. xxxiv. 7; Deut. xxii. 21; Josh. vii. 15; Judg. xix. 23. 
 
188 THE PRESENCE OF THE HoLtr GHOST 
 
 disbelieved in Gop,! and he who trusted in riches,” is 
 named a “fool,” and the virgins who “took no oil with 
 them” were “ foolish.”® Sin may spring from the lack of 
 knowing better ; and, whether that ignorance be culpable or 
 inculpable, our fault or misfortune, its removal is necessary 
 for our perfect sanctification. Through sin, original and 
 personal, the understanding becomes darkened ; and it is 
 the province of the Sprrir of Light to scatter the clouds by 
 His Presence. 
 
 Baptism has been called the Sacrament of illumina- 
 tion, in that the germ of faith is then planted in the soul ; 
 and the allusion in the Epistle to the Hebrews to “those 
 who were once enlightened’* has been regarded as an 
 inspired description of the baptized, because in Baptism we 
 are made to “partake of the first and uncreated light, the 
 principle of all Divine illumination.” When the psalmist 
 exclaims, ‘“‘the Lorp is my /igh¢ and my salvation, whom 
 then shall I fear?” mystical writers have detected a refer- 
 ence to the effect of Baptism, and when he adds, “the Lorp 
 is the strength of my life, of whom then shall I be afraid ?” 
 to the effect of Confirmation. ‘“ The eyes of the heart” are 
 enlightened by the virtue of faith. The enlightenment is 
 an inner shining ; not the light of knowledge gained by cul- 
 ture or by the exercise of the senses, but an inner manifesta- 
 tion of Divine Truth to the soul. The understanding is 
 
 ait ca Pa & 2S. Luke xii. 20. 3S. Mattomnv.. 2,3, 
 * Heb. vi. 4. ° Ps, xxvii. 1. 
 
IN THE SOUL. 189 
 
 said to have eyes, because it is constructed by nature for 
 the reception of light. It is a law of grace to employ our 
 natural powers and to perfect them; grace supplements 
 nature, does not destroy it. Grace, it is true, requires mor- 
 tification, but mortification is not the destruction of nature, 
 but of the corruption that is init. As the eye of the body 
 has an organism fitted for the influx of light, so the under- 
 standing is capable of Divine [Illumination ; and as we can 
 close the eye against the light which seeks admission, so we 
 can shut out Divine Truth when it is presented to the mind. 
 Truth, although it is the light of the mind, can enter the 
 understanding only by the permission of the will, and hence 
 whether we believe or not, depends oftentimes more on 
 our moral than on our mental condition. 
 
 The heart has much to do with the matter of conviction, 
 for ‘with the Aear¢t man believeth unto righteousness.’”! 
 ‘‘No man believeth,” says S. Augustine, “unless he wills.” 
 Moreover, the supernatural truth which is presented to the 
 understanding for its acceptance must either address itself 
 to some antecedent probability from experience, or appeal 
 to our instincts and affections, so as to win acceptance. 
 Thus, how much is requisite for the making of an act of 
 faith! The presentment of some truth above the grasp of 
 natural reason, for “faith cometh by hearing ;”” the inner 
 capacity of the soul to believe by means of the virtue which 
 has been lodged in it; the movement of the will to bring 
 
 1 Rom. x. 10. 4s Rom. x 17, 
 
190 THE PRESENCE OF THE HoLr GuHost 
 
 about assent ; the embrace with the affections of the Truth 
 of Gop; and the assistance of grace, both prevenient and 
 concurrent, which enables the natural faculties to perform 
 the supernatural act. All the powers of the soul are laid 
 under contribution in the exercise of this virtue of faith, 
 which therefore becomes a test of our moral and spiritual 
 condition. As the operation of the understanding is only 
 one part of a complicated process, in which the will and 
 affections have a large share, doubt is more often to be 
 ascribed to a moral than to an intellectual cause. 
 
 A state of doubt about Revealed Truth may arise either 
 from temptation, or mental incapacity, or moral perversity. 
 In any case it 1s ordinarily a symptom of disease rather than 
 of health or robustness. The greatest minds, it has been 
 said, see the least difficulties, and the “pure in heart” see 
 Gop. ‘That there is such a thing as ‘honest doubt” is of 
 course not denied,'and that it may be a more hopeful con- 
 dition than that of an easy and traditional acceptance of 
 supernatural Truths which have never been personally real- 
 ized or acted upon. But then it will often be found that 
 “men love darkness rather than light because their deeds 
 are evil.” The root of the difficulty of believing is with 
 them moral. The capacity for exercising faith may be in 
 such cases partly forfeited by neglect or abuse—as any 
 mental or bodily endowment, the culture of which has 
 been omitted, and the seed which has been sown may 
 
 ' S. John iii. 19. 
 
IN THE SOUL. IgI 
 
 never spring up. The understanding may be darkened 
 by sin, and in a depraved state may even love the dark- 
 ness; and, when there is a sign of coming light, may 
 wrap itself in deeper gloom ; yet Gop created it to receive 
 impressions of His Mind, that it may abide in the Light 
 of His Countenance, and behold Him in His unveiled 
 Beauty hereafter. Though in darkness, it may yet retain 
 some capacity for light, as the man who is groping in 
 the night still possesses the organs of vision. The Hoty 
 SPIRIT, as the Illuminator, by degrees dispels the darkness 
 of the understanding, correcting and ennobling the natural 
 faculty with the virtue of faith, and perfecting it with the 
 gifts of wisdom, understanding, knowledge, and counsel. 
 Faith is the dawn upon the soul of a supernatural world ; 
 it is the first fissure through the cloud. It may be only 
 like the break of day, the quivering light of dawn, like the 
 glimpse which the blind man had of “men as trees, walking,” 
 —a dim perception of objects without a due sense of per- 
 spective or of their relative proportion ; yet it is a revelation 
 of the Invisible. The Invisible gradually becomes a reality, 
 for “faith is the substance of things hoped for, the evidence 
 of things unseen.’ By faith the Realities of the Invisible 
 world are not only admitted to exist, “they are spiritually 
 discerned.”® Faith is a second sight, a keener sense, the 
 faculty of spiritual vsiox. With our bodily eyes we behold 
 the natural world, its charms, and its activities : with the eye 
 
 1S. Mark viii. 24. 2 Heb,.xi..t. Ste Cont: 15 
 
192 THE PRESENCE OF THE HoLyr GuHost 
 
 of faith we can look beyond the horizon of sense, and see 
 Heaven above,—Hell beneath,—Jrsus on the Cross, or in 
 Glory, or coming to Judgment,—an Eternal Destiny before 
 us,—the Throne of Gop, and forms of light in adoration 
 around it,—angels ministering noiselessly about us. 
 
 By the virtue of faith we are enabled to give a firm assent 
 to all the truths which Gop has revealed. Hence the virtue 
 of Faith is the one which the Sprrir employs against the 
 Adversary ; with the shield of faith we are to “quench all 
 the fiery darts of the Wicked,”! whom we must “resist 
 steadfast in faith.”® Why is faith the virtue chosen for 
 warring against the Eyil One? why is it the shield of our 
 spiritual armour? It is because through it a new set of 
 motives is brought to bear upon our conduct. For instance 
 —a temptation awaits us ; the flesh is weak, some powerful 
 influence is required to prevent a fall, and faith supplies it. 
 In the early stage,of the spiritual life, the thought comes, 
 “There is Heaven; if I commit sin, I may lose it :” or fear 
 is excited ; “ Here is Hell ; if I commit this sin, I may fall 
 into it.” If there is a deeper life, the thought of the Cross 
 of JEsus and His constraining love, may uphold the soul ; 
 “If I commit this sin, I shall be crucifying Him afresh.” 
 The light of faith, by furnishing an array of motives which 
 call out either our fears, or hopes, or affections, acts like a 
 shield in the day of battle. 
 
 Besides this virtue, the Hoty Spirit provides certain 
 
 1 Eph. vi. 16. 21S. Pet. v. 9. 
 
IN THE SOUL. 193 
 ‘eg A SSRN La ld ld SSL a PS 
 
 gifts which complete His work in the understanding, and 
 are auxiliary to Divine Faith. The gifts of the Sprrit are 
 seven divine instincts or perfections by the aid of which 
 the soul promptly corresponds with His lights and move- 
 ments ; and four of these gifts pertain to the understand- 
 ing. When the Apostle was interceding for the Ephesians 
 he prayed “that the Gop of our Lorp Jesus Curist, the 
 FATHER of glory, may give unto you the Spirit of wisdom 
 and revelation in the knowledge of Him;”! he was pray- 
 ing not simply for general enlightenment, but that his con- 
 verts might possess and develop certain specific forms of 
 spiritual knowledge. The gift of Wisdom is the chief of 
 the seven gifts of the Hoty Spirit. S, Paul prays that 
 the Ephesians may be endued with “the spirit of Wis- 
 dom ;” and Isaiah places it first, when he enumerates the 
 gifts as they dwelt in our Lorp—“ And the Sprrir of 
 the Lorp shall rest upon Him, the spirit of wisdom and 
 understanding, the spirit of counsel and might, the spirit of 
 knowledge and of the fear of the Lorn, and shall make Him 
 of quick understanding in the fear of the Lorp,”? When 
 regarded in relation to ourselves, “fear” is the first gift, and 
 the order of the seven gifts is reversed—“ The fear of the 
 Lorp is the beginning of wisdom ;” it is the first gift 
 - developed in fallen man, and the one mostly exercised in 
 the earlier stage of the spiritual life. In CuRIST, the gifts 
 are enumerated according to the order of excellence: in us, 
 1 Eph. i, 77 ACERS «fhe ras fae 3 Ps..‘cxi. ro. 
 
 O 
 
194 Tuk PRESENCE OF THE HoLy GHOST 
 
 CO a Ee ee 
 
 according to the order of operation. Wisdom is the highest 
 quality which the Sprrit bestows: not that the gifts are 
 occasional accompaniments of the Sprrit’s Presence in the 
 soul, or are separable one from another, for they are the 
 endowment of every baptized soul ; but their operation may 
 be hindered, so that they may become dormant powers, 
 or may be unevenly used ; for whilst the lower without the 
 higher may be exercised, the higher without the lower can 
 attain no maturity. 
 
 Wisdom, then, is the highest gift, and reveals Gop, His 
 Inner Life and Perfections, the Mystery of His Being ; it is 
 the creature’s highest gaze upon the Creator ; it places the 
 soul face to Face with the Personal Gop. In our LoRD’s 
 adorable Manhood dwelt these seven gifts in majestic com- 
 pleteness, and on various occasions each in turn was mani- 
 fested. When He unveiled the Inner Life of Gop and 
 Its Relations, in the last discourse with His disciples, the 
 gift of Wisdom was displayed.! It was the gift of Wisdom, 
 which empowered a Galilean fisherman to write, “In the 
 beginning was the Word, and the Word was with Gop, and 
 the Word was Gop.”? The Hoty Spirit endued an unedu- 
 cated intellect with such a degree of light as to enable it to 
 penetrate into the Mysteries of Gop. The gift of Wisdom 
 -s the climax of all the other gifts ; Solomon, who was him- 
 self a manifestation of it, was again and again employed 
 in magnifying it; Job compares it with all that is costly 
 
 1 S, John xiii. —xvii. 2°S, John 124. 
 
IN THE SOUL. 195 
 ee 
 
 in order to exalt it—“it cannot be valued with the gold of 
 Ophir, with the precious onyx or the sapphire. The gold 
 and the crystal cannot equal it, and the exchange of it 
 shall not be for jewels of fine gold. No mention shall be 
 made of coral or of pearls: for the price of wisdom is 
 above rubies.”! Though “wisdom” often may be inter- 
 preted of the Son of Gop, the Wisdom of the FATHER, or 
 of a purely intellectual endowment, it also denotes that 
 “savoury knowledge of Gop and of Divine Things” which 
 the Hoty Guost imparts to the soul. This gift is the one 
 which empowers the understanding to view Gop, and His 
 Perfections directly, and does not require to approach Him 
 through the ladder of His creatures. By it we embrace the 
 First Cause, and from that standpoint look down through 
 the chain of second causes by which Gop works both in 
 the realm of nature and of grace; and by it we are enabled 
 from the altitude of our position to see in some degree the 
 reasons, fitness, and mutual relations of the objects which 
 are spread out before our view, so that the gift has not only 
 a speculative but practical importance. F urther, it places 
 us en” rapport with Divine Truth ; our view of it is no longer 
 that of the philosopher, but of the lover ; It establishes a 
 sort of sympathy or harmony between the mind of man and 
 the Mind of Gop, and creates a relish for spiritual things. 
 This is its peculiarity. It is like the genial sunshine, not 
 only bestowing light but warmth, and kindling the affections, 
 
 1 Job xxviii. 16—18, 
 
196 THE PRESENCE OF THE HoLr GHOST 
 
 DONA SUR Cn nO Dn ne! 
 
 It is the source of sweetness and joy in prayer, of sensible 
 devotion, feelings of tenderness, and spiritual consolation. 
 The Hoty Guost is the Comforter, especially in this form 
 of His Presence. When this gift is growing, the soul shakes 
 off the winter of its desolation, and tastes the heavenly gift, 
 the good Word of Gop, and the powers of the world to 
 come. It was the aspiration of the Psalmist that others 
 might know his own experience,—“ O taste and see how 
 gracious the Lorp is.”! This gift bamishes all false wisdom 
 and excites a certain savour of and relish for Divine Truth, 
 causing a heavenly unction to pervade the whole being, 
 sometimes even thrilling it with foretastes of future Bliss. 
 It is related of S. Francis de Sales that during a day’s re- 
 treat he was'so overwhelmed with the delight of communion 
 with Gop, that he cried out, “ Withdraw Thyself, O Lorp, 
 for I cannot bear the greatness of Thy sweetness.” 
 
 To increase this gift we must, first, cultivate the desire 
 for it. “Wisdom reacheth from one end to another 
 mightily ; and sweetly does she order all things. I loved 
 her and sought her out from my youth, I desired to 
 make her my spouse, and I was a lover of her beauty.” 
 Secondly, it must be sought by prayer—“I called upon 
 Gop, and the spirit of wisdom came to me.”3 “If any of 
 you lack wisdom, let him ask of Gopv.”* ‘Thirdly, growth 
 in lowliness forms a capacity for receiving it—‘with the 
 
 1 Ps, xxxiv. 8. 2 Wisd. viii. I, 2. 
 3 Wisd. vii. 7. 4S. James i. 5. 
 
IN THE SOUL. 197 
 
 lowly is wisdom.”! The vessels which the prophet bade 
 the widow get were “empty vessels,”? that he might fill 
 them with oil; so it is souls which are empty of self-love, 
 that are filled with the Spirit. 
 
 This gift prevents faith from running into excess, that is, 
 from degenerating into superstition. Further, it preserves 
 the soul in purity and peace; it has been, in reference to 
 the former of these, regarded as the special weapon against 
 luxury, and as to the latter it has been associated with the 
 seventh Beatitude, ‘‘ Blessed are the peacemakers,” for Wis- 
 dom sweetly ordereth all things, and peace is “ the tranquillity 
 oforder.” To the reward as well as to the beatified condition 
 a correspondence has been likewise traced, in that the gift 
 of wisdom imparts a likeness to the Son of Gop, Who isthe 
 Uncreated Wisdom of the FATHER, and the peacemakers 
 have the promise that “they shall be called the children 
 of Gop.” 
 
 “Wisdom” and “understanding,” whilst they are closely 
 related together, have evidently each a distinct meaning, 
 and sphere of action in perfecting the mind of man. In 
 Holy Scripture they are not the repetition of the same idea 
 with two verbal clothings for the sake of emphasis, but are 
 used to convey separate thoughts. Thus S. Paul prays that 
 the Colossians may “be filled with the knowledge of His 
 will in all wisdom amd spiritual understanding.”* In the 
 Old Testament we find the same distinction, ‘‘He hath 
 
 1 Prov. xi. 2, * 2 Kingsiv.3—6. 35S. Matt.v.9. 4 Col.i. 9. 
 
198 THE PRESENCE OF THE HoLr GHOST 
 
 filled him with the Spirit of Gop in wisdom, in under- 
 standing, in knowledge ;”! “for this is your wisdom and 
 your understanding ;”* “the Lorp give thee wisdom and 
 understanding.”® Sometimes the gifts seem to cluster to- 
 gether in the utterances of Solomon: “I, wisdom, dwell 
 with prudence and find out kuzowledge of witty inventions. 
 The fear of the Lord is to hate evil; pride, arrogancy, and 
 the evil way, and the froward mouth, do I hate. Counsel 
 is mine, and sound wisdom: I am understanding. I have 
 strength.”* ‘ Understanding,” then, has its own domain. 
 The Apostle links with the spirit of “‘ Wisdom,” that of 
 “revelation,”®> which may correspond to the gift of Un- 
 derstanding, for it is a spiritual insight into the Mysteries 
 of the Kingdom of grace. This gift has a less exalted posi- 
 tion than the gift of wisdom, for “to ¢asze honey is some- 
 thing more than to Anow that it is sweet.” Its province 
 seems to be threefold. The light of faith has been called 
 the dawn of a supernatural world in the region of the 
 natural intellect, but the gift of understanding imparts to it 
 the full light of day, whilst wisdom is its noontide in warmth ° 
 as well as sunny brightness. This second gift residing in 
 the understanding strengthens that faculty, first in dealing 
 with the evidences of religion, and in distinguishing in the 
 light of some eternal reason, mere hypothesis from esta- 
 blished truth in the “oppositions of science falsely so- 
 
 4 Exod. xxxi,/3. 2 Deut. iv. 6. 3 1 Chron, xxii. 12. 
 4 Prov. viii. 12—24. © Eph..4.+17. 
 
IN THE SOUL. 199 
 
 called.”! Thus understanding supplies us with an answer 
 to those who seek for a reason of the hope that is in 
 us, as through it we discern the grounds on which our 
 faith rests. | Faith fertilizes the natural understanding 
 according to the old maxim—“Crede ut intelligas.” Se- 
 condly, this perfection with its penetrating light not only 
 discloses the foundations on which the superstructure is 
 based, but helps us to comprehend the relations of one 
 part of the building to another, the purposes of each apart- 
 ment, its shape, and connection with the rest, and to form 
 a notion of the symmetry of the whole. In other words, 
 it is the gift which produces scientific Theology. 
 
 This gift is exercised in meditation ; when we dwell upon 
 one of the Mysteries it not only enables us to believe it, but 
 also to enter into it, pass into its depths, penetrate it, roam 
 about it, see its place in the plan of Redemption, its bearings 
 on other Mysteries, and on our own life. ‘Unto you,” 
 said our Lorp to His disciples, “it is given to know the 
 mysteries of the kingdom of heaven.”” ‘Thirdly, it belongs 
 to this gift to give the power to fathom the various mean- 
 ings which underlie the letter of Scripture, and to trace 
 the interconnection of the different books of the Bible 
 as a continuous revelation of the Mind of Gop. It was by 
 the bestowal of some measure of this gift that our LorD en- 
 lightened His disciples, when it is said, “Then opened He 
 their understanding, that they might understand the Scrip- 
 
 1; Tim, vi. 20. 2S, Matt. xiii. II. 
 
200 THE PRESENCE OF THE HOLY GHOST 
 
 tures.” Certain saints? have been accredited with an abun- 
 dance of this gift from their power in understanding the 
 literal, moral, and mystical senses of Holy Scripture, and 
 thus tracing “ the manifold wisdom of Gop.”8 
 
 Prayer, again, to “the FaTHER of lights”4 is a necessary 
 means of enlarging this gift. The Psalmist sought it when 
 he prayed, ‘‘Give me understanding and I shall keep Thy 
 law.”®> “Open Thou mine eyes, that I may behold wondrous 
 things out of Thy law.”® Further, an atmosphere of faith 
 and lowliness will ensure its speedy growth, for we cannot 
 understand unless we believe ; and “‘ understanding” is given 
 ‘to the simple.’” 
 
 This gift, though like Wisdom, its chief employment lies 
 in perfecting the mind, has yet its practical side, in that a 
 clear insight into the eternal reasons of things will help a 
 man to bring his actions into conformity with those laws 
 of Gop upon which the mind has been dwelling; seeing 
 that faith without works “is dead, being alone,”® so the 
 gifts which perfect the virtue of faith are not merely specu- 
 lative but practical. They have their end in action, stir- 
 ring up through the understanding the movements of the 
 will, though their primary sphere is the mind. As the 
 
 ‘spirit of understanding” purifies the mind from error and 
 
 1S. Luke xxiv. 45. 
 
 2 Take as instances, of the expository and practical method, S. Chry- 
 sostom’s Homilies on S. Matthew ; and of the various senses, historical, 
 allegorical, and moral, S. Gregory the Great on the Book of Job. 
 
 3 Eph. iii. Io. BERG Fi Pe fy Ae A ig Bios es oe 7 
 
 SPs. cxix. 18. 7 Ps. cxix, 130. 8 S. James ii. 17. 
 
IN THE SOUL. 201 
 
 dispels the clouds which obscure Divine Truth, it has been 
 associated with the sixth Beatitude, ‘“ Blessed are the pure 
 in heart, for they shall see Gop ;”! and in its effects it has 
 been regarded as the opposite of the sin of gluttony, in that 
 from gluttony results dulness of mind and an incapacity 
 for discerning spiritual things. Gluttony not only destroys 
 this spiritual capacity, but even the natural faculty of mind 
 becomes blunted through the indulgence of the bodily 
 appetite ; whilst on the other hand this gift of the Sprrir 
 sharpens our mental powers, and sometimes even supplies 
 defects in natural ability, when it is brought, with simplicity 
 of intention, to bear on supernatural truth. 
 
 The gift of Knowledge is another form of Light, having 
 for its object not Gop and His Perfections, nor the Mys- 
 teries of grace, but Gop as He is seen in created things. 
 As through the gift of wisdom we descend from the con- 
 templation of Gop to the creatures, so by the gift of know- 
 ledge we rise from the creatures to Gop. It discloses His 
 designs in them, what they are in themselves, what pur- 
 poses they are intended to fulfil, what feature of His Being 
 they reflect, how they may be enlisted in His service, and 
 brought through our instrumentality to minister to His 
 glory, how they may be rightfully used or enjoyed. ‘The 
 gift of Knowledge causes spiritual day in the soul.”? It 
 guides the soul towards “True Beatitude,” and sheds a 
 light, in which “vain things are seen to be vain, and are 
 distinguished from things Eternal.” 
 
 1S. Matt. v. 8. 2 S. Bonaventure, Tom. VI., p. 239. 
 
202 THE PRESENCE OF THE HoLtr GHOST 
 
 This gift, too, is important as it relates to the inner life, 
 for self-knowledge is obtained by means of it ; it acts upon 
 the conscience, exercising the senses “to discern both 
 good and evil.”! If the higher gifts are employed in medi- 
 tation, this is essential for self-examination. ‘This gift tries 
 “the spirits whether they are of Gop.”? What “discerning 
 of spirits” is with regard to others, that also this gift is for 
 distinguishing between the various movements in one’s own 
 soul ; it detects the suggestions of Satan, and the proposals 
 of the human spirit, and separates them off from the in- 
 spirations of Gop. This gift, too, falls like a light upon 
 our past path, and brings up the remembrance of sins for 
 the renewal of contrition, when we kneel at the foot of the 
 Cross and pour forth our confessions. Although things 
 Divine are not its direct object, yet it assists the mind 
 in forming a right judgment in matters of faith ; and the 
 decisions which flow from it are not like those of the philo- 
 sopher or theologian, the product of labour and reasoning, 
 but are the results of a spiritual instinct or intuition, which 
 the Wise Man calls “the knowledge of the holy.” It isa 
 gift whereby the capacities of a soul are discerned ; as when 
 Cimabue discovered in the peasant-boy, who with a pointed 
 stone was trying to draw on a piece of slate one of his 
 sheep, the aptitude and power which afterwards made 
 Giotto “the second name in the history of art in Florence.” 
 Or, to pass to a potentiality of a higher kind, as when 
 
 1 Heb, v. 14. 21S. John iv, 1. 
 
IN THE SOUL. 203 
 
 Curist beheld the son of Jona for the first time and 
 named him Cephas,! in view of what he would become, 
 the “ Rock-man,” in the Realm of Grace. This knowledge 
 is combined with love, and therefore only to be found in 
 those who are in a state of grace, “he that is spiritual 
 judgeth all things.” S. Paul mentions these three intel- 
 lectual gifts together, when in writing to His disciples at 
 Colosse he prays—“ that ye might be filled with the 2xow- 
 Zedge of His will in all zzsdom and spiritual understanding.””® 
 It is a knowledge which does not puff up, but leads to 
 tears, and therefore this gift has been connected with the 
 second Beatitude, ‘“‘blessed are they that mourn.” A 
 right knowledge of self and of the creatures in relation to 
 Gop, which inspires the soul with a profound regret on ac- 
 count of its sins and errors, and its abuse of the creatures, 
 and impresses it with the remembrance of their frailty and 
 transitoriness—produces the condition which is blessed ; 
 whilst the light thus given enabling the soul to correct the 
 disorder, and to rise from the creature to the Creator, and 
 to pass from the visible to the Invisible,® fills it with a com- 
 fort which is the reward of a Divinely-begotten sorrow. 
 
 This gift will thrive where a careful watchfulness is main- 
 tained over the movements of the inner life ; and a spirit of 
 recollection preserved in the use of the creatures,® i.e. all 
 
 1S. John i. 42. aT COr iia lS. &* Golsin.g: 
 
 4S. Matt. v. 4. 5 Rom. i. 20. 
 ® In the sense of S, Ignatius—‘‘non modo creature Dei proprie sic 
 
2.04 THE PRESENCE OF THE Hoty GHOST 
 
 objects, events, and circumstances,—whereby man relates 
 them to Gop, whilst they minister to his necessity or de- 
 light, and are either the material of his trial, or supply him 
 with occupation. The frame of mind which this gift im- 
 parts is characterized by calmness, and therefore the gift of 
 knowledge is the antidote to the spirit of anger and precipi- 
 tancy. Anger destroys even the natural capacity for form- 
 ing a just judgment. Only “them that are meek shall He 
 guide in judgment ;”! and to them will He reveal His hid- 
 den treasures of wisdom for the contemplation of Divine 
 Things, and of knowledge to use rightly created objects. 
 The gift of Counsel completes our intellectual equipment. 
 Its name describes its nature. It is a light of the Hoty 
 Guost shining in the understanding of a just man, whereby 
 he is able to choose the right path. The virtue of pru- 
 dence, whilst bearing a likeness to, is yet inferior to this 
 gift, both in its source and in the extent of its operation : 
 prudence springs from reason, but Counsel is derived from 
 the Presence of the Hoty Guost in the soul ; prudence is 
 more especially concerned with the natural, whilst Counsel 
 finds its sphere of action in the higher region of the spiritual 
 life. Again, this gift imparts a certitude and decisiveness 
 as to the choice which it makes, whereas the exercise of 
 prudence may be accompanied with hesitation and some 
 degree of doubtfulness. Counsel stands in the midst of 
 dictz, ut animalia, fruges, plante, et cetera quee sunt super terram, sed 
 
 omnia omnino, que extra Deum sunt.” 
 1 Pe xxv, 0, 
 
IN THE SOUL. 205 
 
 the seven gifts as a connecting link uniting the intellectual 
 with the moral, aiding the deliberations of the mind and 
 the execution of its judgments by the will. Counsel may 
 be distinguished from Knowledge in two ways: it has to 
 do with particulars as to conduct; and its province is 
 rather to discern the higher path from the lower, when 
 both courses are honest and good. Knowledge distin- 
 guishes between the bad and the good, the true and the 
 false ; Counsel between the good and the better. Its exer- 
 cise therefore is needed in the discovery of supernatural 
 vocations, which involve an external as well as an internal 
 resemblance to the Life of Curist. The life of Counsels 
 —of Poverty, Chastity, and Obedience—and the life of 
 commandments are two spheres of life, both contemplated 
 in the Gospel, each having its specific possibilities of sanc- 
 tity and perfection, yet each working, as it were, on a dis- 
 tinct level; and it is the forgetfulness of this distinction 
 which has in part led the maxims of Christianity to be re- 
 garded as incompatible with modern life.1 
 
 Yet this gift, although the Religious life is its creation, 
 has, as an integral part of a state of grace, a work to do in 
 every vocation, in preventing the precipitancy and mistakes 
 to which those are liable who “ask not counsel at the 
 mouth of the Lorp.”? As it aids and incites the soul to 
 take the higher line, its product is an unworldly spirit ; and 
 on that account it has been regarded as the opposite. of 
 
 1 “* Modern Christianity a Civilized Heathenism.” 
 2 Josh. ix. 14. 
 
206 THE PRESENCE OF THE HOLY GHOST 
 
 covetousness. The love of the world which leads to hard- 
 ness of heart, falsehood, deceit, violence, and slander, is 
 counteracted by that spiritual habit which amidst the attrac- 
 tions of sense keeps the soul’s gaze fixed on imperishable 
 Riches, and causes it to decide on that course which is 
 more likely to lead to their possession, and to estimate 
 everything in relation to them. This gift is connected 
 with the Beatitude, ‘‘ Blessed are the merciful,”! because it 
 carries with it a grateful recognition of the Mercy of Gop in 
 giving to the soul this internal guidance, and the repose 
 which flows from leaning on a Higher Power ; and thus it 
 moves those who possess it to show mercy to others, in 
 return for the mercy they have received. 
 
 The cultivation of this gift depends on the habit of listen- 
 ing for the Divine Voice when choosing between two courses; 
 of praying for light, and of following it when it is given; of 
 rising above mercenary notions of religion, by considering not 
 only what is necessary, but what is expedient, what is higher, 
 what is best : of laying up experience from all past occur- 
 rences, from the way we have used our falls, the various re- 
 medies to which we have been directed to resort, those which 
 have been found most suitable to our disposition, what have 
 been the occasions of sin, what the results—in short, the 
 gift of Counsel grows by treasuring up all the complex ex- 
 periences of the spiritual life, and puts them to account. 
 
 When we use these four lights eagerly, and promptly 
 
 a Ss Matt. 07; 
 
IN THE SOUL. 207 
 
 a a 
 
 follow them, and thirst for their increase,—like the 
 Psalmist, when he entreats Gop, “O send out Thy light 
 and Thy truth that they may lead me,”! then there is a 
 final operation of the Spirit, and the Fruit of faith is the 
 result. The Gifts are like the vital sap of the tree; the 
 Fruits, its produce. The Fruit of faith consists in a certain 
 facility, joy, and delight in believing. It is usual to 
 enumerate Twelve Fruits of the Sprrir; this number was 
 probably suggested by the twelve manner of fruits which 
 the tree of life is said to bear ;? but S. Paul mentions in his 
 epistle to the Galatians only nine? “The fruit of the 
 SPIRIT is love, joy, peace, longsuffering, gentleness, good- 
 ness, faith, meekness, temperance.”4 §, Jerome and S, 
 Augustine adhere to the same number, S. Ambrose makes 
 ten, and relates them to the different precepts of the 
 Decalogue. It does not appear, however, that it was the 
 Apostle’s intention to provide an exhaustive list either of 
 the works of the flesh or of the fruits of the Sprrit, for in 
 the former he concludes with the significant words “and 
 such like,” showing that there were more than he delayed to 
 mention, and it might not unreasonably be inferred that in 
 the latter also the catalogue might receive additions. He 
 
 Po Pae xiii 2 Rev. xxii. 2. 
 
 * It has been suggested that the three fruits not found in Gal. v. 22, 23, 
 are obtained by two renderings of the three Greek words in different 
 versions, thus waxpoOvula into patientia and longanimitas ; rpaitrys into 
 
 modestia and mansuetudo ; éyxpdreia into continentia and castitas. 
 SUGala.Viid2er2 4, 
 
208 THE PRESENCE OF THE HoLr GHOST 
 
 speaks too of ‘the fruit” of the Sprrit, not of “the fruits,” 
 as if his eye were resting rather on the character of the 
 expressions of the life of grace, than on any definite number 
 of those expressions. The twelve fruits are named, love, 
 joy, peace, patience, longsuffering, goodness, beneficence, 
 meekness, faith, modesty, temperance, and chastity. As 
 the Hoty Spirit disposes aright the mind of man, in itself ; 
 in reference to others; and, in relation to things beneath : 
 so does He become the principle from which these various 
 fruits proceed. (1) The mind is rightly disposed in itself 
 when it loves, enjoys, and rests in that which is good, 
 hence Jove, joy, and peace ; and when in the presence of evil 
 it exhibits pazvence and in the delay of its desires for good, 
 longsuffering. (2) The mind is rightly disposed towards 
 others, when by goodness it has the will of benefiting them, 
 and by deneficence it carries its purpose into effect, and by 
 meekness it bears with their faults, and by faith (taking faith 
 as equivalent to fidelity) deals honestly and truly with 
 them. (3) The mind is rightly disposed in reference to 
 the things beneath, when with modesty it restrains itself 
 and is careful over outward behaviour, and with temperance 
 
 and chastity regulates the desires and lusts.!| S. Paul does 
 
 1 Lightfoot, (‘‘ Epistle to Galatians,” p. 209,) has attempted to 
 arrange S. Paul’s list into three groups—‘‘ The first of these,” he says, 
 ‘* comprises Christian habits of mind in their more general aspect, ‘love 
 joy, peace ;’ the second gives special qualities affecting a man’s intercourse 
 
 ? 
 
 with his neighbour, ‘longsuffering, kindness, and beneficence ;’ while 
 
 the third, again general in character as the first, exhibits the principles 
 
IN THE SOUL. 209 
 fete eS AS TRL oa SRN a 
 
 not call the works of the flesh “ fruits 7? because they are 
 not the organic result of nature itself, but of a corrupt and 
 alien element which has laid hold upon nature. The fruits 
 of the Sprrir are the legitimate product of His Presence. 
 “Ye have your fruit unto holiness.”! The name is sugges- 
 tive of pleasure, and of perfection: as the fruit of trees is 
 the final effort of the tree, and a source of delight. Sweet- 
 ness, beauty, and maturity, all go together in our conception 
 of fruit. The soul which tastes this fruit of faith not only 
 believes, but experiences “joy and peace in believing.” 
 
 The Presence of the Hoty Spirit; the Sacrament by means 
 of which that Presence is extended to the soul and body ; the 
 consequent power of spiritual growth ; the illumination of the 
 understanding by the virtue of Faith, and by the attendant 
 gifts of Wisdom, Understanding, Knowledge, and Counsel ; 
 and the Fruit into which they ripen in him who diligently 
 employs them, that of Faith, have now been noticed. 
 
 There are two thoughts of practical importance to which 
 attention should be given before concluding this part of our 
 subject. If it be true, that the Hoty Guost dwells within 
 the soul; that each one is a temple of His Presence, and a 
 
 which guide a Christian’s conduct, ‘honesty, gentleness, temperance.’ ” 
 The classification, the difficulty of which he acknowledges, which 
 makes three fruits, ‘habits of mind,’ three ‘ qualities,’ and three ‘ prin- 
 ciples,’ seems rather arbitrary; and from a purely theological point of 
 view inaccurate, for the fruits of the SprriT are never called ‘habits’ or 
 ‘qualities,’ but are ‘acts,’ and as such are distinguishable from the gifts 
 of the Spirit which are ‘infused habits or qualities,’ 
 © Rom, vi 22. 2 Rom. xv. 13. 
 Ve 
 
210 Tuk PRESENCE OF THE HOLY GHOST 
 
 ye 
 
 member of Curist; that the understanding is now replete 
 with wonderful powers, supplied with Divine lights for the 
 removal of the darkness which sin has occasioned ; that the 
 same gifts which the Mind of CuRIsT possesses, are in their 
 measure communicated to all His brethren: then, surely, 
 sin committed in such a state, will have a special heinous- 
 ness. Hence there is a more minute inspection of sin 1n 
 the New Dispensation than in the Old. The SPIRIT was 
 to reprove the world of ‘sin,’ not of _crimes ; the world 
 needed no new inward light to discern crimes, but it needed 
 a new light to reveal sin in its principle, in all its aspects and 
 degrees. The analysis of moral evil is finer in the New 
 Testament than in the Old, laying bare the sources of sin 
 within the soul as well as its external acts. The inward 
 Presence brings up to light inward sin. Sin has new 
 measures, It is not only committing “ folly in Israel,”! but 
 crucifying “the Son of Gop afresh,’? treading ‘‘ under 
 foot the Son of Gop,” counting “the blood of the Cove- 
 nant, wherewith he was sanctified, an unholy thing,” 
 “doing despite unto the Sprrit of Grace.”® The sin of 
 the Christian has a deeper dye than the same sin when 
 committed by the heathen; it has a greater malice. It 
 is proverbial, that “the corruption of the best is the worst.” 
 All sin is committed against Gop, whatever may be the 
 sntermediate objects of it. This is its greatest evil; that it 
 is contrary to His Nature, and expressed Will ; that it is 
 
 1 Joshua vii. 15. 2 Heb. vi. 6. 3 Heb. x. 29. 
 
IN THE SOUL. 211 
 
 cot RST ST TR D2 re, cen i SAC A le 
 done in His Presence, Who, through the necessity of His 
 
 Immensity, is incapable of turning away from the sight. 
 This is the nature of all sin. But besides this, in the 
 Christian, sin has the character of sacrilege ; it is not only 
 an offence against Gop universally present, but the dese- 
 cration of a temple, which has been specially set apart as 
 the shrine of His Presence. 
 
 The grievousness of sin is usually measured by the 
 matter in which it is committed, the liability of the person 
 to it, and its results. From every point of view the sin 
 of the Christian is heinous. He who is the abode of the 
 SPIRIT pollutes that mind or body, which the Sprrir occu- 
 pies ; he brings sin close to Gop. His liability to fall is 
 less than that of Jew or heathen, because he possesses a 
 power of grace, in either case far in advance of their lot. 
 As for a man to fail is less excusable than for a child, 
 so for a Christian to commit deadly sin is less pardonable 
 than for those who lived under an imperfect Dispensation ; 
 there is a waste of grace in sin now, such as was never 
 incurred in the same degree before. The closeness of the 
 Divine Presence increases the sinfulness of sin ; as 1n con- 
 secrated persons, the same sin is greater than in those 
 of ordinary vocations. Sins must now be estimated by 
 the standard of the New Testament. If this had always 
 been remembered by us how many sins would have been pre- 
 vented. Ah! how many have bitterly regretted that they 
 only discovered the sacredness of their being through the 
 
212 Tuk PRESENCE OF THE HoLr GHOST 
 
 a Ae an A Te see RDN cat Oa Nr OTA TD eg 
 
 Indwelling of Gop, “when their adversaries” had already 
 “ defiled the dwelling-place of” His “ Name even unto the 
 ground.”! Respect for GoD would have been a powerful 
 motive, when respect for self failed. What a thought to in- 
 fluence conduct, “Iam the temple of Gop !” The rebuke 
 of the Apostle is not now unnecessary, or out of date, ‘‘ £zow 
 ye not that. . . . the Spirit of Gop dwelleth in you?’ 
 Curist revealed that a sin committed against Himself 
 would be less grievous than the same sin committed against 
 the Hoty Guost, “ Whosoever speaketh a word against 
 the Son of Man it shall be forgiven him, but whosoever 
 speaketh against the Hoty GHost it shall not be forgiven 
 him.”3 Sin against the Son of Man might be forgiven 
 by the fuller light and grace which the Dispensation of 
 the Sprrir would bestow, but sin against the Spirit had 
 no further Dispensation or remedy to meet it. T his is 
 true of all sin in the Dispensation of the Spirit, yet the 
 final failure of grace does not result from a single act, 
 
 but is brought about by a continual resistance.* Such a 
 
 1 Ps, lxxiv. 8. 2 1 Cor. iii. 16. 3S. Matt. xii. 32. 
 
 4 Some of old appear to have regarded the sin against the HoLy 
 Gost as literally the utterance of blasphemy against the Third Person 
 ofthe Blessed TRINITY. The Jews blasphemed the ‘‘Son of Man” 
 when they charged Him with being “a man gluttonous and a wine- 
 bibber,” (S. Matt. xi. 19,) but when they attributed our LoRD’s mira- 
 culous acts, which He did by virtue of His Divine Power and by the 
 operation of the Hoty GHostT, to ‘the Prince of the Devils,” (S. 
 Matt. xiir 24,) they were chargeable with blasphemy against the HoLy 
 Guost. S. Augustine, however, declared that this blasphemy to bring 
 
IN THE SOUL. Bile 
 
 resistance in the Israelite might have been vanquished 
 by the arrival of the richer light of the days of the Son 
 of Man; such a resistance during the days of the Son of 
 Man might have been broken down by the Divine outpour- 
 ing of Pentecost, and the voice that cried, ‘‘ Crucify Him,” 
 might have been heard acknowledging its guilt ; but those 
 who do “despite unto the Spirit of Grace,”! have no Dis- 
 pensation in store which will act with greater force upon them. 
 
 All sin then, viewed objectively, wears a new character on 
 account of the indwelling of the Spirit, and stands some- 
 where, however distant, on the road to an unpardonable state. 
 Divines reckon six sins which especially forerun the sin 
 against the HoLy GuostT : these are sins through which the 
 soul takes a perverted view either of the Divine Attributes, or 
 of the Divine gifts, or of the evil of sin itself, and thereby 
 enters upon the path of perdition. Presumption tampers with 
 Divine Justice, and feigns that Gop will overlook sin and 
 dispense with holiness and repentance: Despair on the 
 other hand obscures Divine Mercy and pictures Gop as 
 
 relentless. Gon’s gifts of grace and truth are sinned 
 
 about an irremediable state must be ‘‘non solum verbo oris, sed etiam 
 verbo corporis et operis; non uno, sed multis.” Our Lorp’s words, 
 therefore, to the Jews wore the character of admonition, not condem- 
 nation. Others, again, have described the sin against the HoLy GHOsT 
 as one ‘‘ ex certa malitia,” the will making a fiza/ choice of evil and 
 rejecting everything which would impede it, such as fear or hope, in its 
 determination to take its own course and bear the consequences, 
 1 Heb. x. 29. 
 
214 THE PRESENCE OF THE HoLr GHOST 
 
 against, the first, by exvy; the second by ~veséstance of 
 Divine light. The deformity of sin is ignored, and final 
 zmpenitence is the result ; the shortness of carnal and worldly 
 pleasures in comparison with the joys of Heaven, though 
 recognized, has no effect through a settled ods¢inacy which 
 leads to hardness of heart. 
 
 But although these six sins in an especial manner con- 
 tribute and lead up to a state of final impenitence by their 
 very nature and effects, yet all sins of the New Covenant 
 of Grace are in different degrees offences against the 
 Hoty SPIRIT: some sins forerun ‘the sin against the Hoty 
 GuOosT, in kind ; others, in degree. Those persons are said 
 “‘to resist the Hoty Guost,’ who hinder His entrance into 
 their hearts; others to “ grieve”® Him, by the lesser sins 
 which, though they do not drive Him from them, yet mar 
 His inward work ; others, again, are said to “lie”® to the 
 Hoty Guost, who are unfaithful to their vows, resolves, 
 sacred obligations, or are untrue in their confessions of sin, 
 and so deal falsely with Him; whilst pointing to a more 
 terrible and, it may be, lasting act, the Apostle warns the 
 
 Thessalonians not to ‘‘ quench’* the Sprrit,® not to extin- 
 
 SV Acts Vil. 51. 2 Eph. iv. 30. 3 Acts v. 3. + 1 Thess. v. 19. 
 
 ° From the context it may seem that this expression ‘‘ quench” has 
 reference only to the gift of prophecy; yet it is usually taken to cover 
 a wider ground, ‘‘spiritum, i.e. dona, gratias, lumina, afflatus, impulsus 
 et, ut sequitur, prophetias Spiritfis Sancti.” Corn. A Lapide. ‘‘ Pro- 
 phesyings,” too, (v. 20) should have ‘‘the more extended meaning.” 
 Ellicott in loc. ‘ 
 
IN THE SOUL? 205 
 
 guish that fire in their souls which CuRisT came upon the 
 earth to kindle. ‘These expressions denote different degrees 
 of sin, all of which have this character in common, that they 
 are offences against the Hoty Guost, and by their effects 
 gradually lead to His final rejection. 
 
 When §S. John says, “there is a sin unto death,”! he 
 evidently does not only refer to deadly sin, for in that sense 
 there are many sins unto death, but to a state of sin which 
 brings not only death but decay. There is a higher 
 miraculous power manifested in the raising of Lazarus 
 than in the restoration to life of the ruler’s daughter ; the 
 one miracle was an instance of victory over death, the other 
 probably of a victory over decay. ‘The term “ death” may 
 describe simply the loss of life, or the loss of the disposi- 
 tions (so to speak) of the body for the return of the 
 informing soul. The bringing back of the flame of life, 
 _whilst its glow is still lingering, seems to us less wonderful 
 than its return when corruption had set in. There is a 
 marvel in the calling back of the spirit to the material 
 machine, which has still its intricate apparatus in order, 
 and needs only the force to set it in motion again ; but 
 there is a greater marvel in not only bringing back life, but in 
 repairing and re-constructing the tissues and organs of the 
 body, upon which the process of dissolution had already com- 
 menced, so that it may become again a fit receptacle for the 
 living spirit. The sin against the Hoty Guost is depicted 
 
 FDinye OUD. Vy 16, 
 
216 THE PRESENCE OF THE HoLYr GHOST 
 
 by the condition of Lazarus, though not in all its gravity. 
 The soul after a long course of sin has lost its capacity for 
 receiving the Spirit, and can no longer be quickened by 
 any of the ordinary laws of grace ; but as in the one case so 
 in the other, the things which are impossible with men are 
 possible with Gop. 
 
 Offences against the Hoty Spirir make greater ravages 
 in the soul than the offences which were committed against 
 the Son of Man, and bring about a state of spiritual cor- 
 ruption, in consequence of the malice with which they are 
 wrought. Sin arises either from infirmity of the affections, 
 or ignorance of the understanding, or malice of the will ; 
 and between these kinds of sin and the Three Divine Per- 
 sons a connection has been traced. Power is the Perfec- 
 tion appropriated to the FaTHER, Wisdom to the Son, 
 Goodness to the Hoty Guost. The sin against Power is 
 against the FATHER; the sin against Wisdom is against the 
 Son ; but the sin against Goodness is against the Hoty 
 Guost. ‘The first class of sins has the excuse of feebleness, 
 the second of ignorance, but the third has no excuse; and 
 thus sin, after the Ho_y Guost has given power and light, 
 is sin of sheer malice; and therefore sin against the Son of 
 Man was less than sin against the Hoty Guost, for in blas- 
 pheming and crucifying Curist, they did it, to some extent, 
 ‘“ignorantly in unbelief”! Thus from this subjective vieW also, 
 sin in the Covenant of grace is seen to be exceedingly sinful. 
 
 eaoT imi. 13; 
 
 —— 
 
IN THE SOUL. 257 
 
 Another practical truth is to be drawn from the Indwell- 
 ing of the Sprrit. As His Indwelling emphasizes the evil 
 of sin, so it bestows a new power of doing good. Since 
 life is manifested by action, a Divine life will be mani- 
 fested by actions which exceed the power of nature; and 
 where this life is possessed, the soul will thereby be ren- 
 dered capable of doing works which are pleasing to Gop. 
 Grace, as a new principle of action, will enable man to do 
 works, which, by nature, he could not do. A supernatural 
 life bestows on actions a new value, so that they partake of 
 the Eternity of Gop; the Presence of the Hoty Sprrit 
 imparts to them, when they are wrought in grace, and with 
 a pure intention of Gop’s glory, an imperishable character. 
 “They are wrought in Gop.”! ‘They are lifted up beyond 
 the temporal and visible into the sphere of the Eternal and 
 Invisible. ‘They are wrought in Gop, because Gop worketh 
 in man “both to will and to do of His good pleasure ;”? but 
 they are also wrought by human co-operation, and bring with 
 them a reward in the world to come. No work of nature, 
 however noble, though it has a value of its own, adds to the 
 eternal treasure : no work of grace shall be wanting in the 
 calculation of that recompense. This human life, which is 
 spent day by day, may be husbanded and preserved, so that 
 its results may be met at the end of the journey. He that 
 “beareth forth good seed, shall doubtless come again with 
 joy, and bring his sheaves with him.”? ‘“ He that soweth to 
 
 1S. John iii. 21. 2 Phil. ii. 13. Sr Ss GXeVie 7. 
 
218 THE PRESENCE OF THE HoLyr GHOST 
 
 his flesh, shall of the flesh reap corruption; and he that 
 soweth to the Spirit, shall of the Sprrir reap life everlast- 
 ing.” What a reason for the diligent use of time! This life, 
 so full of actions of some kind or another, how precious it is ! 
 How should man strive to act with simplicity of intention, 
 and in all things to consult the Will of Gop! How should 
 he follow the promptings of the Sprrir, and guard against 
 acting solely from natural impulse, or to gratify sensuality, 
 pride and selfishness !_ How many actions, good and noble 
 in themselves and costing effort, are lost for lack of a pure 
 intention ; for they are done without a thought of Gop, and 
 with a secret return upon self: such, like the doings of the 
 Pharisees, Have their reward here,—there is none in store; 
 whilst ordinary actions, the gift of the “cup of cold water in 
 the name of a disciple,”® wrought in grace and simplicity, 
 receive an extension of the Merits of Curist, and will have 
 an eternal recompense. Besides the acts of sin which are 
 registered in condemnation, and the acts of grace which pre- 
 serve their reward, what an intervening waste of life there will 
 be,—the wood, hay, and stubble,’ which cannot stand the 
 fires of the Judgment Day,—the work which shall suffer loss. 
 What will be left when the best actions drop off from the 
 balance, and are found wanting, because the Sprrir of Gop 
 did not actuate them! We should seek, then, in all things 
 to be guided by the inspiration of the Sprrit, and should 
 listen for His Voice when He speaks inwardly to the soul ; 
 
 1 Gal. vi. 8. * So Matt.xed 2. S07 Sc0r ii. cha 
 
IN THE SOUL. 219 
 
 being careful to “try the spirits whether they are of Gop”! 
 by the touchstone of the Teaching of the Church and the 
 Scriptures. If we act simply for GoD, we may be continually 
 forming a treasure out of this earthly life to meet us at 
 the last, a treasure which will be the imperishable result of 
 our passage through a perishing world. 
 
 The greater heinousness of sin, and the power of doing 
 actions well-pleasing to Gop, are two momentous conse- 
 quences of the indwelling of the Hoty Spirit. Sin has 
 the more to be hated, by those who have been washed, 
 and sanctified, and justified in the name of the Lorp 
 Jesus, and by the Spirit of our Gop,’ and is more dis- 
 astrous because there is no further Dispensation with 
 remedies more potent than those which now exist to 
 heal it; and actions, which are done in a state of grace, 
 and with the right dispositions, have an eternal value, be- 
 cause through the Presence of the Sprrir man has received 
 a new power to “work out” his salvation, and to lay up 
 
 ‘a good foundation against the time to come.”4 
 
 1 1S. John iv. 1. aay Corovia li: 
 Spe ie iis 12, SCTE Title Vie LO: 
 
Chapter Ui. 
 
 THE PRESENCE OF THE HOLY GHOSTFIN. 
 THE SOUL. 
 
 HE Presence of the Hoty Guost in the soul ; the gift 
 
 of the Nature of Curist ; the growth of the new life, 
 occupied the first portion of the previous chapter. The 
 gradual unfolding of Truth in the understanding was then 
 traced. Light was the first result of the Presence of the 
 Spirit ; “The Spirir of Glory,” saith S. Leo, ‘maketh 
 the house of His Presence to shine with His own radiance.” 
 We watched the progress of this illumination,—the dawn 
 of Faith,—the bright lights of Wisdom, Understanding, 
 Knowledge, Counsel,—and the joyous product of the fruit 
 of Faith. ‘Two practical aspects of the inner life were then 
 taken: the sin of the Christian was seen to be especially 
 grievous, because of this close embrace of Gop, and on 
 account of the spiritual power and enlightenment, which 
 took away the excuses of infirmity and error from the 
 sinner ; and to become in the end unpardonable, because 
 there was no subsequent Dispensation with greater energies 
 
 of grace to remove it. ‘The new power, too, which resulted 
 
THE PRESENCE OF THE HOLY GHOST, ETC. 221 
 
 from the Sprrit’s Presence was taken into account, whereby 
 man was enabled to do actions acceptable to Gop, which 
 might draw down from Him an increase of grace, according 
 to the promise “‘ whosoever hath” and useth aright “to him 
 shall be given,”! and which might fill eternity with far- 
 reaching results of Bliss. 
 
 We now proceed to view the work of the Spirit in 
 another region of the soul, as He unfolds the treasures of 
 Divine Grace in the will. The soul, as a copy of Gop, is 
 the reflection of His Life; a simple substance in itself, it 
 possesses three powers; it is a created trinity in unity. 
 The inmost sense or being, understanding, and will, form 
 one inseparable life: “I am, I think, I will”? These 
 faculties pourtray the Persons of Gop,—the FaTuHeEr, the 
 Fountain of Deity; the Son, Eternal Wisdom; and the 
 Hoty Guost, Eternal Love, proceeding from Both. The 
 will in the soul corresponds with the Hoty Guost in the 
 Divine Life ; it proceeds in a perfect creature from the un- 
 derstanding, and the inmost sense. The inmost sense is an 
 instinctive power ; it operates without our permission ; it is 
 the fount of sensation and storehouse of past experiences, a 
 reservoir of impressions, which have been received from the 
 body, from external nature, and from Gop. Ina perfect 
 creature its movements are perceived by the mind, and may 
 all be acted upon by the will; it is not so with man. The 
 
 1S. Matt. xiii. 12. 
 2 S. Augustine, Confess. xili. II. 
 
222 THE PRESENCE OF THE HoLyr GHOST 
 
 corruption of the flesh, “the desires of the flesh and of the 
 mind,”! produce emotions, which it is the duty of the will 
 to check. ‘Through sin man’s being is disorganized. ‘The 
 will has the most important function to perform in a cor- 
 rupt nature ; the issues of Eternity depend upon its action. 
 It stands between the illuminated mind and the corrupt 
 heart, as an arbiter ; it may respond to the one or to the 
 other, to the corrupt sense, or to the enlightened under- 
 standing ; it may be dragged down to compliance with the 
 desires of the flesh, or be raised up into uniformity with the 
 mind which is illuminated by Gop. The whole struggle of 
 the spiritual life lies in the choice. Around the will, grace, 
 nature, and sin meet; around it the powers of heaven, and 
 earth, and hell, gather for the battle. It must be either the 
 lever whereby our moral character is raised, or itself col- 
 lapse beneath the suggestions of pride, covetousness, and 
 sensuality ; it determines whether we shall live according 
 to the flesh, or according to the Sprrit. In the strength- 
 ening of the will to face the lower desires, and bravely 
 repel them, is to be found one chief work of the SPIRIT in 
 that faculty. The will itself has been weakened by the 
 Fall, and makes vain choices. As the understanding was 
 darkened, so the will was perverted, and needs Divine 
 strength and guidance to fit it for its arduous office. ‘The 
 will must be fortified against the temptations of the world, 
 the flesh, and the devil ; and the affections must be purified, 
 
 4° Eph. 11:53. 
 
IN THE SOUL. 223 
 ee rece ere erg ey ey) gee FS i SY lS 
 elevated, and set “on things above.”! The disorder of the 
 
 affections is manifested by the wrong directions in which hu- 
 man love flows. Man loves the present with its fleeting joys, 
 in preference to the eternal future; man loves self to the 
 exclusion of others and of Gop: these are the two objects 
 on which the human heart spends itself, but both are the 
 outcome of one vice—self-love. To conquer this diseased 
 condition, the Hoty Sprrir bestows two Divine virtues, — 
 hope and love. “Hope maketh not ashamed, because the 
 love of Gop is. shed abroad in our hearts by the Hoty 
 Guost.”” Hope remedies the disordered love of self in the 
 gratification of the present, by pointing to the future. Love 
 raises the affections still higher, even to embrace Him, Who 
 is the Source and End of life, in Whom alone the heart can 
 find its rest and contentment. By the bestowal too of Sa- 
 cramental powers the Hoty Spirit cures the disease of 
 weakness in the will. Baptism, we have seen, is the Sacra- 
 ment of enlightenment to the understanding ; so Confirma- 
 tion imparts strength to the will. 
 
 I. Here we may notice again, how the supernatural life 
 is built upon the foundation of the natural life; both come 
 from the same Author ; both, but for sin, would work in 
 perfect harmony. As Faith with its attendant gifts, brought 
 about the recovery and enlargement of the understanding, 
 so Hope employs and ennobles the natural faculty of the 
 will. All have by nature the power of hope. It is one of 
 
 = Colsiiis 2% ae Rominviss. 
 
224 THE PRESENCE OF THE HoLr GHOST 
 
 the four principal passions of the human soul. There is in 
 us an instinctive stretching forth after that which is de- 
 sirable. Feeling, passion, will, are all called into play 
 around that which we would fain possess. What a marvel- — 
 lous power is hope in man! Memory is great: it recalls 
 the past ; it brings back scenes long since witnessed, forms 
 which have mouldered into dust. Through some associa- 
 tion of ideas, events which occurred in early life stand out 
 before us with the freshness of yesterday. Some stimulus 
 excites the power of remembrance,—a sound, a voice, a 
 flower, a scent,—and as a sunbeam amid mists and dark- 
 ness lights up for a moment a distant path, so periods of 
 life long since traversed become suddenly unveiled to us. 
 Memory preserves our history ; presents the subject-matter 
 of contrition, thankfulness, lowliness, and love; affirms to 
 each one here, and hereafter too will assure him of, his per- 
 sonal identity. Memory is the treasure-house of thought 
 and affection: but hope! it is almost creative, as it gazes 
 onward to the future path yet untrodden ; it brings imagina- 
 tion into its service, and uplifts the dark curtain which hides 
 the prospect. But for hope, half the mental scene would be 
 hidden ; all life would be behind us, if the powers of anti- 
 cipation were taken away ; the next moment would be hung 
 in darkness, and more than half the joy of life be gone. 
 Hope is the spring of human action. It opens up a vista of 
 endless possibilities. Man foregoes the present for the sake 
 
 of the future. As we look upon the world, its business, plans, 
 
IN THE SOUL. 225 
 traffic, and turmoil, the question rises, “ what is the cause of, 
 all this activity ’” We must answer, “it is hope.” Men are 
 living for something, and doing what they would not do 
 but for the prospect of the future. There is an object, 
 good or bad, around which their thoughts are playing, in 
 which their desires centre, upon which they now delight to 
 dwell. They joy with the anticipation of something, not 
 yet realized. Hope, either in faint or glowing characters, 
 as success looks distant or near, is written upon all human 
 activity. If we would depict, it has been said, the most 
 sad and dejected state into which any one of our race can 
 fall, we must not select the man who, in furious madness, 
 betrays by his look the workings of disordered passion and 
 wild delusion ; but if we would find the climax of mental 
 misery, it is to be seen in the countenance of the one, who 
 by his vacant expression discloses a mind from which all 
 interests have departed, to whom the future presents g 
 blank !_ Hope is the succour of the soul, in every misfor- 
 tune and trial ; the prisoner in his captivity looks out for the 
 day of his release ; the sick man upon his bed through the 
 weary night waits for the morning; the toiling labourer an- 
 ticipates the day of rest ; health, strength, comfort, honour, 
 wealth, affection, each in turn become objects of natural 
 hope. Whatever be man’s affliction, misery or suffering, 
 hope can render it supportable, by drawing back the ima- 
 gined sunshine of the future upon the gloom of the present. 
 As the poet touchingly says : 
 
 Q 
 
226 THE PRESENCE OF THE HoLr GHOST 
 
 : ‘¢ Auspicious Hope! in thy sweet garden grow 
 Wreaths for each toil, a charm for every woe ; 
 Won by their sweets, in Nature’s languid hour, 
 The way-worn pilgrim seeks thy summer bower ; 
 There, as the wild bee murmurs on the wing, 
 What peaceful dreams thy handmaid spirits bring ! 
 What viewless forms th’ AZolian organ play, 
 And sweep the furrow’d lines of anxious thought away.”! 
 
 All that has been said of natural hope may be transferred 
 to the spiritual life, but hope receives in it a new direction. 
 It gives the same impulses to exertion, only the future upon 
 which it dwells is an invisibie and eternal future. It raises 
 the eye beyond the horizon of time and sense. Hope is 
 one of the three virtues which bind the soul to Gop. S. 
 Paul says, ‘‘ Now abideth faith, hope, charity ;”* these were 
 to remain, when the Sprrit’s extraordinary gifts had ceased. 
 The Apostle was enumerating the constituent elements of a 
 Christian’s life. He was noting what would continue to be 
 essential ; and hope is named as well as faith and love. 
 The Hoty Spiritimplants this grace in the will, “ Now the 
 Gop of hope fill you with all joy and peace in believing, 
 that ye may abound in hope, through the power of the 
 Hoty Guost.”® The Comforter gives hope, and hope is a 
 source of joy and peace. Joy is its accompaniment—“ re- 
 joicing in hope.”* Faith would lead to despair, unless hope 
 raised the eyes of the penitent to the Redeemer’s Cross and 
 
 1 Campbell, Zhe Pleasures of Hope. 2°) Cori xticas 
 
 3 Rom. xv. 13. * Rom. xii. 12. 
 
IN THE SOUL. 227 
 ene eens ewer noua Mae) MG NN, 
 
 the Divine Fatherhood. Hope is a channel of joy, as will 
 be seen by comparing it with faith. 
 
 Faith and Hope are the same in many respects ;—they 
 are both virtues, and both Divine virtues, standing in the 
 first rank ; they come from Gop ; they view His Truth or 
 Goodness, they end in Gop. They are powers, too, which 
 are infused into the soul of man to assist him on his journey, 
 and will not be needed in the Heavenly Country, where they 
 will be exchanged for the Vision and Fruition of the God- 
 head ; for seve no darkness will remain to be cleared away 
 from “the eyes of the understanding,” nor any unsatisfied 
 longing be left in the will. Thus faith and hope in these 
 respects are alike; but hope is in advance of the virtue of 
 faith as a source of joy, and has a narrower field of view 
 than faith. 
 
 Faith reveals the past, the present, and the future ; it opens 
 up the whole vista of time and Eternity ; it looks back Fatah 
 “through faith we understand that the worlds were framed 
 by the word of Gop, so that things which are seen were not 
 made of things which do appear.”! The act of Creation is 
 an object of faith, it is beyond the reach of reason. Through 
 faith, we look up to the Cross of Jesus, and bring ourselves 
 to its foot. Through faith we realize Him in His present 
 glorified condition at the Faruer’s Right Hand ; through - 
 faith, we “look for’ the Judgment which is to come, and 
 the issues of eternity ; but hope regards only the future, can 
 
 ! Heb.. xi. 3. 
 
228 THE PRESENCE OF THE HoLr GHOST 
 
 pe ASIA Pan pe ee Te espe re OU NS re 
 
 only be exercised upon something which is to come ; for 
 “hope that is seen is not hope.”! It is of the essence of 
 hope that its object be as yet unrealized. 
 
 Again, its view is still more limited; hope beholds only 
 the future, but not all the future. The future has good and 
 evil, weal and woe in it. Faith sees Lazarus in Abraham’s 
 bosom, but it likewise descries the rich man in Hell. Faith 
 looks down into the abyss of darkness, as well as up to the 
 bright heights of Heaven: hope dwells only upon what is 
 joyous and happy ; its object must be good; it pictures the 
 world of joy, the forms of light, the companionship of angels, 
 the white robes and palms of victory, the countless multi- 
 tude of those who “follow the Lamb whithersoever He goeth,”* 
 the delight which will be experienced in the Vision of Gop, 
 the blessedness of dwelling everlastingly in His Presence, 
 of which S. Paul says: “Eye hath not seen, nor ear 
 heard, neither have entered into the heart of man, the 
 things which Gop hath prepared for them that love Him, 
 but Gop hath revealed them to us by His Spirit.”> Hope 
 feeds upon this revelation. Heaven alone is its final object. 
 
 But it is not the whole of heaven upon which hope 
 gathers its intensest longings. It is not upon heaven as a 
 spectacle, but as a home, that it delights to dwell. When 
 Curist left His disciples, He told them that He went to 
 prepare a place for them. Each soul has a particular place 
 allotted to it in the kingdom of the blessed. Hope appro- 
 
 1 Rom, viii. 24. 2 Rev. xiv. 4. 87 Cor, ii.-0, 10, 
 
IN THE SOUL. 229 
 
 priates the reward—“ Henceforth, there is laid up for me 
 a crown of righteousness.”! I may roam amongst the man- 
 sions of bliss; I may depict the joys of the saved; I may 
 traverse the different orders of angels; I may watch mar- 
 tyrs, virgins, saints, and penitents, and compare their varied 
 glory ; I may listen to the anthems of the redeemed, and 
 the rapture of their song ; but if there is no reward for me, 
 if there is no mansion, no form of glory designed for me to 
 wear, no portion in Gop for me, my gaze may be one of 
 faith, it cannot be the gaze of hope. Through hope, the will 
 puts forth its powers to lay hold of, and appropriate, the 
 prize ; there must be then a prize set before it, and the pos- 
 sibility, through whatever difficulties, of obtaining it ; if not, 
 there can be no ground for its exercise. ‘The philosophy 
 which says, ‘‘ that mankind can perfectly well do without the 
 
 02 
 
 belief in a heaven”? displays its ignorance both of man’s 
 nature and of his reward. It regards hope as a sordid 
 movement of the soul, and the living for heaven but a 
 species of far-sighted selfishness or “ other-worldliness.” 
 There is almost something humorous in the way Positivism 
 borrows an idea from Christianity, exaggerates it, and then 
 tries to turn it into a weapon against Christianity. Gop 
 has made man with this ceaseless craving for some future 
 satisfaction, and in Christianity Gop supplies him with 
 an adequate object for his hopes. This correspondence 
 between Christianity and the instincts and affections of the 
 
 1 2'Tim..iv. 3. 2 Mill. 
 
230 THE PRESENCE OF THE HoLr GHOST 
 
 human soul affords a strong presumption, to say the least, 
 that both are from the same author. But to live for an 
 earthly future and for a heavenly one are two distinct things. 
 The object of hope is spiritual, something distant, is not 
 simply happiness, but Blessedness. It is not merely an 
 enjoyment of some gift, but the possession of Gop Himself. 
 It is not merely pleasure but holiness. ‘ Altruism” is the 
 lower part of brotherly love exaggerated. It is the love of 
 bodies without souls, of man without Gop, of earth without 
 heaven. Individual life is swamped in what is called “the 
 organism of humanity.” Christianity, on the other hand, 
 holds in true balance the respective claims of corporate and 
 individual existence ; it is founded on the principle of self- 
 sacrifice, and yet inculcates true self-love. To pretend to 
 love our neighbour, without the love of our own soul is a 
 factitious and inflated form of self-forgetfulness. Duty to 
 oneself is as essential as duty to our neighbour, and is made 
 the measure of it, for it is written, “‘ Thou shalt love thy 
 neighbour as ¢hyse/f.”! The sanctification of the unit is that 
 which is alone within our own power. The future well-being 
 of society can be no adequate object of hope, if ourselves and 
 society too have only a short-lived existence. Hope must 
 reach out into the infinite. No object can satisfy its long- 
 ings save that which is Eternal. ‘ When I awake up after 
 Thy likeness I shall be satisfied with it” is the utterance of 
 the Psalmist, dictated by the Spirit of Gop, with which con- 
 1S. Matt. xxii. 30. 
 
IN THE SOUL. 231 
 
 sciousness David sustained himself in his trials; and such 
 too, is the aspiration of the Christian. He labours for others, 
 not merely for their earthly happiness, or for that of their 
 descendants, as the Positivist does; but for their well-being 
 both in time and for eternity. The absorption of his gaze on 
 the Glories of the Heavenly Country has not made him forget- 
 ful of the needs of others in this life, as the manifold charities 
 which Christianity alone has called into existence bear wit- 
 ness. In Christianity the value of the present and of the 
 future, of individual and of collective life, are both duly ap- 
 praised. ‘The Reward is held before the soul not as some- 
 thing to be striven for in a mercenary spirit, but as the ac- 
 companiment of Love. The hopes and fears of the Gospel 
 hold a real, but not the highest place amongst its motives ; 
 they are inchoative to, or the accompaniments of, a higher 
 principle, that of the Personal Love of Curist. Moreover, 
 though hope is the virtue by which each thirsts for his own 
 portion in Gop ; yet the Church Triumphant is regarded at 
 the same time as a vast company, not of individuals each 
 separately enjoying his own Beatitude, but of members 
 closely knit together into One Body, the joy of each being 
 the joy of all, through a complete interchange of experiences 
 and community of interests. The hope that we shall emerge 
 from the present state of trial and imperfection and be 
 brought into that Perfect Society is no sordid affection, but 
 an act of homage to the Character of Gop; it lays hold of 
 
 the Divine Goodness and regards Gop as a FaTuer, and 
 
232 THE PRESENCE OF THE HoLr GHOST 
 
 therefore trusts His Benevolence,—yes, and His Justice 
 too, in rectifying the inequalities of this present life by 
 the Retribution of the life to come. When the Psalmist 
 saw the ungodly in prosperity and the righteous oppressed, 
 it was the Vision of the Future which alone sustained his 
 confidence in the rectitude of Gop’s Providence,—“ Thou 
 shalt guide me by Thy counsel, and afterwards receive me 
 to glory.”! 
 
 Hope, then, as it plays such a conspicuous part in the 
 natural life, is also a spring of spiritual energy and a safe- 
 guard in the supernatural life. The pricelessness of the 
 reward, the greatness of its Cost,—the Cross of CHRIST, 
 the awful result of falling short of it, stimulate the soul to 
 make every effort to ensure it. Those glowing words of 
 the Apostle are the true expression of hope—“ forgetting 
 those things which are behind, and reaching forth unto 
 those things which are before, I press toward the mark for 
 the prize of the high calling of Gop in Curist Jrsus.”2 
 He looks upon himself as running a race, and as having 
 an arduous task before him; if by any means he “ might 
 attain unto the resurrection of the dead.” 
 
 Eternal Life being set before the soul as a prize, possible 
 to be won, yet possible also to be lost, nay, easy to be lost ; 
 and hope being a certain confidence of obtaining that 
 eternal life through the assistance of Divine grace ; and 
 prayer and Sacraments being the chief means in our power 
 
 APS, xxi eds 2 Phil. iii. 1o—14. 
 
IN THE SOUL. 233 
 
 of gaining and developing that virtue ; it follows that a sense 
 of the importance of the issues will stimulate us to pray, and 
 further that it will make us diligent and fervent in the use 
 of Divine Ordinances. Hope cannot be sustained without 
 prayer ; and the Hoty Spirir is not only the Author of 
 hope, but also of the means of its support. “ Prayer is 
 the voice of hope.” Hence the Apostle speaks of hope 
 and prayer consecutively ; “for we are saved by hope; but 
 hope that is seen is not hope: for what a man seeth why 
 doth he yet hope for? but if we hope for that we see not, 
 then do we with patience wait for it. Likewise the Sprrit 
 also helpeth our infirmities : for we know not what we should 
 pray for as we ought : but the Spirit itself maketh interces- 
 sion for us with groanings which cannot be uttered.”! 
 
 The “help” which the Hoty Spirir is here said to give 
 in prayer may be regarded in three ways. To ensure an 
 answer to prayer, besides the condition that the person who 
 makes the prayer should be in a state of grace, or at least 
 in purpose rising out of sin, it is further necessary that the 
 object which is sought be a right one, and that the petition 
 should be offered with suitable dispositions. Now the 
 Spirit first helpeth our infirmity as to the object sought— 
 “we know not what we should pray for.” Either a temporal 
 good may be sought, which from our shortsightedness we 
 do not see would be really prejudicial to our eternal in- 
 terests ; or a spiritual good may be asked for, the prayer for 
 
 ! Rom. viii. 24—26, 
 
234 THE PRESENCE OF THE HoLr Guost 
 
 which is prompted by a disguised ambition, a desire to 
 surpass others or gratify our self-love, by a secret craving for 
 the nght hand and the left in Curist’s Kingdom to which 
 the reply may again be fitting, “‘ ye know not what ye ask ;”” 
 or the petition which is made may be actuated by human 
 passion and a zeal not according to knowledge, which would 
 call down fire from heaven upon those who thwart our 
 plans or misunderstand our actions ; or desire may be ex- 
 pressed at a wrong time, when the hour is not yet come, 
 and delay in granting the request is necessary for reasons 
 known to Gop: these are some ways in which uncon- 
 sciously we may err in the very object we are seeking, or 
 in the motives and dispositions with which it is sought; 
 and the SpPiRIT comes to our aid to give us clear views of 
 our necessities, to’ manifest more fully the Divine Mind, to 
 correct as they ascend the faltering utterances of our hearts, 
 in short, first to suggest what we should “ pray for.” 
 
 Again, the Sprrir helpeth our infirmities by not only 
 teaching us what we should pray for, but also how to pray 
 in aright way “as we ought.” Prayer must be offered in 
 a lowly spirit, with attention, fervour, and perseverance, to 
 be acceptable to Gop: and the Hoty Spirir manifesting 
 to the soul its unworthiness produces lowliness ; and re- 
 vealing the Love and Majesty of Gop kindles fervour and 
 sustains recollection ; and fortifies the will to continue the 
 struggle when nature unaided would give up ; and thus, in 
 
 1S. Matt. xx. 22. 
 
IN THE SOUL, 235 
 
 JER a8 sie Se SURI ail daa insane et Re SR 
 the act of praying, supplies the dispositions to those who 
 
 are sincerely desirous of forming them which are one con- 
 dition of success. 
 
 This subjective action of the Sprrir on the mind and 
 heart of man in reference to prayer, presents no additional 
 mystery beyond that which belongs to the general law of 
 inspiration ; but the Apostle proceeds further to describe 
 a third operation of the Sprrir of partly an objective kind, 
 which though possibly involved in the Title! with which 
 CHRIST announced the Coming of the Hoty Guost, is only 
 
 in this one passage mentioned—“ but the Sprrir itself 
 
 ‘ 6 Mapd«Antos. “ Advocate” is the classical sense of this term, and 
 the one given in S, John’s Epistle, (I. ii. 1,) but from the connection 
 in which this Title is found in S. John’s Gospel early writers mostly 
 considered it as equivalent to ‘‘Consolator.” S. Augustine interpreted 
 it in both ways, and Pearson does the same, “ the Comforter or Advo- 
 cate, Who is the Hoty Guost.” Hammond and Bengel give promi- 
 nence to the idea of advocacy, the former says on S. John xiv. 16, 
 ‘*The word Paraclete in the Greek comes from a word of a large and 
 so ambiguous signification, and consequently may be rendered advocate, 
 exhorter, or comforter, and every one of these do fitly accord to the 
 offices of the HoLy Guost among the Apostles and ever since in the 
 Church, and therefore ought not to be so rendered by any one of these 
 as to exclude the others, but to be left in the latitude of the signification 
 which belongs to the Greek word : yet the truth is, one notion there is 
 of the word, which seems especially to be referred to, both here where. 
 He is called Paraclete and at ch, xvi. 8, and that is the first notion, that 
 of advocate, or interlocutor, an advocate of the Christian’s cause with 
 Gop (Rom. viii. 26) and so also with men (S. Matt. x. 20).” Ham- 
 mond’s assertion, however, that the grzmary idea of the word in the 
 Gospel is that of advocacy is hardly tenable. 
 
236 THE PRESENCE OF THE HOLY GHOST 
 
 maketh intercession for us with groanings which cannot be 
 uttered.”! §S. Paul reveals here some deeply mysterious 
 transaction in the Courts above. It may not be supposed 
 that the Spirir actually prays to the FATHER, for prayer is 
 the act of a creature, and therefore could not be offered by 
 One Divine Person to Another, without the hypostatic 
 assumption of a created nature. ‘Those who of old inter- 
 preted the passage in this way, were aware that such a view 
 involved a disbelief in the Divinity of the Hoty Guost.? 
 Neither can it be imagined that the Blessed Sprrir by this 
 act in any way trenches upon the office of the One Media- 
 tor, an office of which CuristT is solely capable, in that He 
 is ‘inferior to the FATHER, as touching His manhood.” 
 Curist is our Advocate with the FATHER as the High Priest 
 and Representative of Humanity, and pleads His Merits 
 on our behalf. Curist’s office as Mediator is the result 
 of the union of the Human Nature with the Divine in His 
 Person, and His Intercession is an independent act. It 
 is represented as continuous—“ He ever liveth to make 
 intercession for us’4—and not only an action which is 
 stirred by the creature’s supplications. 
 
 The Spirit’s intercessions, however, it may be believed, 
 are not to be explained by simply pointing to that ac- 
 tion on the mind and will which we call “inspiration,” 
 and which has already been noted; the language of the 
 
 1 Rom. viii. 26. 2 Macedonius. 
 3 Athanasian Creed. + Heb. vii. 25. 
 
IN THE SOUL. 237 
 
 Apostle is too explicit to be reduced to such an interpre- 
 * tation as “the Spirir is said to intercede, because He 
 prompts us to intercede.” §. Paul rather implies that the 
 SPIRIT has some proper intercessory action, the vehemence 
 of which atones for the feebleness and languor of our sup- 
 plications. The third operation of the Sprrit, then, is not 
 in us, but in Heaven, where “ He exposes in the Court of 
 the Holy Trinity our desires.” Curist’s Intercessions are 
 His own and not only ours offered by Him; they originate 
 in Him, they are the fruit of His Passion : the Hoty Spirir’s 
 Intercession, on the other hand, is not any act of prayer of 
 His own, for being only Divine, He cannot pray; but He 
 presents our prayers, making them His own, perfecting them 
 in His love, and supplying their defects. Thus, whether 
 we pray or not, Curist’s Intercession goes on; but the 
 intercessions of the Spirit depend upon our prayers and 
 - concurrence with His grace. The Hoty Spirit first prompts 
 us to pray and aids us to pray aright; and then, in some 
 unutterable manner, exposes our desires before the FATHER. 
 
 In these three ways the Hoty Guosr helpeth our in- 
 firmities in that action which has been called “the inter- 
 preter of hope,” prayer. The vision of Glory is seen by 
 faith, and appropriated by hope; but we are yet in the 
 thick of the conflict, and the voice of prayer must ascend 
 for help. “The Spirir itself maketh intercession for us.” 
 Oh! with what solemnity does this sentence invest every 
 
 act of devotion! If we were fully impressed with the 
 
2.38 THE PRESENCE OF THE HoLr GuHosT 
 
 thought that the Hoty Spirit was sharing in some mystery 
 our very aspirations; that the breathings of prayer were 
 partly divine ; that, as they rose up before Gop there was 
 something of Gop in them; that “the mind of the Spirit”! 
 had conceived them, and prompted us to offer them; that 
 He was dependent, so to speak, on our providing Him 
 with subject-matter for His wondrous “ intercession ;” and 
 that we can set in motion some mysterious interpellation 
 amongst Divine Persons,—with what fervour, with what 
 recollection, with what confidence, should we express our 
 wants to Gop! 
 
 Again, it is through the power of hope that the Hoty 
 SPIRIT supports the soul, when it is smitten with compunc- 
 tion for sin. He acts as ‘‘the Comforter,” lest any one 
 “should be swallowed up with overmuch sorrow.”? This 
 office became a necessity, not only because of natural sor- 
 rows, for the world was full of them at all times; but 
 because of the intensity of the supernatural sorrow which 
 the Presence of the same Spirit would create. The Cross 
 was to become the centre of a new sorrow, when the Spirit 
 of grace and supplications was poured upon the inhabitants 
 of Jerusalem, and mankind looking on Him Whom they 
 had pierced verified the prophecy, “they shall mourn for 
 Him ;”* this sorrow was not an accident of human con- 
 dition, but an ever-spreading and abiding grief for sin, 
 which resulted from and formed a basis for the action of 
 
 1 Rom. viii. 27. 4 2AC0T. Uy 7 3 Zech. xii. 10. 
 
IN THE SOUL. 239 
 
 pratt ER Sele et! nO Ss EN eee ees ee 
 the Comforter. The first revelations of sin, or of its hateful 
 
 remembrances, the errors, shortcomings, omissions which 
 burden the conscience, would wear an irretrievable aspect, 
 did not the Sprrir of Hope come to the rescue. The 
 powers of the soul would collapse, did not the Comforter 
 cheer the wounded spirit with the hope of pardon, resto- 
 ration, future holiness, and final glory. The bow of Mercy 
 spans the dark cloud of sin. As the contemplation of 
 Divine Justice generates fear, so the apprehension of Gop’s 
 Blessed Attribute of Mercy produces hope. Not only in 
 the commencement, but in every stage of the spiritual life, 
 the Comforter is needed to instil this virtue. The “hope 
 that maketh not ashamed”! is required to raise the soul 
 from its many falls, and to inspire it with confidence, 
 that it will finally overcome all the clinging faults of na- 
 ture. It is the cork on the fishing-net which keeps it from 
 sinking. It is the “anchor”? which holds the ship firmly 
 amid the blustering winds and waves which assail it. What- 
 ever besetting sin has to be conquered; whatever evil 
 inclination, fortified by repeated acts, has to be uprooted ; 
 hope doubts not of ultimate success. It is to sin against 
 _hope, to imagine that any fault cannot be subdued,—that 
 it will have dominion over us until we sink into our graves ; 
 it is to suppose, that Gon’s Sprrir will not fulfil His entire 
 purpose, and that we can be tempted beyond that we are 
 able without a way of escape. Hope leads the soul to 
 
 ! Rom. v. 5. 2 Heb. vi. 19. PLOT ESS ee 
 
240 THE PRESENCE OF THE HoLr GHOST 
 
 expect that the particular obstacle in its path will at last 
 be surmounted,—“ with the help of my Gop, I shall leap 
 over the wall.”1 Not only in ceasing to do evil, but in 
 learning to do good, in the formation of virtues, in faith- 
 fulness to high vocation, in attaining union with Gop, the 
 Comforter fulfils His office, but in the former as Consoler, 
 in the latter as Stimulator ; in either case we ‘“ abound in 
 
 2 
 
 hope through the power of the Hoty GuostT. “Hope 
 maketh not ashamed.’ Gop will be found true to His 
 promise. There are two grounds, S. Bernard says, on 
 which hope rests without fear of confusion,—the effusion 
 of the Blood of Jesus, and the effusion of the Spirit. 
 These two are mentioned in immediate succession by S. 
 Paul—The effusion of the Spirit; “the love of Gop is 
 shed abroad in our hearts by the Hoty Guost Which is 
 given to us,”’—the effusion of the Blood of Jesus; for 
 “when we were without strength, in due time CHRIST 
 died for the ungodly.”* These two are the security that 
 hope shall not make ashamed, because they are the highest 
 manifestations of Gop’s Love for man. 
 
 But although there is a certainty of not being ashamed 
 from any failure of Gop’s promises, there is no such cer- 
 tainty on man’s side. It is a feature of the virtue of hope 
 that the attainment of the reward must have an element 
 of uncertainty in it, viewed on our part; unless we have 
 
 1 -Ps.) vine 20, 2 Rom. xv. 13. 
 3 Rom, v. 5. 4 Rom. v. 6. 
 
IN THE SOUL, 241 
 
 ee a a 
 
 received a special revelation from Gop, assuring us of 
 Salvation, as S, Paul had of his approaching martyrdom.! 
 This virtue does not rest upon an absolute assurance of 
 Salvation, but upon a fair and happy prospect of it. “Once 
 in grace, always in grace” is Calvinistic, not Catholic, doc- 
 trine. Spiritual writers have regarded it as one part of the 
 Hoty Spirir’s office as the “ Comforter,” to solace the soul 
 while yet in a state of insecurity. §. Bernard trembled 
 when he read the text, “no man knoweth either love or 
 hatred by all that is before them ;* that is, “whether he 
 would be found worthy of the one or the other at the last,” 
 On the human side there is ever some possibility of failure. 
 Nevertheless, the reward which is contemplated is not an 
 imaginary one, unless it is obtained ; it is a reality, what- 
 ever may be the issue. We were created to possess it, 
 Our portion in Gop differs from every other; it matches 
 our own being. We have fountains of joy within us, which 
 that glory will open; untold capacities of life, which it wil] 
 unlock and call into exercise, Fach one can say, it is 
 “laid up” for me; the only doubt of receiving it arises 
 from the freedom of our will, and the power of the flesh, 
 the world, and the Devil to seduce us. Gop, in His 
 thought of each reasonable creature, assigns that Bliss as 
 his appointed portion. He contemplates that form of 
 beauty for which He called each soul out of nothingness into 
 
 fea SS imerivs 7s Se 2 Eccles, ae ie 
 
 ° That is, according to the ‘antecedent Will” of Gop, 1 Tim, ii, 4. 
 
 R 
 
242 THE PRESENCE OF THE HOLY GHOST 
 
 nn 
 
 being, and robed it with His grace. Yet we are exhorted 
 not to be “ high-minded, but fear.”!_ And CuristT from His 
 Throne in Glory uttered the words of solemn warning, “ hold 
 that fast which thou hast, that no man take thy crown.” 
 
 To empower the will to be faithful to Him in special 
 difficulties and danger, the Hoty Spirir communicates 
 a Divine gift, as auxiliary to Hope,—the gift of Fortitude. 
 Fortitude, or ghostly strength, is that whereby we “may 
 be able to withstand in the evil day, and having done 
 all, to stand.” The attainment of the object of hope 
 being on the human side uncertain and surrounded with 
 difficulties, the Comforter fulfils His work in providing 
 the soul with an operation of grace and a gift, to enable it 
 to endure unto the end. 
 
 The operation of the Hoty Guost to which I refer is 
 that which S. Paul describes in the chapter—so rich in 
 revelations about the Spirit, the eighth chapter of the 
 Epistle to the Romans, when he says, ‘“‘the SPIRIT itself 
 beareth witness with our spirit that we are the children of 
 Gop.’ This witness of the Spirit is not, as some have 
 imagined, some inward utterance which gives the soul an 
 absolute assurance of salvation; such an assurance does 
 not belong to the ordinary laws of grace, and the expec- 
 tation of it is apt to land men in presumption or despair. 
 The Spirit witnesses with our spirit first by those effects 
 of His Presence, which cannot be ignored, namely, the 
 
 1 Rom. xi. 20. 7? Rev. iii, 1m. 3% Eph. vi. 13. 4 Rom. viii. 16. 
 
IN THE SOUL, 243 
 
 a ee 
 
 moral and spiritual improvement in our character which 
 may be discerned by those who have yielded themselves 
 up to His guidance. He witnesses wth, not to, our spirit ; 
 there is, so to speak, a concurrence of testimony, as the 
 inner spirit faithfully accords with the Divine lights and 
 inspirations which are received. But besides this solid 
 ground of hope from the manifest advancement in personal 
 holiness, there may be vouchsafed to the soul some fore- 
 tastes of bliss, which S. Paul calls “the earnest of the 
 SPiriT,”! a drop from that river which maketh glad the 
 City of Gop, a joy which carries with it a high degree of 
 persuasion that the inheritance will be secured, and with 
 which the Comforter occasionally soothes the soul, especially 
 towards the close of life’s journey, in the uncertainty of the 
 issues of the conflict. 
 
 What an illustration have we of this operation of the 
 SPIRIT, in the experiences of the ‘Doctor of Grace” and 
 his mother. It was “as the day drew near on which she 
 was to depart this life,”* that Monica sat with Augustine 
 at a window which overlooked the gardens and quay of 
 Ostia. Beyond was the blue sea, and above the bright 
 canopy of heaven. But their thoughts and affections rose 
 up from the scene of natural beauty to the “ Land of far 
 distances,” to the Heavenly Country, and they talked of 
 the glory of the City of Gop, its streets of gold, its jewelled 
 walls, its radiance, its joy, its unbroken peace. Oh how 
 
 2° Corsi. 22. 2 Confessions, bk. ix. ch. 10, 
 
244 THE PRESENCE OF THE Hoty GHOST 
 PUR ieee CR haba aioe WL Ll a Mie ete aL a 
 sweetly they conversed, that mother and that son,—the 
 
 gift of many tears and prayers! They “ panted with the 
 mouth of their heart” after eternal things, for a sight of the 
 King in His Beauty; and as thus they communed about 
 and longed for Celestial Bliss, they “touched it for a mo- 
 ment with the whole bound of their hearts,” and tasted 
 the “firstfruits of the Sprrrr.” Modern art! has familiar- 
 ized us (as well as the “ Confessions”) with this touching 
 event in their spiritual history. The upward gaze of the 
 mother as she clasps her son’s hand in both her own, is 
 a picture of natural and spiritual affection, a lovely com- 
 bination of nature and grace! 
 
 The gift of Fortitude strengthens the soul both for action 
 and suffering. It gives us the courage to undertake great 
 things for Gop, and to carry them through, and to suffer 
 for Him. The virtue of fortitude differs from the gift, both 
 in its source, in the sphere of its exercise, and in its end; 
 it is derived from nature, deals with that which is visible, 
 and seeks oftentimes honour and glory as the reward of 
 heroism. The gift, on the contrary, is infused by the 
 Hoty Guost, strengthens the soul against all difficulties 
 and dangers, natural or supernatural, and has for its aim 
 the glory of Gop; it is needed more in suffering than 
 in action, and its highest degree is of a passive character. 
 
 Action delights nature, and imparts a certain pleasure in 
 
 1 <*T know few things in the compass of modern art that can be com- 
 pared to this picture.”—Sacred Art, Mrs. Jameson, vol. i, De. 355 
 
IN THE SOUL. 245 
 
 SEE EE te a toe Ar 
 putting its forces to account ; action, too, may be the re- 
 sult of excitement and effervescence ; but in continuous 
 silent suffering, Penitude. reaches its highest ideal. By 
 means of it, temptation, hardship, danger, persecution, 
 exile, and death, are calmly faced. ‘“ The highest temper,” 
 says a writer, “of physical courage is not found in action 
 but in repose. All physical effort relieves the strain, and 
 makes it easier to persist unto death.” ‘This gift CHRIST 
 displayed, when, on the approach of Judas, He said to 
 His disciples, ‘Rise, let us be going: behold, he is at 
 hand that doth betray Me.”! This gift Curist exhibited 
 not only in going forth to meet His Passion, but in the 
 actual endurance of it. ‘In all the world’s annals,” says 
 one who only views our Lorp as Man, “ there is nothing 
 which approaches, in the sublimity of its courage, that last 
 conversation between the peasant prisoner, by this time a 
 mass of filth and blood, and the Roman procurator, before 
 Pilate led Him forth for the last time, and pleaded scorn- 
 fully with His nation for the life of their King.’ This 
 gift made the Apostle, who had denied CuristT at the ques- 
 tion of the Jewish maid,® confess Him before the High 
 Priest and the assembled council of the Jewish nation.‘ 
 This gift prompted S. Paul to shake off the feelings of 
 natural sorrow at parting, and to exclaim, “Iam ready, 
 1S. Matt. xxvi. 46. 
 
 2 «¢ The Manliness of CHRIST,” by Thomas Hughes, Q.C., p. 150. 
 3S. Matt. xxvi. 69. 4 Acts v. 17—42. 
 
246 THE PRESENCE OF THE Hoty GHOST 
 
 not to be bound only, but also to die at Jerusalem for the 
 name of the Lorp Jrsus.’”! This gift strengthened the 
 martyrs—some in youth, and some in the prime of life— 
 to sacrifice their lives for the Truth of Curist; “the noble 
 army of martyrs” is the standing evidence of its power, 
 throughout all ages; hence it finds its grandest expression 
 on Calvary! If the Christian life is continual warfare, for- 
 titude will be ever needful for the soldiers of the Cross. 
 The soul, when tried, is upheld by the gift of Fortitude, 
 is “strengthened with all might, according to His glorious 
 power, unto all patience and longsuffering, with joyful- 
 
 222 
 
 ness.”* “We cannot attain to great rewards unless through 
 great labours.” But its presence is most needed to repel 
 the temptations which surround the soul, as it enters the 
 valley of the shadow of death. When languor steals over 
 the spirit; and the power of invisible enemies is felt ; and 
 the perils of the last struggle are at hand; Fortitude stays 
 the trembling heart, and the Sprrir soothes the fears of 
 nature, as the Psalmist says—“In the multitude of the 
 sorrows that I had in my heart, Thy comforts have re- 
 freshed my soul.”* And “in the last dread hour” this gift 
 supplies strength to endure to the end. 
 
 But Fortitude has its province in action also; it makes 
 the soul eager to achieve much for Gop, makes it brave 
 separations most painful to the affections, and inspires it 
 
 - 4 fActs xxi. T3. * Coliert. 
 3S. Greg. Hom. in Evang. xxxvii. 4 Ps. xciv. 19, 
 g g 
 
IN THE SOUL. 247 
 
 a Ua EEENC ES EES 
 
 with a certain confidence in the accomplishment of grand 
 designs. The prodigious strength of Samson is a physical 
 image of the energy which it supplies to the soul in over- 
 coming obstacles, and vanquishing foes. It is in the might 
 of this gift that S. Paul makes the bold assertion, “I can do 
 all things through Curist Which strengtheneth me.” The 
 Church, inspired with this gift, is like the “ tower of David” 
 of which the Spouse in the book of Canticles speaks, 
 ‘“‘whereon there hang a thousand bucklers, all shields of 
 mighty men.”? From the desire which Fortitude excites to 
 do or suffer great things, it has been regarded as opposite to 
 the vice of slot. Sloth produces pusillanimity, indifference, 
 wandering of mind, weakness of purpose, malice and ran- 
 cour: Fortitude is associated with magnanimity, fervour, 
 concentration of mind and aim, kindness and gentleness. 
 This eagerness to promote the interests of GoD connects 
 Fortitude with the Beatitude, “ blessed are they that hunger 
 and thirst after righteousness,” whilst its powers of endur- 
 ance ripen in the Fruits of Zongsuffering and patience. 
 Further, the will is strengthened by the grace of Con- 
 firmation, and by the habitual reception of the Holy Eu- 
 charist. Strength is the special effect of “the Laying on 
 of Hands.” In Confirmation the soul becomes the seat of 
 new operations of the Hoty Spirit. Its effects may be 
 thus enumerated : (1) the fulness of the Sprrit ; (2) increase 
 of grace ; (3) by it we are made “ perfect Christians ;” (4) we 
 
 1 Phil, iv. 13. 2 Song of Sol. iv. 4. 
 
248 THE PRESENCE OF THE HoLy GHOST 
 Suman nn ene al oe: ASRS TUR a MIEN 
 receive strength to confess the faith of CHRIST ; (5) and 
 
 a spiritual mark or character. 
 
 In Confirmation, the Hoty Sprrir is given to the soul. 
 When the Apostles, Peter and John, went down to Samaria, 
 and laid their hands on those who had “received the word 
 of Gop,” “they received the Hoty Guost.”! It is necessary 
 to bear in mind that this is the purpose and end for which 
 Confirmation was instituted, as it is not an uncommon error 
 to regard the renewal of baptismal vows as the essence of this 
 Ordinance, and thus to give it a merely subjective value. 
 If the renewal of baptismal vows be the essence of Con- 
 firmation, then the Anglican Church almost alone has 
 preserved this Apostolic Rite; and that only since a.p. 
 1662, when the renewal in question first formed a part of 
 our Confirmation Service. Confirmation is not merely a 
 ceremony when young people make a public Profession of 
 their Faith? and receive an Episcopal Blessing, which they 
 might do at any other time; but an Ordinance whereby the 
 SPIRIT’s Presence is increased in the souls of the baptized. 
 It must not be raised to the same level of “ Sacraments, in 
 such signification and meaning’ as Baptism is one, for our 
 Church, in accordance with the teaching of “ancient authors,” 
 
 1 Acts viii. 17, 
 
 * The custom of having godparents as witnesses at Confirmation has 
 with us fallen into desuetude. But it is distinctly ordered both in the 
 Rubrics and Canons. In the Rubric by the words, ‘* Every one shall 
 have a godfather or a godmother, as a witness of their Confirmation.” 
 And in the 29th Canon (A.D. 1603) it is directed that godparents “ to 
 
 any child at christening or Confirmation shall be communicants.” 
 3 Homilies, Book II. 9. 
 
IN THE SOUL. 249 
 
 makes a distinction between the two great Sacraments of 
 the Gospel and the five lesser Rites.1 The term Sacrament 
 which was widely used by the Fathers, is referred in the 
 Prayer Book to the Two Ordinances, of which we have the 
 record that they were ‘ordained by Curist Himself.” Of 
 the institution of Confirmation there have been different 
 opinions. Some attribute it to Apostolic, or Ecclesiastical 
 origin.® But a higher view of the Ordinance, and one 
 more consistent with its greatness, is that the grace of 
 Confirmation was included in Curist’s promise of the 
 Comforter to His Church, and its mode of communication 
 was imparted to the Apostles when the Risen Lorp spoke 
 to them “‘of the things pertaining to the Kingdom of Gop.”4 
 Curist is either directly or indirectly the author of it. 
 There is no evidence in the Acts of the Apostles that the 
 Apostles originated the Rite of Confirmation. On the con- 
 trary in the Epistle to the Hebrews, the inspired author 
 enumerates ‘“‘the Laying on of Hands” as amongst “the 
 principles of the doctrine of Christ.” It has been well said, 
 “no one could speak of a valediction or a benediction as 
 
 one of the rudiments of religion. But the pouring into a 
 
 1 Bishop Cosin speaks of Confirmation as ‘‘this Holy Sacrament,” 
 but he adds that he employs ‘‘the sacred title in a subordinate sense as 
 an outward and visible sign of an inward and spiritual grace indeed ; 
 but not known to be certainly of CHRIST’S institution, nor ‘ generally 
 necessary for salvation.’” And in the ‘‘ Homilies” marriage is dis- 
 tinctly called a ‘‘Sacrament,” ‘‘the Sacrament of Matrimony knitteth 
 man and wife in perpetual love.”—On ‘‘ Swearing,” p. 59. 
 
 2 Catechism, 3 Summa, III. Ixxii. 1. SACS 13: 
 
250 THE PRESENCE OF THE HOLY GHOST 
 
 human soul of that gift—which is to be had only from Gop 
 Himself—which we call grace. . . . is a doctrine indeed.” 
 The “Sprrit-birth is ever connected in the language of the 
 New Testament with Christian Baptism, and the Spirit- 
 growth is as commonly spoken of and set forth as ministered 
 to men by the laying on of hands.”! Confirmation is the 
 complement of Baptism. 
 
 The renewal of baptismal vows is only a preparation for 
 the reception of the grace of Confirmation ; and as such 
 is a most useful adjunct to the Rite. It can never, how- 
 ever, be too strongly enforced that those who are presented 
 to the Bishop, come Zo Je confirmed, and not merely to con- 
 firm themselves.2 They come to be acted upon by Gop. 
 The essence of Confirmation consists in the Laying on of 
 Hands as a visible sign of an invisible grace,? accompanied 
 with certain words used by the Bishop who is the minister 
 of Confirmation. By means of this Ordinance the soul re- 
 celves an increase of grace. Our Lorp said, “Iam come 
 that they might have life’—this is the gift of Baptism. 
 **And that they might have it more abundantly”4—this is 
 
 the gift of Confirmation. Gop “giveth move grace,” says 
 
 1 «oy Life,”” Sermons by the present Abp. of Canterbury, p. 320. 
 
 2 It is not forgotten that in the Preface to the Order of Confirmation 
 the words occur, ‘‘that they may ratify and confirm’ what their god- 
 parents promised for them. But the word ‘‘confirm” was originally 
 *‘ confess,” and was altered in 1552—‘‘ Out of pure love for a synonym.” 
 Vide Blunt’s ‘‘ Annotated Book of Common Prayer” in loc. 
 
 3 Vide note, p. 280. 4 S. John x. Io. 5 S. James iv. 6. 
 
IN THE SOUL. 251 
 
 S. James ; it comes to us as it were by instalments. The 
 grace of Confirmation is not that which brings about a 
 passage from death unto life, as grace does in Baptism ; but 
 is a grace upon grace, perfecting the baptismal endowment. 
 Its specific effect is strength. This is true of all means of 
 grace, but the strength which is given is diverse according 
 to the different needs of the soul. Thus, Baptism gives 
 strength for innocence: Confirmation, strength for combat 
 —strength to overcome temptations, and to bear adversity. 
 The Western Church has wisely, since the Middle Ages, 
 reserved its ministration, until the time of life when temp- 
 tations begin to attack the soul with a greater violence than 
 is experienced during the undeveloped age of early child- 
 hood. Confirmation gives the soul the strength not only of 
 resistance of the world, the flesh, and the Devil; but also 
 the moral courage to confess the Faith of Curist in the 
 face of opposition.! At a time when the heat of passion 
 and the fascinations of the world have a peculiar power and 
 charm from their novelty, the unction of the SpiRiT is an 
 
 opportune gift, as Keble teaches us— 
 
 ‘© Draw, Hoty GHostT, Thy sevenfold veil 
 Between us and the fires of youth.” 
 
 At this time of need, by Confirmation the Seven Gifts of the 
 
 SPIRIT are increased, not, as it is sometimes represented, 
 
 1 Tn the Latin Rite the Bishop at Confirmation gives a little blow on 
 the cheek of the person to be confirmed, the meaning of which is that 
 he must be ready to suffer all kinds of insults and injuries if called upon 
 to do so for the faith, and bear them patiently. 
 
252 THE PRESENCE OF THE Hoty GHOST 
 
 first given. Where the Spirit is, His gifts are. They are 
 like the rays inseparable from the sun, and are given to us 
 in Holy Baptism. They are a part of our spiritual endow- 
 ment at the Font. There is an enlargement of their presence 
 and operations in Confirmation. The Hoty Sprrir makes 
 us ‘‘perfect Christians” through the reception of ‘the Seal 
 of the Lorp,” that is, it need hardly be said, perfect zx posse, 
 not in attainment. The soldier has not won the battle, be- 
 cause he is completely equipped for it. The Christian is 
 supplied with all the accoutrements for his spiritual warfare. 
 He will need continual sustenance, but his armour for life is 
 complete. “In Baptism we are washed,” says one of old: 
 ‘in Confirmation we are fortified.” Thus, whilst Baptism 
 has its correlative in the Baptism of Curist, Confirmation 
 finds its counterpart in the Pentecostal Gift to the Apostles. 
 The latter was pre-eminently to them a gift of strength. 
 They were already soldiers of Curist, but they tarried in 
 Jerusalem until they were invested with their armour.! 
 They received strength to confess Curist, which they had 
 failed to do before. In Confirmation there is a special grace 
 given whereby we may keep the Faith. To be unwavering 
 in our loyalty to “the Truth as it is in Jesus” is a mark of 
 spiritual manhood, as to be “tossed to and fro and carried 
 about with every wind of doctrine by the sleight of man” is 
 the mark of “children.”? Not only in times of persecution 
 by means of violence; but also amid the subtle, and often- 
 
 1S. Luke xxiv. 49. * Eph. iv. 14. 
 
IN THE SOUL. 252 
 
 times more dangerous, temptations of ridicule and scorn, 
 as well as in the inner conflicts of flesh and spirit, this 
 strength is required in order that we may unflinchingly take 
 the side of Curist. 
 
 The spiritual mark or character which is imprinted on 
 the soul at Confirmation, or the outward signing of the reci- 
 pient of this grace with unction, has sometimes given this 
 Ordinance its name.! S. Cyprian says, ‘‘ Those who have 
 been baptized are presented to the prelates of the Church 
 in order that, by prayers and imposition of hands, they may 
 receive the Hoty Guost and be perfected in Christianity 
 by the Seal.” S. Paul speaks of being “sealed with that 
 Hoty Spirit of Promise,”* and of our being sealed by the 
 Spirit “unto the Day of Redemption.”? Character is a 
 certain spiritual capacity for the performance of certain 
 actions, a mark of difference, separating its possessor from 
 others who have not received it. It is not exactly a grace, 
 for it remains in the soul which has forfeited the favour of 
 Gop. It is an everlasting possession of blessing or shame 
 in the life to come, a glory or a disgrace. When used 
 aright, it has an effect upon all subsequent Sacramental life, 
 aiding the soul, for instance, with regard to its belief in, 
 preparation for, reception of, and witness to, the Holy Eu- 
 
 charist. Such, then, is the work of the Hoty Guost in, 
 
 1 “Signaculum Spirituale et Dominicum.”  ‘“‘ Signaculum Vitz 
 /Eterne.”’ 
 2 Eph. i. 13. 3 Eph. iv. 30. 
 
254 THE PRESENCE OF THE Hotr Guost 
 
 and the effects of the due reception of, the Ordinance of 
 Confirmation. But it must be approached by those only 
 who are free from deadly sin, and who have the right dispo- 
 sitions of mind and heart, in order that these gifts may be 
 received, As it is the first grace of the kind actively re- 
 ceived, for Baptism is usually administered in infancy; and 
 as Confirmation can never be repeated, the importance of 
 drawing near to it after careful preparation, with a clean 
 conscience, with true faith and earnest desire, cannot be 
 over-estimated. 
 
 Further, the Holy Communion is an unfailing and constant 
 source of strength, and therefore is rightly mentioned in con- 
 nection with the gift of Fortitude. The Hoty Guost co- 
 operates with our Lorp in the Mystery of the Holy Eucharist 
 as inall His other acts. Inthe Greek and Eastern Liturgies 
 in the Form of Consecration this truth is more manifest 
 than in the Western Rite. Though the force of consecration 
 is to be attributed to the utterance of the words of Insti- 
 tution over the sacred elements, which are not only “ des- 
 criptive” but ‘effective ;” the invocation of the SPIRIT, 
 or some equivalent, was anciently in the East a part of the 
 consecrating act.! In the First Prayer Book of Edward 
 VI., in the Canon, we are taught to pray, “ Hear us, we 
 beseech Thee, and with Thy Hoty Sprrir and Word vouch- 
 safe to bless and sanctify these Thy gifts,” and similar 
 
 ' It is to be observed that the Eastern Church at the last session of 
 the Council of Florence, a.p. 1438, in reply to Eugenius IV., admitted 
 
IN THE SOUL. 255 
 
 words occur in the Scotch Liturgy. The Latin Liturgy, 
 however, has been said to contain “an implied invocation 
 of the Hoty Guost,”! the equivalent of which in our Prayer 
 Book is to be found in the words in the Prayer of Conse- 
 cration, ‘“ Hear us, O merciful FATHER, we most humbly 
 beseech Thee; and grant that we, receiving these Thy 
 creatures of bread and wine according to Thy Son our 
 SAVIOUR JESUS CHRIST’s holy institution, in remembrance 
 of His Death and Passion, may be partakers of His most 
 blessed Body and Blood.” In the American Prayer Book? 
 the Invocation is placed after the Prayer of Consecration, a 
 position which Eastern antiquity appears to have assigned 
 to it, but its place before the Act of Consecration is more 
 
 consistent with the teaching of the West. Whatever may 
 
 the truth of the Western doctrine that Consecration was wrought by the 
 words of Institution. On the other hand, the Eastern Church has since 
 rejected the authority of the Council in question, and disowns the answer 
 which was given to the Pope as representing the mind of the Greek 
 Fathers. But S. Chrysostom attributed to the words of Institution the 
 force of Consecration. (Hom. Ixxxii. S. Matt.) And the fact that 
 ‘* there is no trace of any prayer for the HoLy GuosT to bless and con- 
 secrate the elements in the ancient Liturgies of Milan, Italy, and Rome,” 
 is decisive that such invocation is not essential, Orig. Liturg., W. 
 Palmer, Vol. II. p. 137. ‘* Beautiful as the Oriental Invocation is, we 
 cannot think it necessary.” Bp. of Salisbury ‘‘On the Holy Com: 
 munion,” p. 102. 
 
 1 “ Dissertations on the Eastern-Catholic Communion.” By William 
 Palmer, M.A., p. 119. 
 
 2 In the Revised American Prayer Book it was suggested that the 
 Invocation be put into a distinct paragraph, as is now done in the case 
 of the Od/ation. Report of the Joint-Committee, p. 29. 
 
256 THE PRESENCE OF THE HoLr GHOST 
 
 be the verbal differences or distinctions as to position or 
 prominence with regard to the Invocation of the HoLy 
 GHOST, it is evident that the Blessed Sprrit has a part in the 
 Eucharistic Mystery. He through Whom our Lorp offered 
 Himself without spot to Gop concurs in every Re-presenta- 
 tion of that Offering: and He Who came upon the Blessed 
 Virgin to bring about the Mystery of the Incarnation also 
 descends upon the earthly elements to sanctify and hallow 
 them. Moreover, where One Person of the Deity is, there the 
 other Persons are present by “ circum-incession ;” so that the 
 words of our Lorp are fulfilled in a special sense in the Holy 
 Eucharist, not only of the FATHER, but also of the Sprrit, “We 
 will come unto” them, ‘‘and make Our abode with”! them. 
 
 The strength, then, which the Blessed Sacrament imparts 
 enables the soul to persevere, for CHRIsT said, “he that eateth 
 of this bread shall live for ever,”*—not, as S. Jerome ex- 
 plains, a corporeal or material life, but a spiritual and super- 
 natural one. ‘This endurance unto the end was typically re- 
 presented in the sustaining power of the food which the angel 
 showed to Elijah the prophet, “ He went in the strength of 
 that meat forty days and forty nights unto Horeb, the Mount 
 of Gop.” 
 
 The first weakness of the will,—the love of the present 
 instead of the eternal future,—is removed by the presence 
 of Divine Hope. Through Hope, we realize our capacity 
 for Eternal Bliss, and trust by a diligent use of the means 
 
 1S. John xiv. 23. 2S. John vi. 58. 3 1 Kings xix. 8. 
 
IN THE SOUL. 257 
 (6a ges Se DIS Re cell SF ais Soe NR 
 which are in our power we may attain it; and through For- 
 
 titude, the will is strengthened to meet all dangers, and to 
 make whatever sacrifices are required of it. Not only virtues 
 and gifts, but Sacraments are vouchsafed to fortify us for the 
 warfare. The struggle may be commenced by resolutely 
 meeting slighter forms of temptation and danger, in prepara- 
 tion for greater conflicts. Even if we are by nature deficient 
 in courage, timid and distrustful ; grace can supply all our 
 need, and make its presence the more conspicuous by its 
 triumphs over faults of character. All types of character, 
 weak or strong, can be sanctified. The Hoty Spirit by His 
 Presence, His gifts and graces, and Sacramental opera- 
 tions, can come to the rescue of a feeble nature and trans- 
 form it, for it is written, “ He giveth power to the faint, and 
 to them that have no might He increaseth strength. . . . . 
 They that wait upon the Lorp shall renew their strength ; 
 they shall mount up with wings as eagles; they shall run 
 and not be weary ; and they shall walk and not faint.”! 
 
 II. The will is yet capable of a higher bound than this. 
 Hope is only its first elevation. There is still the element 
 of self-love in it, though in a pure and orderly state ; self- 
 love has passed, from a readiness to gratify fallen inclina- 
 tions, into a true love of the soul. The absorbing thought 
 as yet is, ‘‘ what Gop will be to me hereafter ; and what bliss 
 and joy I shall experience in His Presence.” The perfect 
 healing of the will is accomplished by the infusion of the 
 
 te1sas.x1,/20,131. 
 
 Ss 
 
258 THE PRESENCE OF THE HoLy GHOST 
 
 Spirit of love; ‘the love of Gop is shed abroad in our 
 hearts by the Hoty Guost Which is given to us.” The 
 love of Gop Himself is the highest motive of action, and the 
 greatest virtue that the Spirir can bestow ; it is the reflec- 
 tion of His Person. 
 
 The moral Perfections of Gop are infinite; but they are 
 the same in essence as the like qualities in ourselves, so that 
 we can ina measure know them ; the difference is in degree. 
 Love therefore in Gop is the same as love in the creature, if 
 the affection of the latter be worthy of the name. To say 
 that the same word is used in one sense of man and in alto- 
 gether another of Gop is simply to take up the position of 
 the Agnostic. Spinoza went further, and denied that our 
 faculties of mind and will have any resemblance at all to 
 those Attributes in the Deity. We who believe that man 
 was made in the image and likeness of Gop, expect to find 
 some correspondence between the Divine and the Human, 
 between the Original and the copy, and to be able to con- 
 struct some true idea of Gop from the moral capacities of 
 the soul which reflect His Character. And if this be true 
 of the natural order, much more will it be so of the super- 
 natural. There are virtues in us as wayfarers which, because 
 of the difference of condition between the creature and 
 Creator, cannot be exemplified in the Divine Life ; and 
 which, though the results of their operations will remain, 
 will form in ourselves no part of the life of glory ; but there 
 
 1 Rom. v. 5. 
 
IN THE SOUL. 259 
 
 is one virtue which “never faileth,”! which will only be per- 
 fected hereafter—and that is love. 
 
 Love is possessed in common with Gop; it is in Him 
 as His Essence; in us, as a quality. This cannot be said 
 of faith or hope. “Gop is light, and in Him is no dark- 
 hess at all.”’ Faith requires some obscurity ; hope expects 
 some increase of joy. Gop is Perfect ; He needed us not, 
 when He created us; He had Fulness of Bliss in Him- 
 self. He is “the Gop of hope”? only as the source and 
 object of the virtue, not as sharing it. Of the three theo- 
 logical virtues, only in love have we a certain partnership 
 with Gop, “Gop is love; and he that dwelleth in love 
 dwelleth in Gop, and Gop in him ;”4 its excellence may be 
 estimated by this mutual indwelling. What the Seraph is 
 to the angel-choirs ; what the sun is to the orbs which re- 
 volve around it ; what man is to the rest of creation; what 
 gold is amongst metals ; that love is to all other virtues. As 
 the soul gives life, movement, sensation, to the members 
 of the body ; so love is the principle of life to the various 
 graces which constitute our spiritual being. Love is the 
 nerve of the spiritual life ; dissever z¢, and the whole frame- 
 work will be dislocated. Without it, the highest actions 
 profit nothing ; with it, the meanest are counted worthy of 
 reward. Mystical writers have loved to trace in the fact 
 that the ark and temple were lined throughout with gold, 
 
 = t Coraxin, o, “ee ON] Rel ho as 
 3 Rom. xv. 13. 4 1S. John iv. 16. 
 
260 THE PRESENCE OF THE HoLYr GHOST 
 
 the value which charity extends to all other virtues. Faith 
 beholds Gop on the side of His Truth, Hope on the side of 
 His Goodness, but Love gazes on Himself. Charity is the 
 creature’s personal embrace of the Personal Gop ; it is “ the 
 bond of perfectness ;”! it is friendship with Gop; it is a ray 
 of Deity, falling upon the soul, scattering itself into its inmost 
 recesses, and inflaming it, as with the “live coal’? which the 
 Seraph brought from the heavenly altar. ‘The Hoty SPIRIT, 
 —Who is both Love in Essence,‘and Love in Person,— 
 sheds abroad this grace in the heart. 
 
 Words fail to describe love. It is difficult to bring it 
 nearer to us by definition. That which is primary in us, is 
 known and experienced rather than described. We may, 
 perhaps, gain a clearer view of its nature, if we enumerate 
 some of its different forms and the motives which excite it. 
 Love as a general term denotes the stretching forth of our 
 sensitive or rational nature towards that which we desire or 
 estimate ; and the movements of the latter are distinguished 
 from one another by that view of the object which especially 
 excites them, and presents itself at the time. There is, for 
 instance, the love of preference; when the will, valuing 
 the Divine Favour above all things, adheres to Gop’s ex- 
 pressed Will, avoids at whatever cost deadly sin, then venial 
 sin, and finally all unlikeness to Curist, and is ready to 
 sacrifice all things rather than be separated from Him.® 
 There is the love of gratitude, which is stirred by a sense of 
 
 ? Col. iii. 14. # Isa. vi. 6, 7. 3 Rom. viii. 35—39. 
 
IN THE SOUL. 261 
 
 the kindness of the Giver, of personal unworthiness, and the 
 greatness of benefits received, and is not a “ sordid” affection. 
 There is the love of benevolence, by which we desire to 
 glorify Gop in every conceivable manner in ourselves and 
 by means of others. There is the love of complacency, 
 which delights and rejoices in all that Gop is, and in all that 
 belongs to Him, and can minister to His glory. There is 
 the love of charity, which is a holy fellowship with Gop 
 Himself, love meeting Love, a friendship, the basis of a 
 perpetual interchange of created and Uncreated affection. 
 Three things, S. Chrysostom says, call forth love ; beauty, 
 benefits, love. Any one of these three may awaken it ; but 
 where all three co-exist, the attraction is complete. In Gop 
 they meet. 
 
 The Hoty Spirit reveals to the mind and heart the 
 Divine Perfections, the Beauty, the Absolute Goodness of 
 Gop. The Psalmist felt the power of this Vision when he 
 said, “‘One thing have I desired of the Lorn, which I will 
 require; even that I may dwell in the house of the Lorp 
 all the days of my life, to behold the fair beauty of the 
 Lorp, and to visit His temple.”! A marvellous love of 
 Gop breathes throughout the Psalter. Though written 
 under the guidance of the Spirit, it must be remembered 
 that it is a record of the devotional yearnings of the 
 Psalmist himself. In the Psalter we have the anatomy of 
 the human soul laid bare, as it throbs and thrills under the 
 
 1 Ps, xxvii. 4. 
 
262 THE PRESENCE OF THE HoLr GHOST 
 
 inspiration of the Spirit with love for Gop; like David’s 
 cithern,'which was said! to awaken the Psalmist as the wind 
 at midnight blew amongst the strings. He was athirst for 
 Gop, yea, even for the living Gop ;? and this—before Gop 
 had drawn near to man in Curist, and brought within his 
 reach the Divine Beauty, as seen in the Face of Mary’s Son. 
 Pure Godhead,—except that through the mists of time, by 
 prophetic anticipation, the “sweet singer of Israel” could 
 almost catch the lineaments of the future Curist,—drew 
 forth rapturous expressions of love from David’s heart. He 
 wrote, too, before the Spirit of Love had taken up His Per- 
 sonal abode in the creature. The Psalmist could see certain 
 traces of the Divine Excellence in the visible world—“ the 
 heavens declare the glory of Gop, and the firmament showeth 
 His handywork ;”3 he could but foretell Him, in Whom now 
 dwells “all the fulness of the Godhead bodily.”4 He loved 
 Gop before the Incarnation. He loved Gop before the 
 Coming of the Hoty Guosr. There was no bond ofa 
 common life between him and Gop. No ladder had as yet 
 been set up on the earth, reaching unto heaven, whereby 
 Divine Love should descend, and human love ascend. 
 The faithful soul, when touched with a sense of the Divine 
 Beauty, can now contemplate it in the mirror of the In- 
 carnate Life, through which the Invisible Godhead is re- 
 vealed. “He that hath seen Me hath seen the FaTHER”? 
 
 1 Talmud. > Pes xinP2. 3 Ps. xix. 1, 
 4 Col. ii. 9. ° S. John xiv. 9. 
 
IN THE SOUL. 263 
 
 was our SAVIOUR’Ss rebuke to the undiscerning Philip. In 
 Jésus is the culmination of all beauty, Divine and human, 
 created and Uncreated: He is “fairer than the children 
 of men;”! “the Chiefest among ten thousand ;” and 
 “altogether Lovely.”* Through the Mysteries of the Incar- 
 nation and the Indwelling of the Sprrit, the eye of the 
 soul is already able to behold the King in His Beauty, and 
 to linger with love on the contemplation of His Human 
 Form. The Glory of Gop, says the Apostle, is seen “in 
 the Face of Jesus Curist.”8 
 
 Again, the love of Gop is shed abroad in our hearts, 
 by the remembrance of the benefits which are received 
 from Him. In one sense all love is the love of gratitude ; 
 the creature cannot anticipate the Divine Bounty. Created 
 love is built upon some foundation which was itself the 
 result of the antecedent Love of Gop. This is true of 
 angels, as well as men. Some gift of Gop precedes the 
 act of love ; whether it be creation, preservation, Redemp- 
 tion, Sanctification, or Glorification, in all conditions it is 
 true to say, ‘“ We love Him because He first loved us,” All 
 the love which Gop receives, first flows from or is prompted. 
 by Himself ; all created love is the returning current of the 
 Love of Gop. Every act of love, made either in heaven or 
 earth, is prompted by the inspiration of the Hoty Sprrir; 
 it is not commenced in us; it is commenced by the Hoty 
 
 Perry 24 2 Song of Sol. v. 10, 16. 
 5s > Cor.tive G, ‘4 1S. John iv. 19. 
 
264 THE PRESENCE OF THE HoLr GuHost 
 
 te an ee nae eat se 
 
 Guost, the Fount of Love: and then, if the will co- 
 operates with His movement, it returns to Gop, with the 
 accession of the human effort which we through grace have 
 contributed to it. It is first His; then ours. All love must 
 be in this sense responsive. 
 
 The consciousness that Gop is the Gop of our life, 
 that “in Him we live and move and have our being,”! 
 that all benefits, natural and supernatural, flow from His 
 Free-will, is another ground for loving Him; still Love 
 itself is the most powerful and universal cause of love. 
 I may gaze upon Beauty, and have lost, or never have 
 possessed in any great degree, the faculty of appreciating it. 
 My sensibilities may be blunted through sin. As one, be- 
 holding a landscape of unrivalled grandeur, or watching 
 the majestic splendour of an Alpine sunrise as it flushes 
 each snow-capped summit with roseate hues, may feel his 
 whole being filled with delight at the sight, whilst another 
 has little or no appreciation of its charms ; so the Per 
 fections of Gop in Curist, which call forth raptures from 
 the Saints, as they shine forth unto them, may be powerless 
 to awaken in the grovelling and worldly even a passing 
 thrill of gratification. I may receive benefits without 
 number, and be the subject of some Benefactor’s un- 
 bounded liberality, and yet my heart not be capable of 
 anything more than a high esteem of the Giver. An un- 
 earthly Beauty may excite admiration, as a distant object, 
 too sublime for me to have communion with it 3 continual 
 
 1 Acts xvii. 28. 
 
IN THE SOUL. 265 
 si ltt al i SU MT OE SAS RE LSE 
 
 gifts may be regarded as the token of a generous character, 
 or the result of an expressionless law : but Love alone is 
 the magnet of love. It has its own secret winning power ; 
 it unlocks the heart, though there may be neither the 
 power to be liberal nor any claim to beauty. Hence, love 
 is chiefly stirred by the sight of Calvary. Zhat appeals to 
 all, because it is the grandest expression of the amazing love 
 of Gop, it is the climax of self-sacrifice—* I, if I be lifted up 
 from the earth, will draw all men unto Me.”! Nature supplies 
 witness enough to Divine Liberality ; the Incarnation sets 
 before us in a visible and palpable Form, Divine Beauty ; 
 but the Cross was and is the appeal of matchless Love. 
 When the creature realizes the truth contained in the words, 
 “T have loved thee with an everlasting love,”? then the 
 perpetual blessings and entrancing Beauty of Gop unite in 
 captivating the heart ; and the enfranchised spirit breaking 
 away from the fetters of self-love, rises up with freedom to 
 fulfil His designs,—* I will run the way of Thy command- 
 ments, when Thou hast set my heart at liberty.” 
 
 As in the understanding, faith was perfected by various 
 gifts of the Spirit, so in the will to complete its healing 
 there are attendant gifts; the gifts of Godliness and Fear 
 render the will pliant to the attractions of divine grace. Of 
 the former, S. Paul speaks, when he says, “ ye have received 
 the Spirit of adoption, whereby we cry, Abba, FatueEr.”4 
 Through union with Jesus the soul has a new relation with 
 
 1S. John xii. 32. cil Verve 9's seed 
 SE scCrixg 325 4 Rom. viii. 15. 
 
2.66 THE PRESENCE OF THE HoLr GHOST 
 
 Gop the FaTuer, besides the tie of creation, a superadded 
 ground of sonship. The FaTHER extends to the creature 
 something of that look of love, with which He regarded 
 from eternity His Natural Son; and the adopted one has 
 a certain tenderness of filial affection towards the F ATHER, 
 as an extension of the Love of His only-begotten Son. 
 Godliness is the gift of the child-heart ; it is an amorous 
 disposition towards Gop as the Farner in and through 
 CuRist. Divines have thought that there was a special 
 fitness in the Son rather than Another Divine Person 
 becoming Man, in that the purpose of Gop was to bind 
 the creatures to Himself by a new tie of sonship. The 
 Sonship of Curist’s created nature was to be the form 
 and source of an adoption which would be given to all 
 who were in fellowship with Him. CHRIST, however, must 
 not be spoken of as sharing the adoption which He com- 
 municates to the creatures; there can be no adoption 
 where there is Natural Sonship. The adoption of the 
 creature is a sort of reflection of the natural Sonship. As 
 the Hoty Guost in the Divine Life is the Bond of the 
 FaTHER and the Son, so He is the Agent of the union 
 between the Son of Gop and the Manhood: and again, 
 He it is Who unites the Incarnate Son to the creatures : 
 but these unions though attributed to the Same Person, 
 are different in kind, as they are respectively Natural, 
 Hypostatic, and Sacramental. 
 
 The first effect, then, of the gift of godliness, or piety, is 
 
IN THE SOUL. 267 
 
 the love of Gop as a FaTHer; in this it differs from the 
 same term when it is applied to religion generally. God- 
 liness, as the virtue of religion, places the soul before Gop 
 as the Creator or Sovereign : Godliness, as the gift of the 
 SPIRIT, places the soul before Gop as the tender Parent. 
 The servants in a family may respect and serve the Master ; 
 but it is the children who love their Father. The Hoty 
 SPIRIT takes up the natural love of the child for the parent 
 and transforms it into a supernatural love for the One 
 whom the parent represents. Godliness, therefore, lies at 
 the root of devotion, and excites praise, adoration, thanks- 
 giving and contrition ; its exercise is most extensive, and 
 bears upon everything in which the honour of Gop is con- 
 cerned. As it confers the tie of adoption in relation to 
 the FaTHER, so it binds man to Curisr by the tie of 
 brotherhood. Devotion to the Mysteries of the Incarnate 
 Life and especially to the Passion; devotion to the Hoty 
 “Spirit of adoption ;’ love for all creatures who touch 
 most closely upon Gop, for the Blessed Virgin Mother, 
 the Saints and the angels; zeal for the Church, for its 
 extension by the means of missions, and for the glory of 
 ‘its worship; reverence for Holy Scripture and for “the 
 Faith . . . . once delivered to the Saints ;”! love for all 
 who wear the Nature of Curist,—a love manifested by the 
 exercise of the corporal and spiritual works of mercy, 
 and therefore by forgiveness of enemies; these are marks 
 
 1S. Jude 3. 
 
268 THE PRESENCE OF THE HoLtr Guost 
 
 of the presence and development of the Gift of Godli- 
 ness. 
 
 This tender concern for the interests of others, compas- 
 sion for their miseries and consequently delight in their 
 prosperity, has caused this gift to be regarded as the spi- 
 ritual force by which the exvy of corrupt nature is to be 
 uprooted. ‘Through it we learn self-forgetfulness, to weep 
 with them that weep and rejoice with them that rejoice. 
 Envy with its brood of vices,—hatred, murmuring against 
 and detraction of others, exultation in their distress, and 
 sadness at their success, and worst of all, at the grace 
 which is effectual in them, is counteracted by the sweet- 
 ness, tenderness, and affectionateness of disposition, which 
 this gift of Godliness bestows. Love will be strong enough 
 not to be overcome, when it is met by unkindness, insult, 
 ingratitude, and injury, if it is strengthened by the gift of 
 piety ; and therefore this gift is connected with the Beati- 
 tude, “Blessed are the meek, for they shall inherit the 
 earth ;” and in its mature exercise produces the Fruits of 
 goodness and beneficence. 
 
 Fear is the correlative of hope, and hinders it from the 
 excess of presumption, but in the order of the gifts of the 
 SPIRIT it stands next to Godliness and is closely connected, 
 almost identified, with it ;? in the order of acquisition, how- 
 
 1S. Matt. v. 5. 
 
 2 In the enumeration of the gifts in Isaiah xi. 2, 3, the same Hebrew 
 word (my) is repeated ; hence in the English version we find—“ the 
 
IN THE SOUL. 269 
 
 ever, godliness is based on holy fear, and is in turn chastened 
 by it. Fear is manifold as love is manifold : there is natural 
 fear, the fear of death, that which Curist experienced as true 
 Man in the Garden of Gethsemane ; there is worldly fear, 
 that which shrinks from making sacrifices for Gop, whether 
 of outward things, honour, or life, the fear which led S. 
 Peter to deny his Master, when in “the high priest’s palace” 
 he was taunted with ridicule, and perhaps in danger of 
 violence ; there is servile fear, which holds man back from 
 sin only from dread of punishment, which may arise simply 
 from the instinct of self-preservation in this life, or be stimu- 
 lated by a faith which looks beyond the grave; there is a 
 mixed fear, which blends in different proportions according to 
 the spiritual progress of its possessor, the dread of the penalty, 
 and hatred of the offence as against Gop; and, finally, 
 
 there is a chaste and holy fear, closely linked with godliness, 
 
 fear of the Lorn, and shall make him of quick understanding in the 
 fear of the Lorn.” In the Vulgate the word ‘‘fear” is interpreted 
 first by ‘‘ pietas,” secondly by ‘‘timor ;” so in the LXX., it is rendered 
 first by evoéBeia, secondly by péBos: other versions also distinguish 
 the second use of the word from the first. Some have accounted for this 
 by supposing that in the original Hebrew text there were two words 
 which were nearly alike in form but derived from different roots ; whilst 
 others have explained it by showing that the same word is used with 
 two kindred significations, sometimes being employed to describe ‘ fear,’ 
 sometimes ‘ parental piety,’ (Gesenius, Hebrew Lex., p. 364.) It is 
 clear that there is a distinction in ¢hought, for the same word has a 
 different setting, as if to show two facets of the same jewel, ‘‘ the fear 
 of the LorD shall rest upon him,” and “ shall make him of quick under- 
 standing in the fear of the Lord.” 
 
270 THE PRESENCE OF THE Hoxr Guost 
 
 Ba tT UN OU a AS a 
 which, without thought of the consequences of sin, abhors it 
 
 and shrinks from the thought of committing it, simply be- 
 cause it is an injury against a loving FaTHer. “The fear 
 of the Lorp is clean,” says the Psalmist, has a purifying 
 effect, and abideth in its consequences “ for ever ;”1 this is 
 the gift of the Hoty Guost. The other forms of fear are 
 either natural, sinful, or imperfect ; this endureth for ever, 
 and enters in the form of awe into the spirit of worship. 
 This was in Curist, and is in Curist; it was not only His 
 in the days of His Flesh, when He offered up prayers “and 
 was heard in that He feared,”? but it “ rests” upon Him, is 
 not a transient endowment of His mortal condition, but an 
 abiding spring of rapture in the Sacred Humanity. 
 
 The gifts of Fear and Godliness accord in this, that they 
 both view Gop as a FaTHer ; but the one gazes on Him on 
 the side of His Tenderness, the other beholds Him in His 
 Majesty and Sanctity. The Vision of Divine Excellence 
 depresses all the corrupt movements of self-exaltation—*“ I 
 have heard of Thee,” said Job, “with the hearing of the ear, 
 but now mine eye seeth Thee, wherefore I abhor myself.’ 
 Thus the gift of Fear is connected with the first Beatitude 
 —“ Blessed are the poor in spirit, for theirs is the kingdom 
 of heaven.” Man ceases to magnify himself or his external 
 possessions, when Holy Fear reveals to him the Divine 
 Greatness. If the Seraphs, who have no ground for low- 
 liness save in the dependency and finiteness of a created 
 
 Aid ip Fes vb eho 2 Hebi v. 7: 3 Job xlii. 5, 6. 4S. Matt. v. 3. 
 
IN THE SOUL. 271 
 ee ae la do 
 nature—for they have never known sin, veil their faces 
 
 before the Majesty of Gop ; how much deeper a prostration 
 of self must man undergo, who finds not only in his nothing- 
 ness, but in his corruption, and in his actual transgressions, 
 fresh abysses for humiliation ! 
 
 Holy Fear, again, is the spiritual force whereby the root- 
 sin of nature, Zride, is to be met and overcome. Pride 
 with its manifestations of vain glory, boasting, ambition, 
 greed of honour, untruthfulness, obstinacy, and contempt, 
 has its antidote in the gift of Holy Fear. The revelations 
 of Divine Excellence unmask the pretensions of self-love, 
 ‘and bring the soul into a true posture towards its Maker 
 and towards its fellows. This gift as it views Gop as a 
 FATHER produces hatred for the least sins, and causes a 
 healthy sensitiveness of conscience, “a quick understand- 
 ing” in discerning them, and poignant contrition for them 
 when discovered; and consequently it leads the soul to 
 avoid all occasions of evil, and to use all means in its 
 power to repair the past, and correct the future. It is out- 
 wardly manifested by a “recollected” manner and habitual 
 self-control, and when perfectly exercised terminates in the 
 Fruits of modesty, temperance, and chastity ; it may be de- 
 tected in demeanour, and in the mode of using necessaries, 
 or in the regulation of or abstention from carnal pleasure. 
 
 Holy Fear prevents love from degenerating into undue 
 familiarity ; it is allied, as we have seen, to humility, and 
 
 awakens a consciousness of what we are, and have been, 
 
eee THE PRESENCE OF THE HoLtr Guost 
 
 RE Sard Leen MIS, AS 
 in ourselves, and thus endues all our approaches to Gop 
 
 with a spirit of calm awe. It teaches us to “serve the 
 Lorp in fear, and rejoice unto Him with reverence.”! 
 Though it loses not the sense of His Fatherly Love, yet it 
 keeps down all presumptuous impulses by the recollection 
 of His Majesty and Sanctity, and gives a subdued and 
 measured character to devotional acts. Reverence is its 
 proper result. When the virtue of love aided by these gifts 
 is exercised with a certain suavity and excellence, it pro- 
 duces the first-fruits of the SPIRIT, “love, joy, peace,”? 
 which are the chief fruits, and resemble the Hoty Spirit 
 Himself, as the Love, Joy, and Peace of the Divine Life. 
 These rich formations of spiritual life which are results 
 of the indwelling of the Hoty Guost find their last de- 
 velopment in the acts which are, from our Lorp’s words 
 on the Mount, called Beatitudes. Their connection with 
 the various gifts of the Sprrir has been noticed in these 
 pages already ; it will only be necessary now to show how 
 they differ from the Gifts and Fruits. The Gifts may be 
 dormant powers, an abiding possession of the soul in a 
 state of grace, habits which can be stirred into action, but 
 which remain, when not exercised, as aptitude for any art 
 when not employed, or as the knowledge of a language 
 remains in the mind when it is not for the time spoken. 
 The Beatitudes are acts of the virtues and gifts, and thus 
 correspond with the Fruits of the Sprrit, with this differ- 
 
 APs: ET: 2 Gal. v. 22. 
 
IN THE SOUL. 273 
 
 ence, that the leading idea in the Fruits is the joy, sweet- 
 ness, and delight of the soul in acting; whilst in the 
 Beatitudes, there is the further notion of the perfectness and 
 great excellence of the acts themselves. Some distinguish 
 the Beatitudes from the Fruits by describing the one as a 
 State of passive perfection, the other of active perfection ; 
 as if the Spirit in the one were putting forth His energies, 
 and in the other rested in the results, According to this 
 view the Blessings given to certain types of character, and 
 the rewards, are not reserved for a future life, but are 
 already bestowed in this world in a certain inchoate Bliss, 
 But this explanation, though true in itself—for. virtuous acts 
 and states bring happiness, seems to confound the Beati- 
 tudes with the virtues, and to take away that final touch of 
 perfection which, as occasion offers, the graces and gifts of 
 the Hoty Spirit impart to human actions. The results 
 of all such actions form, it is true, in the soul in the present 
 life an increasing fund of happiness ; but the acts them- 
 selves which are perfectly wrought, are called “ Beatitudes” 
 in that they are sources of, and preparations for, and steps 
 towards, that Final Beatitude into which the perfected 
 nature will at last be admitted when the Sprrirt has finished 
 His work of sanctification,—“ Ve have your fruit unto holi- 
 ness, and the end everlasting life.” 
 
 We have now contemplated the Personal Presence of the 
 Hoty Guosr in the soul; and have taken a summary 
 
 1 Rom. vi. 22. | 
 
 at 
 
274 THE PRESENCE OF THE HoLr GHOST 
 patie tiieciesehae Phas) eaaat soils NLS wre ce 
 survey of those virtues and gifts, whereby He delivers the 
 
 understanding from darkness,! and the will from the dis- 
 ordered love of self and of the world, as He unfolds in 
 our faculties the treasures of grace and truth. We have 
 also traced the joy and blessedness which result from a 
 faithful co-operation with His work, and the transformation 
 which He effects in us. We have noticed also the Sacra- 
 mental action of the Sprrit, and the different results which, 
 by the devout use of the means of grace, are obtained. 
 
 All depends on the response of the will. If it co-operates 
 with the Sprrit, the moral character is raised, and spi- 
 rituality is the result: if, on the other hand, it accedes 
 to the desires of the flesh, the higher powers will become 
 sensualized ;—‘ they that are after the flesh do mind the 
 things of the flesh ; but they that are after the Spirit the 
 things of the Spirit. For to be carnally minded is death ; 
 but to be spiritually minded is life and peace.”* If the 
 Spirit is grieved by carnal self-seeking ways, and a tran- 
 sient pleasure is preferred to eternal Bliss, the gratification 
 of a passion to the joy of loving Gop—virtues, gifts, and 
 fruits will all dwindle and die. On the other hand, every 
 inclination which is mortified, every evil thought which is 
 banished, every fallen desire which is crushed, every dis- 
 traction in prayer which is at once put away, contributes 
 to the growth of the spiritual life; and the soul thereby 
 becomes a more fit tabernacle for the SPIRIT, and more 
 
 1 Chap. V. 2 Rom. viii. 5, 6. 
 
IN THE SOUL. 275 
 
 fully possessed by Him. The lower principle is weakened 
 as the higher is established. Such is the struggle of daily 
 life. In the victory of the Sprrrr over the flesh lies the 
 issue. Hereafter there will be no conflict, Hereafter the 
 healing will be completed, and the whole being will move 
 in unison again. The actual and the ideal will be no 
 longer in contrast. The will then will no more be the 
 arbiter between the mind illuminated by the Sprrit, and 
 the corrupt desires ; it will no longer be the rein of rebel- 
 lious passions, for the passions will no longer rebel. The joy 
 of the eternal world will spring from the restored agreement 
 between all the faculties of man’s being; there will be no 
 impression which must be effaced ; there will be no impulse 
 which may not be gratified : there will be no thought which 
 may not be indulged; there will be no echoes even, of 
 those jarring notes which here interrupt the inward har- 
 mony. ‘The Comforter will reign in undisturbed possession 
 of every power of the soul, in the fulness of Divine Unity, 
 Joy, and Peace. 
 
 We now bring the history of the Sprriv’s Work to a 
 close. We have followed Him from the beginning, until 
 we have reached those energies of life which He is now 
 putting forth in the souls of the faithful in the Church, 
 There will be yet another Mission of the Comforter ; there 
 is yet another promise to be fulfilled. The body which, 
 now “dead because of sin,”! “« presseth down the soul,”? and 
 
 1 Rom. viii. 10. + Wisd, ‘ix. 15. 
 
276 THE PRESENCE OF THE HoLr GHOST, ETC. 
 
 often hinders the full working of the Spirit, shall hereafter 
 be transformed and become the luminous temple of the 
 Divine Presence.—“If the Sprrit of Him that raised up 
 Jesus from the dead dwell in you, He that raised up 
 Curist from the dead, shall also quicken your mortal 
 bodies by His Sprrir that dwelleth in you.”! It will be 
 the last Mission of Gop the Hoty Guost; it will be a 
 second “adoption, to wit, the redemption of the body.” 
 “Thou sendest forth Thy Spirit, and they are created :” 
 these words are now fulfilled, but it will not be until the 
 Resurrection, that Thou shalt renew “the face of the 
 earth.” That will be the final work of the SPIRIT—a 
 Mission in Glory! ‘O Breath, breathe upon these slain, 
 that they may live.”* Ah! as the mighty host of the 
 assembled dead shall rise up and stand upon their feet, “an 
 exceeding great army,” the promise, “I will pour out My 
 Spirit upon all flesh,” shall receive a new and literal fulfil- 
 ment; and in the entire and unending possession of the 
 glorified soul and body by the Divine Paraclete the words 
 of CuRist concerning Him shall be verified, He shall 
 
 “abide with you for ever.”® 
 
 ) Rom. viii. 11. 2 Rom. viii. 23. 3 Ps. civ. 30. 
 4 Ezek. xxxvii. 9. 5 Joel ii. 28. 6 S. John xiv. 16. 
 
IS NOTTS: 
 
 SEE PAGE 38. 
 
 It seems hardly possible to deny that the truth expressed by the 
 ** Filioque” accords with the doctrinal statements of such early Eastern 
 Fathers as SS. Epiphanius, Cyril, and Basil, and that therefore ‘‘ the 
 Western Church is the disciple of the Eastern, even in the doctrine of 
 the Hoty Spirit.” S. Cyril in his third letter to Nestorius, a compo- 
 sition which comes down to us with the sanction of an Cécumenical 
 Council, says, “the Hoty Spirit is called the Spirit of Truth, and 
 Christ ts the Truth ; and He proceedeth from Him (zap’ adrod) just as 
 from (€x) the FATHER.” That S. Cyril does not attribute any import- 
 ance to the change of prepositions may be seen by reference to his 
 other writings, in which he frequently employs the preposition é« of 
 the procession from the Son. Thus, “‘the SpirIT is from Him (é€ 
 
 > 
 
 avtov) and His own;” and that the Saint does not speak merely of 
 Temporal Mission is clear, for he says ‘‘ the SPIRIT is of the Substance 
 of the SON (ris ovoias adrov) and of that of the FATHER.” The first 
 confession of faith containing the ‘‘ Filioque,” of which we have a re- 
 cord, was probably made at the Eastern Council of Seleucia, A.D. 410, 
 which was a year earlier than that of Bracara in the West, even if 
 the ‘‘ Filioque” (which is doubtful) was added by the latter Council. 
 It was not until the fourth Council of Toledo, A.D. 589, that it was 
 ordered to be used in the Liturgy of Spain, though according to some it 
 was assented to by a previous Council of Toledo, A.D. 447. Whether 
 the Fathers at Toledo were aware that they were themselves adding the 
 ‘* Filioque” to the Constantinopolitan Creed, or imagined it to be a 
 part of the original, and thus by accident were led to sanction it, and 
 to be the first in the West, in the Providence of GOD, to authorize a 
 
278 NOTES. 
 a ee 
 formula which should make its way throughout the whole of Western 
 Christendom, does not affect the truth of the dogma. Great truths 
 have become known and been propagated by events which we should 
 call accidental. “‘ Every great branch of science has taken its rise 
 from an accidental observation,” says a recent scientific writer, and 
 then he proceeds to prove the assertion by instances. So even in Di- 
 vine things, their origin or extension may come under an analogous 
 law of Providence, and a mere accident or fault be the source of the 
 establishment of some permanent truth. Thus, we find the Institution 
 of the third Order of Ministers, the Deacons, which was to continue 
 in the Church to the end of time, emanating from a mere strife or jea- 
 lousy among some Jewish women. 
 
 The ‘‘ Filioque,” sanctioned by the Council of Toledo in Spain, was 
 accepted in Gaul, and formed a part of the Athanasian Creed, the date 
 of which, from internal evidence, Waterland places before the General 
 Council of Ephesus. The spread of this doctrine in the West was 
 brought under the notice of Eastern authorities, for in A.D. 521 Pope 
 Hormisdas inserted it in the statement of faith which he sent to the 
 Greek Emperor, but the Greeks (with the exception of Theodoret, who 
 was condemned) did not openly repudiate the doctrine till the times of 
 Maximus and John of Damascus. Photius availed himself of this dif- 
 ference in his quarrel with Nicolas I., a.p. 866, and thus prepared the 
 way for the final rupture between East and West in a.p. 1054. 
 
 The addition was not imposed on the West, as is sometimes said, by 
 the Pope, but had been sanctioned by local Councils and already ad- 
 mitted by the ‘‘ consensus fidelium,” when Pope Nicolas authorized it, 
 Rome having previously refused its assent to the insertion; and even 
 after it was authorized, it was not inserted in the Roman edition of 
 the Nicene Creed till A.D. 1014. This was an instance of the truth 
 of a statement which Dr. Newman makes in his ‘‘ Apologia,” “all 
 through history how slow is authority in interfering.” 
 
 It is not easy to discover how far the Eastern and Western Churches 
 differ in thought as to their respective beliefs in the Procession of the 
 Hoty Guost, and how much the difference is only in language. At 
 the Council of Florence, when one of several attempts was made to 
 heal the schism, it was generally admitted that the Latin formula 
 “* Filioque” and the Greek ‘‘d:4 rod Yfod,” when properly explained, 
 
NOTES. 2.79 
 
 express the same truth. Amongst the modern Greeks there appear to 
 be different schools of thought, and whilst some deny that the SON 
 co-operates at all in the procession of the HoLy Guost, others ap- 
 proximate in their teaching to the ‘‘ Filioque,” but describe the rela- 
 tion between the Son and the Ho.y Spirit by the terms &Aauys, 
 Zxgavors or peoiteta, Some of these latter, however, shrink from de- 
 claring this relation to be Eternal, and evidently confine it to the Tem- 
 poral Mission ; ahilst the rest explain it to be an eternal radiation or 
 manifestation, yet not a Procession of Substance (#mapéis.) 
 
 On the other hand it has been thought that in the West also there 
 are two lines of teaching, one approaching the Greek Belief, and the 
 other drawing dangerously near to the assertion of Two Principles in 
 the Godhead: the former adhering to the language of S. Augustine, 
 asserts that the Hoty Guost proceeds “ principaliter a Patre ;” the 
 latter, that He proceeds from the FATHER and the Son ‘‘zequaliter.” 
 At first sight there appears to be an opposition between these two state- 
 ments which a closer view dissolves. S. Augustine does not mean by 
 ‘* principaliter a Patre” that the Hoty Guost proceeds first from the 
 FATHER, and secondly from the Son ; or that He proceeds more from 
 the FATHER than from the Son; but that He proceeds from the 
 FATHER “‘ principaliter,” because the FATHER is Himself Unbegotten, 
 whilst the Son is begotten of the FATHER, and “‘the FATHER gives 
 to the Son, that the Hoty Spirit should proceed from Him, as 
 well as from Himself.” The Procession from the FATHER and the 
 Son viewed in relation to the HoLy Spirir is equal, for the HOLY 
 SprRIT proceeds from the Two Divine Persons as from one Principle, 
 and with One Spiration; but viewed in relation to Themselves, He 
 proceeds principally from the FATHER, in that the Person of the Fa- 
 THER is Underived from any other, whilst the FATHER is the Eternal 
 Principle of the Son. Whatever fault may be attributed to the Latins 
 as to the addition of the ‘‘ Filioque,” and the way they defended it; or 
 whatever may be considered to be the vea/ difference in belief now; the 
 writings of S, Cyril alone are sufficient to vindicate the assertion, that 
 the doctrine of the ‘‘ Filioque” was once as clearly taught in the East 
 as it has been since in the West. 
 
280 NOTES. 
 
 a a Oa 
 
 SEE PAGE 250, 
 
 In the early Church chrism was used in the administration of Con- 
 firmation. Tertullian, de Bapt. (circ. A.D. 198), says, ‘* We are 
 anointed thoroughly with a blessed unction, according to ancient rule.” 
 This, however, may be an allusion to the use of *“unction” in Bap- 
 tism, for in the next chapter, the vilith, he treats of Confirmation. 
 Origen speaks of the Gift of the Sprrrr being represented ‘* under the 
 image of the oil.” S. Cyril of Jerusalem minutely refers to the **holy 
 ointment”. . . “applied to the forehead and other senses” as symbol- 
 izing the sanctification of the soul by the Hoty Guost. S. Cyprian 
 urges that ‘‘he who is baptized should also be anointed.” S. Ambrose, 
 S. Jerome, S. Augustine, &c., write to the same effect. But the 
 unction of chrism, that is, of a confection of oil and balsam, must be 
 distinguished from the “ unction of mystical oil.” Mystical writers see 
 in the oil the type of the grace of the HoLy SPIRIT, and in the 
 balsam the odour of a good conversation. The references to the use 
 of chrism at Confirmation are so ancient and so many, whilst the orzgiz 
 of the custom cannot be traced, that the practice may be said almost 
 to stand the test of an Apostolic source, according to S. Augustine’s 
 dictum, ‘‘that which the whole Church holds, and which was not in- 
 stituted by Councils, but was always retained, is believed most rightly - 
 to be handed down from Apostolic authority.” 
 
 In the Eastern Church the Laying on of Hands forms no part of 
 the Ordinance of Confirmation, save so far as the hand is used in 
 anointing the child. Thusin “the Longer Catechism,” Moscow, 1839, 
 Confirmation is defined in the following words, “‘ Unction with chrism 
 is a Sacrament in which the baptized, being anointed with holy chrism 
 on certain parts of the body, receives the gifts of the Hoty Guosr 
 for growth and strength in spiritual life.’ The words pronounced at 
 the unction are ‘‘ The seal of the gift of the Hoty GHOosT,”’ the same 
 as are found in Canon VII. of the First General Council of Constan- 
 tinople, in which ‘such as had been baptized by heretics were ordered 
 to be anointed with the holy chrism, on the forehead, nostrils, mouth 
 and ears, whilst the words were used—Zppayls Swpeas Mveduaros ‘Aylov.” 
 Labbé, Sac. Concil. Tom, III. p. 564. It is added in the above Cate- 
 
NOTES. 281 
 
 chism, ‘‘that the words of S. John may be supposed to refer to outward 
 unction, (1 S. John ii. 20;) but it is more certain, that the Apostles 
 for the imparting to the baptized the gifts of the Hoty Guost, used 
 imposition of hands. The successors of the Apostles, however, in 
 place of this, introduced unction with chrism, drawing, it may be, their 
 precedent from the unction used in the Old Testament.” Vide ‘‘ Doc- 
 trine of Russian Church,” ‘* Longer Catechism,” drawn up by Philaret, 
 Metropolitan of Moscow, and confirmed by the Most Holy Synod. 
 
 In the Roman Church, the question as to the ‘* materia” of Con- 
 firmation has been much debated. There have been three opinions : 
 one, that it consists in imposition of hands, which, however, survives 
 in the Latin Rite in a very general form, viz., the extension of the hands 
 of the Bishop towards the confirmees at the prayer ‘‘ Omnipotens sem- 
 piterne Deus,” &c. Another opinion is, that imposition of hands and 
 chrism form together the ‘‘materia.” Anda third, and generally re- 
 ceived view, is that the imposition of hands necessary for making the 
 sign with the chrism is sufficient for the valid administration of Con- 
 firmation. 
 
 That the mode of administering Confirmation is more in accordance 
 with Holy Scripture in the English Church than that which obtains 
 both in the Greek and Roman Communions is evident, though the 
 absence of chrism may certainly be regretted as an ancient and signi- 
 ficant part of the ceremonial. It need scarcely be observed that the 
 Laying on of Hands is sefictent as ‘‘ materia” for the conveyance of the 
 Divine Gift. We have not to confine ourselves to Anglican authorities 
 in support of this statement. Marsilius in IV. Q. 5, Art. I., is referred 
 to by Suarez as saying, ‘‘This was the opinion of Canonists.”” And 
 S. Bonaventura is quoted as sharing the same conviction, that impo- 
 sition of hands was enough. Hugo de S. Victore says, ‘‘ In primitiva 
 Ecclesia Spiritum Sanctum per impositionem manuum dandi soli 
 Apostoli potestatem habuisse leguntur.’’ Estius asserts, that ‘‘ the com- 
 mon opinion is that the Apostles in the beginning of their preaching 
 used no chrism in the administration of this Sacrament.” Whatever 
 may be the antiquity of chrism, the antiquity of imposition of hands is 
 greater, and has Scriptural authority. Vide Palmer, Orig. Liturg. Vol. 
 II. p, 200, and Bingham, bk. xii. c. 3, 2. 
 
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Genesis i. 1 
 
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 13 
 
 i, 26. 
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 Wisc. 
 
 viii. 8 . 
 XVill. 2, 13 
 MExIV Jers 
 
 pd | eS 
 
 Exodus iii. 2 
 
 xili. 21 
 Kine La.) 
 XXix. 2, 4O 
 ERR 34 ¢ 
 Xxxi. 18 
 SXXVs 931 
 XXXVli, 23 
 
 x0, 
 
 Levit. Vii. 10 ° 
 
 ix. 24 
 
 INDEX OF TEXTS. 
 
 PAGE 
 5, 8 
 13, 23,97, 151 
 184 
 
 SL TLS 
 
 Levit.—continued. 
 xlv. 7, 8, 10. 
 xxiii. 6, 8, 36, 40 
 
 Numb. vi. 15, 24—26 
 viii. 8 
 eel fae 
 xxvii. 18 
 
 Deut. iv.6 . 
 Vi. 4. 
 Vil. II 
 Xxli. 21 
 Joshua vi. 4,6. 
 Vii, 15 
 ix. 14 
 Judges iii, Io . 
 
 vi. 34, &c. . 
 bab ete. 
 
 E.Oamsx. Ess 
 xvi. 13 
 
 2 Sam. xxiii. 2, 3 . 
 
 PAGE 
 
 89, 90 
 
 9, 90 
 
284 | INDEX OF TEXTS. 
 a ees 
 
 PAGE PAGE 
 
 I Kings vi.7. . 9. . . 185 | Psalms—continued, 
 RVI 2e ort ieh, ee LER KUL. S97, i ee 
 AVILA eave ite ve Seok 39 xlV.i2.7. OU eye ae 
 VU. 445°45 (6) na ry xlv. 10. (PB V 2) speaG 
 ERED gin cc inosine eh xlvi'4'. 2, St Sane 
 XIX. II—13, 16 . 90, 115 clix,(f2 2.) .') See yaenne 
 Heth Ss 4 \is ee 
 2 Kingsiv.3—6 . . . . 107 i.e...) ee 
 Ieviti36 |.) . ae 
 1 Chron. xxii 322)" 06) |) 08 Exviil.'9'0')5! <1)... vy eae ee 
 XVill. 3187. seg ton eves 
 DAC VA? Bupiteeda Oya ty keke 185 Txxiits'24) 5. 007. pee 
 DaXIV.A8)) ac GLa ees 
 Nehem. ix.19 . . ...  .. 89 XCLV.1 IO Fi. eee ee 
 1620 Won en setae nnd KCVS Jin ta ceo) oe) eee 
 XCVILTY (oo ah i) kage ee 
 JOR TS ee. ee tr Ry civ. 30 - + + 92, 276 
 xxviii, 16-18 . . . 198 cx 10. . . 63, 82, 193 
 00.11 ep Le See es BU ey ee CXIX. 1S, 2 aoe 
 AKEVELL 07 Ye ec se diigo eds CXIX. 32 0 1's 2.) (E265 
 alii §, 6 80S S70 CxIx. 34,130. . . . 200 
 CXXVLE7 | hat GO 
 Peay IIT siyhe ten et sere cxxxlll, I,2. . . . 150 
 KViNLAI2O Me pee BAO Cons 7. ees 
 six) Tate Ieee cxlni. 10. 7) Y Seer 2ourng 
 xix. 4 . 144, 151, 152, 168 exlvii, 18 . boy aS 
 
 XIX: Oy % Gteaghetee, wee, 2 ; 
 EXE. 34. b/s, dy eRe | GE dOV. Vill. 1224 "ah 
 KXULM 2 Soa? eee eT 2 Se Ca ea mre gt Pe tS 
 RIV, 4 ea pte aks Rh 2...) a ce Be 
 XXV. 9 ee Od 
 
 XXVI. 1,\4°. 2) «6,:188/ 268+) Uiceles: ix.:1 (.) 0) Ree 241 
 EK. ©: Wes ees oner ds eee ented 
 
 xxxiv.8 . . . . . 196 | SongofSolomonii.g . . 102 
 XK VIA-69 lnk tae Reena IV. 4... tite Oe 
 US a7 oy a) ee ee Se Vs 10,°16)".20 ny ee eee 
 
Isaiah i. 3. 
 2s 315 
 vi. 2 
 Wie 3) 
 vi. 6, 7 
 Sil 2. 
 pa ec A 
 Xieast joe 
 SExLn Ore 
 XXXli. 15 
 
 XXXV. I 
 
 x1,'20,.3%". 
 
 xliv. 3 
 xlviii. 16 
 liii. 11 
 AS22400 
 Wait: TO} se 
 
 Ixii, 71. 
 
 Jerem. i. 5 
 BAKA 2s : 
 
 XXxili. 16 
 Le eee 
 
 Ezek. i. 13 
 nso; 
 Vili. 3. 
 SXXVilv,. 
 os 6.91 bts he 
 > be a be | 
 xlvii. 
 
 xlvii. 5. 
 
 Daniel ii. 
 li. 44 
 
 INDEX OF TEXTS. 
 
 285 
 
 PAGE 
 
 187 
 
 107, 110 
 tee 
 ae LO 
 115, 260 
 
 ae Seamed 
 - 75, 117 
 193, 268 
 et 
 93 
 
 161 
 
 » 257 
 
 wee OF 
 . 21, 86, 94 
 sy: 
 
 - 147 
 
 II, 68 
 
 94 
 
 PAGE 
 
 Hosea ix. 7(Heb.). . . 72 
 
 Joel ii. 28 . 
 
 Amos iv, 13 
 
 Micah v. 2. 
 Haggai ii. 5 
 
 Zech, iii. 9. 
 iv. 6. 
 Xli. 10 
 
 xlii. I 
 
 Wisdom i. 7 
 li. 24 
 sat By bana 
 Vili. I, 2 
 ie Tea 
 1x, 37 
 
 Ecclus. xv. 17 . 
 
 S. Matt.1.18 . 
 
 119, 177, 276 
 13 
 of 
 
 - 57; 83, 93 
 
 a Piet Pete OO 
 90, 95, 150 
 Ri a et: 
 
 mW hey 
 
 21 
 83 
 
 196 
 
 . 196 
 
 » 275 
 . II, 94 
 
 59 
 
 20, 21 
 - 73 
 . 182 
 - 77 
 270 
 » 203 
 268 
 . 206 
 $3201 
 - 197 
 235 
 
286 INDEX OF TEXTS. 
 
 PAGE PAGE 
 S. Matt.—continued. S. Luke —continued, 
 
 Ri? eee anne ee BOTS 1, 335 08st SIs Omen eo 
 RSTO Bias We Le rT LAL 2s eel Ge 73 
 Le omer at ol Me tes ae AIO i. 41, 67 5 «yo eG 
 Rea hy 7. Fe eae ore 1.'O7... 1.0) eee 73 
 BOLE itil send) ied 1. 70 *,: \. Gy eee 
 Ree) eon Bis Ro LD ij. 25—27 ., ee "73 
 POEL PEE tea eet OO MASA e. ee aD 
 RIL 2:27 hee ee eam 1.22 +. y. | SESS 
 KI 24. ele cies ete eT 30 Hy.:28, 20. 3.) 3 eee 
 RINT Mich Se lee cor Ma ey, X1.520 (Dike she Sinem 64 
 RU 47 bes cad ey eee 1 32 KiLZ10 07. 6, nee age 
 RVI dO per pte me treo Xa 912 MG, oh sh a ee 
 BVEML 7s keegan e136 Xi} 20.0 4) «UF eee ee 
 RVIIS Wee ere TOL Rll. 49 we! var S044) SU 
 KV. Ge ee ee ea TS KVL. 16, 31...) 154 162,96 
 RIK. 9500 punts ae 6 KIX.'44 6 6. 2, OR W/TaRT Se 
 Xe ee ie 8 Dah ce ete 3A XX. °3 * +, LPs 174 
 XAG ts Ree Go IV, 8 Pea) eee 97 
 RAUL. 139. Sie. A I, Nee 30 XXLVs 4.5. 3t + 2 eres 
 RAUL SIS Sistas eee aS xxiv. 49. 37, 128, 149, 252 
 
 SOXSLL. RS Biss du, oa ae 59 
 RAV $0935 GO.) je 1AG, 185 fo. JObN i./20 0+) a eee 194 
 RAVE 40 1 Se Mopar 1.8357 ee: 50, 142 
 xxvi. 69 . » 245 1. 0d; dO ee 35> 74, 137 
 XXVill. I9 . 15, 42, 150, 151 157 2a, ae eas 70, 152 
 XXvill,\10, 2Ow". soe GUT ST LB i402 Oe wot ee, 33 
 172 | Hic 9. te: 99 75 
 I 
 
 Bc MOTK 1. 12 pee, ee ee ”7 G2 eS. 4. eR 
 Lhe Td we ie is eee COM il. 5 . >. 1.° 2a seer 
 
 LV. 20: eigen “PER ERE SO Mi.S.. 2, i 165 
 VU (24 Os ve 2 a AOI 129... 4 eee 190 
 
 i 2E 8 3 Cr 217 
 
 Syelake do) el Se pyar iii-34 . 4) ee 
 Be Bog eee HG Fe 73 iV. 10 +4) +np 5, yee 131 
 
 1 eB ia el uey pee - 735 IOI 1V.<10, :14 4 92 
 
INDEX OF TEXTS. Ma 23, 
 
 PAGE PAGE 
 
 S. John—continued. Acts—continued. 
 IVS 2A as cages ae 7 Te Ser hoy oa ee Wak ee OG 
 NEQRE ZENE Sei ee Bae Wf Te Giusy an cod eG Ae On TTS 
 Vig Sorrel ame yes tc) 250 Ue Obese) bese <A OGEAT 
 Wiley 3 7e—GOD es ee tae.) O2 Eni Age eg. on Soest TG 
 Vip soe eres ee iat. 143 EPG iieel ey op ahide7, C50 
 ViiisOMe ants. AIT, 96 Lr SE 2a eines «pen thn TOL 
 ViIA TSO er: 4s cor. i.) OT i ds ee ae ABS 748 
 Wille 42ee epee ee ee) 33 LS Qin ah x «sy Bee 1OF 
 Viale Ae ee ay 4 ss) ss 45) 683 Wr ia e se se RES MEL 
 MR IOG Yeu he's, woh ye’ 250 List Soper. ig nog Sele RES 
 J RIS De any ees ee eee Welt et ye WAN ee ESTES 
 AEGON ce sy ies SLOE Meg l7 ue. ioe | atten OF 
 Sle SO ok’. oh ots Geet 205 hey: hte coe 
 Mile XVII she ee LOA ERR Eh Porarmttome etree iV, 
 SIVA Sg ate elOsS 202 We 37501 at vad WIESQRESE 
 MA LOU Mek on oh tll ce AA U4 see hs Veal ay RISC 
 xIv. 16. 14, 16, 26, 84, 96, Ly AFG se Noah he SUPER LAO 
 116, 235, 276 IE IO aN Nie. 163 
 EIVeGE 7 be ep fos 1207173 TVA4G Se sivked| «AYE ates EOE 
 Pa eE RLS yl et ia iv. 13 : 141 
 Riv OO eee ae T4010. 05 We S2ee he vans TASS Bad 
 xiv. 30 ae 75 Voi Sa E Bian e bet sates ay TOG 
 XV. 26. 32, 35, 36,95, 96, 137 Ver SH 4id «ers OM s 10) 2y OTA 
 RVI Ze sch s eh eedio thet OO Vath Pm AG a aaihis ae see 2A 
 VEE Pol 2ce) \slh ste ue OS VI Sis. ho hh ee Oe ee 26 
 BRIE OM SE oe Nie | 16 Vie ST st) aa se RE Ta 
 Visi SoA). hp cd sie TST Vile 55.52. segueakar aie kG 
 RVI EAs, ak teat. 10; 06 Villy 177s ho Se EER 2A 
 SWles Wheat ew set 32)° 37 He Be ot) Gee OE 
 SVile LOM sane. es 37 MI 2 thy Ce eae eg 
 EVILS 2 Pee ans a6 20,-109 MHS Oo, wate yt LOA, 
 Si 22 7 ee eet ELS TT 3 XV Be hen eh Me ible he NE TOQ 
 SVLOIG) ety. ahr TOA 
 BEE to ee es Sey, MVILO29d . 5h os ah OTe 4 
 
 Ld Ass 2 eee OT 249 AVI 29 2h snes SE 74S 264 
 
288 
 
 INDEX OF TEXTS. 
 
 PAGE 
 Acts—continued. 
 
 abo oN 182 
 ne. HN Be - 246 
 XXVlll. 25. 28 
 Romans i. 4 79 
 i. 20 hi. Bees 
 
 ili. 20 - 65, 67 
 v.5- - 82, 223, 239, 240 
 
 v. 6 - 240 
 
 v. 8, 10 97 
 
 v. 10. aihts a1 OO 
 Viseehes 209, 273 
 
 Vil. 12 4 68 
 Vili. 2 ee met? yf) 
 viii. 3 21, 149, 160, 182 
 Vill. 5, 6 gt PTA 
 Viil. 9 = hie eee 
 vill. IO . < ilag Wie Met ee 7 5 
 viii. 11 . 21, 79, 276 
 
 VUll..0).135 24 gb5) 10J20) 2.1) 57 
 
 Vill. 15 
 vili. 16. 
 Vili. 23 
 Vili. 24. 
 Vili. 24—26 
 Vili. 26. 
 Vili. 27 
 
 Vili. 35—39 
 IXe 4,5 « 
 ix. 33 
 
 x. 10, 
 X.17 
 x120 
 
 xi. 36 
 
 “il, 15 
 
 183, 265 
 ib eae 
 
 485,117,236 
 
 PAGE 
 
 Romans—continued. 
 
 XO]. (Ties tis herds Meee 
 XV. 13. 209, 226, 240, 259 
 
 FiCorsd: 13 + - .'. Tee renee 
 
 11. Deine. ‘a wie tebe 
 Lhe Sie +o ine. Hal ake 
 lls‘,°1O . ... 2°) Ee aneepes 
 11s TO’. ) js)» js 2h Ag2O sO 
 Ase Os0 2.) a's)? doe eS 
 Tiel Esief cs atm. aco MMe AE oes 
 ll. I5 i, - .'.\ > 4 POR, S09 
 1 A2 am tl. hs ky PRT 
 Ui. 16. . 28, 126, 133, 176, 
 212 
 We) Bi eile Be) to yell ote ems 
 Vi. IT. 5... o 6 2Ey AOA eIO 
 Vi, 15, 19 igh « » en seealos 
 WERT Bice eee 6 
 
 VELIO ise 5s snp a 
 WILL..O. te. a 3g 
 
 ¥..03 | 25 4p SiGe eee 
 XM josie! oe ne alle een Be 
 xii. 3 55 
 CUA ye 120 
 xli. 4—6 sige mae 
 41 Hig pa 144, 166 
 xii. 8—I10 162 
 xli. 13 e131 
 xii. 26 142 
 Sa Re 14 
 eis. te Le - 165 
 sili, 13.40 164 
 xiii. 8 » 259 
 xlli. 12 122 
 
INDEX OF TEXTS. 289 
 
 PAGE PAGE 
 
 I Cor.—continued. Eph.—continued, 
 SAV. 22) 0 wan eo eae ge TOS WR gee OF oy Fla tt e222 
 SVE (32 Me ch ee UR IOS Ut 20-722) Vai el ts LL od 
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 INDEX OF TEXTS. 
 
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 INDEX OF TEXTS, 
 
 Rev.—continued. 
 
 XX Grew ars aes 
 <Xitee Ps 
 eile ls 70d 7a 
 XXIL 2 
 
 poe ey fp ee 
 
 - 139 
 
 36 
 
 «, 21;, 36,-92 
 
 207 
 21 
 
 y 
 
LIN DEX OFS HS i Lo Cd aoe 
 
 Abel, the HoLy Spirit’s operations at the time of, 59. 
 Abraham, Hp by’ & 61. 
 », . Visit of Angels to, 9. 
 
 Absolute and Personal, 18. 
 Action, threefold, of the Hoty Spirit after the Fall, 58—72. 
 Acts, external, how ‘ common’ to Divine Persons, 49. 
 Adam, grace in, 56, 178. 
 Adoption, Spirit of, 266. 
 Agnosticism, 258. 
 Altruism, its limits, 230. 
 Angels, Fall of, 53—55. 
 
 95 greater powers of, Io. 
 
 bp ei RK ial OF, 16 33 
 
 », division of, different from mankind, 58. 
 Anger, Gift of knowledge in regard to, 204. 
 Antichrist, views of, 18, note. 
 Antiquity, a ‘ note’ of the Church, 150. 
 Apostles, no inner union till Pentecost, 128. 
 
 3 their posture towards Levitical rites, 108. 
 Athanasian Creed, 278, note. 
 Augustine, S., on ‘ Procession,’ 34, 279, note. 
 5 on the City of Gop, 61. 
 . on the source of contrition, 93. 
 
 Baptism, illumination in, 188. 
 
INDEX OF SUBFECTS. 
 
 293 
 
 Baptism, cause of justification, 181. 
 
 9 
 
 9? 
 
 3? 
 
 39? 
 
 CHRIST’S, 182. 
 
 HO Ly SPIRIT given in, 180. 
 ene: eee eres ow 
 
 types of, 182. 
 five effects of, 183. 
 
 Baptismal Formula, S. Hilary on, 19. 
 Beatitude, the first, 270. 
 
 39 
 
 the second, 203. 
 the third, 268. 
 the fourth, 247. 
 the fifth, 206. 
 the sixth, 201. 
 the seventh, 197. 
 
 Beatitudes differ from gifts and fruits, 272, 273. 
 
 Beauty in CHRIST, 262. 
 
 Beneficence, Fruit of, 208, 268. 
 
 Bernard, S., on Divine Unity, 6. 
 
 Beveridge, on Plural in Genesis, 8, note. 
 
 Blow on the cheek, meaning of, 251, note. 
 
 Breath, a symbol of the HoLy Guost, 113. 
 
 Brooke, Rev. Stopford, his view of Pentecost, 105, note. 
 
 Carlyle, on dogma of CuRIstT’s Deity, 4o. 
 Ceremonial Law, purposes of, 66, 67. 
 Character, sacramental, 160, 184, 253. 
 Charity, 258—267. 
 
 Chastity, Fruit of, 208, 271. 
 
 Chrism, 280, note. 
 
 CHRIST, silence of, concerning procession from Himself, 36, 37. 
 
 39 
 
 Head of men and angels, 134, 135. 
 
 His two ways of referring to the Hoty Guost, 24—27. 
 the SPIRIT works with, 76, 254. 
 
 His Words preparative for the Comforter, 95, 96. 
 
 His Work preparative for the Comforter, 96, OF 
 
 in His members, 134, 140. 
 
 Christianity can be transplanted, 110, 147. 
 
 99 
 
 preparation for, 85, 86. 
 
294 INDEX OF SUBECTS. 
 en Ne 
 Chrysostom, S., on Baptism, 180. 
 Church, small beginning of, 147. 
 
 9» aggressive, 150, I51. 
 
 »» enduring, 161. 
 
 »» oneness of, 138—140. 
 Cimabue, insight of, 202. 
 Cloud, a symbol of the Hoty Guost, 112, 11 3, note. 
 Comforter, the, 226, 235—241. 
 Coming of the HoLy Guost, 99—124. 
 
 , likened to the Incarnation, 100, 126. 
 
 Community of goods, 142. 
 Compunction, cause of, 238. 
 Concord, result of the Sprrit’s action, 177. 
 Confession, Gift of knowledge in regard to, 202. 
 Confirmation, 188. 
 
 ns five effects of, 247. 
 
 4 not renewal of Baptismal vows, 248, 250. 
 a its essence, 250, 
 
 Ar age for it, 251. 
 
 ¥ dispositions for, 254. 
 
 Constantinople, general council of, 29, 280, note. 
 
 Co-operation of the SprriT with Curis, 1 36. 
 
 Cosin, Bp., on Sacraments, 249, note. 
 
 Counsel, Gift of, 204—206. 
 
 Counsels of perfection, 205. 
 
 Courage of CHRIST, 245. 
 
 Covetousness, 206. 
 
 Creation, difference of, from Redemption, 184. 
 
 Creatures, Gift of knowledge in regard to, 201, 202. 
 *f S. Ignatius’ use of the term, 203. 
 
 Cyril, S. on the ‘ Filioque,’ 277, note. 
 
 Danger of the subject, 1. 
 Deacons, origin of, 278, note. 
 Definitions, importance of, 41. 
 Descent of CurIsT into Hell, 78. 
 Despair, 213. 
 
INDEX OF SUB#ECTS. 295 
 
 Devil-possession, 173, 175. 
 », the, not an Eternal Principle, 56. 
 
 Devotion, result of godliness, 267. 
 Dispensation of the SPIRIT, the last, 123, 212. 
 Dispositions for prayer, 234. 
 Divine Life, first unveiling of, 5. 
 
 », Nature, partakers of, through the HoLy GHosT, 177. 
 
 », Persons, acts appropriated to, 50. 
 Divinity of the Hoty GuostT, Ante-Nicene testimony to, 30. 
 in connection with the Incarnation, 23. 
 9 by difficulty of realizing, 19. 
 Gabriel’s declaration of, 23. 
 Scriptural evidence for, 20. 
 negative argument for, 21522. 
 testimony of Apostles to, 27, 28. 
 
 ys HA denial of, 19. 
 
 Dogma, value of, 40, 42. 
 Dove, a symbol of the HoLy GuosT, 88, 112. 
 
 Eastern Church, view of Consecration, 254. 
 Envy, 214, 268. 
 Epiphanius, S., lowliness in CHRIST, 36. 
 - on ‘ Procession,’ 38. 
 
 Evil caused a new form of the SPIRIT’S operations, 55. 
 Evolution, its bearing on the Work of the SPIRIT, 51. 
 
 - germs of, in Augustine, &c., 52. 
 Extraordinary gifts of the SPIRIT, 162. 
 
 & Faith, extraordinary Gift of, 163. 
 », virtue of, 188—192. 
 », and Hope compared, 223—233. 
 ,, the heart concerned in it, 189. 
 », without works, dead, 200, 
 »» Fruit of, 207. 
 Fall of man and angels different, 57. 
 Fallen man, not totally corrupt, 59. 
 FATHER, Fount of Deity, 35. 
 
296 INDEX OF SUBFECTS. 
 a ee 
 Fear, first effect of the SPIRIT, 80. 
 »» Gift of, 268—272. 
 », different kinds of, 268, 269. 
 Fellowship, craving for, 142. 
 Filioque, 32— 40, 277—279, note. 
 i, Dr. Pusey on the addition of, 39, note. 
 Finger of Gop, a title of the SPIRIT, 63. 
 Fire, a symbol of the Hoty Guost, 11 3—116. 
 Fitness of the Apostles for the Coming of the HoLy Guost, 103—106. 
 Florence, Council of, 32, note, 254. 
 Fortitude, Gift of, 242—247. 
 Francis, $., de Sales, sweetness in prayer, 196. 
 Fruit of faith, 207. 
 Fruits, their classification, 208, note. 
 »» three chief, 272. 
 
 Gabriel’s revelation, 16. 
 Genius not transmissible, 107. 
 Gibbon’s “ Five Causes,” 153, 
 Gift, a title of the Hoty Guost, 45- 
 Gifts of the Sprrit, 192—206, 244—247, 265—272. 
 Gluttony, Gift of understanding i in relation to, 201. 
 Godliness, Gift of, 265—268. 
 Goodness, Fruit of, 207, 268. 
 Godparents at Confirmation, 248. 
 Grace, Sacramental, 160. 
 »» and nature, 189. 
 », treasure of Apostles, 152, 159. 
 »»  prevenient, 82. 
 Gratitude, love of, 260. 
 Greek article, 11. 
 Greeks, their views of the relation of the Sprrit to the SON, 277, note. 
 »» Rite of Confirmation, 280, note. 
 Gregory, S., Naz., on Coming of the SPIRIT, 127. 
 Growth of spiritual life, 184. 
 »» Of the Church, 146. 
 Guilt revealed by the Law, 63. 
 
INDEX OF SUB¥ECTS. 297 
 Go bts Sach Fe each air whl eT DLS aS RE Ee 
 Hammond, on the term ‘ Paraclete,’ 235, note. 
 Hatfield, Council of, 37. 
 Healing, extraordinary Gift of, 164. 
 Heaven, a necessity, 229. 
 Holiness possible through the SPIRIT, 140. 
 ee a ‘note’ of the Church, 141. 
 Hozy Spirit, His triple reproof, 158, 159. 
 $5 only used of the Third Person, 16. 
 
 Hooker on the Church, 134, note. 
 Hope, natural, 223—225. 
 
 »»  ** Pleasures of,” 226, 
 
 »» Supernatural, 226. 
 
 »» grounds of, 240. 
 
 Immortality, 153. 
 
 Impenitence, final, 214. 
 
 Incarnation the second unveiling of the Divine Life, 10. 
 oy the test of Angels, 53, 54. 
 
 ys the SPIRIT’s work in, 72—74. 
 
 43 four reasons for the Sprrit’s work in, 74, 7 5 
 Indwelling of the Spirit, 174, 175. 
 
 re Ae peculiar to the New Dispensation, 172. 
 
 Ss rs a proof of His Godhead, 173—176. 
 
 + ae a motive for holiness, 209, 210. 
 
 *s an source of merit, 217—219. 
 
 _Inspiration and Revelation, 154—157. 
 Intercession of the SPIRIT, 236—238. 
 
 ‘Intervention of CHRIST, 137. 
 Invocation of the Hoty Guost at the Eucharist, 254. 
 Isaiah, vision of, 10. 
 
 Jerusalem, the place of the Coming of the Hoty GuosT, 107—111. 
 Jewish Church not expansive, 147. 
 Joy of Angels in the Ascension, 98. 
 eet Ole207 02926 
 Judas, Satan’s possession of, 174. 
 Judicial Law, 63. 
 
298 INDEX OF SUBFECTS. 
 SEE ENelier ta Eee aes a nts eVo hae 
 Kant, on ‘‘ Moral Law within,” 62. 
 Knowledge, extraordinary Gift of, 162. 
 oe Gift of, 201 —204. 
 », distinct from Counsel, 204. 
 
 Law and Prophets, right order, 70. 
 Law, how imperfect, 149. 
 
 », the second instrument of the Spirit, 62. 
 Lecky’s statement about Christian charity, 142. 
 Levitical Benediction, 9. 
 
 Life of CHRIST, S. Bonaventure, 76, 98. 
 », personal, hidden, 121, 122. 
 », from the SprRiT incorruptible, 131. 
 Lightfoot on S. Paul’s first appeal to Jews, 108, note. 
 An on the Fruits of the Sprrit, 208, note. 
 Lilly, ‘‘ Great Enigma,” 7. 
 Longsuffering, Fruit of, 207, 247. 
 Love, between the members in the Church, 144. 
 
 », distinctive mark of in the Incarnation, 97. 
 
 », different kinds of, 260—263. 
 
 » excellence of, 259, 260. 
 
 » creates love, 263. 
 
 > SUR TUit! Of, 2075272, 
 
 Luxury, Gift of wisdom in regard to, 197. 
 
 Macedonians, abuse of Scripture, 13, 236. 
 Manifestation of Divine Life, first epoch, 5. 
 
 » » second epoch, Io. 
 2 ” third epoch, 32. 
 > » fourth epoch, 42. 
 
 v Manner of the Hoy Sprrit’s Coming, 111—11 * 
 
 Marriage an image of CHRIST and the Church, 135. 
 
 Mediation of CHRIST, 236. 
 
 Meditation, Gift used in, 199. 
 
 Meekness, Fruit of, 204, 208. 
 
 Members of CHRIsT not His temples, 178, 179. 
 
 ' Mercy, distinctive mark of in the Coming of the Hoty Guost, ror. 
 
INDEX OF SUBFECTS. 299 
 
 Merit, from the SPIRIT’S presence, 217, 218. 
 Michael Angelo’s blindness, illustration from, 5. 
 Middle state, the SprRIT’s part with CHRIST in, 78. 
 Mill’s, J. S., substitute for Heaven, 3. 
 
 yt view of Christian hope, 229. 
 Miracles, extraordinary Gift of, 164. 
 Mission of Divine Person, definition of, 99. 
 Modesty, Fruit of, 208, 271. 
 Mysteries, Gift of understanding in reference to, 199. 
 
 Names of Gop, 10. 
 Nationality, effect of in the Church, 139. 
 Natural, basis of supernatural life, 223. 
 New Law, how inward and written, 156. 
 
 », sorrow, the, 238. 
 
 », Testament rests on the Church, 155. 
 Nicolas I., insertion of ‘‘ Filioque,” 278, note. 
 Noah, grace remained in, 61. 
 Number of the Fruits, 207, 208. 
 
 ” ” Scriptural ground, 207, note. 
 
 Object of prayer, 233. 
 Obstinacy, 214. 
 Oil, a symbol of the HoLy GHOsT, 90, 280, note. 
 Old Testament, read by the light of the New, 10, 86. 
 Oneness of GoD, 5—7. 
 
 ty “a alone made known to the Jews, 6. 
 Oral teaching before Inspiration, 152—154. 
 Order of Divine Persons in the Trinity, 42. 
 
 . zi an argument for the Divinity of the HoLy 
 
 GHOST, 42. 
 
 », Of the gifts, twofold, 193. 
 
 Origen, on evil spirits, 57, note. ~ 
 
 Paraclete, the, 16, 235, and note. 
 Patience, Fruit of, 208, 247. 
 Peace, result of the HoLy SPIRIT in the soul, 177. 
 
300 INDEX OF SUB¥ECTS. 
 
 a A A eee 
 Peace, Fruit of, 208, 272. 
 
 Perfecter, the Hoty Guost the, 51. 
 
 Perfection, 252, 273. 
 
 Personal Presence, 119—123. 
 
 Personality of the Hoty Guost a Christian Doctrine, 12. 
 
 9 x three modes of explaining away, 13. 
 23 » answers to the three, 14—16. 
 
 9» 4s difficulty of realizing, 12, 19. 
 
 23 ” and influence differ, 18. 
 
 9 AS importance of Rom. viii., 17. 
 
 >» 5 hiddenness of, 27, note. 
 
 2 Pr witness of Apostles to, 27. 
 
 2 9 a watchword, 17, 18, note. 
 
 > 9 negative argument for, 1I9—23. 
 
 As how attributed to Gop, 7. 
 Photius, quarrel of, 278, note. 
 Plurality in the Godhead, glimpse of, 8. 
 Positivism exaggerates the Christian standpoint, 229. 
 Prayer, 232—236. 
 Preparation for the Coming of the Sprrit, 86. 
 Prepositions, argument on, 20, note. 
 Presumption, 213. 
 Prevenient grace, 80, 
 Pride, 271. 
 Privation, more than absence, of good, 140. 
 Procession of the Hoty Guost, 32. 
 Greek and Latin terms equivalent, 
 32, 33, note. 
 language of Scripture concerning, 33. 
 explanation of the term, 34. 
 caution as to its meaning, 35. 
 witness of Apostles, 37, 38. 
 early traces of, 38. 
 ways of meditating on, 39. 
 how depicted by art, 39, 40. 
 Prophecy, extraordinary Gift of, 164. 
 Prophecies of the Coming of the HoLy Guosrt, 93, 94. 
 
 99 99 
 
INDEX OF SUBFECTS. 301 
 ee ee 
 Prophets, organs of the SPIRIT, 69. 
 
 Prudence, different from Counsel, 204. 
 Pusey, Dr., on the ‘‘ Filioque,” 39, note. 
 
 Reason, insufficiency of, 3, 4. 
 Relationship inadequate to express spiritual union, 130—132. 
 Religions, overthrown by the Church, 151. 
 Remedy of sin, revealed by the Law, 65. 
 Resistance of divine light, 213, 
 Resurrection, the SprRit’s share in it, 79, 276. 
 Retreat of Apostles, 116. 
 Reunion, Prayer for, 169. 
 Revelation, necessity of, 4. 
 ap differs from Inspiration, 154. 
 
 Sacraments, power of, 162, 180, 247, 254. 
 Sacrifices, animal, two views of, 66, 67. 
 Sanctity, a ‘note’ of the Church, 141. 
 Scripture, Holy, meanings of, 199. 
 Seleucia, Council of, 38, 277, note, 
 Self-derived, Gop, 7. 
 Self-examination, 202. 
 Self-love, 223, 257. 
 Seven, number typical of Gifts, 89. 
 Shechinah, a type of the Sprrit’s presence, 173. 
 Signs of the Hoty Sprrit’s visible Mission, 111—116. 
 Sin, greater malice of, 210, 
 », against the HoLy GuHostT, 212—216. 
 », degrees of, against the HoLy Guost, 214. 
 », - Augustine on, 212, note. 
 », restricted view of in the Old Law, 68. 
 Six sins which forerun sin against the Hoty Guost, 21 3,204. 
 Sloth, 247. 
 Son of Gop, Coming of, more abundantly foretold, 86, 87. 
 Sons of GoD, who, 60. 
 Spencer, H., *‘ Inscrutable Power,” 4. 
 Spirit, different senses of the word, 13, 78, note. 
 
302 INDEX OF SUBFECTS. 
 gS a eat ad ee 
 
 SPIRIT, the HOLy, latest revealed, 42. 
 
 + . remained after the Fall, 57. 
 i . His failure, 57. 
 na oe His rest in JEsus, 75. 
 
 Spirits, discerning of, 164. 
 Synagogue, its history and uses, 111, note. 
 
 Temperance, Fruit of, 208, 271. 
 Temple, the type of Church Worship, 111. 
 Temptation, faith in relation to, 192. 
 ‘The Hoty SprriT’ only in the New Testament, 12. 
 Theological virtues, 188, 223, 258. 
 Three visions used by Apostles, 159. 
 », Fruits, how accounted for, 207, note. 
 Toledo, Councils of, 277, note. 
 Tongues, Gift of, 117, 165. 
 of interpretation of, 165. 
 Transplantation of Christianity, 147. 
 Three Elements of Religion, Bp. of Ripon, 142. 
 Treasure of divine truth, 152—157. 
 Trine affusion in Baptism, 181, note. 
 Trinity, the Holy, delay in manifestation of, 6. 
 .. 9 the soul an image of, 221. 
 Triple anointing of David, 89. 
 »» perfection, 56, note. 
 Two days of most consequence, 84. 
 ,, temples, the, 185. 
 Types of the Hoty GuHosT, 87—93. 
 
 Understanding, Gift of, 198—2o1. 
 yi share of, in sin, 187, 188. 
 ys darkness of, 187. 
 Union with CHRIST, 135, 136. 
 »» of the SprriT with the Church indestructible, 134, 1 35. 
 5, Of the members of the Church with one another, 142—146. 
 5, of the HoLy Guost with human nature one of risk, 102. 
 Unity of the Church, 128, 138, 141, 168, 
 
INDEX OF SUBYECTS, 303 
 
 Unity, secret of strength, 150. 
 », Of Divine Life, the HoLy Guost, 44. 
 
 Vaughan, on ‘‘ Hebrews,” 54, note. 
 Vicar, the SPIRIT CHRIST’S, 96. 
 Virgin Mary, opinions as to her sinlessness, 100, 101, note. 
 
 Water, a symbol of the Hoty Guost, 87, 91, 92. 
 Will, all depends on, 222, 274. 
 Wind, a symbol of the HoLy GHOST, 92, 93. 
 Wisdom, extraordinary Gift of, 163. 
 
 *, Gift of, 194—197. 
 
 o three senses of, 195. 
 Witness of the SPIRIT, 242—244. 
 
 py ve S. Augustine and Monica, 244. 
 
 Work, the SprRIT’s last on earth, 276. 
 Workings of the SPIRIT in individuals in the Old Testament, 94. 
 Worship of the HoLy GuostT, definite, 45—47. 
 
 _ spirit of, 267. 
 Written Law, the, 156, 157. 
 
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