IMAGE EVALUATION 
 TEST TARGET (MT-3) 
 
 k 
 
 
 .f<r ^% 
 
 .% 
 
 ^V ^° J^ 
 
 \ 
 
 A 
 
 (/.. 
 
 4a 
 
 V] 
 
 <^ 
 
 ^1 
 
 / 
 
 
 
 >^^ 
 
 -^ 
 
 -^ 
 
 '^# 
 
 ^^-^m 
 
 1.0 
 
 I.I 
 
 ■ 50 ™^" 
 
 [if H4 
 
 1: ■;£ 112.0 
 
 I— 
 
 2.2 
 
 IL25 ill 1.4 
 
 Photogr^hic 
 
 Sciences 
 Corporation 
 
 m 
 
 1.6 
 
 23 WEST MAIN STREET 
 
 WEBSTER, N.Y. M580 
 
 (716) 872-4503 
 
 4 
 
 iV 
 
 <^ 
 
 ^' 
 
 
 ^^\ 
 
 ^^ 
 
 ^b"^ f|^'*' 
 

 i/.x 
 
 CIHM 
 Microfiche 
 Series 
 (Monographs) 
 
 ICiVIH 
 
 Collection de 
 microfiches 
 (monographies) 
 
 Canadian Institute for Historical IVIicroreproductions / Institut Canadian de micror«>productions historiques 
 
 1 
 
Technical and Bibliographic Notes / NoVes techniques et bibliographiques 
 
 The Institute has attempted to obtain tlie best original 
 copy available for filming. Features of this copy which 
 may be bibliographically unique, which may alter any 
 of the images in the reproduction, or which may 
 significantly change the usual method of filming, are 
 checked below. 
 
 Coloured covers/ 
 Couverture d« couleur 
 
 D 
 
 I I Covers damaged/ 
 
 Couverture endommag^ 
 
 Covers restored and/or laminated/ 
 Couverture restauree et/ou pellicul6e 
 
 Cover title missing/ 
 
 Le titre de couverture manque 
 
 Coloured maps/ 
 
 Caites geographiques en couleur 
 
 n 
 
 Coloured ink (i.e. other than blue or black)/ 
 Encre de couleur (i.e. autre que bleue ou noire) 
 
 Coloured plates and/or illustrations/ 
 Planches et/ou illustrations en couleur 
 
 Bound with other material/ 
 Relie avec d'autres documents 
 
 Tight binding may cause shadows or distortion 
 along interior margin/ 
 La reliure serree peut causer de I'ombre ou de la 
 distorsion le long de la marge interieure 
 
 D 
 
 Blank leaves added during restoration may appear 
 within the text. Whenever possible, these have 
 been omitted from filming/ 
 II se peut que certaines pages blanches ajout^s 
 lors dune restauration apparaissent dans le texte, 
 mais, lorsque cela etait possible, ces pages n'ont 
 pas ete filmees. 
 
 AiJriitional comments:/ 
 Commentaires supplementaires: 
 
 This Item is filmed at the reduction ratio checked below/ 
 
 Ce document est filme au taux de reduction mdique cidessous. 
 
 ^°^ 14X 18X 
 
 L'Institut a microfilm^ le meilleur exemplaire qu'il 
 lui a M possible de se procurer. Les details de cet 
 exemplaire qui sont peut-«tre uniques du point de vue 
 bibliographique, qui peuvent modifier une image 
 reproduite. ou qui peuvent exiger une modification 
 dans la methode normale de f ilmage sont indlques 
 ci-dessous. 
 
 □ Coloured pages/ 
 Pages de couleur 
 
 □ Pages damaged/ 
 Pages endommagees 
 
 □ Pages restored and/or laminated/ 
 Pages restaurees et/ou pellicultes 
 
 Pages discoloured, stained or foxed/ 
 Pages decoiorees, tachetees ou piquees 
 
 □ Pages detached/ 
 Pages detachees 
 
 0Showthrough/ 
 Transparence 
 
 □ Quality of print varies/ 
 Qualite inegale de I'impression 
 
 □ Continuous pagination/ 
 Pagination continue 
 
 □ Includes index(es)/ 
 Comprend un (des) index 
 
 Title on header taken from: / 
 Le titre de l'en-t£te provient: 
 
 □ Title page of issue/ 
 Page de titre de la I 
 
 □ Caption of issue/ 
 Titre de depart de la 
 
 n 
 
 livraison 
 
 iivraison 
 
 Masthead/ 
 
 Generique (periodiques) de la livraison 
 
 22X 
 
 J 
 
 26X 
 
 30X 
 
 12X 
 
 16X 
 
 20X 
 
 24X 
 
 28X 
 
 32X 
 
qu'il 
 
 scet 
 
 t de vue 
 
 ige 
 
 :ation 
 
 |ues 
 
 The copy filmed here has boen reproduced thaiiks 
 to the generosity of: 
 
 National Library of Canada 
 
 The Images appearing here are the best quality 
 possible considering the condition and legibility 
 of »he origir.ai copy and in keeping with the 
 filming contract specifications. 
 
 Original copies In printed paper covers arp filmed 
 beginning with the front cover and ending on 
 the last page with a printed or illustrated Impres- 
 sion, or the back cover when appropriate. All 
 L^ other original copies are filmed beginning on the 
 
 first page with a printed or illustrated impres- 
 sion, and ending on the last page with a printed 
 or illustrated impression. 
 
 The last recorded frame on each microfiche 
 shall contain the symbol — ► (meaning "COIM- 
 TIIMUED'i. or the symbol V (meaning "END") 
 whichever applies. 
 
 Maps, plates, charts, etc., may be filmed at 
 different reduction ratios. Those too large to be 
 entirely included in one exposure are filmed 
 beginning in the upper left hand corner, left to 
 right and top to bottom, as many frames as 
 required. The following diagrams illustrate the 
 method: 
 
 L'exemplaire film* fut reproduit grSce d la 
 g6ndrosit6 de: 
 
 Bibliothdque nationale du Canada 
 
 Les images suivantes ont 6t6 reproduites avec le 
 pJus grand soin, compte tonu de la condit'on et 
 de la nettetd de l'exemplaire film6, et en 
 conformit6 avec les conditions du contrat de 
 filmage. 
 
 Les exemplaires originaux dont la couverture en 
 papier est imprimde sont film..s en commencant 
 par le premier plat et en terminant soit par la 
 dernidre page qui comporte une empreinte 
 d impression ou d illustration, soit par le second 
 plat, selon le cas. Tous les autres exemplaires 
 origiriaux sont film6s en commenpant par la 
 premidre page qui comporte une empreinte 
 d impression ou d'illustration et en terminant par 
 la dernidre page qui comporte une telle 
 empreinte. 
 
 Un des symboles suivants apparaitra sur la 
 derni6re image de cheque microfiche, selon le 
 cas: le symbole — »► signifie "A SUIVRE" le 
 symbole V signifie "FIN". 
 
 Les cartes, planches, tableaux, etc., peuvent dtre 
 film6s d des taux de reduction diffirents. 
 Lorsque le document est trop grand pour dtre 
 reproduit en un seul clich6, il est filmd d partir 
 de I'angle supdrieur gauche, de gauche d droite 
 et de haut en bos, en prenant le nombre 
 d'images n6cossaire. Les diagrammes suivants 
 illustrent la mdthode. 
 
 D 
 
 22% 
 
 1 
 
 2 
 
 3 
 
 1 
 
I 
 
THE PARACLETE 
 
 A SERIES OF DISCOURSES ON THE PERSON 
 AND WORK OF THE HOLY SPIRIT 
 
 BY 
 
 WILLIAM CLARK 
 
 M.A., LL.D.. D.C.L.. F.R.S.C. 
 
 Professor of Philosophy in Trinity University, 
 
 Toronto. 
 
 THE SLOCVM LECTVREH iSgg. DELIVERED AT 
 THE l-NlVERSiry OF MICHIGAS 
 
 / 
 
 TORONTO 
 GEORGE N. MORANG & COMPANY LIMITED 
 
 1900 
 
(■70O 
 
 J 
 

 PREFACE. 
 
 Whatever may br^ the defects of this volume 
 It has not been undertaken without a deep sense 
 of the greatness of its subject, nor yet without 
 earnest and protracted study. The writer may 
 claim to have made himself acquainted with all 
 the principal treatises on the Holy Spirit, both 
 ancient and modern ; and he puts forth his own 
 contribution to the subject in the hope that there 
 raay be found in it some evidence of independent 
 thought and work. 
 
 Twelve years apo the writer was appointed by 
 Bishop Harris, a most distinguished member of 
 a great Episcopate, to deliver the second series 
 of Baldwin Lectures, the first having been given 
 b> the beloved Dr. Cleveland Coxe, Bishop of 
 
 2Tl r ""'''• '' '' ^'^^^ ^ ^^-P «-nse of 
 the high honor again conferred upon him that 
 he has undertaken this work entrusted to him 
 
 rL T^'""^ ^^"^ accomplished successor of 
 Bishop Hams, the Right Reverend Dr. Davies 
 
 William Clark. 
 
 Trinity College, Toronto, 
 Adv»nt, iSgg, 
 
j\ 
 
 1 
 
 M 
 
CONTENTS. 
 
 LKCTIJRK I. PAGR 
 
 The Holv Ghost vekv God ^ 
 
 M'X'TURI-: II. 
 
 ThF, PROMrsK Ol- THE Fa IHER ^6 
 
 LECTURH III. 
 The Fashioner ok the Second Adam 6^ 
 
 LFCTURE IV. 
 The Creator ok the Church go 
 
 LECTURE V. 
 The Teacher ot- the Church i ig 
 
 LECTURE VI. 
 The Like-Giver ,4- 
 
 LECTURR VII. 
 The Advocate ,8, 
 
 LECTURE VIII. 
 The Lnner Witness 207 
 
f 
 
 THE 
 
 CHARLOTTE WOOD SLOCUM 
 
 LECTURES. 
 
 The Charlotte Wood Slocum lectureship on 
 "Christian Evidences" was endowed in 1890 by 
 the lamented lady whose name it bears, the wife 
 of Elliott T. Slocum, Esq., of Detroit, in grateful 
 memory of the life and labours of the Right. Rev. 
 Samuel Smith Harris, D.D., LL.D., the second 
 Bishop of Michigan. Mrs. Slocum departed this 
 life in Dresden, 6th June, 1891. Bishop Harris 
 — to quote his own words — "moved by the im- 
 portance of bringing all practical Christian in- 
 fluences to bear upon the great body of students 
 annually assembled at the University of Michi- 
 gan, undertook to promote and set in operation 
 a plan of Christian work at said University, and 
 collected contributions for that purpose, of which 
 plan the following outline is here given, that is 
 to say : 
 
 To erect a building or hall near the University, 
 in which there should be cheerful parlours, a 
 well-equipped reading-room, and a lecture-room, 
 where the lectures hereinafter mentioned might 
 be given ; 
 
 To endow a Lectureship similar to the Bamp- 
 ton Lectureship in England, for the establish- 
 
ment and defence of Christian truth, the lectures 
 on such foundation to be delivered at Ann Arbor 
 
 nf'fL pT^.'^^TI^'^'^'' '''' °"^^^ communicant 
 of the Protestant Episcopal Church • 
 
 To endow two other Lectureships : one on 
 Biblical Literature and Learning, and the other 
 on Christian Evidences, the object of such Lec- 
 tureships to be to provide for all the students 
 who may be willing to avail themselves of a 
 complete course of instruction in sacred learn- 
 ing and in the philosophy of right thinking and 
 
 SI ^'''''^I'l ^''*^°"^ 7^^^^ ^« education can 
 justly be called complete. 
 
 The first of the Lectureships projected bv 
 
 S^^ ^?nT'. i^^* ^°^ *^^ establishment and 
 defence of Christian truth, was endowed in 1886 
 by the hon. Henry P. Baldwin and wife. The 
 second to be founded is that on Christian Evi- 
 dences and it IS in fulfilment of the earnest wish 
 of the founder tnat tne first course is given bv 
 the Rev. John Fulton, D.D., LL.D. The lee 
 turer is appointed upon the nomination of the 
 Bishop of Michigan. 
 
 As Mrs. Slocum executed no deed of trust when 
 she placed in my hands ten thousand dollars for 
 the object above named, I have thought it ad 
 visable to appoint as Trustees of this fund those 
 gentlemen who are charged with the trust of the 
 foundation for the Baldwin Lectureship, viz • 
 Messrs. Henry P. Baldwin, Henry A Havden* 
 Sidney D. Miller, Henry P.Baldwin, 2nd.HervvC' 
 Parke, with the addition of Mr. Elliott T. Slocum.' 
 
 Thomas F. Da vies, 
 
 Detroit, November, 1891. Bishop of Michigan. 
 

 th, the lectures 
 I at Ann Arbor 
 
 communicant 
 h; 
 ships : one on 
 
 and the other 
 t of such Lec- 
 1 the students 
 emselves of a 
 
 sacred learn- 
 i thinking and 
 education can 
 
 projected by 
 (lishment and 
 lowed in 1886 
 »d wife. The 
 Christian Evi- 
 5 earnest wish 
 le is given by 
 D. The lec- 
 nation of the 
 
 of trust when 
 nd dollars for 
 hought itad- 
 lis fund those 
 e trust of the 
 ireship, viz. : 
 A. Hayden, 
 ^nd.HervyC. 
 )ttT.Slocum. 
 
 VIES, 
 
 •lop of Michigan. 
 
 LECTURE I. 
 
 THE HOLY GHOST VERY GOD 
 
 Man's need of God. God may be known. God one am ..ee. I. 
 The Doctrine of the Trinity gradually revealed, n. Divinity 
 and Personality of the Holy Spirit. J. Divinity.-(,) Name of 
 God 'Iven; (,) Divine attributes and actions ascribed- (3) 
 Wc Ker of Miracles. 2. Personallty.-(.) Testimony of Gospels 
 specially words of Christ. (.) Acts of Apostles; (,) Epistles' 
 m. History of the Doctrine; Council of Constantinople. IV 
 Procession of Ho:y Spirit. Double Procession. Importance of 
 the doctrine. 
 
 ALL history testifies to the existence, in the 
 human race, of an inextinguishable long- 
 ing for a knowledge of God. Oftentimes 
 the enquiry may seem to be abandoned in despair. 
 Men have been ready to confess that the mystery 
 of the Godhead was unsearchable, and to cry out • 
 " Canst thou by searching find out God ? Canst 
 thou find out the Almighty unto perfection?"* 
 And the answer has come back : '^ We cannot 
 find Him out unto perfection. This mystery is 
 'higher than heaven' and ' deeper than hell • ' 
 how then can we know it?" In the grand 
 
 *Job xi, 7. 
 
t 
 
 * 7-ffE PARACLETE 
 
 language of Hooker:* -Dangerous it were for 
 the feeble brain of man to wade far into the 
 doings of the Most High; whom although to 
 know be life, and joy to make mention of His 
 name ; yet our soundest knowledge is to know 
 that we know Him not as indeed He is, neither 
 
 can know Him . Re is above, and we 
 
 upon earth ; therefore it behoveth our words to 
 be wary and few." 
 
 Such thoughts should ever be with us when 
 we take in hand to explore the mysteries of the 
 Godhead. Yet they should never be suffered to 
 press so heavily upon us as to paralyse our 
 spiritual energies and drive us to hopelessness. 
 Man IS himself divine, although finite, and there- 
 
 m u""^^ ''"^'^ something of the Divine. 
 
 Although no man hath seen God at any time, 
 yet the only begotten Son hath declared Him • 
 and that Son has said : "He that hath seen Me 
 hath seen the Father."t To refuse the revela- 
 tion which God has given, therefore, is no proof 
 of humility, but of arrogance. The agnostic is 
 merely interposing his own wilfulness in order 
 to s!mt out the light which descends from 
 heaven. God has truly revealed Himself ; and, 
 although our knowledge of Him can never 
 
 *" Eccles. Pol. 
 +St. John, xiv. 
 
 1. 2, 2. 
 
US it were for 
 ! far into the 
 although to 
 ention of His 
 e is to know 
 He is, neither 
 bove, and we 
 our words to 
 
 !th us when 
 steries of the 
 •e suffered to 
 )aralyse our 
 hopelessness, 
 e, and there- 
 the Divine. 
 it any time, 
 ilared Him ; 
 ath seen Me 
 the revela- 
 is no proof 
 agnostic is 
 ss in order 
 ends from 
 Qself; and, 
 can never 
 
 THE HOLY GHOST VERY GOD 6 
 
 be complete, yet, as far as it goes, it may be 
 true and adequate. 
 
 Now, the revelation of God which we have 
 received is a revelation at once of Unity and 
 Trinity. "Our God," says the same groat 
 writer, '< is One, or rather very Oneness, and 
 mere unity, having nothing but itself in itself, 
 and not consisting (as all things do besides God) 
 of many things. In which essential Unity of 
 God, a Trinity personal nevertheless subsisteth, 
 after a manner far exceeding the possibility of 
 man's conceit." 
 
 Here, then, is our starting point : the unity of 
 God, the central truth of Holy Scripture and of 
 the Christian Church, and the principle of all 
 true religious worship. That there is one Being 
 above all others, in whom all things subsist, 
 uncreated, self-existent, eternal, infinite, is not 
 only the faith which is consciously held by all 
 who worship the living and true God, but it is 
 a belief which has always been shared, although 
 dimly and indistinctly, even by poly theists and 
 idolaters. It has been remarked that men who 
 professed to believe in " gods many and lords 
 many," have yet in their hours of danger in- 
 voked the one God and Lord of all ; and one of 
 the greatest minds of the Church of Christ has 
 told us that the heathen had never fallen so 
 
1 
 
 o THE PARACLETE 
 
 Utterly under the belief of false gods as to have 
 lost the idea of the one God from whom all 
 things proceed * 
 
 If, however, we accept the testimony of the 
 Christian Scriptures, we shall conclude that God 
 is not only Unity, but Trinity in Unity. They 
 tell us of a Father who reveals Himself through 
 the Son and by the Holy Spirit. The writers of 
 the New Testament employ language concerning 
 the Son and the Holy Spirit which is intelligible 
 only on the supposition that each of these Persons 
 is, equally with the Father, Very and Eternal 
 God. The Holy Scriptures set before us the 
 history of those events in the development of the 
 human race, and in the dealings of Almighty 
 God with His creatures, in which He has reveal- 
 ed and declared His own Name and Nature and 
 Attributes. The revelation of the Holy Ghost 
 was, so to speak, the last word in this series of 
 disclosures. It completed the revelation of the 
 doctrine of the Holy Trinity, 
 
 For many years there has been a wide-spread 
 feeling in the Church that the doctrine of the 
 Holy Ghost does not hold its due place either in 
 
 *"Gentes non usque adeo ad falsos deos esse delapsas, ut 
 opinionem amitterent unius veri Dei, ex quo est omnis qualis- 
 cunque natura." S. August. C. Faust. 1. 20. n. 19, Cf. 
 Hooker, 1. c. 
 
 M 
 
f 
 
 ds as to have 
 m whom all 
 
 mony of the 
 ude that God 
 Fnity. They 
 iself through 
 'he writers of 
 e concerning 
 is intelligible 
 ;hese Persons 
 and Eternal 
 fore us the 
 pment of the 
 >f Almighty 
 ! has reveal- 
 Nature and 
 Holy Ghost 
 his series of 
 ation of the 
 
 wide-spread 
 ;rine of the 
 ze either in 
 
 se delapsas, ut 
 t omnis qualis- 
 20, n. 19, Cf. 
 
 Tf/E HOLY GHOST VERY GOD 7 
 
 the teaching of the Churo.i or in the life of its 
 members. During the last few years a good 
 deal has been done to wipe away this reproach. 
 The deepening of the study of theology has 
 brought the conviction that the ignoring of the 
 work of the Spirit is the mutilating of the doctrine 
 of Christ ; and treatises not a few have been put 
 forth giving evidence of deep meditation and en- 
 lightened thought on this great subject. Never- 
 theless, there is still much to be done. There 
 are still many religious and devout minds who 
 are unable to rise above the conception of the 
 Divine Spirit as an influence or energy ; and this 
 undeniable fact is an evidence of the need of 
 more careful instruction on the subject. On the 
 importance of the doctrine it is not necessary to 
 insist. Either the Holy Ghost is very God, of 
 one substance with the Father and the Son, or 
 the Church Universal has been in error for many 
 centuries. It is sufficient merely to state such 
 an alternative in order to point out the greatness 
 of the question now before us. 
 
 The Holy Ghost is very God— we have deem- 
 ed it best to take this fundamental doctrine as 
 our starting point ; and, before proceeding to deal 
 directly with the doctrine itself, it may be help- 
 ful first to say something on the doctrine of the 
 Holy Trinity, which is inseparably connected 
 
8 
 
 THE PARACLETE 
 
 with it. Indfjed it is obvious that the demonstra- 
 tion of the doctrine of the Trinity necessarily 
 involves the proof of the Godhead of the Holy 
 Ghost ; and, on the other hand, we cannot com- 
 pletely satisfy ourselves on the doctrine of the 
 third Person in the Holy Trinity without having 
 regard to the relations of the Three Persons. 
 As, however, our principal concern here is with 
 the truth of the Divine Spirit, the general doc- 
 trine will receive somewhat brief consideration. 
 
 i. Now, in considering a doctrine so myster- 
 ious and so awful as that of the Holy Trinity in 
 the Unity of the Godhead, we must bear in mind 
 that we are dealing not with mathematical 
 truth which is the subject of demonstration, 
 nor with observed fact which can be definitely 
 proved by testimony, but with spiritual truth 
 which needs a certain moral and spiritual prepar- 
 ation for its reception, and with a particular truth 
 which, after being obscurely intimated, was 
 gradually made known as men were prepared for 
 its reception. 
 
 As regards the doctrine of the Holy Trinity, it 
 is beyond question that it was not clearly revealed 
 to mankind for a long period of time, whilst it is 
 hardly possible to deny that there were certain 
 anticipations of the doctrine in the beliefs of 
 earlier ages. It is not difficult in some degree 
 
le demonstra- 
 Y necessarily 
 of the Holy 
 cannot com- 
 •ctrine of the 
 thout having 
 ree Persons, 
 here is with 
 general doc- 
 onsideration. 
 e so myster- 
 iy Trinity in 
 bear in mind 
 lathematical 
 monstration, 
 be definitely 
 iritual truth 
 itual prepar- 
 ticular truth 
 imated, was 
 prepared for 
 
 y Trinity, it 
 Tly revealed 
 i, whilst it is 
 vere certain 
 le beliefs of 
 ome degree 
 
 THE HOLY GHOST VERY GOD 
 
 to understand what we may call the reticence 
 of Divine Revelation on this subject. It is not 
 merely that all the nations of antiquity were 
 afflicted with polytheism, and that the chosen 
 people themselves were frequently falling into 
 the superstitions and idolatries of the nations 
 round about them. For these reasons alone it 
 might have been judged expedient to keep back, 
 for a season, a doctrine which might have foster' 
 ed such errors among a people whose spiritual 
 education was necessarily imperfect. But there 
 were other reasons. If the truth concerning the 
 Divine Nature had been made known in earlier 
 times, it must have been revealed nakedly, and 
 apart fi.m those facts which alone could give 
 it significance and power, and apart from that 
 prolonged religious discipline and education by 
 which it was actually introduced to the know- 
 ledge of men. Almighty God makes truth known 
 to his creatures as they are able to receive it, to 
 turn it to practical account, to profit by it, and 
 so it was in the revelation of the Holy Trinity. 
 On these principles we can understand what 
 is the kind of evidence which may reasonably 
 be expected in support of this myst3rious doc- 
 trine. It would obviously be quite unreasonable 
 to expect, in the earlier periods of Divine Reve- 
 lation, such clear intimations of the doctrine as 
 
10 
 
 THE PARACLETE 
 
 we find in the fully developed teaching of the 
 apostles of Christ. Those who call in question 
 the truth of the doctrine becauso it was unknown 
 to patriarchs and Hebrews, can hardly have 
 apprehended the principle of Divine Revelation 
 or even of the natural and providential govern- 
 ment of the world. In all spheres the Divine 
 processes are gradual, and it would not be 
 reasonable to expect that the Most High should 
 flash upon the eyes of His creatures the full blaze 
 of a complete revelation of Himself without a 
 previous prolonged and careful preparation. 
 
 At the same time, if these doctrines are true, 
 we might certainly expect some dim traces or 
 obscure intimations of them in the earlier records 
 of Divine Revelation, and at least we should be 
 sure that in the earlier stages there would be 
 nothing inconsistent with the fuller revelation 
 afterwards to be afforded. We should be sure 
 that these earlier teachings, although themselves 
 incomplete, would yet adapt themselves to the 
 later and fuller disclosures of Divine truth. Like 
 an outline map, they might teach us but little, but 
 that little would be accurate as far as it went, 
 and it would prepare the mind for the more com- 
 plete revelation afterwards to be given. We 
 might also expect that we should find the reve- 
 lation brightening onwards from its first dim 
 
THE HOLY GHOST VERY GOD 
 
 II 
 
 shing of the 
 in question 
 ^as unknown 
 hardly have 
 3 Revelation 
 itial govern- 
 I the Divine 
 )uld not be 
 High should 
 he full blaze 
 If without a 
 aration. 
 les are true, 
 im traces or 
 rlier records 
 t'e should be 
 •e would be 
 r revelation 
 )uld be sure 
 1 themselves 
 lelves to the 
 truth. Like 
 but little, but 
 r as it went, 
 e more com- 
 given. We 
 id the revo- 
 lts first dim 
 
 twilight to the perfect day of full truth and know- 
 ledge. We may say that these expectations have 
 not been disappointed. The doctrine of the Holy 
 Trinity, although it is not clearly revealed until 
 the descent of the Holy Ghost on the Day of 
 Pentecost, may yet be traced in the very earliest 
 records of the sacred collections and even in the 
 beliefs of the heathen. To some it appears to be 
 reflected in the constitution of the nature of man, 
 and even in the structure of the material world! 
 It has been well said that we must not quarrel 
 with the evidences of the Being of God which 
 have brought satisfaction ^o other minds, nor lay 
 too much stress upon those which approve them- 
 selves to our own judgment. In the same way, 
 we may not deny that there may be validitv in 
 the illustrations of the Holy Trinity which pious 
 and thoughtful men say they have discovered; 
 at the same time that we must beware of laying 
 too great stress upon proofs which are of doubtful 
 value. It may be that the Creator of all things 
 intended us to see in the sun, with its central fire 
 and the light and heat proceeding from it a 
 material image of that spiritual Reality by which 
 all things subsist. The tree with its root, its 
 trunk, and its branches, maybe to many minds 
 a striking symbol of the same truth.* If we are 
 
 •Tertullian, Adv. Praxeam, viii. 
 
12 
 
 THE PARACLETE 
 
 to see God in everything, wo must not quarrel 
 with those who believe that in these works of 
 His hands they behold the manifestations of His 
 Being. Yet it may be safer to employ such 
 analogies as illustrations of the doctrine and not 
 to depend upon them as arguments for its truth. 
 When, again, some of the deepest thinkers of the 
 Church have seen in the powers of the human 
 mind a reflection of the Holy Trinity, they not 
 unreasonably assume that, inasmuch as God has 
 made man in His own image, these essential dis 
 tinctions in the Godhead may be expected to be 
 in some manner and to some extent reproduced 
 in that created being who was made in His 
 likeness. For example, S. Augustine finds a 
 Trinity in the mind — memory, understanding, 
 and love— and in this trinity beholds the image 
 of God.* So Leibnitz discovers in man power, 
 knowledge, and goodness, which in us are partial, 
 but in God arc complete ; f whilst more modern 
 writers J discover a correspondence between 
 man's will, thought, and feeling and the three 
 Persons in the Godhead, the Father, the Son, and 
 the Holy Ghost. Interesting, however, as the 
 pursuit of such analogies must be considered, and 
 helpful as they may be to devout meditation, it 
 
 *De Trin. x 14, 10-12. t Th^odicie, Preface. 
 X Delitzsch, Bihl. Psychol. Sec. iv. 
 
THE HOLY GHOST VERY GOD 
 
 18 
 
 t not quarrel 
 ese works of 
 tations of Hia 
 employ such 
 trine and not 
 for its trutli. 
 linkers of the 
 >f the human 
 ity, they not 
 ih as God has 
 essential dis 
 xpected to be 
 it reproduced 
 made in His 
 jtine finds a 
 iderstanding, 
 Ids the image 
 . man power, 
 IS are partial, 
 more modern 
 nee between 
 nd the three 
 , the Son, and 
 rever, as the 
 >nsidered, and 
 meditation, it 
 
 ace. 
 
 may be wiser to abstain from introducing them 
 as evidences of doctrinal truth.* 
 
 It may be well, however, to dwell for a 
 moment on the well known fact, that the doctrine 
 of a Trinity in the Godhead has been held and 
 taught by heathen people, and those too, who, as 
 far as we know, were uninfluenced by the revel- 
 ation which was made to the chosen people, the 
 children of Israel. The instances are somewhat 
 numerous. It is well known that the Hindoos 
 believe in a Divine Trinity, whom they designate 
 by the names of Brahma, Vishnu, and Siva, and 
 to whom they ascribe attributes and qualities not 
 unlike those by which the three Persons in 
 the Holy Trinity, confessed by the Christian 
 Church, are distinguished.! The most ancient 
 of the Grecian mythologies, the Orphic, spoke 
 of the Supreme Being under the threefold char- 
 acter of Light, Counsel, and Life ; and Plato also 
 taught a doctrine of the Trinity. It is freely 
 admitted that such facts cannot be regarded as a 
 proof of the doctrine ; nor are they adduced for 
 
 Th*T'^K "^'^ "^"""^ ^''"'^ '■' *>" ''•'«" strikingly observed • 
 The Father .s the Principle, the Fountain of Deky ; the Word 
 
 h^R :T- T «"^«"«^-«'l Light ; and the Hoy Ghos^is 
 the Bond, the infinite Love of the two first persons. The Ho y 
 Spmt .s as he breath of love of the Father and the Son ' 
 
 " sfx Sv^ernHM ; "" p^.:'^ """"^ ""'"'^'^^^ ^^'^ - ^^^ 
 aix Systems of Indian Philosophy." 
 
14 
 
 THE PARACLETE 
 
 I' 
 
 this purpose. But at least they may be used to 
 rebut the charges of incredibility or impro- 
 bability.* 
 
 When we turn to the contents of the Old and 
 New Testaments, we are on surer ground. As 
 has already been remarked, we must not expect 
 to find any clear testimonies to the doctrine in 
 the Old Testament, whilst at the same time we 
 shall find there many expressions which entirely 
 harmonize with the doctrine taught in the 
 Creeds of the Church. 
 
 Thus, on the very first page of the Book of 
 Genesis, we have an account of the creation ot 
 the world, which not merely corresponds with 
 later narratives, but which may reasonably sug- 
 gest to usthe doctrine of the Trinity. We cannot, 
 indeed, go so far as to say that the words, "Let 
 us make man in our own image," and other 
 similar expressions can be held to suggest a 
 plurality in the Godhead. Such inferences are 
 manifestly unsafe and may even tend to croa' ■ 
 a prejudice against the doctrine. But w(; iuay 
 reasonably find an indirect testimony to it in the 
 
 •"The Socinians may do well to reflect whether that 
 1., 'o'v <vhirh was espoused by the deepest thinkers of the 
 •■u»(, . ! 'vorl :;, i;an be, ;n itself, so repugnant to natural reason 
 Ci ;■: uv. eligion as its opponents would have us believe." 
 litbc Bimpton Lee! -is, Ed. 2, page 122. 
 
i 
 
 T//£ HOLY GHOST VERY GOD 
 
 16 
 
 f be used to 
 or irapro- 
 
 che Old and 
 ;round. As 
 t not expect 
 doctrine in 
 mo time we 
 lich entirely 
 ght in the 
 
 the Book of 
 creation of 
 ■sponds with 
 sonably sug- 
 We cannot, 
 words, "Let 
 ' and other 
 » suggest a 
 'erenceM .re 
 nd to create 
 3ut w( iiiay 
 y to it in the 
 
 : whether that 
 thinkers of the 
 ) natural reason 
 ive us believe." 
 
 language employed to describe the creation, 
 espociaily when it is compared with the first 
 chapter of the Gospel according to S. John. 
 
 In both of these passages we have God the 
 Ci-eator, God creating by His Word, in Genesis 
 implicitly and in S. John explicitly; and in 
 Genesis also the Spirit of God hovering or brood- 
 ing upon the face of the waters. So again, in 
 the history of the baptism of our Lord in the river 
 Jordan, we are irresistibly drawn to similar 
 reflections. It would perhaps be indefensible to 
 say that this scene proves the doctiine of the 
 Trinity; but it is impossible to deny that it is 
 very impressively suggested and represented by 
 the incidents here recorded. The Son, incarnate 
 to do the will of the Father, stands in the water ; 
 the Holy Ghost in the form of a dove hovers 
 over the Son; whilst the voice of the Eternal 
 Father issues from the clouds. 
 
 It is not too much to say that the doctrine is 
 at lenst suggested by the appearance of the three 
 angels to Abraham, when we notice the manner 
 of speech adopted by the mysterious visitants, 
 and the fact that Abraham addresses them either 
 individually or collectively as Jnhovah*. As re- 
 gards the testimony of the New Testament, we 
 
 •Gen. xviii, i, 13, 17, ao, 26, 27, 30, 33. 
 
16 
 
 THE PARACLETE 
 
 % 
 
 •J 
 
 • (. 
 
 w< 
 
 } 
 
 I I 
 
 cannot doubt that the doctrine is plainly declared 
 in the baptismal formula : " Make disciples of all 
 the nations, baptizing them in the name of 
 the Father and of the Son and of the Holy 
 Ghost ;"* and also in the apostolic benediction : 
 <' The grace of the Lord Jesus Christ, and the 
 love of God and the Communion of the Holy 
 Ghost be with you all. "f But such passages may 
 be best considered under the special doctrine of 
 the Holy Ghost. 
 
 ii. It is with this subject, the Divinity and Per- 
 sonality of the Holy Spirit that we are here more 
 immediately concerned ; and to this subject we 
 must now direct more particular attention. But 
 first let us ask what we mean when we assert the 
 proper Godhead of the Holy Spirit. One of our 
 Creeds declares "The Holy Ghost isGod," by which 
 we assert not merely that He is Divine, but that 
 He is a Divine Person ; that He is not merely of 
 one substance with the Father and the Son, but 
 that He is also personally distinct— not separate, 
 but distinct— from the Father and the Son. We 
 assert that He is not a mere attribute, influence, 
 or energy, but a distinct subsistence ; in perfect 
 harmony with the other two Persons, but not 
 identical with them. In short, we declare that, 
 
 *S. Matt, xxviii, 19. 
 t2 Cor. xiii, 14. 
 
 I I 
 
THE HOLY GHOST VERY GOD 17 
 
 While the Father, the Son, and the Holy Ghost 
 are One God, the Holy Ghost is not the Father, 
 or the Son, or a mere influence proceeding from 
 Them. 
 
 1. With regard to the Divinity of the Holy 
 Spirit as distinguished from His personality, we 
 do not suppose that there will be any difference 
 of opinion among professing Christians, who are 
 believers in the authority of the New Testament. 
 Indeed it is somewhat difficult to understand how 
 any of those who profess dependence for divine 
 knowledge upon the canonical Scriptures can 
 deny the doctrine of the Holy Trinity We do 
 not mean to say that any individual Christian 
 who might take up his Bible without previous 
 knowledge of these doctrines would at once dis- 
 cover them there. As a matter of fact, we know 
 that It was only after three centuries and many 
 anxious controversies that the Church promul- 
 gated these doctrines in the form in which they 
 are now received. But we must hold it for 
 certam that whoever does sincerely, devoutly 
 and without prejudice search the Scriptures will 
 find sufficient and convincing testimony to the 
 Divmity and Personality of the Holy Ghost, as 
 these doctrines are set forth in the Catholic 
 Creeds. 
 
 We shall find, in the Old Testament as well 
 
 
18 
 
 THE PARACLETE 
 
 It. 
 
 • *■ 
 
 as the New, names assigned to the Holy 
 Ohost which belong to God alone ; and we shall 
 find Divine attributes and Divine works distinct- 
 ly ascribed to Him. If this is true, and if we 
 further find sufficient testimony to assure us that 
 He is not a mere influence proceeding from the 
 Father, but is spoken of as possessed of the same 
 Personality with the Father and the Son, then 
 we are justified in asserting that no other theory 
 of His nature and character will account for 
 these statements but that which declares Him to 
 be very God. 
 
 (1) Remark, in the first place, that the Name 
 of God or Jehovah is frequently employed inter- 
 changeably with that of the Holy Spirit. Two 
 or three examples may suffice. Thus (2 Sam. 
 xxiii, 2) King David says : " The Spirit of the 
 Lord spake by me," and in the next verse he 
 adds, " The God of Israel said." In Isaiah vi. 9, 
 we read that the voice of Jehovah said to the 
 prophet, " Go and tell this people, hear ye indeed, 
 but understand not ;" and S. Paul (Acts xxviii. 
 25) ascribes those words to the Blessed Spirit ; 
 "well spake the Holy Ghost by Isaiah the pro- 
 phet unto your fathers," quoting the words of 
 Isaiah. So, in the prophetic song of Zacharias 
 we are told generally that God " spake by the 
 mouth of His holy prophets," and, in the begin- 
 
 I 
 

 THE HOLY GHOST VERY GOD 19 
 
 ning of the Epistle to the Hebrews, that God of 
 old times spoke to the fathers ; whilst S. Peter 
 declares that "holy men of God spake as thev 
 were moved by the Holy Ghost."* So, when 
 Ananias was rebuked by S. Peter for his false- 
 hood, the Apostle declared that he had lied '< to 
 the Holy Ghost," and again, that he had "not 
 lied unto men, but unto God."f 
 
 (2) In the next place, we remark that Divine 
 attributes and actions are ascribed to the Holy 
 Spirit. Thus the author of the Epistle to the 
 Hebrews (ix. 14) speaks of Him as the " Eternal 
 Spirit ;" and in Genesis (i. 2) the work of creation 
 is attributed to Him : " The Spirit of God moved 
 upon the waters." So in Psalm xxxiii. 6, we read, 
 "By the word of the Lord were the heavens 
 made ; and all the host of them by the breath 
 [Spirit] of His mouth." Here the work of creation 
 is ascribed first to the Word of God, who is by 
 S. John identified with the second Person in the 
 Blessed Trinity, and secondly to the Spirit who 
 proceeds from God and the Word. To the same 
 eff'ect we read in Psalm civ. 30 ; " When Thou 
 lettest Thy breath [Spirit] go forth, they shall be 
 made; and Thou shalt renew the face of the 
 earth." 
 
 I ' 
 
 ^K 
 
 •St. Lukei. 70 ; Heb. i. i ; 2 Pet. 
 tActs V. 3, 4. 
 
 21. 
 
•i 
 
 
 
 20 THE PARACLETE 
 
 (3) The Divine Spirit is also spoken of as the 
 worker of miracles. He is the Agent of the 
 miraculous conception of our Lord. The angel 
 who appeared to S. Joseph told him concerning 
 his betrothed, " that which is conceived in her is 
 of the Holy Ghost." Our Blessed Lord Himself 
 professed to work miracles by the power of the 
 Holy Ghost : "li I by the Spirit of God cast out 
 devils, then is the Kingdom of God come upon 
 you;"* and S. Paul, when speaking of the 
 diversities of gifts which God bestows upon men, 
 declares : " All these worketh the one and the 
 same Spirit, dividing to each one severally as 
 He will."f 
 
 These passages, and many others of like char- 
 acter which might be adduced, prove sufficiently 
 the Divine nature of the Blessed Spirit. On this 
 aspect of the subject, however, there is the less 
 need to dwell from the fact that, in some sense, 
 it is commonly admitted. That which we are 
 more particularly required to consider, and to 
 give satisfactory reasons for believing, is the 
 Personality of the Spirit, a doctrine which is but 
 loosely held by a considerable number of devout 
 and reverent Christians. + Now, we must repeat, 
 
 *S, Matthew xii. 28. +1 Cor. xii. 11. 
 
 JKahnis {Die Lehrevom heiligen Geist) roundly declares that 
 " modern {derneuere) Protestantism has given up the Person- 
 ality of the Holy Spirit." 
 
 \ 
 
THE HOLY GHOST VERY GOD 
 
 21 
 
 this is no unimportant question, but one which 
 strikes at the very foundations of the Catholic 
 faith. 
 
 2. The arguments for the Personality of the 
 Holy Spirit are naturally sought in the New- 
 Testament, and we may conveniently consider 
 them separately as they occur in the Gospels, in 
 the Acts of the Apostles, and in the Epistles. 
 
 (1) The testimony of the Gospels, and especial- 
 ly that of our Blessed Lord, recorded in the 
 Gospels, will demand our first attention. Here 
 we believe the evidence is complete, and will 
 satisfy any one who acknowledges the authority 
 of the Speaker and is willing to take His language 
 in its simple, natural meaning. 
 
 Reference has already been made to the 
 incidents connected with the Baptism of our 
 Lord and their significance. Without dwelling 
 longer on thi . subject and some others which 
 bear a meaning in harmony with it, we would 
 direct attention to the more formal teaching of 
 our Lord with reference to Remission and office 
 of the Holy Spirit, especially as contained in the 
 valedictory address to His disciples, as recorded 
 by S. John, and more particularly in the passages 
 relating to the Comforter. 
 
 With regard to the exact meaning of the 
 word, Paraclete, here translated Comforter and 
 
 - 
 
 
 il 
 
 Jii 
 
I 
 
 \i 
 
 22 
 
 THE PARACLETE 
 
 I? 
 
 \ 
 
 ) 
 f 
 
 elsewhere Advocate, we shall hereafter have 
 something to say. At present we are con- 
 cerned only with the Personality of the Pai-a- 
 clete. On this point let us consider the force 
 of our Lord's teaching as recorded by S. John 
 in the fourteenth and sixteenth chapters of his 
 Gospel, 'a will pray the Father/' He says, 
 "and He shall give you another Comforter' 
 that He may be with you forever, even the 
 Spirit of truth : Whom the world cannot 
 receive; for it beholdeth Him not, neither 
 knoweth Him : ye know Him ; for He abideth 
 with you, and shall be in you." Again, « The 
 Comforter, even the Holy Spirit, whom the 
 Father will send in My name. He shall teach you 
 all things, and bring to your remembrance all 
 that I said unto you." Further on in the same 
 address. He says, " It is expedient for you that I 
 go away ; for, if I go not away, the Comforter 
 will not come unto you, but if I go I will send 
 Him unto you." And again, "When He,* the 
 Spirit of truth, is come, He shall guide you 
 into all the truth .... and He shall declare 
 unto you the things that are to come. He shall 
 glorify me."f 
 
 •Note here and elsewhere the masculine pronoun (Ekeinosl 
 whereas the Greek for Spirit (Pneuma) is neuter. 
 +8. John xiv. i6 j xiv. 26 j xvi. 7, 13, 14. 
 
THE HOLY GHOST VERY GOD 
 
 Such language needs no minute analysis in 
 order that we may ascertain its meaning. No 
 words could express more clearly the personality 
 of the subject concerning whom the testimony is 
 given. Our Lord contrasts Him with Himself 
 as " another Paraclete "—a strange manner of 
 speech if the other Paraclete were a mere in- 
 fluence. Then personal acts and attributes are 
 assigned to Him : He will teach, He will bring 
 to remembrance ; when the Lord Jesus departs, 
 He will come in His place ; and he will guide 
 into truth, and declare things to come. If 
 such language does not signify the personality 
 of the subject, no language could certainly do so. 
 In the same way, the baptismal formula already 
 quoted must be held to imply the personality of 
 the Spirit, seeing that He is connected with the 
 Father and the Son as co-ordinate with Them. It 
 would be difficult indeed to imagine that we have, 
 in these passages, merely strong personifications 
 of an energy, power, or influence,unless we should 
 find that such an interpretation was necessitated 
 by other passages in the New Testament. We 
 venture to assert that no such passages will be 
 found. 
 
 (2) Let us pass on to the Acts of the Apostles. 
 Early in the book we come upon the history of 
 the sin of Ananias, and we find S. Peter charging 
 
 I 
 
24 
 
 THE PARACLETE 
 
 
 il 
 
 '•f' 
 
 f. 
 
 
 I 
 
 him with lying to the Holy Ghost, a strange 
 expression unless He were a person ; and the 
 meaning is made clearer by the Apostle repeating 
 the accusation in another form : " Thou hast 
 not lied unto men, but unto God."* In the same 
 bookf we read ; '' As they ministered unto the 
 Lord, and fasted, the Holy Ghost said, Separate 
 me Barnabas and Saul for the worli whereunto I 
 have called them." Again, in the letter address- 
 ed + by the first apostolical Council at Jerusalem 
 to the Church at Antioch, we have the following 
 words : « It seemed good to the Holy Ghost and 
 to us to lay upon you no greater burden than 
 these necessary things." It is needless to com- 
 ment on such expressions. If they do not convey 
 to the reader the idea of personality by their own 
 mtrinsic meaning, no amount of argument would 
 be likely to produce conviction. If we are to 
 reject such testimony, supported as it is by the 
 concurrent support of the Church.we mustadopt 
 entirely new methods of dealing with the 
 Scriptures and with Catholic consent. 
 
 (3) The same doctrine is taught and implied 
 m the apostolical Epistles. We have already 
 referred to the apostolic benediction in illus- 
 tration of the doctrine of the Trinity ; but it 
 
 •Acts V. ,3, 4. +Acts xiii. 2. 
 ♦Acts XV. 28. 
 
 11 
 
THE HOLY GHOST VERY GOD 
 
 is equally clear in support of the personality of 
 the Holy Spirit. The remarks on the baptismal 
 formula are here equally applicable. How could 
 ■we employ this language : " The grace of our 
 Lord Jesus Christ, and the love of God, and the 
 communion of the Holy Ghost be with you all," 
 unless the Spirit were co-ordinate with the 
 Father and the Son. If the Father and the Son 
 are persons, which no one denies, although dif- 
 ferent opinions may be held in regard to the 
 nature of the Son's personality, then surely the 
 Holy Ghost must be personal also. 
 
 But this is by no means a solitary proof of the 
 doctrine in the epistles. It may be safely said 
 that there are many passages which necessitate 
 the assumption of this doctrine, and none which 
 are at variance with it. Some of the places in 
 which the Personality of the Spirit is asserted or 
 implied may be briefly indicated ; it will not be 
 necessary to dwell upon them at length. Thus 
 in the Epistle to the Romans (viii. 26) the Spirit 
 is said to help our infirmity, for " the Spirit Him- 
 self maketh intercession for us . . . according 
 to the will of God." In the first Epistle to the 
 Corinthians (ii. 11), we read, " The things of God 
 none knoweth, save the Spirit of God ;" and in 
 the same epistle (iii. 16), He is said to dwell in us 
 as in a temple. So, further on (xii.) the Apostle 
 
 :•% 
 
 t 
 
 n 
 
 "I 
 
 V 01 
 
*5 
 
 26 
 
 THE PARACLETE 
 
 
 speaks of the diversities of gifts and the One 
 Spirit who is the giver ; and in the Epistle to the 
 Galatians (iv. 6), he tells how " God sent forth 
 the Spirit of His Son into our hearts, crying 
 Abba, Father ; " and to go no further, again, in 
 the Epistle to the Ephesians (iv. 30), he says : 
 '' Grieve not the Holy Spirit of God." When we 
 take these and other similar passages into con- 
 sideration, it seems impossible that those who 
 acknowledge the authority of the witnesses 
 should hesitate to accept the doctrine.* 
 
 iii. To those who appreciate the historical 
 study of Christian doctrine it will seem ofimpor- 
 tance to trace the maintenance of the Divinity 
 and Personality of the Holy Spirit in the teaching 
 of the Church. Indeed, however plausible our 
 deduction of a doctrine from Scripture texts may 
 be, we must not complain if men refuse to accept 
 our conclusions until we have proved to them 
 that the Church of the first ages understood the 
 sacred records in the same sense. Novelties in 
 doctrine are reasonably suspected ; and if it could 
 be shown that the opinion which we have main- 
 tained was opposed or even unknown in the 
 times immediately succeeding the days of the 
 
 •Reference may here be made to some excellent and con- 
 vincing: remarks in Dr. Stevens's recently published "Theology 
 of the New Testament," pp. 215 and 245 (T. & T. Clark). 
 
THE HOLY GHOST VERY GOD 
 
 27 
 
 Apostles, this would be a fatal objection to our 
 conclusions. 
 
 In tracing the doctrine of the Holy Spirit in 
 the first ages, we may expect similar phenomena 
 to those by which we are confronted in studying 
 the doctrine of the Eternal Word and the God- 
 head of the Lord Jesus Christ. This doctrine 
 was not formulated by the Church until the 
 Council of Nicpea, although it was held implicitly 
 by the Church from the beginning, and the 
 Nicene formula for the first time gave clear and 
 full expression to the teaching. So the doctrine 
 of the Holy Ghost underlay and was involved in 
 the teaching of the Church from the beginning, 
 but was brought to articulate expression in the 
 Creed of Constantinople.* 
 
 When we turn to the records of primitive 
 Christianity, we find that, up to the time when 
 heresies arose, rendering necessary a more strict 
 definition of the truth, there was a certain 
 amount of vagueness of expression, which excited 
 neither doubt nor opposition, because it did not 
 conflict with the underlying convictions of the 
 Christian mind. But it may be positively assert- 
 ed that, even before the time of the more exact 
 definition of the doctrine, there are no statements 
 to be found, in authors who represent the mind 
 
 *On the primitive faith in the Holy Trinity, see Note A. 
 
 
 I. 
 
98 
 
 THE PARACLETE 
 
 
 '•.*' 
 
 U' .1 
 
 Of the Church of their age, which are at variance 
 with those convictions which we have here set 
 forth as part of the Catholic faith ; and, further, 
 that the references to the Holy Spirit which are 
 found in the writers of the first three centuries, 
 are such as either express the doctrine or are in 
 agreement with it, as it is set forth in the Creed 
 of Constantinople, or in the Quicunque Vult, 
 known as the Creed of S. Athanasius. 
 
 Thus S. Justin Martyr says: "We confess 
 that we are atheists so far as gods of this kind are 
 concerned, but not with respect to the most true 
 God, the Father of righteousness . . . Both Him 
 and the Son who came forth from Him— and the 
 prophetic Spirit, we worship and adore, knowing 
 them in reason and truth* 
 
 To a similar effect Athenagoras speaks in his 
 Plea for Christians.^ « Who would not marvel," 
 he asks, « to hear men call us atheists, although 
 we speak of God the Father, and God the Son, 
 and the Holy Ghost, and set forth at once their 
 power in unity and their distinction in order." 
 
 In the Martyrdom of Pnlycarp, a document 
 belongmg to the first half of the second century, 
 we find the following : « We wish you, brethren, 
 all happiness, while you walk according to the 
 
 *Apolog. i. 6. 
 
 '^Leg. lo, cf. 12 and 24. 
 
THE HOLY GHOST VERY GOD 99 
 
 doctrine of the Gospel of Jesus Christ, with whom 
 be glory to God the Father and the Holy Spirit ;" 
 and in the Martyrdom of Ignatius, somewhat 
 later, the concluding words are as follows ; ''In 
 Christ Jesus our Lord, by Whom and with Whom 
 be glory and power to the Father, with the Holy 
 Spirit for evermore. Amen." 
 
 S. Irenieus teaches distinctly the Godhead of 
 the Holy Ghost and His personal distinction from 
 the Father and the Son. " In all and through 
 all," he says, « there is one God, the Father ; and 
 one Word, the Son ; and one Spirit; and to all 
 who believe in Him one Salvation."* 
 
 By the time of Tertullian the heresy of Patri- 
 passianism, advocated by Praxeas, the forerunner 
 of Sabellius, had arisen ; and Tertullian set him- 
 self in opposition to this error. It has been said 
 that his language is somewhat uncertain ; but a 
 closer examination of his statements will satisfy 
 us that this effect is produced by his eagerness 
 to confute some of the other rising errors of his 
 day. It is certain that he did in fact hold that 
 which was subsequently promulgated as the 
 Catholic doctrine, "As if," he says, «m this 
 way also One were not All, since all are of One 
 namely by unity of substance ; and nevertheless 
 
 *Adv. Har. iv, 20, i. 
 
80 
 
 THE PARACLETE 
 
 n 
 
 "I 
 
 t 
 
 the mystery of the dispensation {Oikonomias) is 
 preserved, which distributes the Unity into a 
 Trinity, placing the Three in order, the Father 
 and the Son and the Holy Spirit. They are three, 
 however, not in condition but in degree; not 
 in substance but in form ; not in power but iu 
 aspect; yet of one substance and of one condition, 
 and of one power, inasmuch as God is One." 
 That Tertullian did not mean for a moment to 
 deny the distinct personality is clear from what 
 he says of Praxeas. He declares that this here- 
 tic by his teaching "had put the Paraclete to 
 flight, and had crucified the Father."-^ 
 
 If the doctrine of the Personality of the Holy 
 Spirit was assailed by Praxeas and Noetus, and 
 afterwards by Sabellius, the Divinity of the 
 Spirit was assailed by Macedonius, following in 
 the footstej)s of Arius in his denial of the God- 
 head of Christ. Up to the time of the Council 
 of Nicsea little attention had been paid to her- 
 esies touching the Third Person of the Holy 
 Trinity; and the Creed which was promulgated 
 at this Council, after carefully defining the 
 doctrine concerning the God-man, came to an 
 abrupt close, with the words : "And in the Holv 
 Ghost." 
 
 
 1 
 ( 
 t 
 
 ■V 
 
 F 
 
 e 
 ri 
 e 
 tl 
 
 *Adv. Praxeam, ii. 
 
 
 ac 
 
in 
 
 THE HOL Y GHOST VER Y GOD 81 
 
 About a quarter of a century later, however 
 Macedonius ascended the patriarchal throne of 
 Constantinople (A.D. 351), and, while asserting 
 the Nicene doctrine of the Second Person, he 
 began to promulgate a heresy which denied the 
 true Godhead of the Holy Spirit, declaring Him 
 to be a mere creature, although more perfect 
 than other creatures. Macedonius died disgraced 
 A.D. 361, but a considerable sect arose, known 
 as Macedonians or Pneumatomachi, by whom 
 his opinions were disseminated. They were con- 
 demned by the Council of Constantinople (A.D. 
 381), which completed the Nicene Creed by 
 bringing it into the form in which M^e now 
 possess it, with the exception of the words ■ 
 "And the Son" (iilwque). The part on the 
 Holy Spirit ran as follows: "And in the Holy 
 Ghost, the Lord,* the Life-giver, proceeding from 
 the Father, who with the Father and the Son is 
 worshipped and glorified, who spake by the 
 prophets.' 
 
 It can hardly be said that the heresy was thus 
 extinguished, but it never afterwards had any 
 real influence in the Church ; and this form of 
 error was either unknown or insignificant until 
 the time of the Socini, the founders of modern 
 
 I 
 
r< 
 
 82 
 
 THE PARACLETE 
 
 n 
 
 ■t 
 
 '^ 
 
 •-.«' 
 
 Unitarianism in the sixteenth century. Even if 
 Unitarianism had retained its earlier form, 
 assigning a certain authority to the Sacred 
 Scriptures and recognizing a supernatural ele- 
 ment in the mission and work of the Lord 
 Jesus Christ, its doctrines could hardly claim to 
 be considered as a form of the Christian faith. 
 In its present form of simple Deism, it hardly 
 pretends to any specifically Christian elements. 
 The Bible is merely a book, doubtless one of the 
 best, or even the very best of books, of sacred 
 literature, and Jesus Christ is one of the greatest, 
 or even the greatest of religious teachers, but 
 having no more authority over the life of man 
 than the inner sense or conscience is willing to 
 recognize. 
 
 iv. There is, however, one other point which 
 demands some notice at our hands, that of the 
 procession of the Holy Spirit from the Godhead, 
 and the later form of the doctrine, in which He 
 is said to proceed from the Father and the Son, 
 With regard to the procession of the Holy Spirit 
 from the Father, no controversy has arisen. As 
 the Son is said to be hegoUen of the Father, s 3 the 
 Holy Spirit is declared (S. John xv. 26) to be 
 " the Spirit of truth, which proceedeth from the 
 Father"; and again (xiv. 26) "Whom the 
 Father will send in My Name." Doubtless there 
 
THE HOLY GHOST VERY GOD 33 
 
 is a reason for this distinction, even if we can 
 only guess at it or partly discern it. It must be 
 noted, however, that this generation and this 
 procession is eternal, and not merely economic 
 or relative to the salvation of mankind ; for this 
 would be to abandon the doctrine of the proper 
 Orodhead of the Son and of the Holy Spirit 
 
 The Council of Ephesus, in adopting the Creed 
 of Constantinople, decreed that no other should 
 be used, and it has been questioned whetner this 
 did not forbid any additions to the Creed. Such 
 power, however, no council could possess ; and 
 m any case, it was not long before it became 
 customary with the Latin theologians to speak 
 of the procession of the Spirit from the Father 
 and the Son. Such expressions we find in the 
 writings of S. Ambrose, S. Augustine, and S. Leo. 
 It IS perhaps to be regretted that the phrase 
 became current in the Western Church without 
 
 ntoThT . ''; ^"'"'^^^- '' ^-« ^"t-oduced 
 into the Creed of the first Synod of Toledo (A.D. 
 447) and made part of the Nicene or Cons anti 
 
 at Rome but finally it was taken into the Creed 
 of the Western Church. The controversy is 
 
 accept the formula, "proceeding from the 
 
84 
 
 IHE PARACLETE 
 
 ^t 
 
 ».,) 
 
 Father through the Son" ; and this would give 
 essentially the same meaning. The Scripture 
 testimony may certainly be regarded as estab- 
 lishing the doctrine of the double procession. 
 It is true, our Lord says, that the Spirit of truth 
 proceedeth from the Father, and that He will 
 pray the Father to send another Comforter; but 
 He also says, "Whom I will send unto you from 
 the Father," and moreover the Holy Ghost is 
 called the "Spirit of the Son" and the "Spirit 
 of Christ," as plainly as He is declared to be the 
 '■'Spirit of the Father," or the "Spirit of God" 
 While, therefore, it is to be regretted that a 
 difference has here arisen between the East and 
 the West, there is no real disagreement in 
 regard to essential doctrine. 
 
 Here then we take our stand respecting the 
 doctrine of the Holy Spirit, as part of the 
 Catholic Faith. "We worship one God in 
 Trinity, and Trinity in Unity," confessing that 
 "the Father is God, the Son is God, and the 
 Holy Ghost is God ; and yet they are not three 
 Gods, but one God." This is the teaching of the 
 New Testament and the faith of the Church of 
 Christ. It is the faith into which we were bap- 
 tized, which is taught in our churches, and 
 which will be confessed at our graves. It is the 
 faith in which we live and in which we hope to 
 
 t. 
 

 TUB HOL Y GHOST VERY GOD 35 
 
 die; which will be our strength and our shield 
 
 LneTr^ ^"''/''^-"y. in heal^afd L 
 sicKness, in life and in death 
 
 I"^ '"deed a doctrine of vital importance Tt 
 ^ no mere open question respecting wWch men 
 may hold harmlessly diiferences of opinion l" 
 
 oZTTr:, " "■■" ^^"O Of *' <5Zoli" 
 truth in „ *" ""'■ '■""'«™ *" Christian 
 
 Trkht 1 7 ™^'- ""^ <=«» ^« understand 
 aright the nature of the Church of Christ itself 
 
 .f we are ignorant of Him who dwells in the 
 Church as a living temple ; who is the ve y life 
 of the mystical Body of Christ? How can we 
 know the nature, significance or efflct o? tie 
 Sacraments, if we know nof Him f ,. 
 
 tjey derive their life a^n^thl^lror- 
 shall our spiritual life be duly fostered TZ 
 
 wf of life, who 13 with us to lead us into all 
 
 tin m?" "■' ^''"'" "'"'''' ^^ »^ »" 
 
LECTURE II. 
 
 THE PROMISE OF THE FATHER. 
 
 .<v 
 
 *■' 
 
 \L< 
 
 The Gift of the Holy Ghost at Pentecost qot a larger effusion, but 
 a distinct event, a personal revelation. Analogy of the Gift of 
 the Eternal Son. This gift predicted and prepared for. I. The 
 Old Testament. Old Testament prophecies. Interpreted by 
 apostles and Inspired writers. 11. The New Testament. Holy 
 Ghost not given until a aertain moment, S. John vli. 39-S. John 
 xvi. 7. 1. The greatness of this gift. 2. Its connexion with the 
 work of Chrlst.-(i) Christ revealed truth of God and man ; (•) 
 Offered a Sacrifice ; (3) Assumed His throne of 'ntercesslon and 
 government. 3. Completeness of divine revelation. Our re- 
 sponsibility and our privileges. 
 
 IT is a truth almost self-evident and, indeed, 
 generally recognized, that we understand 
 the parts of a system only as we perceive 
 their relation to the whole. The application of 
 this general principle to the Catholic faith will 
 be questioned only by those who have gone but 
 a little way in the study of theology. 
 
 It is not too much to say that the doctrine of 
 the Holy Spirit has been, in some of its details at 
 least, misunderstood or imperfectly appreciated 
 from the failure to estimate its place in the 
 divine economy. It is the same with all truths 
 
THE PROMISE OF THE FATHER 87 
 
 each forms a whole, and only in the light of the 
 whole do the parts stand out clearly in the full 
 ness of their meaning. So it is with the work 
 of Christ and its preparations. On the one hand 
 the Hebrew economy would be obscure, unmean- 
 mg, contradictory, if we did not know that it 
 was a preparation for the work of the Redeemer 
 the Prophet, Priest, and King of humani yla 
 preparation rendered necessary by the moral and 
 intdlectual condition of mankind. On the other 
 hand he work of Christ for man's salvation has 
 much light shed upon it by the Hebrew system 
 carefully and devoutly studied. In the saZ 
 way, the work of the Divine Spirit is inseparably 
 connected With the whole antecedent revelation 
 of God, m Nature, in Providence, in the Law and 
 the Prophets, and in Christ. 
 
 When we survey the whole history of God's 
 deahngs with men we become conscious of an 
 end towards which everything is tending- 
 
 'One far-off event 
 To which the whole crealion moves." 
 
 This end is the perfection of God's hiehest 
 
 It /r!' *' "°'' establishment of the King, 
 dom of God. This is the end which is prl 
 claimed in the final note of triumph which 
 celebrates the consummation of all thin^ -.The 
 
88 
 
 THE PARACLETE 
 
 I 
 
 % 
 
 M 
 
 If I 
 
 
 \ll 
 
 if 
 
 kingdom of the world is become our Lord's and 
 His Christ's"; and again, "The Lord our God, 
 the Almighty, reigneth," * 
 
 A moment's consideration will satisfy us that 
 the whole divine process can be made intelli- 
 gible only as it is regarded in reference to this 
 end. Thus S. John the Baptist and our Blessed 
 Lord alike began their public ministry with the 
 announcement : « The Kingdom of Heaven is at 
 hand;" and after the descent of the Holy Ghost tho 
 apostles went forth " preaching good tidings con- 
 cerning the Kingdom of God." f The establish- 
 ment of this kingdom was equally, although in 
 different ways, the work of the Divine Son and 
 the Divine Spirit, and, if the work of Christ was 
 the necessary preparation for that of the Holy 
 Ghost, equally was the work of the Redeemer 
 prepared for by the long process of the ante- 
 cedent revelation. 
 
 Now, it is with the actual gift of the Holy 
 Spirit, the fulfilment of that great "promise of 
 the Father," that we have specially to do at 
 present. And we desire to note at once that the 
 coming of the Holy Ghost was a gift of God to 
 man as definite and as clearly referred to a 
 moment in history as the Advent of the Word 
 
 •Rev. xi. 15; xix. 6. 
 tActs viii. 12. 
 
 I 
 
\. 
 
 THE PROMISE OF THE FATHER ^ 
 
 made flesh when he came to visit mankiud '' in 
 great humility." We are accustomed to hear 
 men speak of the Gift of Pentecost, as though it 
 were one of many outpourings of the Spirit of God 
 a special effusion indeed, yet differing only in 
 degree, but not in kind, from many other such 
 events. We are persuaded that a more careful 
 exammation of the testimonies on the subject in 
 the New Testament will satisfy us that this is a 
 statement which has only a measure of truth 
 and which overlooks the important fact that the 
 Advent of the Holy Ghost on Pentecost was a 
 unique event in the history of the world It 
 was an event that was prepared for through 
 many ages, and which was attended by far 
 reaching consequences for many ajes, conse- 
 quences which are being realized now, and will 
 be realized in Eternity. But the event itself 
 took place at a definite moment, at the Feast of 
 Pentecost in Jerusalem, just as the birth of the 
 Son of God took place at a certain moment in 
 Bethlehem. 
 
 Indeed it would not be easy to gain a clearer 
 conception of the coming of the Spirit than by 
 pointing out its correspondence with that of the 
 Son. Both were in the world always, as Divine 
 persons, and both were personally revealed at a 
 given moment in the history of the world So 
 
if 
 
 40 
 
 THE PARACLETE 
 
 ill 
 
 It was with the Eternal Word. " He was ia. the 
 world, and the world was made by Him." « In 
 Him was life, and the life was the light of men 
 . . . even the light that lighteth every man 
 coming into the world.""* But all this time He 
 was not personally revealed. It was only when 
 " the Word became Flesh, and dwelt among us 
 . . . full of grace and truth" ;f it was when 
 He was made flesh and was born ox' a woman, 
 "and we beheld His glory," that He was re- 
 vealed personally, and as distinct from Ae 
 Father, God and " with God." So, in the same 
 manner, the Divine Spirit was always in the 
 world as the Spirit of God, but it was not until 
 the Day of Pentecost that He was personally 
 revealed. 
 
 Enough has already been said to assure us 
 that due preparation would be made for this 
 '« unspeakable Gift" as for that of the Incarnate 
 Word ; and it is of interest— we might say it is 
 indispensable — that we should trace this prepa- 
 ration in the Old Testament and in the history 
 of the work of Christ recorded in the Gospels. 
 
 There was a sense, as has been hiiited, in 
 which the Holy Spirit was known under the 
 
 • S. John i. 10, 4, 9. 
 tS. John i. 14. 
 
 Ill' 
 
THE PROMISE OF THE FA THER 41 
 
 earlier dispensation. He was the active Agent 
 in creation. He is also acknowledged as, in 
 some sense, tJie Sanctifier of men. "Take' not 
 Thy Holy Spirit from me," is the prayer of the 
 penitent psalmist ; and again, " Uphold me with 
 Thy free Spirit."* These and other similar 
 passages are in perfect harmony with what has 
 already been said of the presence of the Divine 
 Spirit in earlier times. But we find very clear 
 intimations in the Old Testament of a time in 
 the future in which the Spirit was to be given 
 as He had not been given before ; and this inti- 
 mation assumes a clearness of form in the words 
 of our Lord which leaves no doubt as to the 
 meaning of the promise. 
 
 i. But first let us notice some of the passages 
 in the Old Testament which refer to the Holy 
 Spirit, and some which are declared by the 
 speakers and writers in the New Testament to 
 have reference to the coming of the Holy Spirit 
 at Pentecost. 
 
 And here we are met by the objection that we 
 are bringing into the Old Testament Scriptures 
 meanings of which their writers had no concep- 
 tion ; and further an attempt is made to elim- 
 inate the whole predictive element from Old 
 
 -i 
 
 Tsalmli. ii, 12. 
 
48 
 
 THE PARACLETE 
 
 i 
 
 / 
 
 ft 
 
 Testament prophecy, and to assign to it onlv a 
 moral and spiritual significance. 
 
 It would be impossible, in this place, to discuss 
 so large a subject at length ; but some general 
 remarks may be permitted. In the first place, 
 we are not here arguing the supernatural 
 character of the Christian religion. We are 
 assuming that Jesus Christ is the Son of God 
 Now, if this is the truth, if Christ is God mani^ 
 fest m the flesh, it is most reasonable that so 
 great an event should be prepared for. If this 
 miracle is true, almost any antecedent miracle 
 may be expected, and should not be rejected 
 unless it comes to us inadequately certified. So 
 much for the probability of the case. 
 
 Again, that words, spoken by prophets under 
 Divme inspiration, should contain within them- 
 selves a meaning not intelligible to those by 
 whom they were promulgated, is not merely 
 reasonable, but must seem . nost necessary • 
 and S. Peter tells us,* in very striking language' 
 that this was the case. He says the prophets 
 who testified befoiehand the sufferings and 
 glories of Christ, searched into the meaning of 
 their predictions, "to whom it was revealed 
 that not unto themselves, but unto you, did they 
 minister these things." 
 
 •I. S. Peter i. 10-12. 
 
THE PROMISE OF THE FATHER 43 
 
 Two things we may set down as our warrant for 
 the use we make of the Old Testament prophecy 
 These writings themselves point us forward to a 
 period in the future in which their contents 
 should be realized ; and, moreover, they are 
 interpreted by apostles and canonical writers 
 as referring to the times of the Messiah and the 
 estabhaaraent and extension of the Christian 
 Church. 
 
 1. Passing over a number of references to the 
 agency of the Spirit, some of which will be 
 noticed in another connection, we select one 
 text from the second chapter of the Book of the 
 Prophet Joel, which is of primary inii-.M .,nce 
 not only because its language is • . .t explicit' 
 but especially because it is expounded by S 
 Peter, in his discourse on the Day of Pentecost 
 itself, as being a prediction of the great event of 
 that day. 
 
 The portion quoted by 8. Peter as referring to 
 the Christian Pentecost is contained in verses 
 2^ to 32, and more particularly with reference 
 to the Holy Spirit, in verses 28 and 29 • and 
 they are introduced by the statement:* '''This 
 is that which hath been spoken by the Prophet 
 Joel." With rogard to the section preceding 
 
 ' Acts ii. i6 
 
44 
 
 THE PARACLETE 
 
 1 
 
 m 
 i 
 
 1 )' ) 
 
 If 
 
 we shall be strongly tempted to see here fore- 
 casts of the Kingdom of Christ. 
 
 As, however, there is great variety in the 
 interpretation of the passage, it would be 
 neither modest nor wise to speak confidently as 
 to the precise reference intended. But there is 
 one point on which commentators seem to be 
 substantially agreed ; that, whilst there may be 
 a prediction here relating to the more imme- 
 diate history of Israel, the words are intended 
 to direct our minds onwards to a more perfect 
 consummation of the Divine purpose in the 
 Kingdom of the Messiah. Such an idea would 
 correspond well with the promise of joy and 
 gladness, the removal of all the evils brought 
 upon the chosen people by their own sinfulness, 
 and the bestowal of all spiritual blessing. 
 
 And this reference to the Kingdom of the 
 Messiah is rendered more probable by its con- 
 nection with the gift of the Holy Spirit ; and on 
 this point we have the distinct testimony of S 
 Peter. S. Luke is quite clear in his account * 
 The people, he says, " were all amazed and 
 were perplexed," and Peter told them ; "This is 
 that which hath been spoken by the Prophet 
 Joel : And it shall be in the last days, saith God, 
 
 *Acts ii, 14-18. 
 
THE PROMISE OF THE FATHER 45 
 
 I Will pour forth of My Spirit upon all flesh • 
 and your sons and your daughters shall pro- 
 phesy, and your young men shall see visions 
 and your old men shall dream dreams ; yea' 
 and on my servants and on my handmaidens in 
 those days will I pour forth of My Spirit" 
 There the gift of the Holy Spirit is spoken of as 
 a kmd of consummation of God's mercies to sin- 
 ful men, and a blessing which is to be extended, 
 not to Israel alone, but to all flesh. 
 
 Another passage, often quoted as prophetic of 
 the gift of the Holy Spirit in connection with 
 the work of Christ, is Haggai ii. 4-7. There can 
 be no doubt, we think, that in their primary 
 meaning these words refer to the restoration of 
 the chosen people to their own land, after the 
 lengthened captivity in Babylon. A compari- 
 son is instituted between this emancipation and 
 the deliverance in earlier days from the bondage 
 of Egypt ; "According to the word that I cove- 
 nanted with you when ye came out of Egypt, 
 and My Spirit abode with you, fear ye not." In 
 the revised translation the reference to the 
 history of Israel is even stronger. Yet the Ian- 
 guage which follows seems to point to something 
 greater to come : " It is a little while, and I will 
 shake the heavens, and the earth, and the sea, 
 and the dry land ; and I will shake all nations^ 
 
46 
 
 THE PARACLETE 
 
 i 
 
 
 ■Mj 
 
 and the desirable things (the Desire, A. V.) of aU 
 nations shall come, and I will fill this house with 
 glory, saith the Lord of hosts." 
 
 Certainly there would seem to be more here 
 than a mere national deliverance ; and further 
 the deliverances of Israel are recognized as 
 typical of the salvation of mankind from a 
 darker Egypt, from a more grinding servitude 
 than that of Babylon. When, therefore, we find 
 that the Fathers of the Church* who comment 
 upon this passage are practically unanimous in 
 recognizing here the promise of the Holy Spirit 
 we may perhaps condemn our own lack of 
 Christian sympathy, rather than the critical 
 faculty of those who find more of the New Testa- 
 ment in the Old than we do. 
 
 But however we may judge of the passage 
 quoted from Haggai, those at least who admit 
 the authority of the Gospel according to S. John 
 will not call in question the prophetic signifi. 
 cance of the words of Zechariah (xii. 10)- «I 
 will pour upon the house of David, and upon the 
 inhabitants of Jerusalem, the Spirit of grace and 
 of supplication ; and they shall look upon Me 
 whom they have pierced; and they shall mourn 
 for Him as one that is in bitterness for his first- 
 
s 
 
 THE PROMISE OF THE FATHER 47 
 
 "^^'^iZlTrTT^ *'^ leading of S. John 
 (XIX. 37) and refer this passage to the work of 
 
 Chnst and of the Holy Spirit, we h7ve no 
 though of denying that it had a primary applica 
 to to Israel. But we must hold that Ihe £." 
 ings here described as being poured nnl !f 
 house Of David and the inhabltar f jC^lfm' 
 had a more extensive reference • and TmI 
 
 triHhi^h^'^^^"^"^'^^"-^^^^^^^^ 
 
 term which we re. J ^hat^in that day the^ 
 
 The Holy Spirit is here set forth, not so much 
 as the consequence of the work of the Son He 
 IS represented as applying the work of Christ to 
 tfie hearts and consciences of men. When He is 
 poured forth upon those who have contemplated 
 the death of the Messiah, they will be brought 
 to know that they have themselves crucified the 
 Son of God; and they will mourn because they 
 have pierced him. It is an anticipation of the 
 words of Jesus, in reference to the advent of the 
 Parade e : "He, when He is come, will convict 
 the world m respect of sin, and of righteousness, 
 and of judgment."* ' 
 
 
 S. John xvi. 8. 
 
48 
 
 TJE PARACLETE 
 
 2. We must now refer to a class of passages 
 which, more or less clearly, bring out not 
 merely the fact of the future gift of the Holy 
 Spirit, but the naturti of the special work which 
 He is destined to perform. The great work of the 
 Holy Spirit is the recreation of the world and of 
 man, the regeneration and sanctification of the 
 humu,n race in v'hrist, and the harmonious 
 development and completion of the Church of 
 God. 
 
 Thus the Psalmist declares : « Thou sendest 
 forth Thy Spirit, they are created ; and Thou 
 renewest the face of the earth." * The striking 
 prophecy in the eleventh chapter of the 3ook of 
 the Prophet Isaiah f describes at some length 
 the process by which the change is eflfected 
 through the agency of Him who is the stem and 
 branch of Jesse, by the power of the sevenfold 
 Spirit ; " There shall come forth a shoot out of 
 the stock of Jesse, and a branch out of his roots 
 shall bear fruit ; and the Spirit of the Lord shall 
 rest upon him . . . and his delight shall be in 
 the fear of the Lord ; . . . with righteousness 
 shall He judge the poor, and reprove with equity 
 for the meek of the earth. . . ; and righteousness 
 shall be the girdle of His loins, and faitnfulness 
 the girdle of His reins. . . They shall not hurt 
 
 * Psalm civ. 30. t Isaiah xi. 1-9. 
 
THE PROmse OF THE FATHER ^ 
 
 as the wl^re^S "'''^''^^ "^ '"^ ^^''' 
 We hare certainly no deMre to set aside thp 
 ?fS°" »f ?-" '-guage to the h" Vo 
 Israel and the divine delive-ances and hi • 
 Of Which the Chosen peopie^eretHjet if: 
 
 partial fnifli ? 'anguage of Isaiah had a 
 Hel' " ?;::^;f « -'-«»" Of «>e peop,: 
 cet fhnf To *^, T -^"^ ^^® "^"st never for- 
 
 chL er, Ces : in: ''T' """ ''^"'"'^'^ 
 Kingdom of r^^ K ^ "" Preparing for the 
 
 oftit^^Ttrtre-rrcf'""""^ 
 
 types of that H»„i I-- [ '^™^' ^'"■e the 
 
 rule the lorldt r^ nf """' ™^ ''PP°""«' '» 
 
 men to thZl kdl^atd":!?' """ "^'"^ ''" 
 It is not merely thatfh '"''^ of Jehovah. 
 
 no adequate^ Cn n thTh^ "^""^ "^ "- 
 It could not be tharunr. "''^ '"' ^"•''«' 
 
 most perfect reS,!"'"'"' ""='' "l^'- '" its 
 be fui? of The knXge of^r °t' '"''"' *»"" 
 
 ofth:::^rh:?-f"i^^^^^^ 
 
 Ho^Spiritof-io^XX-S'treteSi:; 
 
 -J; 
 
60 
 
 THE PARACLETE 
 
 tion and sanctification of mankind. Our Lord 
 is described as ^'a shoot out of the stock of 
 Jesse," humble and lowly, springing out of the 
 earth, yet endued with life and power, having 
 the Spirit of the Lord resting upon Him ; and in 
 this Spirit of seven gifts we recognize of neces- 
 iity the third Person in the blessed Trinity. 
 Even rationalistic commentators have recognized 
 a Messianic reference in this prophecy, and of 
 what other spirit could such things be spoken ? 
 And further, it could only be by the action of 
 this mighty Spirit that all discord and enmity 
 could be banished from the earth, and the 
 knowledge and fear of God universally prevail. 
 If Christ assumed His place as universal sove- 
 reign when He sat down on the right hand of 
 God, He put forth His great power and reigned 
 eflFectually when the Holy Ghost came down 
 from heaven to earth on the Day of Pentecost. 
 
 No less striking is the language employed by 
 the Prophet Ezekiel to describe the work of the 
 Holy Spirit * : ^ i will sanctify My great name, 
 which hath been profaned among the nations 
 . . . Andlwillsprinkleclean water upon you, 
 and ye shall be clean : from all your filthiness 
 and from all your idols will I cleanse you. A 
 new heart also will I give you, and a new spirit 
 
 * Ezekiel xxxvi. 23.27. 
 
 ■1 
 
THE PSOMISE OF THE FA THER jj 
 
 wUl I put within you ; and I will take away the 
 stony heart out of you,, flesh, and I w^ Jve 
 you a heart of flesh. And I will put My Sp ri! 
 w,«.,„ you and cause you to lalk i„X 
 sta ues, and ye shall keep My judgments and 
 do them. And ye shall dwell in the land that T 
 gave to your father.; and ye shall betyptl 
 and I will be your God." ^^ 
 
 a partul fulfilment m the fact that the Jews 
 after the captivity, did not a^ain fall totole 
 
 sion to the cleansmg fountain which flows from 
 
 water. But at least the latter mrf nf ^u 
 prophecy finds its most natnr.iT S ^ 
 
 fulfilment in the gift of Cec Lt LT'^'^' 
 of the Holy Spirit. ^^^^^^ost, the descent 
 
 On this point the Christian Church seems to 
 
 'rthtT"' '^ '^"'^^ ^'^^ perhaps wT;:; 
 frl 1 t'' '''"'^ ^' confirmed by a passa^re 
 
 IZVl "^"'P'^* '^^^"^^^^' -« interpretedin 
 the Epistle to the Hebrews.* We quote fj-om 
 
 •Jeremiah xxxi. 3,-34 ; Hebrews viii. 8-,3. 
 
'4' 
 
 I 
 
 If 
 
 62 THE PARACLETE 
 
 the New Testament : " Behold, the days come, 
 saith the Lord, that I will make a new cove- 
 nant with the house of Israel, and with the 
 house of Judah. . . For this is the cover mt 
 that I will make with the house of Israel after 
 those days, saith the Lord ; I wiU put My laws 
 into their mind, and on their heart also will I 
 write them ; and I will be to them a God, and 
 they shall be to Me a people." These words, the 
 writer tells us, find their fulfilment in the new 
 and better covenant, of which Christ is the 
 Mediator, and in the application of which the 
 Holy Spirit is the living power. 
 
 Before leaving the sphere of Old Testament 
 prophecy, let us turn again to the book of the 
 Prophet Ezekiel,* and first to the vision of the 
 valley full of dry bones. " Behold," saith the 
 Lord, « I will cause breath to enter into you, and 
 ye shall live ; " and « the breath came into them 
 and they lived, and stood up upon their feet." 
 Here, if we cannot claim to find a direct refer- 
 ence to the Gift of Pentecost, there is a clear 
 allusion to the regenerating power of the Holy 
 Spirit. So, in a later passage of the same Pro- 
 phet,! streams of water are represented as coming 
 forth from the altar, an almost literal prediction of 
 
 •Ezekiel xlvii. i, 2. 
 tEzekiel xxxvii. 1-14. 
 
THE PROMISE OF THE FATHER 53 
 
 that "river of water of life, bright as crystal, 
 procee,^„g out of the throne of God and of the 
 Lamb, » representing the procession of the Holy 
 Ghost and the coming of this Gift as depending 
 upon the sacrifice of Christ. 
 
 No less striking is the similar renresen .»»;„. 
 in the Prophet Zechariah : f "It stalTcote ,o 
 pass m that day that living waters shall go ou? 
 from Jerusalem ; half of them toward the extern 
 sea, and half of them toward the western ^at! 
 a very striking image of the fact and the conse 
 quences of the Gift of the Holy Ghost who'e 
 mamiestations began at JerusaL, and wt 
 the earth" ° ■•«g«''«™te all the nations of 
 
 th.^H \^™'"" """^^ *"'P''^'^ ">'» ^^^ service of 
 his doctnne every available passage and alius- 
 
 o folll""'' '""''" "'^' ^""^ ^"' hesitate 
 to follow us m our application of all of these 
 
 prophecies to the great event of Pentecost. Yet 
 
 when we remember the awful import of the 
 
 Coming of the Holy Ghost, its preparations, its 
 
 accompamments, and its consequences, eve; if 
 
 we concede that there may, in these passages 
 
 be ateions to the working of the Divine SpTr 
 
 m the earlier dispensation-which we are, in no 
 
 way, concerned to deny-we shall probably con! 
 
 *Rev. xxii, I. tzech. xiv, 8. 
 
64 
 
 THE PARACIETE 
 
 ii;! 
 
 
 elude that, in the mind of Him by whom these 
 holy men of old were inspired, there was a pro- 
 s: active refe ^ence to that which is the culmin- 
 ating point of the whole process of Divine 
 revelation, the Gift of the Holy Spirit. 
 
 To many it may seem that we have neglected 
 passages in the Old Testament in which they 
 discover allusions to His work: and we find 
 no fault with those who may meet with such 
 testimonies in many parts of the earlier records.* 
 Undoubtedly the sacrificial ordinances will often 
 bring such suggestions to the devout mind. For 
 our purpose, however, it has sufficed to have 
 pointed out that the work of the Spirit, no less 
 than that of the Son. was provided and prepared 
 for under the old covenant, that, in the Old 
 Testament as well as in the New, the work of our 
 Lord and that of the Holy Spirit are inseparable; 
 and that the same work, that of cleansing, re- 
 generating, renewing, which is attributed to Him 
 in the New Testament, is ascribed to Him in the 
 Old. 
 
 This work of the Holy Spirit, then, was no less 
 a part ot the plan and purpose of the Most High 
 for the salvation of mankind than the work of 
 our Lord Jesus Christ Himself. The Day of 
 
 Oi7tI?^^''^»'''^^^°".^"'^/°""'* C*"-'^' everywhere in the 
 inHil f '.fnl''.^™^'"" ^"""'^ "i'" nowhere. We should 
 
 jnchne to say, "Malo errare cum Cocceio." 
 

 THE PROMISE OF THE FA THER 55 
 
 Pentecost was as necessary to the Church and to 
 the world as Christmas Day. If man needed to 
 know God manifest in the flesh, the High Priest 
 of Humanity, he no less needed the presence of 
 Him who dwells in the body of the Church and 
 m the heart of the Christian, to illuminate, to 
 purify to enliven, to strengthen, and to comfort • 
 to lead into all truth in thought and word and 
 deed. 
 
 In regard to these points we are not left to the 
 probable inferences derivable from prophecy or 
 even to the moral certainty which we may gain 
 from typical or symbolical teaching. We have 
 the plain and explicit teaching of the Lord Jesus 
 when He was preparing His disciples for His own 
 departure and for the coming of the Paraclete. 
 In that teaching He sets forth the supreme im- 
 portance of the Advent of the Spirit, its depen- 
 dence upon the completion of His own appointed 
 work as well as some leading features of the 
 ministry of the Paraclete. These points demand 
 the most careful attention, if we would rightiv 
 understand this doctrine, as far as that may be 
 possible for us in our present condition 
 
 In regard to the greatness of the work of the 
 Paraclete, it would not be easy to state it in 
 stronger terms than those employed by our Lord:* 
 
 *S. John xvi. 7. 
 
 \ 
 
 V 
 
86 
 
 THE PARACLETE 
 
 ,1. : 
 
 \V\ 
 
 "It is expedient for you that I go away; for if I go 
 not away, the Comforter will not come unto you ; 
 but, if I go, I will send Him unto you." Now, here 
 once more, let us note distinctly how it is implied in 
 these words that there is a sense in which the Holy 
 Spirit is not yet present, a sense in which He 
 has yet to come. And this is clearly set forth 
 by S. John in another place,* when commenting 
 upon our Lord's promise of the Spirit, given at 
 an earlier period : " This spake He of the Spirit 
 which they that believe on Him were to receive ; 
 for the Spirit was not yet given because Jesus 
 was not yet glorified." This is quite explicit, 
 and we cannot doubt as to the meaning of it In 
 the words of Augustine, He was now to como no 
 longer as a transient Visitor, but as an eternal 
 inhabitant. The saints had not been without ex- 
 perience of the graces of the Divine Spirit, but 
 he had not hitherto been revealed as a Person. 
 In that sense He was not yet given. 
 
 The greatness of that gift is set forth in the 
 strongest language by our Lord, language which 
 surprised His disciples by its strength, for it 
 declares that there would be a special 'advan- 
 tage to them in losing the personal, physical 
 presence of their Master, since that was the 
 condition of the presence of the "other Ad- 
 
 *S. John vii. 39. 
 
THE PROMISE OF THE FATHER gf 
 
 vocate," the HoJy Spirit. The significance of this 
 promise, it is hoped, will come out in subsequent 
 lectures; but it may be proper to dw«>ii f-r a 
 moment on its general importance at 'his poiD\ 
 1. Let us remember that this work oi Divine 
 grace was a work of transformation, u vvhiV a 
 man was to be prepared for the fellowship,; God. 
 The work of Jesus Christ was essential to this 
 end. It may still be called the central work of 
 salvation, since it is Jesus whom we call Saviour 
 and not the Holy Ghost, although He too may be 
 said to save us ; and we are called Christians in 
 token of our faith in Christ as our Lord. Yet the 
 work of Christ, great and glorious as it was 
 needed to be completed by another Paraclete! 
 It It was necessary for us that God should be 
 brought down to earth, to live there as man, no 
 less did we need to have God come and dwell 
 within us. If we needed that Christ should rule 
 us, as second Adam, as greater David, from His 
 exalted throne, no less did we need that the word 
 of Christ should be made a lisring power in mind, 
 heart and will ; that God should not only speak 
 to our ears and our intelligence, but also that He 
 should enter within us and search the thoughts 
 of our hearts and change our affections and ilium- 
 mate our spiritual perceptions and guide our 
 wills << It is expedient for you," says our Lord 
 
68 
 
 THE PARACLETE 
 
 i) 
 
 ll' 
 
 Ai 
 
 ^ i 
 
 r f 
 
 that this change should take place in your cir- 
 cumstances, in your privilege^, and experiences. 
 2. And then He points out that there was an 
 inseparable connexion between His own work 
 and that of the Holy Spirit, <' If I go not away, 
 the Comforter will not come unto you ; but if I 
 go, I will send Him unto you." To the same 
 general effect S. John had said : '< The Spirit was 
 not yet given, because Jesus was not yet Glori- 
 fied." ' 
 
 Now, here there are two things to be noted. On 
 the one hand we must beware of laying down 
 conditions as though we had a right to pre- 
 scribe to the Almighty how He must effect His 
 own purposes. But, when he declares that there 
 is a necessity, then we are bound to accept His 
 word, and reverently enquire into its meaning. 
 In that case, the necessity is none of our making: 
 we are not imposing conditions upon the Most 
 High . It is He whose supreme wisdom prescribes 
 to His own will : the necessity is internal. Yet, 
 on the other hand, our Blessed Loid here does 
 tell us that there is some kind of necessary con. 
 nexion between the fulfilling of His own work 
 and the coming of the Holy Spirit, and we may 
 humbly and reverently inquire into the character 
 of that connexion. 
 (1) In what way, then, may we consider that 
 
 II 111 
 
THE PROMISE OF THE FATHER 59 
 
 the work Of Christ was a preparation, and even 
 
 Holy Spirit? Various answers may be given to 
 such a question. In the first place, it is of prim- 
 ary importance that men should obtain light 
 knowledge; that they should know something of 
 the nature of God, and of the nature of man. 
 buch knowledge would be a necessary prelimi- 
 nary to any beneficial influence on the char- 
 
 \^ll: /."«■•« sentiment, separated from en- 
 lightened judgment, could end only in hazy 
 mysticism or superstitions. We have many 
 examples of this kind among men now iTving 
 
 cf elof Z T" <" ^' "»"'<' ™^gi"« the 
 case) of men subjected to the best of all in- 
 
 fluences_to the influence of the Spirit of GoS 
 
 .f there had been no basis of truth and 
 
 knowledge to work upon. Such a foundation 
 
 however, was laid in the ministry of S who 
 
 Fll'her" ' ^^ *"' """' ^^" Me hath seen the 
 
 infof aM*'?"""""^."''"' '" <"■*■• "> *e meet- 
 
 whioh?h I.""*" " "'^ '"'='■"'<=« »f Christ by 
 which those who were far oiT were brought nigh 
 Here is the deep mystery of the atonement whth 
 we cannot understand in all its extent, but which 
 
 
 if 
 
60 
 
 THE PARACLETE 
 
 \^ 
 
 
 yet responds to the need of man and the demand 
 of God. This at least we know that in e very- 
 nation and in all ages men have sought recon- 
 ciliation with God through sacrifice ; and that 
 they have sought it in vain. " For," says the 
 writer of the Epistle to the Hebrews,* " it is im- 
 possible that the blood of bulls and goats should 
 take away sins ," but not like tlieirs is the power 
 of the blood of Christ. "Having, therefore, 
 brethren, boldness to enter into the holy place' 
 by the blood of Jesus," we can " draw near with 
 a true heart, in fullness of faith," knowing that 
 there remains now no obstacle to freedom of 
 communion between the soul and God. 
 
 (3.) And perhaps we may say that there is one 
 other thought in regard to the connexion between 
 the work of the Redeemer and that of the Sanc- 
 tifier; that, namely, which is indicated by S. 
 John when he says that the Spirit was not given 
 because Jesus was not glorified. For we are 
 here reminded of the assumption of power by the 
 Second Adam, when he rose up from earth to 
 heaven, and sat down at tne right hand of God. 
 He had earned the right to be there, not merely 
 with the glory which He had with the Father 
 before the world began, but with a glory which 
 He had won for humanity, and which He could 
 
 *Heb. 
 
 X, 4, 19. 
 
THE PROMISE OF THE FATHER 61 
 
 now claim for the whole race of man. When 
 
 He ascended up on high, leading captivity cap- 
 
 tive, He could then claim, and receive gifts for 
 
 men, that the Lord God might dwell' among 
 
 them. Here, then, we find the consummation of 
 
 the thought, « if I go away, I will send Him unto 
 
 you." It was in prospect of the bestowal of this 
 
 great gift, that He charged His d^'xiples not to 
 
 depart from Jerusalem, but to wait for the 
 
 promise of the Father ; and that promise was 
 
 fulfilled when the Holy Ghost, on the Day of 
 
 Pentecost, came down from heaven to dwell with 
 
 men upon the earth. 
 
 3. Well may we, as we meditate upon the 
 wonders of divine grace, cry out : "Thanks be 
 unto God for His unspeakable gift ; " for it is the 
 gift of Himself; and there is nothing more that 
 even He could give. Well may He ask, and 
 bid us consider the question : -■ What could have 
 been done more to My vineyard that I have not 
 done in iiV On the Day of Pentecost He had 
 done all and given all that there was to give. He 
 had given Himself. 
 
 Yet, let it be noted, it is not meant that God 
 has done all that He has purposed to do in the 
 world and among men. It would be truer to say 
 that the work had only been begun than to say 
 that It has been ended. Even in the knowledge of 
 
 \\ i\ 
 
62. 
 
 THE PARACLETE 
 
 
 i 
 
 Divine truth all had not been reached at a 
 stroke. The Paraclete was, indeed, to lead them 
 into all the truth, but this was to be done as they 
 were able to receive it. Nearly three hundred 
 years were to elapse before the doctrine of the 
 Incarnate Word was defined with exactness. 
 Another half century had to pass before the 
 Church was guarded against error touching the 
 Person of the Holy Ghost. Many lessons of 
 unspeakable value have been communicated to 
 the Church during the ages that have gone by ; 
 and those who have ears to hear may listen and 
 learn still from the oracles of the living God 
 interpreted by the Spirit of Truth. Yea, we are 
 sure the time will never come when the Voice 
 of the Spirit shall be silent and the members of 
 Christ shall have no more to learn concerning 
 ^he mysteries of the Kingdom. 
 
 Yet we may truly say that the Revelation of 
 God in this dispensation is complete— completed 
 in the gift of the Holy Ghost. What may be in 
 store for the Church and the world, when the Son 
 of man shall come in the glory of His Father 
 with all His holy angels, we cannot tell, or we 
 can tell it but imperfectly, for that future we 
 see only through a glass darkly; but until then 
 there will be no fresh revelation of God and no 
 new gift of His grace. God has already done 
 
 ii, 1 
 
THE HOL Y GHOST VER Y GOD 63 
 
 all that needs to be done for us, in order that we 
 may prepare to meet our Lord. What can we 
 render unto Him for all His benefits, or how can 
 we fitly acknowledge His boundless love, His 
 unspeakable gift ? 
 
 How great, how tremendous is our responsi- 
 bility! If He, who has done sc much for His 
 vineyard, should come seeking :.uit, what has 
 He not a right to expect ? If He should find us 
 scorning or neglecting t>>e gracious provision 
 which He has made, with what terrible force will 
 that dread warning apply: ''Of how much so-er 
 punishment, think ye, shall he be judged worthy, 
 who hath trodden under foot the Son of God, and 
 hath counted the Blood of the Covenant, where- 
 with he was sanctified, an unholy thing . and hath 
 done despite unto the Spirit of grace?"- 
 
 And yet needful as such reflections may some- 
 times be, it is not with thoughts like these that 
 we would bring to a close our meditations upon 
 such a subject. Rather shall we rejoice and give 
 thanks for the grace which has armed us so 
 completely for fighting the good fight of faith 
 which enables us to say : ''I can do all thin,^s 
 in Him that strengtheneth me."f Great and 
 powerful indeed are the enemies who are arrayed 
 
 *Heb. 
 
 29. 
 
 tPhil. 
 
 «v. 13. 
 
64 
 
 THE PARACLETE 
 
 against us. «Our wrestling is not against flesh 
 and blood, but against the principti}itie8,agivrist 
 the powers."* But we do not fight in our own 
 stron.jjth : " Greater is He that is in you than he 
 that is ill the world."! In this faith we can 
 stand, neither faiinliig nor fearing. In this faith 
 we can "take up ^he wboie ari?;or of God that 
 we may be able to wi>;bs>i:aiid in the evil day, and, 
 having done all, to stajid.' 
 
 
 %4 
 
 It 
 
 »Ephes. vi. 12. IS. John iv. 4. JEphes. vi. 13. 
 
 ""^WWHtoK^Be^aSBH 
 
LECTURE III. 
 
 THE FASHIONER OF THE SECOND ADAM. 
 
 The Fall-Recovepy-The Means : The God Man h„» » 
 
 I. The second Adam, source of new ill »a„ T rT"""' 
 man. 2. The God m»n u / "®* "f® to ™an. 1. The Ideal 
 the Holy snirlt 1 . '''"* *° P-eparlng Second Idam 
 
 ('> Baptism of Chnut . . x ^ "^^ '^^'^ ^^host. 
 
 WHEN the tempter, in the garden of Eden, 
 promised to our first parents, •' Ye shal 
 
 and truth. Man was made to be like God • we 
 were intended to be .-imitators of God Z 
 beloved children."* This purpose of the M 
 mighty Creator was indicated in the very wor^t 
 
 m wh,ch He announced His intention of Lmtog 
 
 man. «God said. Let Us make man in o"? 
 
 ™age, after our likeness ... And God created 
 
 man m His own image."-|- 
 
 •Ephe.. iv. ,. <{;,„ , jg j^ 
 
 1 
 
 s 
 
 
 
THE PARACLETE 
 
 \Wi- 
 
 
 
 To what extent and in what sense this likeness 
 was lost by the Fall, has been a matter of dis- 
 pute ; and it is a question which we need not 
 here attempt to decide. There is a sense in 
 which man still bears the image of his Maker ; 
 and there is a sense in which fallen man must be 
 pronounced to be very far from being like God. 
 " All have sinned and fallen short of the glory of 
 God."* The most favorable judgment of the 
 human race will not contradict the doctrine of 
 the sinfulness of man. But God who created 
 man for fellowship with Himself would not 
 abandon His gracious purpose of restoring and 
 perfecting His own likeness in His creature. 
 
 This great work might be entrusted to no 
 creature : it must be the work of God Himself ; 
 in the first place of the God-man, and in the 
 second place of God the Holy Ghost. It was said 
 of the Lord Jesus Christ, by the angel who 
 announced His birth to Joseph : " Thou shalt call 
 His Name Jesus ; for it is He that shall save His 
 people from their sins ; "f and the writers of the 
 New Testament throughout attribute the merit 
 of the work of redemption to the '' Saviour which 
 is Christ the Lord."+ But it is set forth, with 
 equal distinctness and emphasis, that the work 
 
 tl 
 
 i 
 
 *Rom. iii. 23. 
 tS. Matt. i. 21. 
 
 :}:S. Luke ii. it. 
 
THE FASHIONER OF THE SECOND ADAM 67 
 
 Of the Holy Spirit is no less essential to the com- 
 pleteness of the salvation of mankind. 
 
 Most of these testimonies have reference to 
 the application by the Holy Spirit of the work of 
 Christ, begun on earth and carried on by His 
 perpetual intercession in heaven. But our present 
 business is with that earlier and preliminary 
 work whereby the Holy Spirit prepared thi 
 God-man the Second Adam, for His mission as 
 Saviour of mankind. It is difficult to convey 
 by any single phrase, a complete idea of this work 
 of the Blessed Spirit. The form of words which 
 we have ventured to adopt-the Fashioner of 
 the oeoond Adam-may be accepted as not 
 altogether madequate. Under this general 
 notion we include the miraculous conception o 
 Christ, when, in the words of the Creed He 
 "was incarnate by the Holy Ghost of the Virgin 
 Mary," and all the gracious influences by whfch 
 He was enabled to fulfil His work in the world 
 I. And first let us ask what we mean by the 
 Second Adam; what He must be who shall fulfil 
 to Idea of S. Paul and of Christian theology 
 What are we to think of Him Who shall be to 
 
 only in a higher and better sense? Of Him 
 who shall be a new Head to mankind, a new 
 centre and source of life, a .cv, stem into which 
 
 I 
 
 ■u 'f 
 
 H 
 
 If) 
 
«8 
 
 THE PARACLETE 
 
 m 
 i 
 
 the branches of the human family may be so 
 grafted that they shall become agn Ono ueo; 
 and from which they shall draw a higher and 
 nobler life, the life of grace and of God, a life 
 which shall flt them for communion with the 
 Eternal, and make vhem meet to enter and abide 
 in His ett'rnal dwelling place ? What must He 
 be from W^hom such gifts and blessings should 
 flow, and upon whom they should depend ? 
 
 1. In the first place, the Second Adam must 
 be the Ideal Man. The first Adam Wi s, in the 
 natural sphere, the perfect man m potency, if 
 not in actual realization. "God made man 
 upright,' conforming him to His own idea of 
 man's nature. The Second Adam must be the 
 ideal man in a higher sense. Adam's nature 
 was one of simple innocence, and he did not 
 abide in his original state. He lost tho gift oi 
 grace by means of whi* he sto )d. B ore the 
 new Adam can be recogiiized as such by the 
 conscience of mankind, he must be more than a 
 mere innocent, harmless ciiiid. He muF* be of 
 tried and established virtue and holiness. He 
 must be the perfect man, and must be mar^'^ oced 
 as such in a life of active service, rf emp' ition 
 and trial ; of sorrow, suffering, an- jh mial. 
 Man, although fallen and sinful, wi' yet . ^fuse 
 to af;'u owledge as King of men and Crown of 
 
 '— - -T* 
 
^»^ ^^SmONER OF THE SECO.VD ADAAf 69 
 
 humanity, One who has not realized the highest 
 thoughts and convictions of the heart of m.an 
 
 ahL fh"^ *^^'^ '' """'^ '^^"'^^^ ^'^ "^e ^-^econd 
 Adam than mere human perfection. He is not 
 
 to be a mere teacher, however elevated, nor a 
 
 mere example, however perfect. If n, more 
 
 were needed, then a life of blamelessness and 
 
 punty, an enlightened intelligence, united with 
 
 a supreme gift of teaching, might suffice. But 
 
 such a conception of the Second Adam isnotonly 
 
 Catholic C.urch and with the fundamental idea 
 
 with the plam language of the inspired writer 
 and of our BIr -a Lord Himself, which repre' 
 sents Hini as the so,, ce of life to men. "In 
 Him was life, and the was the light of men." 
 God gave unto us eternal life, and this life is in 
 
 f.''.w ; .? *^'^ ^^^^ '^^ ^°" ^^t-^- the life; 
 he tha hath not the Son of God hath not the 
 
 te « I am the way and the truth and the life " 
 
 in rlT"; ^?f .^'* ''" ^'"^'' ^' ^""^ Ch"«* liveth 
 in me. It ,s needless to multiply quotations. 
 To remove this idea from the New Testament 
 wonld be to change its whole character and 
 testimony; and this idea is involved in the term 
 the Second Adam. ' 
 
 •S. John i. 4; I s. John v. 11, ,2 ; S. John xiv. 6 ; Gal. ii. ao. 
 
 t 
 
 /', 
 
 III 
 
 
70 
 
 THE PARA LETE 
 
 y 
 
 
 Ni 
 
 '!! ' 
 
 li' 
 
 
 Adam was not merely the typical and repre- 
 sentative man, the pattern to which all who bore 
 the name of man must be conformed. He was 
 also the root of humanity, the origin of its exist- 
 ence and its life. So also we may say of the 
 Second Adam that, if He is to realize the idea 
 contained in such a phrase. He must also be the 
 Source and Fountain of a higher life to man : the 
 source of a divine life to the members of the 
 human race; and this work could be accom- 
 plished only by bringing man into union with 
 God ; and this again only by first, in His own 
 Person, taking the manhood into God. 
 
 ii. This work of the Redeemer, this work in 
 Christ and by Christ, was brought to effect 
 through the agency of the Third Person in the 
 Holy Trinity, the Blessed Spirit of God. 
 
 It is evident that such a Being, with such 
 nature, attributes, character, could not be the 
 product of a race like ours. There is a clear 
 line of division between those who regard the 
 Gospel as of supernatural origin and those who 
 consider it to be merely a phase or stage of 
 human civilization. If we reject the principle 
 here announced, we reject the whole Christian 
 system as it has been understood in the Church 
 from the beginning. We must lay entirely new 
 foundations, and build up an edifice which the 
 
 • 1 ! 
 
THE FASHIONER OF THE SECOND ADAM 71 
 
 Holy Church throughout all the world would dis- 
 avow as a representation of its own fundamental 
 and eternal character. The race of man could 
 not and did not produce a true King and Head 
 of mankind, a Second Adam. He must be, and 
 He was and is, of higher origin. « The second 
 man is of heaven."* 
 
 What was there in human nature that could 
 give birth even to a perfect man '? Who can 
 bnng a clean thing out of an unclean ? The 
 experiment has been repeated often enough to 
 give demonstration of the result. On any com- 
 putation of time, several thousands of years must 
 have elapsed in the history of mankind before 
 the birth of Jesus Christ, and there had been no 
 departure from the universal law, ''All have 
 sinned." The judgment of truth could only con- 
 fess, "There is no man that sinneth not "f 
 Something, therefore, beyond nature and above 
 It, something higher than nature, must intervene 
 to produce a greater effect. The perfect man, 
 the Ideal human being, the Second Adam, can- 
 not be the mere child of man; He must be tho 
 work of God. 
 
 But if such a conclusion is forced upon us by 
 a consideration of the Second Adam as the iJeal 
 man, how much more, when we think of Him as 
 
 *i Cor. XV. 47. ti Kings viii. 46. 
 
 I 
 
 f 
 
 
 I 
 
72 
 
 THE PARACLETE 
 
 I, ■ 
 v' 
 
 Ni 
 
 i , ! 
 
 P 
 
 the Source of a new life. He who has under- 
 taken such a work must be not merely the ideal 
 man, but the God man. The race of man could 
 be made divine only through a Head who was 
 Himself divine. Indeed, it is not easy to imagine 
 the Second Adam as the ideal man unless He 
 were also the God-man ; and whence could He 
 come but from God ? If nature could not produce 
 a perfect sample of itself, how much less could 
 It transcend itself? If humanity could not ^v;^ 
 birth to a perfect man, how could one be born of 
 it who was God ? 
 
 There is no answer to these questions but a 
 confession of impotency. This work must be 
 the work of God; and the New Testament tells 
 us that it was so decreed and accomplished. The 
 Old Testament and the New alike proclaim with 
 the voice of prophecy that the mighty work was 
 to be done through the agency of the Holy 
 Spirit. He was to be— and He was— the Fashion- 
 er of the Second Adam, in the first place, as the 
 Agent m the miraculous conception of the God- 
 man ; and, in the second place, as the Giver of 
 the gifts of grace in the human life of the Lord 
 Jesus. 
 
 With regaid to the first of these offices, we 
 find, as already noted, just such intimations in 
 Old Testament prophecy as we might expect— 
 
 
 % 
 
THE FASHIONER OF THE SECOND ADAM 73 
 
 predictions which could not have conveyed their 
 tull meaning to those who first heard them and 
 which we should ourselves hesitate to interpret 
 m a Christian sense, unless we had the guidance 
 of New Testament writers. 
 
 Thus the prophecy in Isaiah vii. 14, apparently 
 refers to a special moment in Jewish history 
 and, although we might feel certain that its ful- 
 filment stretched further on, we should probably 
 hesitate to assign to it a Messianic character, but 
 for the interpretation of the prediction by S 
 Matthew (i. 22) : ^^Now, all this is come to pass,' 
 that It might be fulfilled which was spoken by 
 the i.ord through the prophet, saying, -Behold, 
 the virgin shall be with child, and shall bring 
 forth a Son, and they shall call His name 
 Immanuel; which is, being interpreted, God 
 with us." 
 
 The same prophet speaks of tho work of the 
 Holy Spirit in preparing our Lord for His min- 
 istry on earth in a passage (xi. 2) which has 
 already been considered, and further (Ixi 1): 
 "The Spirit of the Lord God is upon Me ; because 
 the Lord hath anointed Me to preach good tidings 
 unto the meek ; He hath sent Me to bind up the 
 broken-hearted, to proclaim liberty to the cap- 
 tives, and the opening of the prison to them that 
 are bound"; and our Lord declared that these 
 
 / 
 
 I 
 
 ! 
 
 m 
 
 Ui 
 
 i\ 
 
 11 
 
 a;' 
 •&1 ' 
 
74 
 
 THE PARACLETE 
 
 m 
 
 u 
 
 hi 
 
 words were fulfilled in Him * It is, however, in 
 the New Testament that we find the clearest 
 enunciation of the work of the Holy Spirit in the 
 preparation of Christ. 
 
 1. In the first place, the Holy Spirit is 
 declared to be the Author of the miraculous con- 
 ception of Christ, a statement which demands 
 the most attentive and serious consideration 
 We have been taught and we believe that Jesus 
 Christ is the God-man. He is the Word made 
 flesh. He is One '-who, being in the form of 
 God . . . emptied Himself, taking the form 
 of a servant, being made in the likeness of 
 men";t and the manner of this union of the 
 Godhead with humanity was extraordinary and 
 miraculous. Although the Son of man, He was 
 not the child of a man. To the blessed Virgin 
 Mary it was announced by the angel Gabriel : 
 "The Holy Ghost shall come upon thee, and the 
 power of the Most High shall overshadow thee : 
 wherefore also that which is to be born shall be 
 called holy, the Son of God.": And to the same 
 effect it was proclaimed to S. Joseph : " Joseph, 
 thou son of David, fear not to take unto thee 
 Mary, thy wife : for that which is conceived in 
 her is of the Holy Ghost. "§ 
 
 *S. Luke iv. i8. 
 JS. Luke i. 35. 
 
 +S. John i. 14; Phil. ii. 6-8. 
 §S. Matt. i. 20. 
 
THE FASHIONER OF THE SECOND ADAM 75 
 
 We see, then, how deeply the Holy Spirit is 
 concerned in the very beginning of the work of 
 our Lord, as being the Author of the Incarnation. 
 And this stupendous transaction is in two ways 
 a reversal of the Fall of man. It was the restor- 
 ation of woman and the assurance of her high 
 place in the purpose of God, and it was the union 
 of God and man. 
 
 (1.) The honour put upon the Blessed Virgin 
 Mary was not merely the means of connecting 
 the Second Adam with the humanity of which 
 He was to be the Head, but also a sign that 
 woman was restored to her rightful place in the 
 family of man. Woman is not merely the source 
 of the family; she is also its ceatre and the 
 fountain of all those influences, good or evil, 
 which become incorporated in the character of 
 her offspring. God gave hope to mankind by 
 giving a pledge of the restoration of woman. 
 
 Now, it is a recognized fact that, in all the 
 early ages of the world, woman has been under 
 what may be called a curse. She had been first 
 in the transgression, and she had her own special 
 and peculiar burden of woe to bear. She had 
 been created as an help meet for man, yet in 
 most parts of the world she had fallen to some- 
 thing hardly better than his slave. To this day 
 the traces of that bondage are not wholly oblit- 
 
 / 
 
 % 
 
 
 I 
 
 m 
 
 ,f, ,41 
 
 I 
 
 
76 
 
 THE PARACLETE 
 
 
 f 
 
 % 
 
 il I 
 
 w 
 
 erated even where the Gospel has proclaimed 
 that in Christ Jesus there is neither male nor 
 female. Beyond the limits of the Church it re- 
 mains in almost all its ancient harshness. It 
 was the will of God that woman thus fallen 
 should be raised ; and it was fit that the eleva- 
 tion of the sex should be brought about by the 
 Saviour of the world being born of a woman. 
 
 Mary was the first in the restoration as Eve 
 had been first in the Fall. How sweet and ele- 
 vating was the thought that swelled the bosom 
 of that Hebrew maiden, when she became aware 
 of the high honour which God had appointed for 
 her, and reflected on all the blessings that should 
 flow from the Incarnation to Israel and to all 
 the nations upon earth. <^ He hath looked upon 
 the low estate of His handmaiden : for behold 
 from henceforth all generations shall call me 
 blessed."* The curse was lifted from the woman 
 when she became the mother of the Incarnate' 
 Son of God. 
 
 (2) But it was in another respect the reversal 
 of the Fall : it was the union of God and man 
 By the power of the Holy Ghost the Eternal 
 Word took man's nature in the womb of the 
 blessed Virgin Mary of her substance, and by 
 
 •S. Luke, i. 46. 
 
 p. 
 
THE FASHIONER OF THE SECOND ADAM 77 
 
 the same power riie Godhead was united with 
 the manhood in one indissoluble personalty. In 
 this great transaction God and man are united 
 reconciled ; and the pledge is given of a wide 
 and universal reconciliation. The Church in 
 her state of grace and of glory is already consti- 
 tuted in the Person of her Head. 
 
 2. But the work of the Holy Spirit in connex- 
 ion with the Second Adam did not cease with 
 the miraculous conception. It was to be con- 
 tinued throughout the whole life and ministry of 
 the Son of God : to Him the Spirit was not given 
 by measure.* God anointed Jesus of Nazareth 
 - with the Holy Ghost and with power Who 
 went about doing good, and healing all that 
 were oppressed of the devil."f 
 .K^^Jf ^je asked to explain how it was that 
 the Holy Spirit should have been concerned in 
 the sanctification of the manhood of Jesus rather 
 than the Eternal Word, which was inseparably 
 connected with that manhood, we can but par- 
 tially answer the question. We might sav that 
 the Third Person in the Holy Trinity is the 
 active Agent by which all the works of the God- 
 head are carried into effect. Wo might say that 
 t was fitting that the Head of th . |.,man race 
 should be brought to perfectioL in the same way 
 
 *S. Jno. iii. 34. f Acts X. 38. 
 
 
 \ 
 
 i 
 
 /■■ 
 
 i - 1 
 
 ii 
 
 % 
 
 •1 
 
 *{i;' 
 
78 
 
 THE PARACLETE 
 
 S-: i 
 
 \t\ 
 
 Y 
 
 it' 
 
 
 as the members of the race. But even if we 
 are unable to explain the mystery of the Divine 
 action, we may yet reverently and profitably 
 study its process and effects. And it is the dis- 
 tinct testimony of the Gospels that the same 
 Holy Spirit who was the author of the Incarna- 
 tion was the Framer of the whole life of the 
 Lord Jesus. 
 
 (1) Let us begin with what we may call the 
 point of transition from the piivate life of our 
 Lord to His public and ministerial life. That 
 point is, of course. His baptism by S. John in 
 the river Jordan. It was an act of the most 
 solemn character which the Baptist at first 
 regarded as superfluous and unworthy of Him 
 who was its subject; but which Christ Himself 
 pronounced to be necessary, in order that 
 He might " fulfil all righteousness."* On this 
 occasion "the Holy Ghost descended in a bodily 
 form, as a dove, upon Him."t It was not the 
 first time, as we have seen, that He was 
 anointed with the Holy Spirit, since He was 
 miraculously conceived by the Holy Ghost, and 
 He was " filled with the Holy Ghost even from 
 His mother's womb."J But it was fitting that 
 
 *S. Matt. iii. 15. 
 +S. Luke i. 15. 
 
 fS. Luke, iii. 22. 
 
THE FASHIONER OF THE SECOND ADAM 79 
 
 . at this solemn consecration of the Son of God to 
 His public work, there should be a presence and 
 visible manifestation of the anointing and con 
 secrating Spirit. 
 
 When S. John the Baptist directed his disciples 
 to that greater One who should come after him 
 he described Him as the Lamb of God, and in so 
 doing he indicated not only the sacrificial aspect 
 of H,s work, but also His personal character, as 
 the meek, the gentle, the unresisting ; and if it 
 were possible to give greater emphasis to this 
 teaching, it would have been effected by the 
 figure of the dove which hovered over Him in 
 His baptism. This form proclaimed that the 
 Spirit which should rest upon Jesus, and which 
 was to form the predominating character of His 
 life and ministry, was not a Spirit of mere force 
 or of wrath, but a Spirit of peace, and of love' 
 and of reconciliation. The dove which went 
 forth out of the ark when the waters were 
 assuaging upon the face of the earth, had ever 
 been regarded as the symbol of peace and love. 
 The dove is chosen as the symbol of the recon- 
 ciliation of man with God, and of the universal 
 restoration which the Holy Spirit was to pro- 
 duce through Jesus Christ. The first dove, with 
 Its ohve branch, announces to Noah the cessa- 
 tion of the deluge of waters ; the second, resting 
 
 I 
 
 
 H 
 
 \i 
 
 JM:!' 
 

 ■^. 
 
 1 
 
 80 
 
 TffE PARACLETE 
 
 upon the great Victim of the world, announces 
 the near end of the deluge of iniquities."* 
 
 It may be also, as has been suggested, that 
 the completeness and unity of the gifts imparted 
 to our Lord were in this manner represented. 
 The tongues of fire might speak of the Spirit of 
 love and of God going forth in all His manifold- 
 ness and variety, distributing to every man 
 severally as God might will ; but the one living 
 creature, hovering over the head of the anointed 
 Saviour seemed to speak of the fullness, com- 
 pleteness, and harmony of the divine life which 
 dwelt in Him. 
 
 If devout minds have found other thoughts 
 suggested by this appearance; if, for example, 
 the dove has been regarded as the type of suf- 
 fering innocence, and, in this respect, a symbol 
 of the Man of Sorrows, we have nothing to urge 
 against the suggestion ; but we are probably 
 right in making the other reference more prom- 
 inent. 
 
 (2.) From the inauguration of the Lord Jesus 
 in the river Jordan, we pass at once to the 
 temptation in the wilderness, which must be 
 regarded as a solemn preparation for His public 
 ministry. And here again the presence and 
 operation of the Holy Spirit are declared, ^' Jesus, 
 
 •S. Chrys. Horn. 26 on Genesis. 
 
™^ ''^SHIOms OF rm SECOND ADAM M 
 
 battle between the true King of man and th» 
 usurper must be fought out°to the bitter eld 
 begmn.ng here in fact, in symbol, and in pro' 
 Phecy, a battle to be often repeated wift T^ 
 results until the time of the i,=, a / 
 
 makes the wilderness the s^el of ^T':"^t 
 
 Pledge of Its glorious consummation. 
 
 was carried on qHii o»^ i *vuiiu , and it 
 
 power of the Cahost ^^'^ '^ *^ ^'^'^^'^^ 
 
 *S. Lukeiv. r; S. Matt. iv. I. 
 
 f 
 
 
 /■\ 
 
 I: 
 
 W^ 
 
 in 
 
 .i^i-i 
 
82 
 
 THE PARACLETE 
 
 I •' / 
 
 ,f 
 
 t 
 
 Did the Son of Man go forth to proclaim the 
 good news of the Kingdom ? It was by the 
 grace of the Ploly Spirit. When He stood up for 
 the first time, as it would appear, in the syna- 
 gogue of His own Nazareth, among the men and 
 women who had known Him as child, as boy, as 
 man. He declared : " The Spirit of the Lord is 
 upon Me, because He anointed Me to preach good 
 tidings to the poor: He hath sent Me to proclaim 
 release to the captives and recovering of sight to 
 the blind, to set at liberty them that are "bruised, 
 to proclaim the acceptable year of the Lord."* 
 Are not these the genti •„ loving, plaintive utter- 
 ances of that Spirit \.hx: hovered over Him at 
 His baptism in the ten kj of a dove ? Are they 
 not a fulfilment of the prophecy which had de- 
 clared of Him : '^ Behold My Servant whom I 
 have chosen ; My Beloved, in whom My soul is 
 well pleased ; I will put My Spirit upon Him, 
 and He shall declare judgment to the Gentiles. 
 He shall not strive, nor cry aloud ; neither shall 
 any one hear His voice in the streets. A bruised 
 reed shall He not break, and smoking flax shall 
 He not quench, till He send forth judgment unto 
 victory. And in His Name shall the Gentiles 
 trusf't 
 
 1 1 \ 
 
 *S. Luke iv. i8, 19. 
 
 tisaiah xlii. 1-3 ; S. Matt. xii. 
 
 18. 
 
 21. 
 
 't . 
 
 %x 
 
THE r.,SfffONeg OF THE SECOND ADAM 88 
 
 Or again, did He give evidence of His power 
 and of the true character of His work by drTvTng 
 out from the bodies and souls of men the evif 
 sprnts Which had taken possession of them 
 
 Ghl^st S,r: '"!"'" "^ ""' P''*^^ of '*■= Holy 
 Ghost Su , I,-. ,t was fitting that the Spirit of 
 
 evil <To this end was the Hon of God mani- 
 rested," says S, John,* -that He might dertrov 
 fte works of the devil " ; and the confession was 
 wrung fro,,, those who were witnesses of ffls 
 ;■; ':^'"' """""-"y »« power He com 
 
 But athl Tfr '"'"''' """ *^^ --0 out" 
 But, although the authority was His own the 
 
 po.er was that of the Spirit Who had been'f,;; 
 
 old by the p,.„phet Isaiah, and Whom He oil 
 
 fessed when He said, " If I, by (he Spirit of G^ 
 
 u^nTou^" ^' "'" '^ '"^ ''"''""^ Of ^O'' -- 
 
 m/nlstry :; ctiltl:/ no! T"^ ''"'' '" '"« 
 -y "' vviirisr Goes not terminate with His 
 
 each,„g and working. Tl,. time of patifn 
 
 teaching and loving labour comes to an ond 
 
 soT n'-otnt foTsru'^-Z': T ""'-'''' 
 «iiii» lor sin. And here again the 
 
 
 
 i 
 
 ^ 
 
 *i S. John ii!. 8. 
 +S. Matt. xii. 28. 
 
 fS. Luke iv. 36. 
 Compare Acts x. j8. 
 
t> 
 
 M. 
 
 
 IMAGE EVALUATION 
 TEST TARGET (MT-3) 
 
 k 
 
 'f^O 
 
 {./ 
 
 ,% 
 
 ^ 
 
 ^\% 
 
 ' V^^ 
 
 
 ^6r 
 
 f/j 
 
 % 
 
 1.0 
 
 I.I 
 
 11.25 
 
 lis 
 ■i. 
 
 1^ 
 
 
 6" 
 
 1 2.5 
 
 12.2 
 
 ^^ 
 
 2.0 
 
 U IIIIII.6 
 
 Sciences 
 Corporation 
 
 23 WEST MAIN STREET 
 
 WEBSTER, N.Y. M580 
 
 (716) 872-4503 
 
 1 
 
 \ 
 
 ■^ 
 
 
 
 
 
 ^w* : 
 

 
 Ui 
 
 i 
 
 \f 
 
' 
 
 f»? II 
 
 84 
 
 THE PARACLETE 
 
 Holy Spirit is present and working. When the 
 «new Isaac, the Victim of the human race,* 
 appears, it is the Holy Spirit Who, as the new 
 Abraham, leads Him to Calvary and offers Him 
 upon the cross." So it is expressly declared in 
 the Epistle to the Hebrews : He, " through the 
 eternal Spirit, offered Himself, without blemish^ 
 unto God."f As it has been well said, "the 
 anointing of that Spirit, whose energy is the 
 ' Fire of love,' was as a flame, amidst which He 
 in the freedom of filial obedience, offered Himself 
 up to God."+ 
 
 (5.) As might be expected, the Spirit of life 
 is also found presiding at the great victoi y and 
 triumph of life, for we are taught that it was 
 also by the instrumentality of the Holy Ghost 
 that the Lord Jesus was raised from the dead. 
 For, even if we cannot thus interpret the pas- 
 sage in Romans i. 4, since w^e must regard the 
 "Spirit of holiness" in that place as designating 
 the Divine Nature of our Lord Jesus Christ, 
 
 *Gaume, Traits du Saint Esprit, ii. 168. 
 tHebrews ix. 14. 
 
 V\ In modern times many have understood by the 'Eternal 
 Spirit,' either our Lord's Divine nature, or His human spirit. 
 The use of the preposition dia seems scarcely consistent 
 with either of these views, but harmonizes with the reference 
 to the Holy Spirit. This reference is further supported by 
 the prominence given to the title Christos in this chapter." 
 Westcott, Comm. in loc. 
 
 11^ / 
 
^^^ ^AS^rONEJ, OF THE SECOND ADAM 85 
 
 there can be no doubf a« <•« fK« 
 another passage in ZlT, ^J!''^^?! 
 Spirit of Him that raised up Jes„, from fJl ! 
 dwelleth in y„„, He that raised uX't, 
 from the dead shall quicken ai.»7yo' ' mtral 
 bodies through His Spirit that dweileth in yo"'! 
 It has been truly said that the Incarnate 
 
 SZlf :vi "S :;'^f « ^^P«-- 'f He 
 if TT« «• xl '^^^"^•^^ " We teaches the truth 
 
 wofds TJ:: """T V''"" »'"^^ "• »"'*' 
 
 words, If with one hand He overthrows the 
 Kingdom of Evil, and with the other buiTds up 
 he Kingdom of God, it is in the name and by 
 the power of the Holy SDirit"+ xJ 
 therefore, imagine that^^Tdettact^ ZS 
 tb^ glory of the Divine Son when he is exaltTng 
 the work Of the Blessed Spirit. Over and over 
 again we may remind ourselves of that great 
 testimony to the need and excellence of fte 
 work of the Spirit. -It is expedient for yt 
 hat I go away.": Such is the testimony of Z 
 Lord Jesus to the work of the Holy Spiritf Such 
 L H r;'°' '"^ ^''™^'^'«' "■« '"-" Pei^on n 
 
 Adam "nr" ^h'" T l"'"""""' of '"e Second 
 Adam. He is the Author of the Incarnation, 
 
 jti 
 
 m 
 
 •Romans viii. „. tGau™, ii. ,67. JS. J„„. , 
 
 :vi. 7. 
 
\.? 
 
 if/ 
 
 fi •', 
 
 
 !<;. S* 
 
 88 THE PARACLETE 
 
 He is the Consecrator of the Teacher, He is the 
 Power of the Worker of miraci3s, He is the 
 Giver of grace and gifts to His humanity, He 
 presides at the Cross, and He raises Him from 
 the grave. 
 
 iii. We have been considering the Holy Spirit 
 as the Fashioner of the Second Adam. May we 
 not filly for a moment turn our attention to the 
 glory of that New Head of the human race, the 
 God man ? 
 
 What is the universal testimony of mankind 
 to this Second Adam thus fashioned by the Holy 
 Ghost? Men have differed in their interpreta- 
 tion of the doctrines of the Church ; they have 
 differed even in their estimate of the evidences 
 of Christianity. But practically there has been 
 no difference of opinion as to the moral ^n- 
 dour of the character of Jesus Christ. Qualities 
 which in ordinary men involved contradiction 
 in Him were united and harmonized* Such 
 grace and majesty, such sweetness and power, 
 such simplicity and dignity, such calm and such 
 energy, were never before or since found united 
 in one person. He speaks and it is confessed 
 that never man spake as this Man. He com- 
 mands and all obey. At His word the tempest 
 
 *See Martensen's "Christian Ethics," Vol. i., p. 266 flF. ; 
 and Gaiime ii. p. 170 fF. 
 
Mii 
 
 THE FASHIONER OF THE SECOND ADAM 87 
 
 is calmed and the demons expelled. He teaches 
 as One who has authority. The holiness of His 
 life is so absolute that He can challenge His 
 enemies to convict Him of sin. He lives only 
 to bless : He returns love for hatred, benediction 
 for execration. He not only surpasses human 
 experience and human expectation: He has 
 realized the Divine Ideal of man. All that man 
 was in the mind and purpose of His Divine 
 Creator Jesus Christ was, "holy, guileless, 
 undefiled, separated from sinners."'- 
 
 He was the fulfilment of the eternal purpose 
 of God and of the longing desire of man. Long 
 had the sinful raco sighed for a deliverer. 
 Night had succeeded m.orning, and morning 
 night. Week had followed week; and years 
 and generations and centuries passed by ; and 
 still He came not. Yet the time was filling up, 
 and its fullness came at last; and as it came,' 
 men's hearts began to swell with anticipation ; 
 and in many lands, of Jew and Gentile, they 
 found themselves asking. Where is He that is 
 born King of the Jews? How shall we be 
 guided to the Desire of all na^.ions? And why 
 have the longings and expectations ceased, but 
 that this Deliverer has come? 
 
 » J 
 
 'Hebrews, vii. 26. 
 
 Ml 
 1' 
 

 
 I 
 
 88 
 
 THE PARACLETE 
 
 Yes, and to us too He has come, and we have 
 
 seen His glory, the glory as of the only begotten 
 
 of the Father, full of grace and truth. He is 
 
 the same now as when He dwelt in the lowly 
 
 Nazareth or taught in the streets of the loved 
 
 Jerusalem, the same yesterday, to-day, and for. 
 
 ever ; the same in goodness and truth, the same 
 
 m power and glory. And, as we behold His 
 
 glory, we worship and adore, confessing, "Thou 
 
 art the Son of God ; Thou art King of Israel."* 
 
 It is a spectacle which may well humble us in 
 the dust, and yet lift us up again. Well may 
 we, as we gaze upon His perfections, cry out 
 with Job: "Now, mine eye seeth Thee, where- 
 fore I abhor myself, and repent in dust and 
 ashes ;"t and with Peter, "Depart from me, 
 for I am a sinful man, Lord.": But we do 
 not remain here. There is joy and hope, as well 
 as sorrow and self reproach, in the face of Jesus 
 Christ. "God sent not the Son into the world 
 to judge the world ; but that the world should 
 be saved through Him."§ If He is set for the 
 ^* falling," He is also for the "rising up of 
 many." || If He convinces of sin and of judg- 
 ment. He also convinces of righteousness and 
 tells of pardon and peace. " Wherefore also He 
 
 *S. John i. 49. 
 §S. John, iii. 17. 
 
 +Job xlii. s, 6. $S. Lukev. 8. 
 II S. Luke, ii. 34. 
 
me FAsmoNMR of the sEcom adam 89 
 
 is able to save to the uttermost them that draw 
 near unto God through Him, seeing He eveT 
 iiveth to make intercession for them * 
 
 Nor is this the ..-hole of His worlc of grace 
 In pardonms He restores, reconciles, retiew"" 
 bnngsmto conformity „i.h Himself, aid fl^for 
 ll ^'""'"^'P «'■ God- The same Holy Spin 
 Who was g,ve„ to Him without measure d.^n' 
 forever m the Church, His mys.icl boiv and 
 communicates His own divine life to all its 
 members. Even i„ us, in our measure, the 
 work may be done which was done in Christ ■ 
 and of His fullness we all may receive, and 
 grace for grace. "Lord, to whom shall we 
 go^ Thou hast the words of eternal life 
 And we have believed and know that Thou art 
 the Holy one of God." f 
 
 •Hebrews, vii. 25. f s. John vi. 68, 69. 
 
 k' 
 
 [■A 
 
 w 
 
 
I' 
 
 LECTURE IV. 
 
 THE CREATOR OF THE CHURCH 
 
 K^ \ 
 
 |..^> 
 
 k 
 
 fl 
 
 
 The dwellingr of God with man the end of Creation. I. Greatness of 
 the Day of Pentecost. By some denied. Asserted that the 
 Church existed before, etc. Hepe contended. -(■) That the Holy 
 Ghost was, for the flpst time, pepsonally ravealed on the Day of 
 Pentecost ; U) That this day did institute a new stage In the 
 Kingdom of God ; (3) That It was the Birthday of the Christian 
 Church. II, The Creation of the Chupch. 1. The preparation 
 for the Advent of the Holy Splplt.-d) The significance of the 
 season of Pentecost, (a) The waiting disciples. 2. The signi 
 accompanying the pevelation of the Holy Splplt.-(i) Wind (a) 
 Tongues of fire. 3. The Creation of the Chupch.-A new des- 
 cplptlon of the Christian Society .-(.) Family of God. (2) Body 
 ofChPist. (3) Temple of the Holy Ghost. 4. Blessings flowing 
 fi-om constitution ofChupch.-IIlumination.Pupiflcation, Power. 
 
 BUT Will God in very deed dwell with men 
 on the earth ?* What heart has not felt 
 something of the awe inspired by such a 
 question ? How should " the high and lofty One 
 that inhabiteth eternity, whose name is Holy/'f 
 condescend to make His dwelling with sinful 
 men ? Well might we exclaim with the Psalm- 
 ist: ''What is man that Thou art mindful of 
 
 *2. Chron. vi. 18. tisaiah Ivii. 15. 
 
' ul 
 
 THE CREATOR OF THE CHURCH 91 
 
 him : and the son of man, that Thou visitest 
 hi-n ?" * And yet it must be acknowledged that 
 the asking of such a question, natural as it may 
 appear, implies an ignorance or a forgetfulness 
 of the very end and aim of creation ; for the uni- 
 verse exists as a place of abode, as a sphere of 
 manifestation for the Most High, 
 
 To creatures of our limited capacities there 
 will probably always remain a mystery in the 
 work of creation. But, if the Divine Creator 
 pronounced His successive works to be *< very 
 good," and, if they were the product of wisdom, 
 love, and power, they must have been very good \ 
 and if he placed at the summit of His creation a 
 bemg who was made in His own likeness, then 
 we are sure that the created world was intended 
 to be a dwelling place for the Creator, and that 
 man, the crown of creation, was made for com- 
 munion with God. 
 
 It is by his being made of a divine nature that 
 man is qualified for such high fellowship ; and 
 It is in proportion to the realization in his own 
 being of the Character of God that he will be 
 able to have " fellowship with the Father "and 
 sympathy with the spirit of the Kingdom of God. 
 To bring mankind into this condition may be 
 
 '! 
 
 i*": 
 
 
 *Ps. viii. 4. 
 
82 
 
 THE PARACLETE 
 
 ' \ 
 
 Is 
 
 ^ 
 
 Y\' 
 
 sfiid to be the whole aim of Divine Revelation. 
 To discipline and mould the members of the 
 human family into conformity with the mind of 
 God, so tliat they should lind true and abiding 
 satisfaction only in the knowledge and fellow- 
 ship of God-this is the work of Providence and 
 of Grace, of Divine Revelation in all ages, of the 
 Law and the Prophets, of the Incarnate Non, and 
 of the Holy Ghost, the Comforter. 
 
 If it is by being made like unto God th.-it man 
 IS enabled to enter into fellowship with Him it 
 is equally through the revelation of God that the 
 character of man is assimilated to that of his 
 Maker. It is when « with unveiled face," we 
 reflect "as a mirror the glory of the Lord,'' that 
 we are transformed into the same image."* 
 And this work of Divine manifestation is carried 
 forward throughout the whole course of human 
 history, " from glory to glory," shining more 
 and more unto the perfect day. 
 
 It is in the Incarnate Son that we see most 
 fully displayed the glory of God. No man 
 knoweth "the Father, save the Son, and he to 
 whomsoever the Son willeth to reveal Him."t 
 He alone could say, "He that hath seen Me hath 
 seen the Father." \ But even His manifestation 
 
 *2. Cor. iii. ,8. tS. Matt. xi. 27. % S. John xiv. 9. 
 
THE CREATOR OF THE CHURCH 93 
 
 did not complete the work which wa.s given Him 
 to do. God and man were united in Him, and 
 in His Person, that of the Second Adam raised 
 and glorified, the race of man was lifted up into 
 the presence and glory of God. But the work 
 needed to bo completed on earth by other instru- 
 mentalities, and by the two great Representatives 
 lelt by Ilim as Ilis witnesses upon earth-thc 
 Church, which is His mystical Body, and the 
 Holy Spirit who, after having created the Church 
 dwells in it as a living Temple. 
 
 i. Two things were necessary in order to the 
 Creation the existence of the Church of God • 
 firstly, the offering of Christ as a Sacrifice and 
 His assumption in glory, and secondly, the gift 
 of the Holy Spirit. It is, therefore, the Creation 
 of the Church by the Holy Spirit, on the Day of 
 Pentecost, that we are now to consider 
 
 «pf?rr'"^' ^""^^ generally been considered 
 settled by students of i;.. New Testament 
 and Christian theologians. As, however, thev 
 have been called in question in a recent "His- 
 tory of Christianity in the Apostolic Age"*- 
 a work showing learning and ability-it mavbe 
 well to consider the statements there made on 
 the subject. The author, the Rev. Dr. McGiffert 
 makes the following statements : ^< There is no 
 
 • By A. C. McGiffert. Ph.D., D.D. (T. & T. CIark,.897.) 
 
 f 
 
 ( 
 
 
 Ifil 
 
V' 
 
 ' \ 
 
 
 ft 
 
 11 
 
 r 
 
 
 94 
 
 THE PARACLETE 
 
 indication in our sources that Jesus thought of 
 the coming of the Spirit as instituting a new 
 stage in the Kingdom of God, or as constituting 
 the establishment of the Kingdom in any sense."* 
 And again, f " The Day of Pentecost, immedi- 
 ately succeeding ."e death and resurrection of 
 Jesus, has always been regarded as of epochal 
 significance for the history of the Christian 
 Church . . . That it was an important day in 
 the history of the Church there can be no doubt, 
 but its importance is not that which is ordinaiily 
 ascribed to it. It was not the birthday of the 
 Christian Church, as it is so commonly called, 
 for the Christian Church was in existence before 
 Pentecost ; nor was it the day upon which began 
 the dispensation of the Holy Spirit, for His prom- 
 ised coming preceded, or, at least, was closely 
 connected with, Jesus' own return to His disciples 
 after His resurrection." 
 
 Passing over some apparent contradictions and 
 ambiguities in these statements, we venture to 
 afilrm, in opposition to their principal conten- 
 tions, (1) that the Holy Ghost was for the first 
 time personally revealed on the day of Pentecost, 
 (2) that this Day did institute a new stage in the 
 Kingdom of God, and (3) that it was the birthday 
 of the Christian Church. The first of these state- 
 
 * P. 33. Note. + P. 48. 
 
 f 
 
f 
 
 THE CREATOK OF THE CHURCH 95 
 
 ments has already been sufficiently dealt with - 
 But there ,s one point on which something may 
 seem necessary to be said, namely tha' the 
 
 (1) Such an assertion we hold to be quite in- 
 consistent with the words of our Lord a I h 
 ascension, as repeated twice by S. Luke. In his 
 Oospelt we read the words of Christ: .. Behold I 
 send forth the promise of My Father upon i^u 
 but tarry ye in the city, until ye be clothed with 
 power from on high ;" and in the Acts of the 
 Apostles,: we read as follows: He "commanded 
 them that they should not depart from Jerusalem 
 but wait for the promise of theFather, which . tith 
 He, ye have heard of Me. For John truly bap- 
 
 tiie Holy Ghost, not many days hence." It 
 seems totally unnecessary to comment at length 
 upon these passages. The promise of the Father, 
 the Gift of the Holy Ghost, was to come to them 
 at Jerusalem after the ascension, and it did 
 come, according to the same writer, on the Day 
 of Pentecost. ^ 
 
 Although, however, the meaning of these pass- 
 ages seems clear enough, it may be necessary 
 
 • In Lee. ii. tS. Luke xxiv. 49. JActs i. 4. 5. 
 
 f 
 
 4 
 
 I 
 
 ii >i 
 
1 
 
 96 
 
 THE PARACLETE 
 
 ■ts.. 
 
 • > 
 
 *¥■ 
 
 to refer to another incident which might seem 
 at variance with them. We refer to what ap- 
 pears to have been the first manifestation of our 
 Lord to the Apostles after His resurrection, 
 when "He breathed on them, and saith unto 
 them, Receive ye the Holy Ghost." * 
 
 In regard io this incident it is obvious to 
 remark that it is not a fulfilment of the predic- 
 tions relating to the coming of the Holy Spirit, 
 and the solemn promise of Christ, that His 
 disciples should receive power when the Holy 
 Ghost was come upon them, was given many 
 days after this occurred. How then do we ex- 
 plain these words of our Lord, and the act which 
 accompanied them? It must be regarded not 
 merely as an anticipation of the Gift of Pente- 
 cost, but as a special endowment of the Apostles 
 qualifying them for their work. 
 
 ''As the Father hath sent Me," He said, "even 
 so send I you. And when He had said this, He 
 breathed on them, and said unto them, Receive 
 ye the Holy Ghost ; whosesoever sins ye forgive, 
 they are forgiven unto them , whosesoever sins 
 ye retain, they are retained." It was, in fact, 
 the organization of the Christian Church by 
 anticipation. We need not stop to ask whether 
 
 ' S. John, XX. 22. 
 
 •■•iawt- 
 
ght seera 
 what ap- 
 ion of our 
 irrection, 
 a,ith unto 
 
 bvious to 
 le predic- 
 ly Spirit, 
 that His 
 the Holy 
 en many 
 Id we ex- 
 ct which 
 rded not 
 3f Pente- 
 Apostles 
 
 1, "even 
 
 1 this, He 
 
 Receive 
 
 forgive, 
 
 3ver sins 
 
 in fact, 
 
 urch by 
 
 whether 
 
 THE CREATOR OF THE CHURCH 97 
 
 the words were spoken to the apostles officially 
 or to the disciples as representing the Church at 
 large, because the decision of that question has 
 no direct bearing upon our present inquiry nor 
 would it necessarily affect our judgment in re- 
 gard to the Christian ministry. Plere, at any 
 rate, w^ find our Lord conferring authority to 
 admit mto and exclude from . privileges of 
 the New Covenant, bestowing by anticipation 
 upon the Church which He was about to organ- 
 ize what is called the ''power of the keys " 
 
 We can understand, without difficulty the 
 reason for such a provision. The Church was 
 not to be a Republic with popular government; 
 It was not to derive its authority and power from 
 below, but from above, even from Jesus Christ. 
 Its Head ; and, although the fullness of His gifts 
 was to dwell in the whole body, the teaching and 
 ruling members were to be in direct and Imme- 
 diate connexion with Himself, deriving their 
 authority from Him. When the new life should 
 be breathed into the dry bones by the presence 
 and breath of the life-giving Spirit, and bone 
 should join to bone, and flesh should cover and 
 clothe them all, every one should be in his own 
 order, and all should be symmetry and harmony 
 And this work, no less than the greater and 
 more comprehensive work, should be accom- 
 
 I A 
 
 t 
 
 Si 
 
THE PARACLETE 
 
 ''\ 
 
 1^' 
 
 %\ 
 
 \\\ 
 
 plished by the Third Person in the Holy Trinity. 
 And, therefore, our Lord breathed upon them and 
 said, " Receive ye the Holy Ghost." It was only 
 when " He ascended on high " that He " gave 
 gifts unto men "* in the full sense of the words ; 
 but even on earth He had power, and He exer- 
 cised the power to set in order the house in 
 which He was Son and Master ; and He began 
 that work in which He gave, in due order, 
 " some to be apostles ; and some prophets ; and 
 some evangelists ; and some pastors and teach- 
 ers ; for the perfecting of the saints, unto the 
 work of ministering, unto the building up of the 
 Body of Christ." f 
 
 (2.) In regard to the second statement, we 
 maintain that the Day of Pentecost did institute 
 a new stage in the Kingdom of God, whether 
 we regard that phrase as having its usual signi- 
 ficance of the Reign or Dominion of God, or 
 whether it stands for the establishment of a 
 Divine society on earth. In the first place, 
 there can be no question as to the Coming of 
 the Kingdom being connected with the Advent 
 of Christ It is, of course, true enough also that 
 we may speak of the coming of the Kingdom in 
 
 * Psalm Ixviii. i8 ; Eplies. iv. 8. 
 + Eph. iv. II, 12. 
 
THE CUE., TOR OF THE CHVSCH 99 
 
 the ^rson of its King. Yet not merely St John 
 Mpt.st, bu, our Lord also, after [he begt 
 mng of His ministry, declared that the Kingdom 
 
 ense L I^ ^"^ ""■ ™'"'-" ^ "^P^mary 
 sense that prayer was answered when He sat 
 
 down upon His mediatorial throne, when al 
 
 eTatd and h -^ " "y the right hand of God 
 exalted, and having received of the Father the 
 Kom.se Of the Holy Ghost, He pouredtrTh ■ * 
 that gift upon His disciples accompanied bv 
 visible and audible tokens. ^ 
 
 From that time there is no intimation of the 
 coming of the Kingdom of Grace and even the 
 Kingdom of Glory is not so indicated. 
 
 gif?of th°/R 7"™ .?.'•«?«'•% the Apostles for the 
 gift of the Holy Spirit, was "speaking the things 
 
 fhTd'av'o Ven'terf ' i! "•"' ''™"^^"^'^' ""- 
 Kin»d™ • *^^"'^™^*' ■' "s assumed that the 
 Kingdom IS come and may be entered. Thus 
 Philip ,s represented as "preaching the good 
 tidings concerning the Kingdom of God »* tnl 
 when his countrymen came to St. Paul at Rome 
 to hear his message, « he expounded, testifyrng 
 
 m 
 
 t 
 
 
 i. 
 
 * Acts, ii. 23. t Act 
 
 s '• 3' + Acts viii. 12. 
 
V 
 
 100 
 
 TH£ PARACLETE 
 
 M 
 
 the Kingdom of God, and persuading them con- 
 cerning Jesus.* 
 
 (3) Still more energetically must we contend 
 against Dr. McGiftert's statement that the Day 
 of Pentecost is not the birthday of the Church, 
 because, as he says, " the Christian Church was 
 in existence before Pentecost." We maintain, 
 on the contrary, that the Christian Church was 
 brought into existence on the Day of Pentecost, 
 by the creative power of the Holy Spirit. 
 This point requires some careful considera- 
 tion on account of the variety of meanings in 
 which the word "church" is employed by 
 theological writers. 
 
 Thus we hear of the Old Testament Church 
 and the Church of the New Testament ; and if we 
 take the word (ecclesia) in its ordinary meaning 
 of an assembly, or in its more literal, and per- 
 haps more scriptural meaning, of an assembly 
 solemnly called out, then the application may be 
 justified. Abraham was called out by God, and 
 formed, the type and the beginning of that dis- 
 pensation which prepared for the Gospel, and 
 found its fulfilment in the Church of Christ. 
 The children of Israel were a chosen and pe- 
 culiar people, a holy nation to God, and might 
 properly enough be described as the family that 
 
 * Acts :cxviii. 
 
 23. 
 
THE CREATOR OF THE CHURCH 101 
 
 was " called o"t "' of the general mass of mankind 
 by the guidance and grace of God. In this mean- 
 ing S. Stephen might speak of them as "the 
 Church in the wilderness." 
 
 But it is obvious that this is not the special 
 New Testament use of the term. The word is 
 used once in the Gospels with reference to the 
 particular Jewish congregation with which a 
 man might be connected ; * but it regularly re- 
 presents the Christian society of baptized 
 believers. This society had no organized ex- 
 istence before the Day of Pentecost. Up to that 
 time the followers of Jesus were called disciples ; 
 but by the power of the Holy Spirit these separ- 
 ate individuals were made to be an organized 
 whole, a living body, in which every member 
 had its own place and function, contributing to 
 the completeness and harmony of the whole- 
 all the members depending upon the Head, all 
 being members one of another. All this was 
 done by the power of the Holy Spirit on the Day 
 of Pentecost, and this is, therefore, the Birthday 
 of the Church. 
 
 Let us, for a moment, remember how much 
 had been done in preparation for this great day. 
 The Second Adam had been supernaturally and 
 miraculously conceived in the womb of the 
 
 * S. Matt, xviii. 17. 
 
 V ^ .; 
 
 If' 
 
 
 1 
 
102 
 
 THE PARACLETE 
 
 Blessed Virgin. He was Himself the Kingdom of 
 God and the Church in representation, in germ 
 and in power. Much was done afterwards' 
 The temple of God, although in one sense com- 
 plete at its first foundation, was to be raised 
 laboriously and painfully throughout many ages ; 
 the living stones being fashioned and fitted upon 
 the foundation of apostles and prophets by the 
 Master Builder who first gave the building form 
 and life. But it was on the Day of Pentecost 
 that the disciples of Christ became the Church 
 of the living God, that the distinct members 
 were organized and knit together into one living 
 unity, soon to become the mystical Body of the 
 Lord. This, therefore, is the principal point to 
 be considered when we speak of the Holy Spirit 
 as the Creator of the Church. 
 
 ii. Respecting the great event of Pentecost we 
 have two sources of information, first, the his- 
 tory contained in the Acts of the Apostles ; and 
 secondly, the meaning of the event which we 
 learn chiefly from the epistles. It is principally 
 from the history that we must derive our know- 
 ledge of the facts, and from the epistles of S. 
 Paul that we learn to understand the meaning 
 of what actually took place. In undertaking 
 this study it is of interest to consider (1.) the pre- 
 paration for the Advent of the Holy Spirit ; (2.) 
 
 } 
 
THE CREA TOR OF THE CHURCH 108 
 
 the work of the Spirit in the Creation of the 
 Church ,- and (3.) the blessings accompanyinff 
 and resulting from the constitution of the Church 
 1. It was evidently the intention of our Lord 
 to impress the disciples with a deep sense of the 
 necessity, the greatness, and the efficacy of the 
 Gift of Pentecost. This is brought home to us 
 both m the language employed in his valedictory 
 address respecting the coming of the Paraclete, 
 and in the instructions which he gave his hear 
 ers on Ascension Day, as to their waiting and 
 preparing for the gift and presence of the Holy 
 Ghost These directions, twice put on record by 
 S. Luke, need not here be repeated. The dis- 
 ciples were commanded to wait for the promise of 
 
 h' u' L ^^'^ ^"'^ '^ ^^^^iv« P^wer when 
 the Holy Ghost was come upon them. 
 
 We see how reverently the Apostles complied 
 with the requirement of their Lord. How the 
 ten days between Ascension Day and Pentecost 
 were spent we are not told; but we may judge 
 
 InT/ V""^'" '■" ^^^'^ *^^y ^^^^ »>«&"« ^nd 
 ended. In united prayer and supplication they 
 
 chose, under Divine guidance, an apostle into 
 the room of the traitor, " and when the Day of 
 Pentecost was now come, tJey were all together 
 in one place." * ^ 
 
 • Acts ii. I. 
 
 ! 
 
 1 
 
 \ . 
 
 it I 
 
104 
 
 THE PARACLETE 
 
 I 
 
 (1) We can hardly be mistaken in assuming 
 
 that there was significance in the season which 
 
 was chosen for this manifestation. Just as the 
 
 resurrection of Christ took place at the time of 
 
 the Feast of First Fruits, signifying that He is 
 
 "the first fruits of them that are asleep";* so 
 
 the descent of the Holy Ghost took place at the 
 
 Feast of Harvest, signifying that the presence 
 
 and fruits of the Holy .Spirit would be to the 
 
 world that great harvest for which the Son of 
 
 God had laboured, and of which He, in His resur- 
 
 rection, had been the beginning. 
 
 If it be true, according to the Jewish tradition, 
 that the Law was given through Moses at the 
 same season, we may perceive in this coincidence 
 a suggestion of deep interest. We are, in fact, 
 reminded that the Law of the Spirit has taken 
 the place of the Law of the letter, that the " Law 
 of the Spirit of life in Christ Jesus " has made us 
 " free from the Law of sin and of death "; f that 
 the law which was expressed in precepts and 
 written upon « tables of stone," gave way to the 
 higher Law of one supreme principle— the prin- 
 ciple of Love, written in tables that are hearts 
 of flesh. 
 
 There may also be significance in the day of 
 the week. The first day of the week was, in 
 
 *i Cor. XV. 20. t 2 Cor. iii. 3. 
 
 ■ 
 
 } 
 
it 
 
 THE CREA TOR OF THE CHURCH 105 
 
 many respects, raemorablo. It was the day of 
 the creation of lichf jmH «f fv.^ . 
 
 rhri.f f .u ^, ' °^ ^^^ resurrection of 
 Chnst from the dead, so that it might fitly bo 
 chosen us the day of the new creation of the 
 Church by the Divine Spirit, who, at the first 
 creation, brooded upon the face of the wate 
 and was ISO the Agent in the resurrection of 
 our Lord from the grave. 
 (2.) Turning from the time to the circum. 
 
 acter of the Christian assembly who are waiting 
 
 T2 V '^' ^"^"^^"^^"^ «f the Master's 
 promise. The number present is not mentioned 
 -they may have been the same as those who 
 took part in the election of Matthias ; nor are 
 we told what the place was, whether the same 
 upper chamber " or not ; but simply that " they 
 were all together in one place." The later read- 
 ing, with one accord, doubtless expresses accu- 
 rately the unity of sentiment prevailing among 
 them. The notice thus afforded is of interest 
 and importance. 
 
 The disciples of the Lord were in a state of in- 
 tense expectation and hope, waiting for the 
 fulfilment of His promise, for the supreme bless- 
 ng which He had announced. The Spirit of 
 love and unity and union was about to descend • 
 and the first fruits of that Spirit they had already 
 
 • 11 
 . } 
 
 '-iil 
 
 '■^J 
 
 •PI 
 
 m 
 
 ' i, 
 
 
 ;i^ 
 
)V ' 
 
 106 
 
 Tf/E PARACLETE 
 
 i 
 
 received. But if their condition was in part a 
 result of the work of the Holy Ghost, it was no 
 less a fitting preparation for His Advent ; and it 
 IS well for us to study the attitude of those to 
 whom this stupendous favour was granted by 
 God. They were fulfilling the behest of their 
 Divine Master, who had promised that special 
 blessings should be granted to them, if two or 
 three of them should agree. They were all to- 
 gether m one place, bent upon one object, and, 
 as we may judge from other passages, engaged 
 in earnest entreaty or in patient waiting for the 
 promised blessing. So much for the preparation 
 and circumstances of the disciples on this great 
 day. Let us now consider the event for which 
 they had been waiting. 
 2. " Suddenly there came from heaven a 
 
 Tl^.'T t i^' ''''^^"^ ^^ ^ ^^'S^ty ^i^d, and 
 it filled all the house where they were sitting " 
 Every word here is full of meaning. The event 
 came suddenly ; there was, at the appointed 
 moment, a distinct Divine interposition. It was 
 in a certain sense, an answer to the prayers of 
 the disciples; but it was also the fulfilment of 
 the Divine promise. It was the work of God 
 and this thought is made more emphatic by the 
 addition of the words, "from heaven." The 
 gift came down from God out of heaven • nay 
 
 I 
 
1 
 
 THE CREA TOR OF THE CHURCH yyj 
 
 rather, it was God and heaven coming down to 
 dwell with man on the earth. Even herrwe 
 have a hint of the great change which s now 
 
 tTon oTthTh/'' ^""^ ^^ ^°'^' ^"^ - -^-- 
 
 ion ot that blessed and glorious union of heaven 
 and earth which is to be realized in the Church. 
 (I). And what was the sign by which the 
 heavenly presence was declared ? It was - as 
 of the rushing of a mighty wind," one of the 
 most powerful agencies in nature, and one which 
 eaves behind it the most remarkable traces of its 
 
 up and casts down the mightiest trees of the 
 forest ; it raises the waters of the sea into heaps 
 and mountains, and opens up its depths to the 
 eyes of men. The Spirit of whom it is a sym- 
 
 cotr. '' ?>!"' '^ P'^"'^' '^ "^'^'"'y ^g^^t' Who 
 comes with a new and unknown strength to 
 
 change the face of humanity and to stir it to its 
 depths. 
 
 The wind is also a purifying agent. A breeze, 
 springing up m the time of sickness or plague 
 has sometimes proved the saving of thousands 
 
 1 r''^."""^ ^^^'* "^ ^^»d ^^' dispersed 
 the brooding vapors of pestilence and infection 
 which were hanging over the habitations of 
 men, and thus has restored life and health to 
 those who were trembling on the very brink of 
 
 I 
 
 /i 
 
 m 
 
l'^ 
 
 W:i 
 
 i!M 
 
 ■,'l 
 
 ( ' 
 
 r 
 
 Hi' 
 
 1 
 
 108 
 
 T/fE PARACLETE 
 
 I unhei IS Ho who ,3 syrabolized hy the wind 
 for Ho can banish tho infection of ovil, .nd 
 
 aid'viiZ""' *"''"""" "'''" ^'■'"" "'»'^-'" 
 ana wills ot men. 
 
 Tho wind, again, is the symbol of lifo. In all 
 languages it is tho synonym of spirit. We 
 spoai. the .. breath of lifo." Whon God made 
 man ..He breathed into his nostrils tho brttl! 
 ot life, and man became a living soiil."» Wo 
 speak of tho God .in whose hand our broaTh 
 IS , t and the very words which toll of a spirit 
 o man, of the Holy Ghost in tho Godhead,' fe- 
 mfy.n their pnmary moaning a breath or a gust 
 of wind. Well, then, might the coming of the 
 uZ'j'''^^' *\I''f«'-S--. -ho was to bisl 
 
 of hfe h!',, 'mI" '"' *''■"■•'=''' » ""'^ P^'ociple 
 
 of life be heralded and announced by "a sound 
 
 as of the rushing of a mighty wind » 
 (2) This was the sign which smote the ear 
 
 The eye was also taught by the appearand, of 
 "tongues parting asunder like as of Are"- but 
 the Power that was in the midst of the..' . ! 
 greater and more irresistible than the tempest" 
 was more burning and devouring than tie fll 
 for It was the Presence and Powfr of 6^ Him-' 
 
 "^If ; nay. ,t was God Himself come to dwell 
 
 «• 7 rDan. 
 
 23. 
 
 J 
 
 m 
 
THE CUE A TOR OF THE CHUUCH ,09 
 
 oT'IL'Th"""" 'I" "'"■"'' '"""""e «ho promise 
 of !ho Father «„d tho vvork of the Son. When 
 
 «^e Word was made Hesh, the,, God dwelt n 
 personal „n,on with the Man Christ Jesus but 
 nowleoomesto dwell i„ „y,tie„, unloT^ith 
 the whole Church, which He constitn.es as "„ 
 n«bitat,on ,n tho Hpijit. 
 3. Tl,is was the work of Pentecost, the crea- 
 
 Bhost. lo the change then effected in the siff. 
 n flcnce of the company of believers, we have 
 already .-efaTed. Hitherto they had S 
 known as <.d,sciples," and although they do not 
 lose that name, they gain another. They now 
 become the Church. At the election of MatthZ 
 «;e ,ead: ■< Peter stood up in the midst c^th^ 
 
 « of repeated.! Yet after this time we find the 
 
 still m„rl"^"«" ,'r '■"""'=" '" "■ought, and it is 
 fall more difficult to convey by words, a true 
 .dea of the enormous change, the miracle of 
 grace wh.ch had been wrought by the Advent of 
 the Paraclete, and which is expressed by tte 
 
 'A 
 
 % 
 
 'M.J 
 
 :Act 
 
 sv. II ; viii. .,3; ix, 3,,etc. 
 
110 
 
 THE PARACLETE 
 
 phrase, the Creation of the Church. It would 
 not be accurate to compare it to the change 
 wrought in the dry bones by the breath of God 
 in the vision of Ezekiel ; for these were dis- 
 ciples and believers, and had a real spiritual life 
 which they lived by the faith of the Son of God. 
 Nor would it convey the exact truth to say that 
 these isolated living branches were now, by the 
 grace of the Holy Spirit, united to Him who is 
 the Fountain of Life, for in a true sense they 
 were already the branches of the True Vine. 
 
 We may yet employ some such figui-es as these 
 to denote our sense of the change effected in the 
 disciples by the event of Pentecost. Before this 
 time they believed in Jesus, they were taught 
 and influenced by Him, they obeyed Him ; nay 
 more, they had received great and gracious gifts 
 from Him through the Holy Spirit. But now, 
 by the personal descent and manifestation of the 
 Holy Spirit, they were in a deeper and more in- 
 ward manner made to participate in His life • 
 they were drawn into a closer union with Christ 
 and with one another, so as to have a common 
 participation in His risen life, and to be made 
 one body and one spirit with Him. Is it a 
 mystery ? Man is a mystery to man and to him- 
 self. Truly we may well confess that there is 
 mystery when we think and speak of the things 
 
THE CREATOR OF THE CHURCH 
 
 lU 
 
 of the Spirit of God, and of the work which He 
 dwells on earth to perform for man on behalf of 
 our risen Lord who is now within the veil. 
 
 (1.) " This mystery is great ; " says S. Paul ;* 
 "but I speak in regard of Christ and of the 
 Church." The depths of this mystery we shall 
 nevei sound ; yet we may learn much from the 
 language in which inspired writers labour to set 
 forth the truth concerning the Church. Thus, 
 to begin with a conception which comes home to 
 the experience of all, the Church is the Family 
 of God. « Beloved," says S. John,t " now are we 
 children of God." To this privilege we have 
 attained in our present condition ; and to this 
 privilege w^e have been brought by the Gospel 
 through union with the Great Elder Brother. 
 The filial Spirit was comparatively unknown 
 under the law. The heir, as long as he was 
 a child, differed but little from the bond- 
 servant. ''But when the fulness of the 
 time came, God sent forth His Son born of a 
 woman, born under the law, that He might re- 
 deem them which were under the law, that 
 we might receive the adoption of sons. And be- 
 cause ye are sons, God sent forth the Spirit of 
 adoption into our hearts, crying, Abba, Father."+ 
 The presence of the Holy Ghost imparts the 
 
 •Ephes. iv. 32. t I. S. John iii. 2. % Gal. iv. 1-6. 
 
 m 
 
 la 
 
112 
 
 THE PARACLETE 
 
 I 
 
 V 
 
 spirit of adoption of sonship ; and thus the dis- 
 ciples of Christ become the Family of God. 
 
 (2.) No less significant, and even more striking, 
 is another figure under which the Church is re- 
 presented, namely, the Body of Chrut. It is a 
 conception which is not only plainly set forth in 
 the New Testament, but which forms the basis 
 of much teaching and earnest exhortation. Thus 
 it is said of our Lord Himself, '' In Him dwelleth 
 all the fulness of the Godhead bodily "; * and the 
 Church is declared to be « His Body, the fulness 
 of Him that filleth all in all." f It is an astonish- 
 ing revelation of Divine truth which is made to 
 us by means of this symbolism, if we may so 
 describe it. It bids us think of this work of the 
 Holy Ghost as so knitting men to Christ, and 
 binding them into spiritual union with Him, 
 that He and His members become one, we might 
 almost say identical. He is the Head, and He is 
 also the Body, comprehending the whole organ- 
 ism; yet they are also the Body, the members 
 of that mystical constitution, the hands by which 
 He acts in the world, the lips by which He speaks 
 to the children of men, the feet by which He still 
 goes forth on errands of mercy. We are thus 
 told of a union subsisting between the members 
 of Christ so close, so intimate, that they are not 
 
 * Col. ii. 9. +Eph. i, 23. 
 
THE CREATOR OF THE CHURCH. ng 
 
 only, in common, members of Him, but also 
 "members one of another/'^- having ^^one spirit 
 
 2 ;ord,onefaith,...oneGocirndFathrr,"t 
 one hfe. We are told that the life of the my tJ 
 cal Body, that Life which is the cause of t 
 organization and existence, and the power by 
 which It subsists, is God the Holy Ghost, pr^ 
 ceedmg from the Father and the 8on, entering 
 into each member with His own Divine life 
 making it a living part of the Body, and dwell^ 
 mg m the Body as an organism, through M^hich 
 He manifests His power and glory. 
 
 (3.) And then there is another type under 
 which the nature of the Church is set forth, that 
 of a Temple, a living habitation for God by the 
 Holy Ghost. It is not only a beautiful image, 
 but a thought which might be inferred from the 
 conception of the Body. For the Body of Christ 
 
 'thf^T 7' '^ ^°^- "I^««tr^y/' He said, 
 this Temple, and in three days I will raise it 
 up. . . But," saysS. John, -He spake of the 
 Temple of His Body.- it is a beautiful image 
 m Its application to the Church, a structure 
 "built upon the foundation of the apostles and 
 prophets, Christ Jesus Himself being the rhief 
 corner stone; in whom each several building 
 fitly framed together, groweth into a holy temple 
 
 •Rom.xii.5. t Ephes. iv. 4-6. JS. John ii. ,9, ... 
 
 •,i^« 
 
 < '. i II 
 
 :it 
 
 rm 
 
 
 I' i| 
 
114 
 
 THE PARACLETE 
 
 :l^! I: 
 
 ^ ^ ill' 
 
 >*s 
 
 n the Lord; m whom ye also are builded 
 together for a habitation of God in the Spirit "* 
 Such was the work which the Holy Ghost 
 came to accomplish on the Day of Pentecost and 
 which He actually brought to effect, and which 
 by His abidmg presence on earth He has made 
 pe^manent and will continue to preserve until 
 the Lord Jesus shall come again. It is a work 
 not unworthy of Him who, at the beginning 
 brought order out of chaos, and who by m 
 Divme power was the Fashioner of the Second 
 Adam ; for He is now the Author of a nobler 
 creation than the first, and it is by His power 
 and working that the Incarnation is so extended 
 as to draw Humanity into true and living union 
 with God through Him who is its Head. 
 
 (4) This brings us to consider briefly some 
 of the blessings flowing from the Constitution of 
 the Church, especially as indicated by the visible 
 phenomena of Pentecost. 
 
 The most remarkable of these was the appear- 
 ance of "tongues parting asunder, like as of 
 fire, resting upon each one of those present. 
 A more significant symbol could hardly be 
 imagined. Speech is, in truth, the highest gift 
 of God to man ; it is the expression of that rea- 
 
 are 7f^^%hf°.l "/■ .'^""^.P^-'e 2- Corinth, vi. .6 : <• We 
 dwel? in tS° ' ''' ^'^'"^ ^°^ ' '=^«" " God said', I Zu 
 
iii 
 
 THE CREATOR OF THE CHURCH 115 
 
 son Which elevates him above the beasts that 
 perish. The mere animal does not speak, be. 
 cause he does not possess that power of thought 
 which utters itself in articulate language. So 
 closely is the Word connected with the Reason 
 that the same word stands for both in Greek, 
 and it has even been debated whether the Logo's 
 in S. John should be translated The Reason or 
 The Word. 
 
 Naturally, therefore, the tongue is spoken of 
 as a great power in human life. " If a man 
 offend not in word/' says S. James, "the same is 
 a perfect man."* If we could become acquainted 
 with a man's whole conversation, in his lighter 
 and in his graver moments, and mark the sub- 
 jects to which his thoughts and speech naturaUy 
 turned, we should know his character. "By 
 thy words," said our Lord, « thou shalt be justi- 
 fied, and by thy words thou shalt be con- 
 demned."! And S. James reminds us that it 
 is not merely an effect in human life and an 
 evidence of its internal character, but also a 
 powerful cause of its movements. It is like the 
 helm of a slip which, although it be "very 
 small," yet turns the ship about, "whither the 
 impulse of the steersman willeth."! It is the 
 Eternal Word who reveals the invisible God, 
 
 • S. James iii. 2. +S. Matt. xii. 37. +S. James iii. 4. 
 
 
 '•111 
 
 
> 
 
 116 
 
 THE PARACLETE 
 
 and It is by the word of truth that men are 
 sanctified and saved. The Holy Spirit came to 
 the disciples on the Day of Pentecost, to complete 
 and perfect the instruction which Jesus had 
 ^vj^n. The tongue resting on each Christian 
 head told of truth to be revealed to the intelli 
 gence, and spoke of a new power introduced into 
 human life M^hich should affect man's innermost 
 thoughts and come out in all his words, which 
 should rule that member which ruled the whole 
 man. 
 
 But, let us note, these tongues were tongues 
 "like as of fire." There is an agency no less 
 significant and potent than the wind. By one 
 or other of these agents nearly all rapid motion 
 IS produced. By wind and by fire our ships 
 plough the ocean. By the same agents the grain 
 which waves in our fields is turned into the 
 staff of life. By fire we are swiftly conveyed 
 from land to land ; by a spark our thoughts are 
 flashed almost instantaneously, to the uttermost 
 ends of the earth. Fire is the great destroyer 
 cleanser, separator. All that is most precious 
 ^purified by fire. Hence the most remarkable 
 Divme manifestations were commonly accom- 
 panied by the appearance of fire. So it was when 
 Jehovah appeared to Moses at the bush Such 
 was the Shekinah in the wilderness. Such was 
 
THE CREATOR OF THE CHURCH 117 
 
 the manifestation at the transfiguration of Jesus • 
 and so it was at Pentecost. "Our God is a con' 
 suming fire/'* and God is here ; for it is God 
 Himself who now comes to dwell with men to 
 remove the coldness of selfishness and death Ind 
 to kindle men to life and love, to drive away 
 the darkness of nature and of sin, and to shed 
 abroad the light of grace and holiness ; to purify 
 men from ^vi\, to raise them up from all that is 
 low, and earthly, and base. It was the new Law 
 of the Church of God, given by fire, as the 
 ancient Law had been given, but not amid 
 thunder and lightning, but with the gentle light 
 of love, and with a sound as of the rushing of a 
 mighty wind, which spoke of the presence of an 
 irresistible power. 
 
 The meaning and application of this gift will 
 come to be considered at greater length in suc- 
 ceeding lectures, but we might here note one 
 significant feature in this supernatural manifest- 
 ation. The tongue of fire rested upon each one 
 of the disciples present. There was not one ex- 
 empted from the gift and the blessing. Now, 
 this gift has not been withdrawn from the Church. 
 The Paraclete, the Blessed Spirit of God, was 
 given that He might abide with us for ever • and 
 He now dwells in the mystical Body of Christ 
 
 *Heb. xii. 29. 
 
 t '1 
 
 ■ \ 
 
 % 
 
 $1 
 
 m 
 
 y 
 
) 
 
 118 
 
 7HR PARACLETE 
 
 that He may impart life to all its members and 
 infuse the Spirit of love into their hearts and 
 lives. They that are Christ's are still and ever 
 under the guidance of this Spirit; for "ii any 
 man hath not the Spirit of Christ, he is none of 
 His."^^ 
 
 Rom. 
 
 viii. g. 
 
rs and 
 :s and 
 1 over 
 ii any 
 me of 
 
 LECTURE V. 
 
 THE TEACHER OF THE CHURCH 
 
 ar.atn.« of the Teacher. Revelation progressive. Culminates 
 
 Christ. Predictive element In Prophecy. Connected with 
 .upernaturalcharacterofRevelatlon. „. Holy Spirit carr^n^ 
 on eachln. of Christ. Christ still teaching hut through h! 
 spirit. By various means. 1. The apostles. Special commls- 
 .ion. guidance. Illumination. 2. All Christians IHuminarn 
 promised, given, sufficient for guidance. 3. T Thu e" 
 "erp^er"""'"'""^""- — vandlnfalllhr 
 
 TT would be impossible to exaggerate the 
 1 greatness and dignity of the office and work 
 of the teacher. He re.sponds to man's pri- 
 mary and most urgent need-the need of know- 
 ledge light, truth, guidance. We now wonder 
 and the wonder will grow, that there should ever 
 have been a time when education was thought 
 to be unnecessary or even dangerous. It would 
 seem to be self-evident and undeniable that 
 knowledge is better than ignorance, and truth 
 more useful than error. 
 
 If a man were to set himself gravely to prove 
 that work may be done as well and as success- 
 
 ,-1 
 
 : !*' 
 
 . 'ti 
 
 • m\ 
 
 ■ '(4 
 
 I 
 
 *ll 
 
') 
 
 120 
 
 THE PARACLETE 
 
 ( ' 
 
 fully in the dark as in the light of day, we 
 should regard him as of imperfect intellect •' but 
 the mind needs light no less than the body,' and 
 It cannot produce light from itself; that must 
 come from without. It must have a teacher. 
 
 The teacher not only responds to man's first 
 needs: he also appeals to that which is noblest 
 m man, to that supreme reason which makes 
 man the crown of creation and reproduces in 
 finite form the infinite natui-e of God. And He 
 who was the Maker of men has Himself conde- 
 scended to be their teacher. And such -^ teacher 
 was needed by men. Much indeed could be 
 done, much was done, by the exercise of the 
 faculties with which man was endowed. 
 Patient observation and thought conquered the 
 secrets of nature. The collective experience 
 of mankind, handed down from age to age 
 supplemented and directed the efforts of indi- 
 vidual enquirers. Men of higher intelligence, 
 of greater power of concentration than others, 
 rendered assistance to those who were less 
 nchly endowed. We should be doin- no 
 real honor to God or to Divine Revelation by 
 underrating the great achievements of the 
 human mind in the course of its protracted his- 
 tory, for these, too, were of God ; yet, on the 
 other hand, it would be unreasonable to deny 
 
THE TEACHER OF THE CHVKCH 121 
 
 that tho knowleda:o possessed by the human race 
 especially in rehition to the highest objects; 
 laciced certainty and completeness. There were 
 many questions which men could not help ask 
 ing which they were unable to answer. Even 
 when answers were given, they often raised 
 questions instead of giving assurance and pro- 
 ducing conviction. 
 
 All knowledge is useful, but there is one kind 
 of knowledge which is supreme and all compre- 
 hendmg-the knowledge of God, without which 
 there can be no true knowledge of man or of the 
 world ; and it is the great aim of Divine Revela- 
 lon to communicate this knowledge to man- 
 kind, as they are able to receive it. By word 
 and by act Almighty God, throughout all ages 
 has spoken to eye and to ear, if by any moans 
 He might find an entrance for the truth into mind 
 and heart. At one chosen moment in the his 
 tory of the world the great predestined Teacher 
 appeared, that Teacher for whom all others had 
 been making preparation, and to whom every 
 voice of truth that had spoken or should speak 
 was a witness. He was Himself the truth and 
 the revelation of the truth. In Him was gath- 
 ered up the sura of truth, human and Divine 
 
 Yet the work and teaching of Christ did not 
 complete the religious education of the world 
 
 -4 
 
 «i 
 
 idi 
 
 ir 
 
 ,V' 
 
 ii wm 
 
 %f i\ 
 
) 
 
 ( ' 
 
 I 
 
 132 
 
 T/TE PASACLETK 
 
 Even although in Ilim « are hid all the treasures 
 
 needed to be made for the communication of 
 knowledge, and methods had to be employed 
 adapted to the character and condition of ho!e 
 Who we.o to be taught. Such has ever teen th^ 
 way of the Most High with the children 7me' 
 and Jesus Christ plainly told the disciplesTt 
 there was much to te made known rthem 
 even after his earthly ministry was ended "i 
 have yet many things to say unto you, but ve 
 cannot bear them now."t Nor w,fs his aU 
 Another agent was to be employed in carrying 
 on the work of instruction. "When Ro ,hl 
 Spirit Of Truth has come. He IT^ll '^^ 
 mto all the truth." And, earlier in Ihe same 
 d.scourse He had said: -The Comforter, even 
 the Holy Ghost, whom the Father will send in 
 My name, He shall teach you all thin^ and 
 brmg to your remembrance all that I said unto 
 
 Z\L.w ' ,'"' " '' P'^'^'y 'J«<=""-«l that 
 the teachmg work of Christ was to be carried on 
 and completed by the Holy Spirit. 
 
 I. Before, however, considering more partioa- 
 
 arly the work of the Paraclete as Teacher of 
 
 the Church, it is necessary to say something on 
 
 His preparatory work in the world, in the He- 
 
 •Colo».ii.3. tS. John ,vl. „, ,3. tS.Joh„.iv.,6. 
 
THE TEACHER OF THE CHURCH 128 
 
 brew economy, mi in the ministry of Chii,t 
 It « not merely the teaching of the Scripture,, i 
 sa truth nivolved in the relation, of the God- 
 eadand m the nature of man that all spiritual 
 lluramation comes from the Holy Spirit and 
 th,s equally Whether it is what we luld "n 
 the ordmary or the extraordinary enlightenment 
 of the mmd. We do not say supernatural, be- 
 cause m truth all divine operation on the Spirit 
 ot man ,s supernatural : It is not of nature, o-of 
 man, ,t ,s of God, it is of grace. But, on the 
 other hand, there is afforded to certain chosen 
 
 beyond and above that which is communicated 
 
 ThrHM*'^, '=""'■'" »f 'Pintual illumination. 
 Th.8 double thought is obvious or latent in the 
 
 one hand, it ,s asserted or assumed that all 
 
 spiritual enlightenment is fi-om the Spirit of God. 
 
 ndeed we might go further than this, and say 
 
 tributed to the same origin. « There is a spirit 
 
 Of the Almighty giveth them understanding ■"* 
 and the Lord, speaking to Moses f of the man 
 '^hom He had appointed to fashion the Tate" 
 
 *Job xxxii. 8. 
 tExod. xxxi. 1.4. 
 
 I- 
 
 :i/ 
 
 ' ^ii; 
 
 /; i 
 
1 T> 
 
 If 
 
 124 
 
 THE PARACLETE 
 
 H 
 
 nacle, said "I have filled him with the Spirit of 
 God, in wisdom and in understanding." 
 
 On the other hand, it is distinctly implied that 
 there is entrusted to certain specially privileged 
 men the gift of special revelation and inspiration, 
 which is the work of the Holy Spirit, Various 
 efforts have been made to explain these gifts. 
 Thus revelation has been described as the 
 communication of truth, and inspiration as the 
 elevation of the mind in order to the perception 
 and comprehension of truth. Or, again, it has 
 been said that Christ is Himself the whole sum 
 of revelation, and it is the work of the Divine 
 Spirit to throw light upon that revelation, in 
 His Natures, Person, Work, relations to God 
 and Man. 
 
 Even if we cannot search into the depths of 
 the things of God, we may yet, in this way, 
 come to understand better the significance of 
 the Blessed Spirit's work of grace in the human 
 heart. But at least there can be no doubt of the 
 teaching of Scripture on the extraordinary in- 
 spiration accorded to those who were specially 
 commissioned to make known to men the 
 Counsels of God. Thus, we read that in- 
 spired men prophesied, "searching what time 
 or what manner of time the Spirit of Christ 
 which was in them did point unto, when it testi- 
 
i 
 
 THE TEACHER OF THE CHURCH 
 
 125 
 
 fled before hand the sufferings of Christ, and the 
 glories that should follow them." * So again, 
 "We have the word of prophecy . . . where unto 
 ye do well that ye take heed . . . knowing this 
 first, that no prophecy is of private interpreta- 
 tion. For no prophecy ever came by the will of 
 man ; but men spake from God, being moved by 
 the Holy Ghost."f So in another passage, J how- 
 ever we may translate it, there is implied that 
 certain writings have been produced under the 
 influence of special inspiration : '^ Every scrip- 
 ture inspired of God is also profitable for teaching, 
 for reproof, for correction, for instruction which 
 is in righteousness." Thus, then, we see that the 
 spiritual education of mankind was carried on 
 not only by oral communications such as were 
 made to Moses in the giving of the Law and in 
 the instructions for the guiding of the people, 
 but also by the inspiration of the Holy Spirit, 
 who, although He was not yet personally reveal- 
 ed, was yet truly present in the world, illuminat- 
 ing and sanctifying the people of God, and also re- 
 vealing by specially selected agents the mind 
 and purpose of God towards Israel and mankind. 
 An attempt has been made, not only in our 
 own days, but in earlier times as well, to elim- 
 inate the predictive element from the prophet- 
 
 * I S. Peter i. io-i2. t 2 S. Peter i. 19-21. % 2 Tim. iii. 16. 
 
 
 i 
 I pi 
 
 lUj 
 
 a 
 
 ijtii 
 
126 
 
 THE PARACLETE 
 
 ical utterances and writings, and restrict them 
 to the enunciation and elucidations of spiritual 
 truth. There would be no difficulty, we sup- 
 pose, in conceding the superior importance of 
 the disclosing of the essential mind and will of 
 God in comparison with the announcement of 
 events in the future, however important. But 
 it is impossible to deny the existence of the pre- 
 dictive element— that the prophets did actually 
 profess to foretell events which were to take 
 place in the future— without doing violence to 
 any theory of divine authority which might be 
 ascribe4 to the books of the Bible, or the 
 Apostles, or even the Son of God Himself. 
 
 The prophets did profess to foretell future 
 events. They were understood to do so. Our 
 Blessed Lord attributed this character to their 
 work, and Himself predicted events in the future 
 history of His Church. Not only is it continu- 
 ally taken for granted and asserted that pro- 
 phets were commissioned by God to make known 
 what was to happen in the future, but the 
 validity of his commission was to be tested by 
 the fulfilment of His prophecy or otherwise. 
 Thus we are told : *"When a prophet speaketh 
 in the name of the Lord, if the thing follow not, 
 nor come to pass, that is the thing which the 
 
 * Deut. xviii. 22. 
 
THE TEACHER OF THE CHURCH 127 
 
 Lord hath not spoken ; the prophet hath spoken 
 it presumptuously." 
 
 One should suppose that the testimony of our 
 Lord would be conclusive on this subject. Of 
 the Old Testament Scriptures in general He 
 declares : * « Search (or, ye search-it matters 
 not which rendering we adopt) the Scriptures, 
 because ye think that in them ye have eternal 
 life; and these are they which bear witness of 
 me." So of special predictions He declares that 
 they are fulfilled ; and in regard to the future, 
 He told His disciples of the things which were 
 coming upon the world, upon Jerusalem, upon 
 the Church, and based solemn warnings upon 
 these announcements. 
 
 It would be impossible, in this place, to discuss 
 this subject at length ; but it may be said, and it 
 is not too much to say, that the question of pre- 
 diction in prophecy is closely, perhaps insepar- 
 ably, connected with the supernatural character 
 of the revelation of Christ. If coming events 
 ever may be expected to cast their shadows be- 
 fore, surely this might well be, when the coming 
 events were the Incarnation of the Eternal 
 Word of God in the Man, Christ Jesus, and the 
 descent of the Holy Ghost, the third Person in 
 the Blessed Trinity, to create on earth a dwell- 
 
 * S. John V. 39. 
 
 
 % 
 
 1 f " 
 
 li 
 
 ^(^1 
 
 '^i 
 
 ii.l. 
 
128 
 
 THE PARACLETE 
 
 ing place for Himself. We may deny these 
 stupendous events, and decide on our own re- 
 sponsibility that there is no supernatural char- 
 acter in the Bible or in the Central Character of 
 the Bible, the Lord Jesus Christ ; but we can 
 hardly accept the Catholic faith in Christ and in 
 the Church, and, at the same time, deny the 
 probability of such things being announced be- 
 forehand by God to men. We must hold, on 
 grounds of Scripture and reason alike, that the 
 predictions of the prophets were the outcome of 
 the inspiration of the Holy Ghost. 
 
 As we have already seen, the Holy Spirit was 
 an Agent in the teaching of the Lord Jesus when 
 He was here on earth. The Spirit of the Lord 
 was upon Him when He stood up for the first 
 time in the Synagogue of Nazareth ; and the 
 same agency was recognized throughout His 
 ministry. It is, however, more especially with 
 the teaching of the Holy Spirit after the Ascen- 
 sion of Christ and the Creation of the Church on 
 the Day of Pentecost that w^e have here to do. 
 
 ii. Our Lord's words on this subject are most 
 clear and explicit. Much that He had to com- 
 municate His disciples were not prepared to 
 receive. But they would enter into a new 
 sphere of experience when He was taken away 
 from them in bodily presence, and the Holy 
 
 m 
 
THE TEACHER OF THE CHURCH 129 
 
 Spirit should come in His place as Teacher 
 Yet, even then, the teaching of the Spirit would 
 be but the development and completion of the 
 teaching of Jesus. This thought is presented to 
 us m various forms. Thus, in one part of the 
 valedictory address, our Lord says- ''The 
 Comforter, even the Holy Spirit, whom the 
 Father will send in My name, He shall teach you 
 all thmgs and bring to your remembrance all 
 that I said unto you."* And again, "He shall 
 not speak of Himself . . . He shall glorify 
 Me; for He shall take of mine and declare it 
 unto you." f 
 
 If Jesus Christ is the Truth and the sum of all 
 revelation, in Whom are all the treasures of 
 wisdom and knowledge, then we can understand 
 the relation of the work of the Holy Spirit to 
 that which He had accomplished during His 
 ministry upon earth. But we can also under- 
 stand that there was much of the work of Christ 
 which could be made intelligible to men only 
 after He had passed within the veil. While He 
 was still here He could tell men, in general 
 terms, that the Son of Man had come to give His 
 life a ransom for many ; but it was not possible 
 that He should convey to His disciples all the 
 significance of His mediatorial work, all the 
 
 i?h 
 
 I 
 
 »t.. 
 
 I 
 
 m 
 
 ' S. John xiv. 26. t S. John xvi. 
 
 »3. «4- 
 
 :w 
 
180 
 
 THE PARACLETE 
 
 truth concerning the graces and gifts of the 
 Holy Spirit, as it was afterwards made known 
 by the Apostles under the guidance of that Spirit. 
 
 There was, indeed, much in the teaching of 
 our Blessed Lord which could be conveyed only 
 in a partial, a concrete, and even a paradoxical 
 form, until the Divine Spirit should come and 
 reveal the principle which underlay those pre- 
 cepts which we are apt to find inapplicable to 
 our present circumstances. If, for example, we 
 should attempt to reduce to practice the precepts 
 and counsels of theSermon on the Mount, weshould 
 undoubtedly decide that, as a code of morals or 
 of laws, these precepts could not be practically 
 applied to our modern life. If, however, they 
 are interpreted in the light of the Spirit of love 
 and sacrifice, the beauty of their meaning will 
 be seen at once. 
 
 Well, then, let us inquire into the manner in 
 which the Divine Spirit carries on this work of 
 teaching and illumination. And here, without 
 penetrating far into the regions of controversy, 
 we soon become aware of a very startling di- 
 versity of views.* For example, we encounter 
 one school of waiters who think that the promise 
 of the Comforter was to the apostles alone, and 
 that the whole substance of the teaching pro- 
 
 •On this subject consult Hare's "Mission of the Comforter." 
 
 I 
 
Comforter." 
 
 THE TEACHER OF THE CHVSCH Ig, 
 
 ?nfr'^*° ''^''"""""■"cated through the Holy 
 Sp,r,t ,3 contained in the New Testament. O^ 
 
 that tl;' T' 't'"" "" '""^^ -■>» ""intain 
 that the apostles had no more than the ordinary 
 
 guidance of the Holy Spirit vouchsafed to Chris 
 
 nans m general, and that their writings are 
 
 hold that th"""™"- J"™' ^™™S those who 
 !,»„,, ^u " ""='>'' thing as the develop- 
 
 men tot Christian doctrine after the time of the 
 
 r^'- '" r """^"'^'•''"^ diversiHs o 
 opm,on m regard to the manner in which the 
 
 truth of such development should be tested. 
 Without endeavorn-g to follow out the various 
 
 mes of thought which open themselves to ore 
 us, we may note the principal ways in which as 
 we Meve, the Divine Spirit carries on Jh^ 
 
 eachmg work of the Lord Jesus in the Church 
 In the first place, there were special gifts of 
 teachmg and special guidance accorded to the 
 apostles of Christ. In the second place th!re 
 were the ordinary gifts of grace and'answe^ ^ 
 prayer granted to all Christians in general 
 and, ,n the third place, there was speci^guid: 
 ance bestowed upon the Church for th , decision 
 of controversy and the promulgation of the truth 
 
 ^ift Id ""^ ""' "' *"" '" "'""« '"^'^ various 
 gifts and endowments in such a manner as to 
 
 i 
 
 i' 
 
 u 
 
 I, 
 
 
 ill 
 
 'I I 
 
 f l<f 
 
 I 
 
 I '■*' 
 
If 
 
 182 
 
 THE PARACLETE 
 
 produce perfect satisfaction in the mind of the 
 student of Divine truth; but the distinctions 
 here suggested may serve for general practical 
 guidance. To the apostles we may reasonably 
 assert that their Master granted such guid- 
 ance by His Spirit as to secure them from error 
 in the teaching of the Church. To individual 
 Christians, although it wouIg be presumptuous 
 to claim inerrancy for them, vet we might say 
 that such guidance would be afforded, where 
 sincerely and earnestly sought, as would be 
 practically sufficient. With regard to theChurch, 
 whilst infallibility could not be claimed, there 
 might yet be such an assurance of Divine guid- 
 ance as should furnish a foundation for the 
 exercise of authority. 
 
 Let us remember that, in this teaching, 
 whether of the individual Christian, or of the 
 inspired Apostle, or of the Church at large, the 
 source is at once the Eternal Word and the 
 Divine Spirit. Just as the teaching of our Lord 
 during His earthly ministry was not independent 
 of the anointing of the Spirit, so the teaching of 
 the Paraclete after the Day of Pentecost was not 
 separate from or independent of the teaching of 
 the Lord Jesus. A good illustration of the joint 
 work of the second and third Persons in the 
 blessed Trinity is furnished in the Epistles to the 
 
w 
 
 THE TEACHER OF THE CHURCH 133 
 
 Seven Churches of Asia, in which each Epistle 
 begins with a name or title of our Lord as the 
 Supreme Speaker who addresses the Christian 
 Communities as their King, while each one 
 equally attributes the message to the Holy Spirit • 
 "He that hath ears to hear, let him hear what 
 the Spirit saith to the churches." 
 
 . ?n !!?'".f * *^''* ^"' ^"'^' ^^^^^ His ascension, 
 IS still the Teacher of the Church, is made promi- 
 nent both in the Epistles and in the Acts of the 
 Apostles. At the very beginning of the Acts it 
 IS declared that the teaching and the working 
 of the Church, which are recorded in that book 
 were not only the effect of the ministry of the 
 Paraclete, but a continuation of the teaching 
 and working of our Lord Jesus Christ. '^The 
 former treatise I made," says the writer, "con- 
 cerning all that Jesus hegan both to do and to 
 teach, until the day in which He was received 
 up '—hereby implying that He was now, in this 
 second treatise, continuing a narrative of all that 
 Jesus went on to do and to teach after His 
 ascension. 
 
 We have said that the teaching of the Para- 
 clete was carried on through the Apostles. This 
 is the first and most obvious fulfilment of the 
 promise made by our Lord. These men had a 
 special commission from Christ. He had com- 
 
 ■ If 
 
 In 
 
 
 Mil 
 
 I 
 
 1(1 
 
131 
 
 THE PARACLETE 
 
 mandcd them to preach His Gospel throughout 
 the whole world. He had promised to be with 
 them. One subsequently added to their number 
 had a special call. Everywhere the new apostle, 
 S. Paul, proclaimed that his office of apostle was 
 not of man, but of God and through Jesus Christ. 
 The signs of an apostle accompanied his teaching, 
 and his words brought conviction to the minds 
 of his hearers. He commended himself "to 
 every man's conscience in the sight of God." * 
 
 Controversies have arisen with respect to the 
 inspiration of the apostles ; but, if we put aside 
 prejudice and theory, the matter presents no 
 great difficulty. S. Paul writes as he spoke, as 
 one who had instruction an' guidance from 
 Christ. Sometimes, he tells us, he has no special 
 instruction from his Master ; at other times, be 
 says, he is giving the commandment of the Lord. 
 Practically, there is no difficulty in ascertaining 
 his meaning. The Church has followed a true 
 instinct, and has taken the only course rationally 
 open to her in basing all her teaching upon the 
 utterances of inspired writers. Whether there 
 are any other sources of Divine knowledge or 
 not, whether we can add to the teaching of 
 apostles and evangelists or not, it is impossible 
 that we should contradict or change the teach- 
 
 * 2 Cor. iv. 2. 
 
 I 
 
I 
 
 THE TEACHER OF THE CHURCH. 185 
 
 ing of those who were guided by the Holy Spirit 
 and the Word of Christ. This must be, to us, 
 the foundation of all revealed truth, and, as 
 such, if has always been held in honour by the 
 Church. 
 
 2. Whilst, however, we maintain the supreme 
 authority of Holy Scripture, we can by no means 
 agree with those who would restrict the action 
 of the Holy Spirit to the writings of the apostles. 
 The promise of spiritual illumination and guid- 
 ance is given to all the followers of Christ, to all 
 the members of His Church. Although the great 
 valedictory discourse was primarily addressed to 
 the apostles, the promises therein contained 
 applied to the whole Church, and when the Holy 
 Ghost came down from heaven, the tongues of 
 flame, which were the signs of His presence, 
 rested upon the heads of each and all of those 
 present. 
 
 It is not merely the promise of our Lord ; it is 
 involved in the very nature of our relations to 
 Him, that every member of His Church should 
 have a personal guidance from the Holy Spirit. 
 "If ye being evil," said our Lord, "know how 
 to give good gifts unto your children, how much 
 more shall your heavenly Father give the Holy 
 Spirit to them that ask Him."* 
 
 *S. Luke xi. 13. 
 
 rt 
 
 i .!., 
 
 WW. 
 
 m 
 
 " 
 
 i 
 
 i,u., 
 
 1 
 
 I 
 
 \i 
 
 rl 
 
186 
 
 THR PARACLETE 
 
 It may bo true that men have misunderstood 
 the nature and extent of this guiding. When 
 for example, men venture to elevate their own 
 personal opinions to the dignity of dogmas be- 
 cause they have prayed for light, and believe 
 that they have obtained a certain answer, we 
 must regard such pretensions as savouring not 
 of faith, but of presumption. This would be 
 indeed to make not one infallible teacher in the 
 Church but multitudes, not to constitute one 
 authoritative seat of judgment, but to set throne 
 against throne and oracle against oracle. Such 
 a theory is not founded on Scripture or Reason ; 
 it is a product of mere fanaticism. 
 
 Yet we may not for that reason deny that 
 God does give, by His blessed Spirit, such guid- 
 ance to individual Christians as meets their 
 personal needs and affords them all necessary 
 guidance. J;- errancy, indeed, is not promised, 
 but such practical certainty as suffices for their 
 position and lequirements. "If any of you 
 lacketh wisdom,* says S. James, ''let him ask of 
 God, who giveth liberally and upbraideth not ; 
 and it shall be given him. But let him ask in 
 faith."* 
 
 The conditions of such endowment are clear 
 and reasonable. There must be an honest and 
 
 *S. James i. 5, 6. 
 
THS TEACHES OF THE CHURCH ui 
 
 S^t hr" "" f"" P"' °f ">e soeker ; there 
 must be a ,„e of .,„ch means as the Prov donee 
 of God has placed wfthin his reach, the d n4nf 
 study Of the Holy Scriptures ; the devout se" 
 the means of grace, and there must be the ask 
 
 dispense. -Ye have not because ye ask not 
 Ye ask and receive not, because ye ask amiss "» 
 Practically there is here no difffculty as t the 
 Divme promise and its fulfilment in our own 
 experience. Almighty God has not promllS 
 to answer curious or useless questions. He ha^ 
 not promised to aid us in the .settlement of contr^ 
 versies which are the n^ ,„e of human conceh 
 
 that, wherever men are humbly desirous of 
 
 otoin s„ 'h r """"'' '"^y '"» "<" f" to 
 
 dl wh- i . """"'"'' "f "'«''• "f«; tbewis. 
 
 acZlf '"f'"'"'^ "'" '" ™PP"^^ '« '"em 
 according to their need, in full and sufficient 
 
 tntJ^^'l 'I' '"'"'^^er, another aspect of the 
 eaohing of the Holy Spirit which demands at 
 tention and considerntinn m. -j '""'"''^ *t- 
 to tho Ph„„ u ' ""^ guidance afforded 
 
 to the Church as a witness for the truth to the 
 
 *S. James iv. 2, 3. 
 
 I 
 
 I ill 
 
 ft, 
 
 '»! 
 
 
 % 
 
 i 
 
') 
 
 188 
 
 THE PARACLETE 
 
 world. There can be no doubt that the apostles 
 individually received from the Lord and by the 
 inspiration of the Holy Ghost a full revelation of 
 the Gospel message and of the demands which 
 were made upon those who professed their faith 
 in Jesus Christ as the Saviour of mankind. We 
 remember how earnestly S. Paul maintained his 
 independence as an apostle, his authority derived 
 from the Lord Jesus, and the truth of the Gospel 
 which he proclaimed. 
 
 All this is quite plain. Bftt there were ques- 
 tions on which the apostles themselves did not 
 profess to have at once received complete in- 
 formation and guidance, and there were ques- 
 tions which they had to consider and decide in 
 common. For example, when the question 
 arose as to the admission of the Gentiles into 
 the Church, S. Peter for a season was in doubt 
 until he was assured by a vision from heaven 
 that nothing that God had cleansed was to be 
 regarded as common or unclean.* And when 
 other questions arose, as to the rules to be im- 
 posed upon Gentile Christians, and some Judaiz- 
 ing brethren made circumcision "after the 
 manner of Moses,"t a condition of salvation, it 
 was felt that this was not a question to be 
 settled by individual opinion, and therefore 
 
 •Acts xi. 9. tActs XV. I, 2. 
 
T/fE TEACHER OF THE CHURCH ^ 
 
 a mere assembly of believers al^tedH™^*' 
 mon interests and common plctll fh^"""' 
 an organized society, a Church A^'^r":" 
 wasofnecessitvfh.rfu ,"'^<=''- As such, it 
 
 iaws by S^helmttl?"' T^'^' 
 be bound, and tharZ • . ^^'^'^'^ *»"" 
 those ruts by aillritr"*^ """"" P™"'"'^'"^ 
 
 bershi, ™rtrrn:r:rr^"'- 
 
 organized body "ecessary m any 
 
 arose, affStheV ".""''' ^^^''^ 'J"^'"™^ 
 
 the inVanrctCity theVf '":'' '"^^^^'^ "' 
 came together and f V ^^"^ '" *« *^"<=1> 
 
 giving tSonylstrrid"'''?"'''''''''' 
 ceived from the fnJd *« S^'^ance already re- 
 casting themsll^f^l""'! '"' "' """^^ *"""' 
 Holy Spirit. '^ P™""^ «'d "^ the 
 
 
 i. 
 
 y 
 
 !'i 
 
 *S. Matt, xxviii. 
 
 20. 
 
 y ; 
 
140 
 
 THE PARACLETE 
 
 The Council of the Apostles at Jerusalem, 
 commonly and properly considered to be the first 
 Council of the Christian Church, may, indeed, be 
 rightly regarded as a model for all such assem- 
 blies. The leaders of the Church came together 
 with a deep sense of the gravity of the occasion. 
 They heard the testimonies of Peter and Barna- 
 bas and Paul; the President of the Assembly, 
 James, Bishop of Jerusalem, summed up the 
 consultatio^iS and gave utterance to the decision 
 of the assembly ; and finally there came forth 
 from the Council letters to the Church, setting 
 forth the decrees as not merely coming from the 
 apostles and elders at Jerusalem, but as being 
 sanctioned by the Divine Spirit: ''It seemed 
 good to the Holy Ghost and to us." * 
 
 It was quite natural that there should after- 
 wards come to be associated with utterances of 
 this kind the idea of infallibility ; and to the or- 
 dinary mind it may often be difficult to separate 
 the ideas of authority and infallibility. Yet, a 
 moment's reflection may satisfy us that the one 
 does not involve the other. The possession of 
 authority is inseparable from every rightly-con- 
 stituted society. We recognize authority in the 
 family and in the state. Unless we would re- 
 turn to chaos, we must have authority also in the 
 
 * Acts XV. 28. 
 
 h- f " 
 
THE TEACHER OF THE CHURCH 141 
 
 Church. But this does not carry with it the 
 Idea of inerrancy or infallibility in other spheres • 
 and there is no reason to think it should do so in 
 «ie Church The later notion, that this infalli- 
 bihty should be lodged in one particular see, was 
 unheard of in earlier times. 
 
 If it is said that we are thus endangering any 
 authoritative teaching on the part of the Church 
 we have try. answers. In the first place, we 
 have thr ,ed writings of the disciples of 
 i^iirist a..u ixie Creeds promulgated by authoritv 
 and received by the whole Church; and those 
 who break loose from these restraints are prop- 
 erly excluded from the communion of that Body 
 which is a witness to the truth. In the second 
 place the demand for absolute certainty and in- 
 fallibihty IS one which has no sanction from 
 Reason, Experience, or Scripture. Moral cer- 
 tainty, or high moral probability, is the utmost 
 that man can expect in this world. Those who 
 ask for more than this are asking for something 
 
 m^l^lnl^'^^'''' ""''^^ '" any other depart 
 
 A question closely connected with this subject 
 may properly receive some brief consideration 
 -the question of the development of Christian 
 doctrine. Now, whatever subordinate diflFeience 
 may exist on the question, it is at least certain 
 
 
 ! t 
 
 
 1*1 
 
 f 
 
 x^.. 
 
 m 
 
 hi 
 
<li 
 
 I;' il 
 
 142 
 
 T/I£ PARACLETE 
 
 that, m 8ome sense, we all believe in a doctrine 
 of development, that is to say, that the doctrines 
 of the Christian religion may properly be ex- 
 pressed in forms beyond those which are found 
 in the New Testament. As an example of such 
 
 Creed. We believe that the whole doctrine of 
 this creed is involved in the teaching of the 
 Apostles; yet it contains phrases which are no- 
 where found in their writings. 
 
 The principle of a true development would 
 seem to be a very simple one, that no doctrine 
 should be regarded as part of the Christian 
 faith which had not its germ in the teachings of 
 the Apostles ; and that no portion of the original 
 deposit should be set aside on the plea of adapt- 
 ing the teaching to the changed circumstances 
 of later times By this principle we condemn 
 on the one hand that so-called development 
 which eliminates the substance of truth and of 
 the doctrine which it professes to develop ; aid 
 on the other, that equally spurious system which 
 introduces doctrines absolutely new, of which 
 no germ or trace is found in Holy Scripture or 
 m the teaching of apostolic men. 
 The test of the truth of a doctrine, in the judg- 
 
 w?i ""irK ^^"«"^"^ty' ^^^ its acceptance 
 by the Church at large; and perhaps there is 
 
 
THE TEACHER OF THE CHURCH 143 
 
 not, and never will be, a safer test. A council 
 however carefully and regularly organized, has 
 never been regarded as having absolute author- 
 ity until It received the assent of the Church 
 The Second Council of Ephesus seems to have 
 lacked nothing in regard to the regularity of its 
 constitution, yet \i was stamped as the Robber- 
 bynod and discredited by the Church. The first 
 council of Constantinople wasbut a comparatively 
 small local synod, yet its addition to the Nicene 
 Creed has become part of the Catholic faith 
 because the Church has received it ' 
 
 And so it will be to the end, although we may 
 no longer ^i^^ to the principle >\)rmal recogni- 
 tion. Opinions are promulgated, theories are 
 suggested; and they may either help or hinder 
 the student of Divine truth; but they are 
 weighed in the balances of experience, they are 
 tried by reason, by conscience, by the Divine 
 word; and they live on, stamped with the 
 superscription of truth, or they are cast into the 
 waste pit of spurious coin. The world judges in 
 time and its judgment is final. No act of man 
 can kill the truth or keep falsehood alive 
 ^ Before passing away from the subject, there 
 IS one thought which we should impress upon 
 ourselves with special earnestness. We have 
 spoken of the different ways in which the Holy 
 
 till 
 
 l^ 
 
 \i 
 
'' I 
 
 144 
 
 THE PASACLETB 
 
 Spirit conveya religious truth to the Church- 
 
 Ti!!! IfTm"" ™' """ '"« P^raonal recep! 
 tion of tl^e truth must largely depend upon the 
 spint and manner in which it is sought. There 
 IS no principle of greater importance to the 
 seeker after Divine Truth. She does not disclose 
 her secrets to every comer; on the contrary, she 
 guards them Jealously and keeps them from tte 
 v.ew of all who refuse to comply with her de 
 mands. And what is it she demands of those 
 who desire to be initiated in her mysteries ? She 
 requires humility and reve, .nee, she asks for 
 earnestness and self-sacriflce, and she demands 
 
 rnsttir^''""'''"^'''"^-'^^™^"'^^- 
 If we could receive truth without any desire 
 to appropriate it and live by it. no blessing 
 could thus come to us. We must love it and it 
 sire It and seek for it as for hidden treasure- 
 and above all, we must come with lowly, child- 
 like hearts. "I thank, Thee, O Father, iord of 
 heaven and earth," said our Blessed Lord, « tha 
 Thou hast hid these things from the w se and 
 prudem, and hast revealed them unto babes." 
 Only to these and such as these will Divine 
 Wisdom reveal herself. -Except ye be con! 
 
 enter into her secrets. 
 
e Church; 
 )nal recep- 
 1 upon the 
 It. There 
 2e to the 
 ot disclose 
 trary, she 
 I from the 
 ^ her de- 
 I of those 
 ■ies? She 
 asks for 
 demands 
 it by her 
 
 ly desire 
 blessing 
 
 fc and de- 
 
 reasure ; 
 
 y, child- 
 Lord of 
 
 i, " that 
 
 nse and 
 babes." 
 Divine 
 
 be con- 
 cannot 
 
 LECTURE VI. 
 
 THE LIFE-GIVER. 
 
 UfandDeath.symbolsof allgoodandevll. What.sLlfe? Nocom- 
 ment. Whence comes Life 9 r»<i»ii.,_ •"«" 
 
 the wo..,. The threefo.d convlcMon of the p. U: sr2" 
 Righteousness. 3. Judgment. IV. Spiritual Birth r 
 
 tual Ufa iifiB^*- . "** ""'weiiing. Character of splrl- 
 
 vuai ure-iife of renunoiatlon-life of in™ < . 
 grows H« ♦!,» ., r °^®- * principle wliich 
 
 grows. By the power of the Spirit. Using means vi r 
 summation of life. Work of the Spirit. '^°"" 
 
 p VERY good thing is included in the idea of 
 U life. Fulness of life is fulness of blessing 
 Death IS synonymous with senamHnn 
 discord, dissolution. Life brings wiTh"' 
 »ony, unity, power, development. Thele two 
 
 (■■<■■- 
 
 ft 
 
 '4' 
 
 ''I' 
 
 i 
 
 in 
 
 ..11 
 
 ..-J 
 
t' -• 
 
 146 
 
 THE PARACLETE 
 
 States are accordingly contrasted in Scripture a, 
 representing the good and the evil of n an Tn 
 our first parents the reward of obedience Z 
 
 ~fir7 '" '"^^--f ^'f^^ the pLr 
 
 ment of disobedience was Death. " Of the Tree of 
 he Knowledge of Good and Evil, thou shiu no 
 
 Tf t u '" "'^ ''"y «"" 'hou eatest thereof 
 thou Shalt surely die."* On the other ha^d 
 When Blessed Lord spolce of the bIeX"s 
 Which He came to bestow, He declared ■ "I 
 
 abrdfntlV "T VrA ''"' "" """y ^«™ " 
 dounaantJy. f In abundance of liib :s comnrp 
 
 hen ed very blessing for „,an's whrna'u" 
 Well hen, might the Hebrew La w-giver propose 
 this alternative to his neonlp in fh^ P^^^P^^^e 
 Lord • « T J, "i^ people in the name of the 
 
 Lord .1 have set before thee life and death 
 the blessing and the curse " + ' 
 
 £p|^:rs:;irreXt 
 ri^ro'Jir HThCroVr 
 
 W::7 ft f '.'^ ^'•'"» -"^^ ^eTof Hi"".' 
 
 in Himse r : iT'.f"''"^ ^'"' "^ ""f^ 
 in Himself, || ,t might well be declared with 
 
 pecuhar emphasis : « He Himself give h to aU 
 life^and breath and all things."ir 
 
 § De°;. v. 26 i pJata-'xti" f '. 'S "^ """'• »"• ■Si- 
 
THE LIFE.GIVER j^^ 
 
 But here ^v^ are met by the question : What 
 
 h. 1 , ' '' '" ^"''*^°" ^^ ^*^i^h neither 
 
 the theologian nor the man of science has ever 
 given a satisfactory answer. Many attempts 
 have been made to furnish a definition of i!!?e 
 but the utmost that has been attained has been 
 a more or less complete description of the idea 
 represented by the word. We believe it to be 
 an active principle, for we speak of the vital 
 prmciple and vital force. We know that it is 
 connected with organized forms, that it has cer- 
 tarn powers of maintaining, extending, and 
 propagating itself; and that, in order to do so 
 It assimilates to itself that which is without it! 
 sei . It has been defined or described as the 
 state of an animal or plant in which the organs 
 perform their functions; and again as '^coLs 
 pondence with environment," so - that the degree 
 of life varies as the degree of correspondence » 
 and ^^perfect correspondence would be perfect 
 
 Life, as known to us, is conditioned by such 
 correspondence, by a connection with the world 
 or with the source from which it draws its sup- 
 port, and by a normal state of the organization 
 with which It is connected. Where these are 
 found there is life ; where they are wanting or 
 
 *H. Spencer, " Data of Biology," S. 35. 
 
 '■■ *OJ' H« J.t < uw'."^vf-a«.xg^^ 
 
 :i 
 
148 
 
 1'tiE PAHACLETE 
 
 interrupted, there is death ; wher^ fhmr • 
 perfect, there is disease. *^'^ ^'^ '""' 
 
 And here arises ariorher aup«ihnn • nru 
 
 come i„ , ,„„ , ,^ p,.odurc:r.h,3?o:m 
 
 And to this question a variety of answersT. 
 been given. As for ourselves aithn!. T 
 no. entirely ignore the an ^XveThvl:"' 
 "-e can give but one answer • t!! ^ ^"' 
 is God. The ffivo. „<■■•; ■ ^""'■'^^ "f "fe 
 God, that perl ,n'' " ""= Holy Spira „f 
 
 ceedeth from [he rith "". """"^^ ^"o P™" 
 equally tr^^ f^atralwff ""^ '»"• "^"'^ ''^ 
 Such is the teachli „?1. " 'P"'""*' '"'«• 
 
 Reason Id iM<. f *' "^'^ Scriptures, „f 
 
 Scienc"^, :' r^t rXp~arc "' T' '™^ 
 scientific inquiry wh.Vh « completion to 
 
 incompetent^ dislotr ""'' "°"'«^^' '*»«'' 
 
 LifefXriy's'SiT'^/;"^^^ °' ^'"- 
 statementine^aran" sh' ''"'• ^' "»■'« *'" 
 
 Who hold a mXntt x?r:" zrr 
 
 and profess to be a'Wp fn o ' ^ ^°^^^' 
 
 or falsehood of these mrf! ^"^'^'^^^- ^he truth 
 -.erencetotl^X':-;--:;™ 
 
THE UFEGIVER 
 
 148 
 
 trine Of evolution in general is perfectly rea. 
 sonable; is sustained by scientific investigation, 
 and derives support from Scripture. It is when 
 It IS attempted to show that life emerges from 
 inanimate existence by a spontaneous genera- 
 tion ; that the organic can sp. ing from the 
 inorganic, without the introduction of any 
 foreign principle, that we enter our protest in 
 the name cf Reason and of God 
 
 Let us glance for a moment at the process of 
 evolution as it is generally understood. There 
 was a period, it is said, when only inorganic 
 matter was known on this globe of ours. We 
 need not go beyond this period, nor question the 
 assumption referred to. There came a moment, 
 however, when along with this inorganic matte; 
 the organic began to appear ; when within dead 
 masses there appeared a cell, or whatever was 
 the unit of organism, with indefinite powers of 
 extension and development. 
 
 Whence came this primordial living form ? 
 Some time ago the answer was hazarded: By 
 spontaneousgeneration.* It cannot be said that 
 
 o? tim.'°T T'T^'''^^ ''' P^"^^ ''' '^y '^^Sth 
 
 nrl M u 'f ' " "'"^^ ^""'^^y ''^^ even a 
 probable hypothesis, either to the philosopher or 
 
 
ISO 
 
 THE PARACLETE 
 
 to he man of science. The fundamental con- 
 viot.o„ that nothing can be expected from any 
 cause wh,ch had not a potential existence "n 
 that cause w,ll seem to forbid such a theory 
 .mperafveiy and decisively. Still, it waa 
 thought by some that experiment bore out the 
 truth of the doctrine of spontaneous generation. 
 B,. Basttan declared: «Both observation and 
 experiment unmistakably testify to the fact 
 «.at hvmg matter is constantly being formed Ae 
 novo, m obedience to the same laws and tend- 
 encies which determined all the more simple 
 chemical combinations." ^ 
 
 The result of inquiries into the trustworthi- 
 
 IZl "'"""""'^ ^'"'""' '"""«« « g'-oater 
 
 caution in promulgating unproved theories. We 
 
 t2 M "".* """ ^ '^'"="-'"« ^^^"Prm-i im. 
 Tvt"^^ ?^ ."" '"^^^''^o'ions of Professor 
 Ty idall and others satisfied them that the so- 
 called inorganic substances operated upon by 
 Bastian actually contained organic matter^sLe 
 
 er tCT H^ T ""^"'"'^'y sermlei ma ! 
 tor, they found not a trace of life appearing 
 
 ^rr^H '"^ ""^"^^ Of ^P»""s 
 
 s™ Ve .ocwLtf^B'""' '^ """ °' 
 no« ^ aoctrine of Biogenesis, that life 
 
 can come only from Ufa ,•« 
 
 wiixj^ Hum lire is now eenprflllv 
 
 .■ecogn..ed, or, as Professor Huxley hafslid, 'l 
 
THE LIFE-GIVER 
 
 \h\ 
 
 *" victorious along the wliole line at the present 
 day"; and Professor Tyndall has declared .-f 
 " I afflrm that no shred of trustworthy experi- 
 mental testimony exists to p» -> r that life in our 
 day has ever appeared inc'apenUcatly of antece- 
 dent life." 
 
 We hope we may not be fonsid'ied unscien- 
 tific if we say that such a cc. ;lusion is exactly 
 what we should have expected, when wo re- 
 member that the principle of causation is a 
 postulate which lies at the foundation of all 
 induction, and that life from death would seem 
 of the nature of an effect without a cause. If, 
 however, the philosopher and the man of science 
 are forced to these conclusions, they are made 
 clearer and fuller in meaning by the theologian 
 and the student of the Scriptuies. If there be a 
 God, the Cause and Beginner of all things, there 
 must be in Him, and must go forth from Him, 
 that fulness of life which is progressively mani- 
 fested in the structure and development of the 
 world : and the Bible tells us that by the Word 
 of the Lord were the heavens made, and all the 
 hosts of them by the breath of his mouth." + 
 
 It is not necessary for us to assume any special 
 theory as to the history of Creation given at the 
 
 •"Critiques and Addresses." p. 239. 
 t " Nineteenth Century," 1878. p 507. 
 X Psalm xxxiii. 6. / • H 5 7 
 
 '^M 
 
 fi! 
 
 
 i 
 
162 
 
 THE PARACLETE 
 
 V\ f 
 
 I f I 
 
 beginning of the Book of Genesis. The general 
 truths set forth in that passage are found 
 throughout the whole of the sacred volume, and 
 they are confirmed by the investigations of 
 science and by the light of reason. Holy Scrip- 
 ture, no less than Science, takes us back to 
 chaos, and speaks of a time when " the earth 
 wa^ waste and void, and darkness was upon the 
 face of the deep."* But there was a principle 
 of life hovering over this unorganized mass ; for 
 "the Spirit of God moved upon the face of the 
 waters," and His Divine energy went forth in 
 accordance with the utterance of the Word of 
 God, and all was changed. Life began to mani- 
 fest Itself in the waters and on the dry land, and 
 as day succeeded day, or epoch succeeded epoch, 
 a question with which we need not here concern 
 ourselves, fresh and higher forms of life ap- 
 peared and succeeded each other in the history 
 of our planet. 
 
 Thus we see that the Scriptures teach us that 
 not only m the beginning when order, and life 
 and movement were made to appear for the 
 first time, but throughout all the subsequent 
 processes and developments, the Holy Spirit was 
 the Giver of Life, and Reason testifies to the 
 same truth; nor can Science contradict this 
 
 •Gen. i J. 
 
THE LIFE-GIVER 
 
 1S8 
 
 doctrine, or offer us a theory which can sup- 
 plant it. 
 
 There are some points of great interest in the 
 Biblical account of Creation, upon which we 
 might profitably dwell for a moment, The pro- 
 duction of the lower forms of life is described in 
 the most general way. But when from the 
 origination of the lower creation we are led to 
 the formation of man, there is a striking change. 
 Of the earlier stages it is said : " Let there be 
 light, and there was light." "Let the earth 
 bring forth," "and it was so." But when man 
 is to be introduced there is a change of style. 
 There is, as it were, a solemn pause ; and then 
 there is a deliberate Divine act which is de- 
 scribed in all its circumstances. We should 
 remark, it is still by the action of the same 
 Divine Spirit that the event is accomplished ; 
 but the process is set forth in detail. "The 
 Lord God formed man of the dust of the ground, 
 and breathed into his nostrils the breath of life, 
 and man became a living soul." 
 
 This is no accidental statement. Without re- 
 ferring particularly to passages such as the one 
 just quoted, concerning the joint action of the 
 Word and the Breath of God, or that other which 
 says, "Thou sendest forth Thy Spirit and they 
 
 * Gen. ii. 7. 
 
 ^i1 
 
 1 
 
 
 ^ J 
 
 mi 
 
 m 
 
164 
 
 THE PARACLETE 
 
 are created," or others to the same effect * everv 
 h-gher endowment of man is, in different «•,,? 
 
 iecture f reference has been made to the case of 
 Bezaleel in i„„,tra,i„n of a special gift of kTow 
 
 Jl- """.r' ** ^W^m^ that we are thus iden- 
 t fymg the gift, of Nature with the g f ts „f 
 
 «ith the supernatural illumination of the Spirit • 
 
 JirrtLran th7 ""'"' ">" *« <""^°'-: 
 
 secrating all that we are and have to God rest, 
 
 spirit-all that we are and all that we have 
 are of God, that the Holy Ghost is theGi™r7f 
 hfe m the whole extent of the meaning of these 
 
 «• Life in Christ. -When we proceed to 
 consider the higher life of man, spirituauffe th" 
 l.fe of grace, the life of God in the soul of mln! 
 
 Pel. kT"" "'"'"' ''■■ "'■ ^- Compare H.b. ,i.,,, g. 
 t The Teacher of ,.,. Ch„rcl,. ♦ s. James i. ,7, 
 
I !■' 
 
 2 S, 
 
 THE LIFE-GIVER 
 
 155 
 
 the Holy Spirit is here found to be, in the em- 
 phatic sense, the Life-Giver. But here, again, 
 we must lay stress upon the truth that the work 
 of the Spirit is dependent upon the work of 
 Christ. 
 
 In thus connecting the work of Christ with the 
 Kingdom of Grace as its very foundation, we are 
 not denying the doctrine that the Logos, the 
 Eternal Word, is the Archetype of Creation as 
 well as the Worker of Redemption. We are 
 simply limiting our view by the special nature 
 of our subject ; and it is obvious to readers of the 
 New Testament that the work of grace carried 
 on by the Holy Spirit is based upon, and has 
 continued reference to, the work of redemption 
 by Jesus Christ. We must, indeed, continually 
 bear in mind that, as the Second Adam was 
 fashioned and anointed for his work on earth by 
 the Holy Spirit, so the work of the Divine Para- 
 clete in the Church and in the world is a con- 
 tinuation and application of the work of Christ. 
 When, therefore, we are to think of the Holy 
 Spirit as the Giver of Spiritual life, we must not 
 for a moment forget that the life of God for man 
 is treasured up in Christ. " The witness is this, 
 that God gave unto us eternal life, and this life 
 is in His Son." * 
 
 • I S. John V. II. 
 
 ^ 
 
 % 
 
 )0- \ 
 
 m 
 111 j 
 
 ' 
 
156 
 
 lu 
 
 t '!': 
 
 ni 
 
 THE PARACLETE 
 
 1. The Scriptures teach that man, in his 
 natural state, without Christ, is dead OMh 
 there can be no doubt whatever. We mav un 
 
 se^rit^t^^^r^^, ''^''^'^' ^^^^^^ 
 senses , but it must, at least, have a very solemn 
 
 meamng, and this we shall feel the more as "e 
 consider the use of the words life"rdeaft 
 th^ughout the Whole record of Divine Revet 
 t>on It will not be necessary to examine 
 cri ically the texts which bear upL this sublet 
 They are so numerous that some specimens will 
 
 rtr:;::;r^^"«^^' --'■'- -'"^^--yond 
 
 Begin with the utterances ofourBLssedLord • 
 
 I came that they may have life." « i came t' 
 
 can smners." So S. Paul : •< You did He q^fcLn 
 
 When ye were dead through your trespass and 
 
 vour t'rl *"""; "'^°"' "^'"S dead through 
 your trespasses and the unelrcumoision of your 
 
 ffimTlV^T? ''''""<=''^" together lith 
 ilim. t And S. John declares: " He that hifh 
 
 he Son hath the Life ; he that hatrnot the S * 
 
 justifiable If we will think what the true 
 life of man is, that it is the life „f God, the life 
 of love, then we shall see that no other word 
 could better describe man's condition of alfena 
 
 ■ Eph«. ii. ,. tColoss. ii. ,3. t,,S.Joh„v.,.. 
 
THE LIFE-GIVER 
 
 167 
 
 tion and selfishness than this word death. If 
 life is correspondence with environment, and 
 man's complete environment is God, then man 
 without Christ was dead, for he did not corres- 
 pond with his environraeat. 
 
 2. It was to bring life to those who were dead 
 that Christ Jesus came into the world The 
 antithesis is presented in Scripture unier dif- 
 ferent forms. Sometimes it is condemnation 
 and salvation. Sometimes it is perdition and 
 life. Sometimes it is death and life. <'God so 
 loved the world that He gave His only begotten 
 Son, that whosoever believeth on Him should 
 not perish, but have eternal life."* This 
 word Life is ever prominent. " T am the way, 
 and the truth, and the life."t wQur Saviour 
 Christ Jesus," says S. 1 \ "abolished death 
 and brought life and incorruption to li-ht 
 through the Gospel " ; + and again : '' The free 
 gift of God is eternal life in Christ Jesus our 
 Lord."§ 
 
 That the whole work of our salvation is pro- 
 perly attributed to err-h one of the three Per- 
 sons of the Holy Trinity is a thought with which 
 we are all fami'liar. Each is, in a somewhat 
 different sense, the author of our life, natural 
 
 • S. John iii. i6. +S. John xiv. 6. 
 X2 Tim. i. 10. §Rom. vi. 23. 
 
 
 '1 
 
 lii 
 
 i 
 
 ^^'U 
 
 Ki 
 
 'ii 
 
 ml 
 
 i\'t::t 
 
 J ^^1 
 
 ■ ^ 4 
 
168 
 
 THE PARACLETE 
 
 li' i 
 
 %■ I' 
 
 and spiritual; and ii; is fitting tliat tlio gift of 
 spiritual life should b„ specially attribute" to 
 Him who provided this „nspeak,u:.K! blessing by 
 His Incarnation ; by His life of povertv, sor,.i 
 and suffering, by His saonficial death, an-ibT 
 His glorious resurrection and ascension. VbL 
 
 I'ovtT ""' ''f'"' ^^^ *" '"' ""^ '" g"-*'"""' and 
 oving ,.n.,-,:brance. But it is no less true that 
 
 the Holy 'Jjiost, is tlie Giver of Life. 
 
 Illastrad, -,3 are somewhat hazardous when 
 we ar., deuang with subjects so deep and mvste 
 nous; and especially when they involve a fresh 
 application of imagery employed in a somewlu.t 
 di.ferent manner in earlier times. Yet we will 
 venture, simply by way of illustration, to say 
 that we may conceive of the Father as the 
 Fountain of Life, the Son as the Channel, and the 
 Holy Ghost as the Stream. The Path;r is the 
 Fountain of all, and even of the very Godhead 
 or He alone of the Three is -. neither creaC,t; 
 
 the ultimate Source and Fountain of all life 
 But the Son is the Channel. It is through Him 
 
 mLlTf"' '" '"^ -nvarying teaching of 
 tl,t7 Testament, that the gift of life can low 
 
 ruth anTt r^"' '"'"' '"« ^'"^ """ ">e 
 truth and the life : „o man cometh „nto th- 
 
 Father but by Me." The Holy Ghost, the 61,:: 
 
 h ' 
 
THE LIFE-GIVER 
 
 169 
 
 of life, could not be manifested until Jesus was 
 gloiified. But we must equally maintain that 
 He, the Holy Spirit, is the Stream, the very 
 water of life. When Jesus spoke of the rivers of 
 living water that should flow from those who 
 came to Him and drank, S. John tells us, " This 
 spake He of the Spirit which they that believed 
 on Him were to receive "; * and we can hardly 
 be mistaken when we see a representation of the 
 Holy Ghost, the Giver and Water of Life, pro- 
 ceeding from the Father and the Son in that 
 apocalyptic vision, in which the Seer of Patmos 
 is shown '' a river of water of life, bright as 
 crystal, proceeding out of the throne of God and 
 of the Lamb." f 
 
 3. And now let us examine a little more 
 nearly the account which the New Testament 
 gives of our new spiritual life in Christ. It is 
 the life of grace, as distinguished from the life 
 of nature— of grace in the subjective, not in the 
 objective sense, of grace in us, not of grace in 
 God, although the one is the result of the other, 
 is dependent upon it, and is akin to it. We must, 
 of course, here remember that, in speaking of 
 life, we have the difficulties already remarked, 
 and even greater, for the life of nature is more 
 tangible than the life of grace. Yet the very 
 
 • S. John vii. 39. + Rev. xxii. i 
 
 "%: 
 
 
 
 I. 
 
 •'I 
 
160 
 
 THE PARACLETE 
 
 .( 
 
 % ' 
 
 use of the word shows that there is an analogy, 
 a resemblance between the two 
 
 If the natural life is a force, then the life of 
 grace is also a force. As the soul is the life of 
 the body, so we may say that grace is the life of 
 the soul. As the living body lives by virtue of 
 Its correspondence with nature, so the livinp 
 soul lives by virtue of its correspondence with 
 
 » lu !.f '^^ presence of God in the heart. It 
 IS "the life of God in the soul of man." It is a 
 mighty and wonderful change which makes 
 
 divine. It IS God giving Himself to man, so that 
 
 nn. iTT «^ P^'^'^'' "^ '^^ ^^^^»« nature,* 
 and like to God. The soul of the Christian b^- 
 come^the dwelling place, the temple, the throne 
 
 This change in the soul of man is the work of 
 the Spirit of God. The life of grace is, as we 
 have seen, a life of union with Christ in God. 
 The eternal life which God has given unto us is 
 in His Son. Just as we are members of His 
 mystical Body, so are we partakers of His life 
 He has declared that He is the Vine and His people 
 are the branches. And the union between Christ 
 and His members is the work of the Holy Ghost, 
 for in one spirit were we all baptized into one 
 
 •2S. Peter i. 4. 
 
THE LIFE-GIVER 
 
 161 
 
 Body." * This, then, is plain, that the spiritual 
 life of man is in Christ, and that it comes to men 
 as they are united to Him. In Him, the second 
 Adam, God and man are united in indissoluble, 
 personal union. From Him, as Head, all grace 
 descends upon His members, and we have now 
 to consider how that union is effected. 
 
 iii. Life to the Would.— In considering 
 how the Life of God, treasured up for man in 
 Christ, takes effect in the lives of men, we might 
 begin with the conception of the Church and its 
 members, or we might ask how the Gospel mes- 
 sage is conveyed to the world, which is lying in 
 sin and death. Either way might be justified, 
 and we shall hardly be making a mistake if we 
 ask first how the Gospel carries life to the world. 
 In doing so we shall do well to take the words 
 of our Lord for our guide. He tells us that the 
 Holy Ghost, ''when He comes will convict the 
 world in respect of sin, and of righteousness, 
 and of judgment."! This is the preliminary 
 and fundamental work of the Spirit in bringing 
 the world, which is lying in sin and death, to the 
 righteousness and life of Christ— to produce the 
 three-fold conviction of sin, of righteousness, 
 and of judgment. 
 
 *l Cor. xii. 13. 
 
 „-.J-^"a'^°uj''^'"^\.'^'''^ subject is treated with great ful- 
 ness in Archdeacon Hare's " Mission of the Comforter." 
 
 It 
 
 i 
 

 THE PARACLETE 
 
 The necessity of such conviction will appear, 
 If we remember that the wo'V -^ .,t naturally 
 aware of its need, and must be convinced of that 
 need be.ore it can even think of a supplv If 
 we think of Christ as the Giver of Life, this 
 will not concern mankind unless they are made 
 a ware that they arc in a state of death. If we 
 think of Him as a Saviour, how will this affect 
 "s, If we do not know or believe that we are 
 sinners? 
 
 1. Our Lord, therefore, begins with the con- 
 viction of sin and the vork of the Holy Spirit 
 m producing this conviction. Conscience, by 
 Itself, had not been able to do it ; for conscience 
 had been perverted by the evil with which it 
 was connected. The Law of God could not do 
 do It. It IS true, indeed, that "through the law 
 Cometh the knowledge of .in " ; * and the law is 
 a potent instrumenr m the ands of the Spirit 
 Jet by itself., oulu convic. only of particular 
 transgressions ; it could not reveal to men their 
 deep and radica' .'.fulness. It could fori id the 
 act, but it did not usually touch the motive. 
 Even the teaching of Christ ^^ nsel^ did not 
 completely produce conVction although His 
 teaching and His exai. oionstrated t ,e 
 
 depth, the spirituality, ai th. universality of 
 
 Rom. iii, 20. 
 
THE LIFE-GIVER jes 
 
 the Lavv. More was still needed, and for this 
 the Holy Ghost was given. Nor was His coming 
 in vain. Compare the effect of the teaching of 
 Christ with that of Peter's on the Day of Pente. 
 cost. Multitudes hitherto unaffected "were 
 pricked in their hearts." 
 
 And our Lord tells us of the manner in which 
 this conviction is produced. " He shnll convict 
 the world in respect of sin because they believe 
 not on Me." It was not merely of sins but of sin, 
 not merely of wrong acts but of the wrongness 
 of heart and mind from which these acts pre- 
 ceded, that the world had need to be convicted. 
 The. Holy Spirit was to show them that this 
 wn-agness consisted in unbelief ; and this had in 
 fact, beer he root of human sin from the begin- 
 ning. So was with our first parents in P^ra- 
 dise. So It was with the Israelites in the wilder- 
 ness. So it was during the ministry of Jesus; 
 and this sm of unbelief came to a head when the 
 Son of God was revealed to the world, and reject- 
 ed by those to whom He came. Well might He 
 say of those who turned awav from His light in 
 their love of darkness, "Now have they both 
 seen and hated both Me and My Fathc " * It was 
 this fact which S. Peter employed on the Day of 
 Pentecost, and it was this which the Holy Ghost 
 
 S. John XV. 24 
 
 (li 
 
 I 
 
 li 
 
 I: 
 
 n 
 
 \ 
 
 %. 
 
 A 
 
 ■J' 
 
 H 
 
 w 
 
'! 
 
 164 
 
 THE PARACLETE 
 
 \\i 
 
 
 Zii" '" '"! ™™<="'"««' "f *« assembled mul- 
 
 nes9 of sin. -They were pricked in tlieir heart 
 and »a,d unto Peter and the rest of the Apostl 
 Brethren, what shall we do ? "• '^Pos'les, 
 
 2. But the conviction of sin must be accom 
 panied by another, the conviction of rightZs" 
 ness. Consider what we mean by sin sTi, 
 pnnoiple which is more negative'Zn ^« e" 
 If .t takes an attitude of positive antagonism to 
 God and to goodness, it is yet, in its own nlturl 
 a standing apart from good. It is therefore I 
 possible for us to understand sin, nnleTs we 
 understand the righteousness from ;Wch isa 
 departure. Is there such a thing as right to 
 posing an obligation upon the conscience 'a'nd 
 will? If not, then there is no such thing as 
 wrong, as sin. We know how Almighty^od 
 
 sanctZT I"' r""""- ^y *« "-' «wf»l 
 sanctions He has declared that His will is for 
 
 righteousness, and that opposition to His right, 
 ecus will involves sin and guilt. 
 
 Hence the necessity of the conviction of right, 
 eousness; and this conviction is wrought bv 
 means of Christ's return to the Father AnJ 
 this m a twofold sense. The Holy Spirit con 
 vmces of sm as unbelief. But there could be no 
 
 * Acts ii. 37. 
 
THE UFE-GIVER 
 
 165 
 
 Sin in unbelief unless Christ were righteous; and 
 His personal righteousness is proved by His 
 ascension into heaven. This ascension, again, 
 was proved by the descent of the Holy Ghost 
 Who thus brought home the conviction of the 
 righteousness of Christ. But it was not only 
 His personal righteousness, but also His justify- 
 ing righteousness that was thus commended. 
 He '^was delivered up for our trespasses and 
 was raised for our justification." * By His de- 
 scent, as a consequence of the elevation of 
 Christ, and by His inward working in the hearts 
 of men brought to the knowledge of this truth, 
 the Holy Spirit brought home the conviction of 
 the personal and justifying righteousness of 
 Christ, 
 
 3. And then this work is made complete by 
 the conviction of judgment. It is not enough to 
 discern the spiritual opposition and antagonism 
 of good and evil as principles. We cannot help 
 asking what are the consequences of these prin- 
 ciples Will righteousness be vindicated, ap- 
 proved, sustained ? Will sin be judged, con- 
 demned, destroyed? Our Lord answers that 
 question. He says the P/iracIote will convince 
 the world of judgment. To a certain extent this 
 had been done before. "Whatsoever a man 
 
 Rom. 
 
 «v. 25. 
 
 # J 
 
 I 
 
 4. 
 
 ■!.iJ 
 
 il 
 
166 
 
 THE PARACLETE 
 
 \ W' 
 
 soweth that shall he also reap," was a law 
 written on man's nature and illustrated in all 
 his history But here it is proved by the judg- 
 ment of the Prince of this world. He was 
 judged by the victory of Christ in the wilderness. 
 He was judged by the expulsion of demons from 
 the bodies and the souls of men. When the 
 seventy returned to their Master and told Him 
 how these evil powers were subject to them in 
 His name He gave the meaning in the words: 
 
 heaven ' TT "'^^ " ^^^'*"^"^ ^-- 
 Heaven. And so, when the shadow of the 
 
 cross was falling over Him, He could say, ''Now 
 IS the judgment of this world; now shall the 
 Prince of this world be cast out."t And 
 assuredly, if He conquered in the wilderness; 
 He achieved a yet more splendid victory in the 
 garden and on the cross. And, if the power of 
 sm was broken by the sacrifice of the cross, the 
 victory was completed and the triumph was 
 celebrated by the resurrection from the grave 
 by the ascension into heaven, and by the coming 
 of the Holy Ghost. Well might He, then, the 
 Guide into all truth, bring home to the heaAs of 
 men the conviction that the Prince of this worid 
 IS judged. 
 
 • S. Luke X. 17, 18. 
 t S. John xii. 31. 
 
THE LIFE.GIVER 
 
 167 
 
 Such was the preparatory work which the 
 Holy Spirit had to perform in the world, before 
 men could become deeply conscious of the evil 
 from which they needed to be delivered. But it 
 was only a preparation for that union with the 
 second Adam by which alone the new life of 
 grace could be realized and maintained ; and it is 
 the work of the Holy Spirit to bring about that 
 union, and to make it effectual by the stirring up 
 of the new life in the soul, and by fostering its 
 growth and development. Thus we are led to 
 consider the beginning of the spiritual life in the 
 new birth. 
 
 iv. Spiritual Birth.— The word Regenera- 
 tion (Palingenesia) occurs only twice in the New 
 Testament: once in S. Matt. xix. 28 ("In the 
 regeneration, when the Son of man shall sit in 
 His glory "), and again in Titus iii. 5 ("He saved 
 us through the washing [or laverj of regenera- 
 tion, and renewing of the Holy Ghost.") in the 
 former passage the allusion is to the " times of 
 restoration of all things" ;* in the latter, to Holy 
 Baptism. S. John makes the largest use of this 
 idea ; but the same thought, with somewhat dif- 
 ferent application, is found in S. Paul and S. 
 Peter.f The classical text on the subject is, of 
 course, S. John iii. 5, in which are contained the 
 
 •Acts iii. 21. ti. Cor. iv. 14. I. S. Peter i. 23. 
 
 M 
 
 I' 
 
 
 
 
 m 
 
 ,'.t;| 
 
 m 
 
166 
 
 THE PARACLETE 
 
 m 
 
 !:( 
 
 words Of our Lord : -Except a man be born of 
 water and the Spirit, he cannot enter into the 
 Kingdom of God." 
 
 It is almost unnecessary to remark that fierce 
 controversies have raged around these words 
 into the smoke and dust of which we shall enter 
 no further than by making two remarks. In 
 the first place, the text was originally under- 
 stood to refer to Baptism. As Hooker remarks 
 m reference to the Puritans of his day, "thev 
 cunningly affirm that 'certain' have taken 
 those words as meant of material water, when 
 they know that of all the ancients there is not 
 one to be named that ever did otherwise either 
 expound or allege the place than as implying 
 external baptism."* The other remark is this! 
 that nearly all the Reformed Confessions of the 
 sixteenth and seventeenth centuries teach the 
 doctrine of Baptismal Regeneration. We may 
 then proceed to clear up the meaning of this 
 New Birth in the light of Scripture and experi- 
 ence ; and to ask how spiritual life originates in 
 man. 
 
 We have already pointed out that this life is 
 m Christ, the Second Adam, in whom the hu- 
 man race found a new Head and a new Root- 
 In all that He did, Christ stood for the race 
 
 • Ecclesiast. Polity v. 59 (3.) 
 
THE LIFE-GIVER 
 
 169 
 
 whose representative He was. When He died, 
 all died, as S. Paul declares : " We thus judge 
 that one died for all, therefore all died."* So 
 when he rose, all rose. He was « raised again 
 for our justification." t The resurrection of 
 Christ was the regeneration of mankind in Him 
 the Head and Representative of men. Thus S. 
 Paul declares that the resurrection of Christ was 
 His new birth: ''God hath fulfilled the same 
 unto our children, in that He raised up Jesus ; as 
 also it is written in the second Psalm : ''Thou art 
 My Son ; this day have I begotten Thee." + And 
 this again is applied by S. Peter § to those who 
 are represented by Chrrjt. For he tells us that 
 God, "according to His great mercy, begat us 
 again unto a living hope by the resurrection of 
 Jesus Christ from the dead." Thus the resur- 
 rection of Christ was the new birth of mankind. 
 But how, then, is this new life to be communi- 
 cated to individual men and women ? The an- 
 swer is not difficult. Our Lord, when He 
 ascends into heaven, leaves behind on earth, as 
 His representative, as the depository of His 
 grace, His mystical Body, the Church. And 
 this was really a new creation. For the first 
 time there was on earth a Body, knit to God 
 
 * u. Cor. V. 14. + Rom. iv. 25. 
 X Acts xiii. 33. § I. S. Peter i, 3. 
 
 ■ I 
 
 Vll 
 
 I 
 
 K 
 
 
 1 
 
170 
 
 THE PARACLETE 
 
 \\. \(\h 
 
 'i In 
 
 
 n Jesus Christ by the bonds of a supernatural 
 life, a Body which could be designated by names 
 of such dignity as had never before been con- 
 ferred upon any community : the Family of God 
 the mystical Body of the Lord Jesus Christ, the 
 Temple of the Holy Ghost. Of this Church S 
 
 .^.^TL '* '^ "^^' ^"^^^ ^^« fulness of Him 
 that filleth all in all." * 
 
 _ Now comes the question : By what means are 
 individuals connected with this Body. It is bv 
 being "in Christ" that one becomes -a new 
 creature." f By what means is this new creation 
 accomplished ? The instrumental cause is Bap- 
 tism and the Word, the receptive or conditioning 
 cause IS Faith, but the efficient cause is the Holv 
 fepirit of God. When difficulties are raised ^s 
 to the connection of spiritual blessings with 
 raaterial instrumentality, it should be remem- 
 bered that the Church itself, into which we are 
 bap.ized, is a material thing ; and if the charac- 
 ters and designations of the Church are remem- 
 bered, the doubts as to the privileges into which 
 we are admitted by Holy Baptism will come to 
 an end. 
 
 No one hesitates to admit that Baptism is the 
 door of the Church, and most will admit that 
 the baptized are brought into covenant with 
 
 • Ephes. i. 23. + 2 Cor. v. 17. 
 
 : :l 
 
 ! - f 
 J, i 
 
THE LIFE-GIVER 
 
 171 
 
 God ; but whether we think of the nature and 
 blessings of the covenant, or of the characters 
 of the Church, we shall find a justification for 
 the expressions which we employ concerning the 
 baptized. If the Church is the Body of Christ, 
 then may we say that in Baptism we are made 
 members of Christ. If the Church is the Family 
 of God, then may we say that in Baptism we 
 are made children of God. But the Agent in 
 this great transaction is the Holy Spirit of God. 
 It matters little whether we speak of our adop- 
 tion into the Family, or of our regeneration, the 
 beginning of our participation in a new life, or 
 of our grafting into the Body of Christ. \i is 
 the change which is effected in our passing from 
 membership in the Old Adam to membership in 
 the new, from a state of nature to a state of 
 grace ; and it is effected by the Holy Spirit. 
 
 When our Blessed Lord went down to the 
 River Jordan to be baptized, the heavens opened, 
 and the Spirit of God rested upon Him, anoint- 
 ing Him for His work, And it is this Holy Dove 
 Who now truly, although invisibly, hovers over 
 each baptismal font, and gives efficacy to the 
 rite which is not tb<, acf or man, but of God. In 
 this regard it is sulficic.nt merely to note some of 
 the Scripture referci-.e?. The passage already 
 mentioned, as occurring in the third chapter of 
 
 1 ! 
 
 m 
 
 m 
 
 i ■■«■ ." ■ 
 
 ; fv 
 
 \ J 
 
172 
 
 THE PARACLETE 
 
 1- f 
 
 words of SP' ," "^T '° "''■' ""-^ »■'» ft« 
 « W f ' '" ""'"" '■^ ^P^'-ks of the 
 
 thi H ■ ^T"""*""" " "" *« " renewing of 
 he Holy Ghost"; whilst the plain language of 
 the same apostle equally sets before us the 
 agency of the Blessed Spirit in the sacrament of 
 Baptism: "In one Spirit were we all bapt"^ 
 mto one body, whether Jews or Greeks, whethS 
 bond^or free ; and were all made to dri^ro?! 
 
 V. Spiritual Life AND GRowTH—Butherfi 
 we must carefully note the connection between 
 spiritual birth and spiritual life, and so, perha' 
 remove some difficulties experienced in reS 
 to what is called Baptismal RegeneraUor fo 
 one sense, the act of Regeneration in Holy Ban 
 torn IS complete. The new Branch is reaHy 
 grafted mto the vine : the child of man isTra iv 
 adopted into the Family of God : the memberof 
 Adam has been made a member of Christ. But 
 m another sense the act is continuous. The 
 Word must give efScacy to the element of 
 wa,«r and the principle of Faith is a cond" ion 
 for the full communication to the heart of that 
 life which is the gift of the Holy Ghost, Chris 
 sanctifies and cleanses the Church not only ""y 
 the washing of water," but also -with the 
 
 * I Cor. xii. 13. 
 
THE LIFE-GIVER 
 
 178 
 
 Word";* and S. Peter declares that Christians 
 are " begotten again, not of corruptible seed, but 
 of incorruptible, through the Word of God, 
 which liveth and abideth." f And we know 
 that neither the Word nor the water can profit 
 unless " they are united by faith with them that 
 hear." + And so, again, this faith is inseparably 
 connected with the presence of the Holy Ghost, 
 Who is, on the one hand, the cause of Faith] 
 since "no man can say, Jesus is Lord, but in the 
 Holy Spirit ";§ whilst, on the other hand. His 
 presence is the response to the prayer of faith, 
 since our heavenly Father gives "the Holy 
 Spirit to them that ask Him." |i He is also the 
 security of our new life. " Having believed, ye 
 were sealed with the Holy Spirit of promise."ir 
 
 It is apparent that when S. John, in his first 
 epistle, + speaks of those who are "■ born of God," 
 he is referring, not simply to those who have 
 been baptized, but to those in whom the new life 
 has taken effect, and so is manifested in faith 
 and love. But however we may understand the 
 meaning and effect of the Divine act which is 
 described as regeneration, begotten again, or 
 born again, whether as being complete in the 
 
 • Ephes. V. 26. t I S. Peter i. 23. 
 
 JHeb. iv. 2. §iCor. xii. 3. 
 
 as. Luke xi. 13. f Ephes. i. .3. + iij. 9 ; iy. 7, etc. 
 
 II 
 
 *i 
 
 \\f 
 
 ■! P 
 
174 
 
 "^fE PARACLETE 
 
 »ul from .,i„'a„c the w ,d ,„ Z"? "' "" 
 
 -tare years; in each iTurtt^on 
 the Holy Spirit of God * 
 
 -the re„„„eia«o„ of l^^^^ZZTtl 
 
 the hfe of holiness and the life of loTe ,< Who 
 
 soever is begotten of God doeth no sta " + n 
 
 this mean that those who are aHve To I ^ 
 
 unless? The apostle could no mea^ V, T 
 
 he says the reverse : <■ If we sav we h ' '"' 
 
 we deceive ourselves" 8,!,^ ^™ "'""' 
 
 us that the one sure dL of o I '^ ^'"'^ 
 ^fn J « "oauie sign ot our beinff hpo-nffon 
 
 of God, of our having received of FrTm ,^®°°"^° 
 nature which can be ours ont frn ^' '^'^ 
 with the Second Adam and hJ .h ^'^ ""^"'^ 
 Holv Ghn^t ,-o ^ *^® P°^er of the 
 
 nuiy i^nost^ IS our antae-onj^m f« ,. -i 
 
 r:?orrir----~o"':;r 
 
 This is what we call a negative evidence of 
 t^e new hfe; but there is one princi;fe Xch 
 
 Aj«".?^i;',:=°^'""^"'- ^'^S'nent appended to his LeUres ^ 
 1 1. S. John, iii. 9. 
 
THE LIFE-GIVER 
 
 175 
 
 is positive and which is indispensable, without 
 which there can be no true life in the soul— it is 
 the principle of love. « Love is of God," says 
 S. John, * " and every one that loveth is begot- 
 ten of God, and knoweth God. It could not be 
 otherwise. God is Love. His very Being ii 
 Love ; and every one who partakes of the life 
 of God must also love. It is the teaching which 
 pervades the whole of the first epistle of S. John. 
 "We love, because He first loved us." "We 
 know that we have passed out of death into life, 
 because we love the brethren."! But S. Paul is 
 no less decisive and emphatic. We may have 
 great gifts, he says, and large knowledge, and 
 strong faith, but if ye have not love, we are 
 "nothing";* and of the three graces which 
 remain and never pass away, the greatest is 
 Love. The presence of the Spirit of love in the 
 heart, love to God and to man, is the one evi- 
 dence of the life of God in the soul of man. 
 
 There is one point which here demands special 
 consideration. If we are guided by the analogy 
 of the spiritual life to the natural, wb shall 
 understand that life is a principle which grows, 
 and which admits of various degrees, from the 
 first weak beginning up to such degrees of per- 
 
 • St. John iv, 7. 
 
 ti. S. John iv. 19; iii. ,4. Ji. Corinth, xiii. i, 2, 13. 
 
 AiiX 
 
 
 1 
 
176 
 
 THE PARACLETE 
 
 fection as may be possible for the creature. 
 There are some who contend that the life of 
 holmess is here complete; but we must be care- 
 ful m our use of such language. It is true, 
 mdeed, that we are complete, made full in 
 Him '^ who is the Head of all principality anS 
 power";, but there is nothing in Scripture or 
 m Christian experience wiiich teaches the ne- 
 cessity or the fact of personal perfection in the 
 disciples of Jesus Christ here on earth. S. Paul 
 declared that he had not "already obtained," 
 nor was hP. ' already made perfect." f It is the 
 work of t;:-c ministry, it is the aim of the Chris- 
 tian t^, lostor and attain to -the knowledge of 
 the Son of Uod," so that we may come, in due 
 time, "unto a full-grown man, unto the measure 
 of the stature of the fulness of Christ." + 
 
 The life of Grace, then, is a state 'of progress 
 and growth ; and there is need of the work of 
 the Blessed Spirit throughout its whole course 
 and development. The principle of love is in 
 the heart, and with this there is the unreserved 
 consecration of the will to God. This is a true 
 and necessary beginning, but it is no more. It 
 may seem very simple to go on from such a be- 
 ginmng. "Love," says Augustine, "and do 
 what thou wilt." Yes, what thou wilt, when 
 
 •Coloss.ii. ,0. fPhil.iii. ,2. JEphes.iv. .3. 
 
THE LIFE-GIVER 
 
 177 
 
 animated by the Spirit of love ; but there is miirh 
 that hinders and chills and depresses our ^ 
 and it needs to be nourished and strengthcued 
 and reanimated by the Spirit of love ; and we 
 hav<^ to wrestle against principalities and powers 
 and run with patience the race that is set before 
 us. This, then, is the work of gradual sanctifica- 
 tion, the enthroning of the Spirit of God, the 
 Spirit of love, with ever increasing authority and 
 power, in the heart and will, until He has perfect 
 dominion over all the forces of our nature, 
 beating down all thoso tendencies which natural' 
 ly resist His influence, forming and strengthening 
 habits in accordance with the spirit of love, and 
 moulding the whole character into conformity 
 with the character of Christ. Such is the work 
 of sanctification, such is the nature of spiritual 
 growth, and it is, from beginning to end, the work 
 of the Holy Ghost, " the Lord and Giver of life." 
 In the work of Sanctification the Holy Spirit 
 makes use of Divim ordinances ; ind here there 
 is a danger in two different directions. In the 
 use of these ordinances some are tempted to for- 
 get that they are but means of grace, whilst 
 others are, for this reason, disposed to neglect 
 them or even to despise them. Thus with the 
 one class the Bible and Prayer and the Sacrament 
 of the Body and Blood of Christ are used in a 
 
 % 
 
 11 fi 
 
IMAGE EVALUATION 
 TEST TARGET (MT-3) 
 
 
 
 V.A 
 
 7. 
 
 PhoiD^aphic 
 
 Sciences 
 Corporation 
 
 23 WEST MAIN STREET 
 
 WEBSTER, N.Y. 14580 
 
 (716) 872-4503 
 
 •1>' 
 
 l\ 
 
 iV 
 
 \ 
 
 :\ 
 
 "% 
 
 
 
 >3^> 
 
 i^v* 
 
 I 
 
 IX) 
 
 y_ 
 
 1.25 
 
 
 2.5 
 
 2.2 
 
 2.0 
 
 18 
 
 JA 11 1.6 
 
 \^r : 
 
r 
 
 O 
 
 > S? ..MP 
 
 i/.. 
 
 ^ 
 
 4 
 
'Vi l; 
 
 178 
 
 
 THE PARACLETE 
 
 dmne ble,,si.ngs by the agency o? he Ho y Spir 
 wuhou any regard to the means of grace fa 
 hardly ,e.,3 considerable. The Scrip.„resa e both 
 the utterances of those who spoke as they were 
 moved by the Holy Ghost, and they 17 Z 
 weapons which He wields in carry iL on the 
 warfare against evil ^ '"* 
 
 GoJ'"si,T„"M'' '"""" '^ "*" Word of 
 W. fn\ *"" *•" '■^'"'y honouring the 
 Sp ru of God When we profess to depend upon 
 Hs aid, and yet neglect His word ? And so with 
 an the appointed means of grace. If the ord 1 
 ance of Confirmation, the Laying on of hTb^" 
 has been appointed for the assuring to us of our 
 P ace m the mystical Body of the lord and o«r 
 par c,pat,„„ m all the varied gifts of the Spirit 
 hall we not equally dishonor Him, if we neg ect 
 this ordmance, or, on the other hand, if ^fj^e 
 
 \m 
 
THE LIFE- GIVER 179 
 
 it in a mechanical manner without a sense of 
 His presence ? And so with the supreme ordin- 
 ance of the Gospel. It is the communion of the 
 Body and Blood of Christ.* Yet the- blessing 
 comes not to those who " carnally and visibly 
 press with their teeth the Sacramenff "It is 
 the Spirit that quickeneth.".t It is only as the 
 Holy Spirit carries on His own blessed work of 
 illumination, kindling, applying, nourishing, that 
 the blessingcomes to the soul and itgrows in grace. 
 VI. Consummation of Life.— Great is the 
 work of the Spirit of God in bringing new life 
 from God to the souls of men, and in carrying 
 onwards the development of thai life through all 
 the changing scenes of our earthly existence. 
 But there is a still more glorious future set be- 
 fore us, and the Holy Spirit is concerned in 
 its realization. Day by day the manna falls, 
 and our spiritual life is renewed as we pass on- 
 wards to the Land of Promise. But there is, 
 beyond, a nobler sphere for the development of 
 our being in that new heaven and new earth 
 wherein dwelleth righteousness, " in the times of 
 restoration of all things, whereof God spake by 
 the mouth of His holy prophets." § 
 
 Not once, but many times in different words, 
 is this hope set before us. " The Lord Himself 
 
 • I Cor. X. 16. t Article 20. $S. johnvi. 63. § Acts iii. ai. 
 
 Ill 
 
 % 
 
 Ml- 
 
 If] 
 
 el 
 
 I 
 
 I 
 

 180 
 
 THE PARACLETE 
 
 l< ^ 
 
 Shall descend from heaven with a shout, with 
 
 of God ,^ and alonff with this the -dead shall 
 be raised incorruptible, and we shall be 
 changed. 't And then -the creation itself also 
 shall be delivered from the bondage of corruption 
 nuothe l;berty of the glory of the children of 
 
 ft ' u. *^' ^'^y ^^''^ Who is the author 
 of this new birth of humanity and of the world 
 That cleansing fire which shall descend upon 
 the old world of corruption, and out of which the 
 new world of purity and goodness shall, Pho3nix- 
 
 nfant Church on the Day of Pentecost ; for it is 
 the Holy Spirit, and He alone, Who can raise the 
 dead fcom their ,graves and renovate the ear' 
 as a habitation for the redeemed ; for "He th 
 raised up Christ Jesus from the dead shaH 
 quicken also your mortal bodies through His 
 Spirit that dwelleth in you." § 
 Thanks be unto God for His unspeakable gift. 
 -Blessed be the God and Father of our Lord 
 Jesus Christ, Who, according to His great 
 mercy, begat us again unto a living hope 
 unto an inheritance incorruptible and undefiled 
 and that fadeth not away." IT 
 
 * 1 Thess. iv. i6. 
 § Rom. viii. n. 
 
 "I I a. Peter i. 3, 4. 
 
LECTURE VII. 
 
 THE ADVOCATE. 
 
 The word Paraclete means Advocate, as applied a) to Christ m 
 to the Holy Spirit. Christ the Advocate and Intercessor above 
 
 HolchLrT :"''"• '• °'"" "•'^'' "'*'"' 'ntercesl oMh' 
 "? T ''"•^"'hanofthemedlatlonofChrlst. ,H.,orancI 
 
 P.ayror. 2. We know not how to pray ii Hpn„ .„„ 
 vocatewUH the Father. The Hol^ Splrut'eh 'Tt 
 
 col . '• ''°''" ''""■^' ''" ''-ven.y things. 3. Give! 
 confldencem prayer. 4. Gives words and thoughts and u" 
 uttered longings. Note the sympathy ofthe Holy Spirit wUh th. 
 longings of the Whole creation and the regenerate p"lt n 
 Beneflts and blessings of this « rlc In th. heart, i p ay ' 
 though unuttered. known by God. 2. Such prayer acknovT 
 edged and answered. Iv. Yet other lessons. ,. Secret o 
 neglect Of prayer. 2. Secret of failures ,n praye . 3 Learn 
 where true power in prayer Is to be found. 
 
 « T WILL pray the Father/' said our Lord to 
 1 His disciples, "and He shall give you an- 
 other Comforter " *-Paraclet3, Advocate. 
 It is necessary that we should dwell upon this 
 word for a moment, since it is understood in 
 various senses. The word in the Greek is 
 Paracletos, Paraclete, and etymologically cor- 
 
 *S. John xiv. i6. 
 
 I ill 
 
 i 
 
 i! 
 
 
 i 
 
182 
 
 THE PARACLETE 
 
 n?h M "'f '"' ^"" ^''«*«"". Advocate 
 I he New Testament it is used in two prage^' 
 fast, m , ,e valedictory address of our Lord ?««; 
 fmes, » ni reference to tlie Holv GhoJ, I 
 once by implication to our Lord Himse" • L 
 agam witli direct reference to .1,^? ', 
 Christ, in the «rs. Epistrot'y'llf:^ .'.r 
 
 wir:;;e'::^!^t;rof^- -;rri 
 
 consolation. The Latin word l^ocTt t^r 
 pTrlcle^e T '' 7 T""«' *« «-■««* word 
 
 aidinacourtofjnstice,^:^;::.;!'!?"^ 
 
 ever hveth to make intercession for us R^ 
 mdeed it is no less appropriately applied to the 
 
 hea'ts m 'k'i:r-%''' " »- Advocate withilur 
 nearts making mtercession for us there accord 
 ing to the will of God. II ' '"=™™- 
 
 • C 
 
 .Sdte'l„'f,'l.^ •,-■'' ■"'■'■ 
 
 1 1. S. John ii. i. 
 
 !rS::ST ^'""J"^ ^^'^ -ra.judice.--Gn 
 
 mm. 
 
 I- 
 
I 
 
 THE ADVOCATE igg 
 
 The translators of the Authorized Version 
 have adopted the Engh'sh word "Comforter," as 
 the representative of the Greek Paraclete : and 
 the revisers have retained the same word, pro- 
 bably out of consideration for the feelings of 
 hose to whom the word had become endeared, 
 n Its original use, as a translation of the late 
 Latin word Confortator, strengthener, it was per- 
 haps a little nearer to the meaning of the Greek 
 
 Zn"'\'r'"'^^^"^^^^^^^^^^«n 
 among scholars as to the meaning of Paraclete 
 being Advocate.* 
 
 We have no choice, then, as to the meaning 
 of this word, and therefore no hesitation in 
 accepting the word Advocate, instead of Com- 
 forter. Jesus Christ is our Advocate and inter- 
 
 GhlT- t''.!'' '''"^"^ '' ^°^' ^^^ the Holy 
 Ghost IS the Advocator or Intercessor within our 
 hearts ; and we need the one as much as we need 
 
 has passed into French fanH p1 i- ui^ • '"" *a'se sense 
 recognized that tL woJd havine f t J •^'7'°"''- J' '' "°^ 
 a passive meaning, 'One who iTcalirn . "^ ^'''"'' ''""''' ^^^^ 
 tion.' This is exact v»h«r» • i , "^^ support, assustenta- 
 
 and of our word IdvocatTt he d!f T ^f^ '''"" Advocatus, 
 the tribunal. Co^re Bishop w: rent's C ^'T'"" ""''^'^ 
 and Bishop Lightfoot, - On a FrS R °^'"^"^'''>' '" '''^•• 
 Testament," pfso. ''' Revision of the New 
 
 •The French version has Consoiat.ur. but the Vulgate ha. ParaMus. 
 
 
 : I 
 
 i 
 
 
 111 
 
 i 
 
 I ' 
 
pt] 
 
 184 
 
 THE PARACLETE 
 
 "=l|l 
 
 him : " Mv ffripp ;= . J ^'^^ declared to 
 fv, u. ^-^^^^^ce IS sufficient for fhop » rp, 
 
 Epistle to tl e E„I„! ^'!; """ ""^^"S^ '" tie 
 «pi"-t as an wTeTst f -" "^'^^ "' *« ^oiy 
 
 have the first fruitTofM « ■ ™ "'"'^ ^'•'"' 
 themselves. Bu^ her!, i f "' «''''"'" "'"hi" 
 
 fore them. Creation ,h >" >""' """^ ^"^ '^■ 
 bondage of corrlL ^!.'''="™'-'^d from the 
 
 state Of imLrtlt' ' '"'" ""^'"^ "^ 
 the childreroTo S Ti? " I ''""■^^"" "^'P '"^ 
 The Spirit help their wJ^^ '''' ""' ^'S" «'one. 
 
 even.^.thrnt7wtSrj;rr,; 
 
 2 Cor. xii. loando + d ... 
 
 aiiu g. t Rom. viii. 18-27. 
 
e have no 
 ' heavenly 
 s; on the 
 pray but 
 
 ide prom- 
 veakness, 
 lan; and 
 s in our 
 "When 
 strong-/'* 
 
 -lared to 
 3." The 
 ection is 
 :e in the 
 he Holy 
 
 mpathy 
 )se who 
 within 
 set be- 
 om the 
 ng its 
 elp for 
 alone, 
 them, 
 ered." 
 
 THE ADVOCATE 
 
 '■••-nslate them im„ Lh ""™"°"' »"" 
 
 should almost »oem to t7 "'"'^"' "" 
 bounds wl,ich roverent ^ '■■».r*''-<'*'">8 'he 
 Noughts ,md word/r T<="'"'» '» human 
 
 H« earnest dcVe f™ theif ;;';""'--' 
 deavors, repeated and variou, ,1 , ' ""■ 
 
 f°r good, the manifold wayrobr"™^^'*^"" 
 He has ordained and pro. deV he n?;"^ ""'"'' 
 long suffering He has exe cfee'd ;„ H ff r""" 
 
 Paraclete. It would «n^ ^°^^ ^^°'^' *^« 
 
 been the purpose of GodT' "" .*'°"^' ^* ^'^^ 
 the three Person, ii^.'°"'^^"'' "' *^^* ^" 
 
 foundi;;.f:re i^L^s'r r ^^°- 
 
 forth for the redemption oSwoTdw^H '"* 
 
 indeed, a striking examJ^ ^7^ ^ ^^""^^ 
 
 ^ example of this m that office 
 
186 
 
 THE PARACLETE 
 
 l.< ' 
 
 Of the Holy Ghost which we are now more par- 
 
 w^l l-'t T'^^"'- ^"''^^y' '^ ^here ^'^s one 
 Hork which did peculiarly belong to the God- 
 man, It WHS the work of intercession. Yet the 
 very word, as we have seen, which S. John em- 
 ploys to describe the intercession of our Lord, is 
 the characteristic designation of the Holy Spirit 
 "We have an Advocate with the Father, Jesus 
 Christ the righteous," says S. John ; and our 
 Lord, speaking of the coming of the Holy Ghost 
 says: He, the Father, '-will send you another 
 Advocate." So, on the other hand, while we 
 read that Jesus Christ "ever liveth to make in- 
 tercession for us," we are also told by S Paul 
 that the "Spirit maketh intercession for us ac 
 cording to the will of God." 
 
 The manner of the intercession of the Holv 
 Spirit differs from that of our Lord, as do thei; 
 different relations to the Church. Our Lord 
 has ascended into heaven, and it is there that 
 He makes intercession for His people before the 
 throne of God. The Holy Spirit has come down 
 trom God, out of heaven, to dwell in the Church 
 and m the hearts of men here on earth ; and it 
 IS here on earth, and within the hearts of God's 
 people, that He offers that intercession of which 
 the apostle speaks. It may be as well for us to 
 have his words before us, as they will furnish us 
 
 lA 
 
THE ADVOCATE 
 
 187 
 
 With tho guidance r.oeded for the consideration 
 01 tJio whole subject. 
 
 _ '' In li]<e manner the Spirit also helpeth our 
 infirmity ; for we know not liow to pray as we 
 ought; but the Spirit Himself maketh interces- 
 sion for us with groanings which cannot be 
 uttered; and lie that searcheth the hearts 
 knoweth what is the mind of the Spirit, because 
 He maketh intercession for the saints according 
 to the will of God."* In these words we ar^ 
 reminded of our need of help in prayer, of the 
 manner in which this help is afforded, and of the 
 blessings which flow from it. 
 ^ i. First, then, let us consider our need of the 
 intercession of the Holy Spirit. Man's need of 
 the mediation and intercession of the Lord Jesus 
 Christ IS a fundamental doctrine of the Christian 
 laith "No man cometh unto the Father but 
 by Him.f This is a prominer' fhought in the 
 New Testament. But we shall oot be guilty of 
 exaggeration if we declare that the intercession 
 of the Holy Spirit is no less necessary for us than 
 the mediation of our Blessed Lord ; and S Paul 
 states this necessity plainly in the words we 
 have quoted : ^^ We know not what we should 
 pray for_or how to pray-as we ought." Either 
 rendering would be correct, and both meanings 
 
 * Rom. viii. 26, 27. t s. John xiv. 6. 
 
 \'A 
 
 , I 
 
 a 
 
 Ml 
 
 h 
 

 ' I 
 
 ifi' 
 
 188 
 
 THE PARACLETE 
 
 are involved in the statement. Our " inflrmitv " 
 our weakness, is universal, and extends to every 
 part of our moral and spiritual life ; but no- 
 where are we more conscious of weakness and 
 mabil.ty than m our prayers. The disdples of 
 Chns durmg His earthly ministry, imlred 
 H,sa,d,n the fulfilment of this duty: "Cd 
 each us how to pray ■■ and we have needs, ,n 
 
 even by the piec.ous words which He left as a 
 onn and model of Christian prayer. We need 
 m«ard assistance, illumination, kindled desire 
 sustained effort, before we can offer that "su^^t 
 ca lon" which "availethmuch in its working'* 
 It IS stranse and curious to consider how This 
 sense of our helplessness and ignorance i, gene 
 ally brought home to us. It is not a natural 
 
 apt to thmk that we do know what we need 
 or a least what would do us good and bring u^ 
 satisfaction. As we grow older we discover our 
 mistake. We find out that the gratification of 
 our desires brings little satisfaction, even of a 
 momentary character, and none that is lasting- 
 and moreover, that many things which we 
 
 out to be blessmgs in disguise and fruitful of 
 
 * S. James v. i6. 
 
 I 
 
nfirmity," 
 i to every 
 
 but no- 
 cness and 
 sciples of 
 implored 
 
 " Lord, 
 needs, in 
 n be met 
 left as a 
 We need 
 i desire, 
 "suppli- 
 rking."* 
 low this 
 s gener- 
 naturai 
 we are 
 e need, 
 ring us 
 ver our 
 tion of 
 m of a 
 asting • 
 ch we 
 turned 
 tful of 
 
 THE ADVOCATE 
 
 180 
 
 good. Nor need this surprise us, if wo only 
 remember how ignorant we are of ourselves and 
 of the world, and iiow slowly we come to any 
 real knowledge of God, and of the duties which 
 He requires of us, and of the blessings which He 
 provides for us. 
 
 There are two aspects of our ignorance in 
 regard to prayer: We know not what we should 
 pray for, and we know not how we should piay. 
 Both of these thoughts are suggested by the 
 words of S. Paul. 
 
 1. We know not what we should pray for 
 Ever since man was conscious of himself he has 
 raised the question : - Who will show us any 
 good?" And in his helplessness he has been 
 led astray by many false and inadequate 
 answers. And so one man has come to believe 
 that his good is in pleasure ; another has thought 
 It was in power; a third in fame, and so forth. 
 But even when we have learnt and clung to the 
 truth that the good of man is in God, and that 
 only by union and communion with Him can 
 we have peace, and strength, and joy, and hope, 
 we are still ignorant of the means by which 
 those blessings may best be attained, and often 
 fall into the greatest errors in regard to them 
 
 This is true even with respect to those means 
 which are equally ordained for all. But when 
 
 •i1 
 
 .l!| 
 
190 
 
 THE PARACLETE 
 
 we remember that our Father in heaven, in His 
 love and wisdom, leads men by way. which are 
 widely diverse, we may judge how difficult it 
 must be for each one of U3 to discover, or even 
 to rerognize, the way which is best suited for 
 him to walk in. The difficulties and sorrows 
 which we experience in our life on earth we are 
 prone to regard as so many hindrances to a per- 
 feet life, when in the Providence of God they may 
 be ordained as helps to growth in grace. That 
 sickness, that bereavement, that sore tempta- 
 tion, which seemed calculated to wither our 
 
 ?orr /''' "^ °"' ^^^'^' ^^ ^^^^ afterwards 
 found to be a means of strength and purification, 
 and an incentive to make earnest endeavors 
 after conformity with Christ. 
 
 If, however, we are apt to err in regard to the 
 means by which the blessings of GoS are con 
 veyed to us, we are probably more apt to form 
 wrong judgments in regard to the tim^B for the 
 Zr\il ^''^'''' ^' -^ ^'-P-^-t of de 
 once? w "^^ "°' ""' P^"y^^« b« l^^^rd at 
 
 whTch f. '"""" i° '' '^'^"^ '""'y ''' that 
 which IS m accordance with the will of God 
 
 "Tlr?v"tholf VTZ ''' ^'"'"^^ '' ^^-«- 
 larry thou, the Lord's leisure," says the 
 
 Psalmist,- but we imagine that our own time 
 
 •Psalm xxvii. i6. 
 
THE ADVOCATE 
 
 191 
 
 Should be the Lord's. Jacob, when he wrestled 
 with the angel,wantedtohave theblessingatonce- 
 yet he learnt in due time how much better it was' 
 and how much greater was the blessing, when it 
 was for a season deferred. « jt is good that a man 
 should hope and quietly wait for tb^ salvation of 
 the Lord";* and as we lea-n t. , lesson, we 
 come to know still better how true it is that 
 "we know not what we should pray for" 
 
 2. Moreover, we know not how we should 
 pray. We can hardly be mistaken when we 
 say that this defect is more universal than the 
 other Some of our wants we can hardly helo 
 knowing, but the spirit of prayer we always 
 need to be taught, and this the more because of 
 our Ignorance. Knowledge and faith are mutually 
 supporting. If we are ignorant of God ou r faith 
 will be weak and wavering. If we are ignorant 
 of ourselves and our wants, our prayers will be 
 uncertain, unreal, lukewarm. There are few 
 indeed who can look back upon the past without 
 feeling that they have not prayed as they ought 
 If we think only of the duty of preparation for 
 prayer, we shall be ready to confess how far we 
 have come short. - Prepare your hearts unto the 
 Lord," t said the Prophet to the people of Israel 
 
 l\ 
 
 k 
 
 * Lam. iii. 26. f i Sa 
 
 in. VII. 
 
 i'il 
 
 I ■' I 
 
 M 
 
192 
 
 THE PARACLETE 
 
 • I 
 
 iV. 
 
 I 
 
 Ye^hnw ; "! '^"'"^^^ »f the exhortation. 
 Yet how rash and thoughtless have been many 
 Of our prayers ! Instead of meditoting deeply 
 and thmkmg seriously of the awful Presence 1 
 to wh.ch we are entering, of the sins which we 
 had to confess and the weakness we had to de! 
 plo^ of our need of mercy and of grace to help 
 
 D.V me Presence sometimes almost without the 
 least degree of preparation, as though it tl 
 
 employ the language of devotion 
 
 And this is true not only of the thoughtless 
 and .rrehgious, of whom it might still be saS 
 that they draw nigh to God with the r mouft 
 and honor Him with their lips, while theirTeart 
 « far from Him; but also of many who are," 
 destitute of a true faith and who are really .p""' 
 takers of the Divine nature." At one time weCe 
 cd,hesuating double-minded, so thatTt ildM 
 cm, to say whether we have any hope in prayer 
 at all. At another time we are so rash L 
 I«tuo„,, ,,.,„,_ ,^^^ ^^^^^ ^ leav^noJh ng 
 to the w isdom and love of God, as regards siv nf 
 
 the kmd and the manner and the time of the 
 blessing which we seek. «We know notVow 
 to pray as we ought." ^ 
 
 I 
 
THE ADVOCATE jgg 
 
 f hi p <.?"' .!'^'"f' '~' " ^^ '"'™ «" Advocate with 
 ity, for He "maketh intercession for tlie saints 
 
 tTe::; th'e'"?' """"''"^■" '^"^ <«ff-encTbe 
 Snwfh ,'"'T^^^">" °f 'he Son and that of the 
 
 fkd 1 >v "^^ "'"" P"'"'^'' ""'■ This is car. 
 „1. w T''" •""■ '"^'"''' "•''"^' 'hat of Jesus is 
 offered before the throne of God in heaven. As 
 regards Its essential nature we are told that He 
 
 ^elpo hour inflrmity/'inwhichitis implied t. 
 His help ,s coextensive with our need. Let us 
 
 1- Dirst of all, and in the fulfilment of Hi= 
 work of Teacher and Guide, the HoTy Spi t ™ 
 Lghtens the minds of the disciples of Chri ? and 
 makes them conscious of fheir need TMs 
 
 we must first have light from the Word and 
 f«.m the Spirit of God. . The entrancTof Thy 
 words g.veth light," says the Psalmist.* But we 
 need more than the teaching of the Word we 
 
 Cthtif^h "r^'"^ "'"' enlightenmort 
 And this IS the work of the Holy Snirit «Tho 
 
 natural man," says S. PauU "receive h no TL 
 
 ness unto him ; and he cannot know them he 
 cause they are spiritually judged." AH fedim 
 
 • Psalm czix. ,30. t 2 Cor. ii. ,4. 
 
 t 
 
 \ 
 
 
 1 
 
 11 
 
 u 
 
 m 
 
194 
 
 THE PARACLETE 
 
 ness and obscurity in the heart of man until the 
 Divine Spirit shines within us, "to give the light 
 of the knowledge of the glory of God in the face 
 of Jesus Christ." ^ I„ His light we see light ; in 
 the knowledge of God we learn to know our- 
 selves. Such is the beginning of the work of 
 the Spirit in the heart of man. 
 
 2. But along with the illumination of the 
 Spirit comes the excitation of our desires for 
 heavenly things. The one follows close upon 
 he other. ^ He teaches us," says Augustine, 
 that we are strangers and pilgrims, and so 
 makes us sigh for our native land." It is not 
 the children of this world alone who are tempted 
 to regard the visible order of things around us 
 as their home. Human nature, even when it 
 has put on the regenerate life, has still a tend- 
 ency to gravitate to the earth, and to forget the 
 higher world to which our better self has its 
 affinities. But there is One present with us and 
 dwelling in us, who is ever ready to counteract 
 this downward tendency. The Holy Spirit of 
 God will not suffer us to forget that we have a 
 better country, even a heavenly, that we are 
 already come to the City of the living God, and 
 that here we can find our true rest, and nourish- 
 ment, and refreshment. 
 
 • 2 Cor. iv. 6. 
 
 Ifc t 
 
THE ADVOCATES jgg 
 
 And thus, too. He causes us to know that 
 however sweet and pleasant many earthi; 
 things may be, they cannot really or perma- 
 nently satisfy the heart of man. These cisterns 
 of earth are, at best, but broken cisterns, that 
 can hold little water. The food of earth often 
 eaves us as hungry as we were before we par- 
 took of it. Taught by the Blessed Spirit we 
 know that the Bread of life alone can satiate our 
 hungry souls and the Water of life can quench 
 our thirst. By the working of His gracious in- 
 spiration we are made to long for the good 
 things of the Kingdom, and to cry out with the 
 Psalmist: ^^Like as the hart desireth the water- 
 brooks, so longeth my soul after Thee, God 
 My soul is athirst for God, yea even for the 
 hving God."* Taught by Him the people of 
 God are made to hunger and thirst after riffht- 
 eousness, and to desire the things of God more 
 than their -necessary food";t and would 
 sooner that this body of flesh and blood should 
 pme away, and faint and die, than that their 
 souls should be deprived of the light of God's 
 countenance, of the joy of His salvation, of the 
 comfort of His "refreshing grace." 
 
 3. The Holy Spirit also gives confidence in 
 prayer. -We know not how to pray as we 
 
 * Psalm xlii. ,, 2. tjobxxiii. ,2. 
 
 11 
 
 if 
 i 
 
196 
 
 THE PARACLETE 
 
 &;■ ^ 
 
 ought. We are told to ask in faith, nothing 
 doubting," otherwise we must not think that we 
 "shall receive anything of the Lord."* But 
 alas ! how few of us attain to this spirit ' In no 
 respect, probably, are we more deficient than in 
 the spirit of loving and patient trust in God It 
 IS no wonder. Who are we, so poor, so base, so 
 mean so earthly, that we should draw nigh to 
 the Holy One of Israel, that we should dare to 
 appear in the presence of Him who is of purer 
 eyes than to behold iniquity? 
 
 It is when thoughts like these take possession 
 of our minds that we are made to know and feel 
 the exceeding grace of God our Father towards 
 the sinful family of man. By nature we were 
 indeed far off from Him, « without God in the 
 world. But how wonderfully and mercifully has 
 He changed our condition ! u We have an Advo- 
 cate with the Father, Jesus Christ the righteous " 
 Yea, "we have boldness to enter into the holv 
 place by the Blood of Jesus, f" In Him - we 
 have boldness and access in confidence through 
 our faith in Him." X And this privilege is as- 
 sured to us by the intercession of the Holy Spirit 
 within our hearts. We have says, S. Paul " our 
 access in one Spirit unto the Father." § It is He 
 
 * S. James i. 6, 7. 
 + Ephes. iii. 12. 
 
 + Heb. X. 19, 
 §Ephes. ii. 18. 
 
 .■W • i 
 
THE ADVOCATE 197 
 
 alone that can deliver us from the spirit of bond- 
 age in which we are by nature held: for God 
 sends " forth the Spirit of His Son into our hearts, 
 crying, Abba, Father." * It is when the love of 
 God IS "shed abroad in our hearts through the 
 Holy Ghost,"! when " the Spirit Himself beareth 
 witness with our spirit that we are children of 
 trod, : that the holy boldness which is the priv- 
 ilege of the children of the Most High, awakens 
 withm us, and we can come boldly to the throne 
 of grace, and lay cur wants and sorrows and 
 sufferings at the feet of Divine love and mercy 
 and ask of Him those things which are requisite 
 and necessary as well for the body as the soul 
 With the full assurance that, if for a season He 
 withholds from us the actual blessings that we 
 pray for, it is only because He is preparing for 
 us something better and greater than we had 
 deserved or desired. 
 
 4. Again, it is the Holy Spirit who gives us 
 the words and thoughts, and the unuttered 
 longings of prayer. Sometimes He gives us 
 even words. If it was promised to the Apostles 
 that words should be given to them when they 
 stood up to speak for God-"i will give you a 
 mouth and wisdom which all your enemies shall 
 not be able to withstand or to gainsay " §-the 
 
 •Gal.iv. 6. tRom. v. 5. JRom. vii.. ,6. §S. Luke xxi. .5. 
 
 ■ ■( 
 \ 
 
 J 
 
 i'i 
 
 
 iMansWip**-**' ^.,. 
 
198 
 
 THE PAKACLETE 
 
 i. i 
 
 Mi, V>H 
 
 promise must have extended to the words which 
 
 that, masrauch as we know not how to pray as 
 we ought, the Spirit will help our infirm^ 
 cannot doubt that many a word uttered Tn 
 prayer to God is spoken under His guidanc if 
 
 Hto "a'n H T''^'^' """ *^ ''"°- ««" from 
 Him "all holy desires and all good counsels" 
 
 proceed what are words but spoken though ? 
 
 "Open Thou my lips," says the Psalmist "and 
 
 my mouth shall show forth Thy pr"le " and 
 
 when we are taught to pray tha'tn^illy the 
 
 meditations of our hearte but the words of our 
 
 tha such a prayer will not be offered in vain. 
 But the words used by S. Paul to set forth the 
 
 full of encouragement. It would hardly meet 
 our needs to be told that the words of our 
 
 oftentimes our words are poor, stammering 
 feeble, uncertain, and sometimes we can hardly 
 
 we bring to God a burdened, laboring heart 
 and not a fluent tongue. Are we to supZe 
 
 hat we are then left to our own poor resoSSs 
 in prayer? Nay, for we are told that Ze 
 longings which we cannot find words to express 
 
 i I 
 
THE ADVOCATE 
 
 199 
 
 Which can be uttered only in sighs and groans, 
 are as truly the outcome of the intercession of 
 the Spirit as the prayers which we utter in 
 words. '< The Spirit Himself maketh intercession 
 for us with groanings which cannot be uttered." 
 For a moment let us pause and note, in the 
 deep and weighty words of the apostle which lie 
 here before us, on the one hand, a striking pro- 
 gress in the longings for deliverance, fiist in the 
 whole creation, next in the children of God and 
 finally in the Divine Spirit; and, on the other, 
 the harmony which is found in the whole uni- 
 verse of God. T.iere is evil in the world, and 
 that evil is to be done away with. There are 
 "sufferings" in "this present time," and there 
 18 "a glory that shall be revealed"; and every, 
 thing is tending towards this future. "The" 
 whole creation groaneth and travaileth." And 
 not only the creation at large, "but ourselves 
 also, which have the first fruits of the Spirit 
 even we ourselves groan within ourselves, wait- 
 ing for our adoption, to wit the redemption of 
 our body." But even this is not all. Not only 
 does the regenerate man sympathize with the 
 longings of Nature, but God Himself is found in 
 sympathy with them. "The Spirit Himself 
 maketh intercession for us with groanings which 
 cannot be uttered." 
 
 '.'' 
 
 Vim 
 
 
 ij 
 
 I..' 
 
200 
 
 THE PARACLETE 
 
 we \JZ dole t ,"" .'""'"'" '^''^ »">'" 
 
 needs of the soul even IT T\ ""' ^"^^ 
 ™ „e ascending a^^: .f rt 
 
 to render bv wL? ^ "''' "^^ "» ""able 
 should gveoc"st;; '''"' '^'"'""'^ '"""Shts, 
 for despondencv r ''«=°"«g^"«'" «ndnot 
 
 Noughts or/relff 't ""'' "« ^''-"' «""h^ 
 ugfits too great for human language, and that 
 
 The difference betw^c^n i,,*^ • 
 prayer is noted by S Paull" T" ^"^^^^ '""^ "''^^^^^^^ 
 when he say., '« I^ii, XXl r|'^^^ ^' ^"^^ '"^ '5). 
 with the understanding also " ^"■"' *"'' ^ *'" P'-'^^ 
 
THE ADVOCATE 201 
 
 the heart of man should labour and even faint 
 under the weight of His Divine inspiration. 
 
 111. But the teaching of S. Paul goes further. 
 Atter speaking of our infirmity and of the 
 gracious aid of the Blessed Spint, he proceeds to 
 give us further encouragement by telling us of 
 the benefits and blessings which result from this 
 work of the Spirit in our hearts: "He that 
 searcheth the hearts knoweth M'hat is the mind 
 of the Spirit, because He maketh intercession for 
 the saints according to the will of God." These 
 words are full of encouragement and comfort. 
 
 1. They teach us that prayer which is true 
 and sincere, even though un uttered, is known 
 and understood by God. If we could only realize 
 this principle clearly and fully, we should be 
 delivered from serious anxieties and disappoint- 
 ments. Many a Christian rises from his knees 
 feeling as though his prayers had been a mockery 
 and his efforts well nigh fruitless. He tried to 
 pray and he believes that he has foiled. He 
 meditated on the love of God the Father, on the 
 mtercession of the Divine Son, even on the 
 promised aid of the Blessed Spirit. He thought 
 of his sinfulness and weakness, of his need of 
 mercy and grace, and he could not put his 
 ongings into form. No words would come, 
 hardly could he even think his wants, and his 
 
 i 
 
 If 
 
 -_'»/ 
 
ao8 
 
 THE PARACLETE 
 
 ►it 
 
 abor seemed aJl in vain. The Apostle tolls him 
 that It was not in vain. God does not need words. 
 He can read the heart. In those groanings which 
 cannot be uttered He recognizes the intercession 
 of the floly Spirit; and He who searches the 
 heart knows what is the mind of the Spirit 
 without any interpretation of ours. 
 
 And here, whilst we are finding comfort in 
 these words of S. Paul, should we not remind 
 ourselves of the danger which lies in the opposite 
 direction ? How apt we are to be contented with 
 our prayers merely because they seemed to flow 
 
 Zl'^fl T« °"' '^P'- ^'' "^ ^"^^ *b-t «»^h 
 superficial fluency was always a sign of a heart 
 
 deeply moved, deeply in earnest? Who knows 
 but that often such prayers have been less 
 acceptable to God than many a half uttered cry 
 or stifled groan that came from a heart in which 
 the Comforter was making intercession ? Let us 
 Mot regret that our "words are few," but that 
 our hearts are cold. He who searcheth the 
 heart knoweth what is in the heart. Let the 
 Spirit only teach us, and He who knows th. 
 mind of the Spirit will hear the prayer which 
 xle inspires. 
 
 I?. But such prayer is not only known, it is also 
 ack. wiedged and answered. The Spirit we 
 are to. \ , .akcth intercession for the saints 
 

 THE ADVOCATE 20a 
 
 acoordjri- to tho will of God." Consider for a 
 moment what is involved in these words. What, 
 let us ask, is the one essential requirement in 
 prayer, in order that it may be acceptable ? This, 
 pre-eminently, that it shall be according to the 
 will of God ; for we have tho testimony of S. 
 John: "This is tho boldness which wo have 
 toward Him, that if we ask anything according 
 to His will. He heareth us."* If our prayers 
 were inspired by our own wisdom or knowledge, 
 we could not be sure that thoy would be heard^ 
 because they might not be according to the will 
 of God. But they proceed from a higher source 
 even from the Spirit of God. And this interces- 
 sion must be according to the will of God, for He 
 is God. And this is the ground of our comfort and 
 hope in prayer that, when we have sought the 
 help and guidance of the Holy Ghost, our 
 prayers have not been our own, but His ; and 
 that our Father in heaven has looked not upon 
 our human infirmity, ignorance, wilfulness, but 
 upon those holy desires which he has excited 
 withm us ; and that when He looks upon them 
 He will answer them. Many and great, then, 
 are the encouragements by which we are sus- 
 tained in our approaciies to the throne of grace. 
 
 . 
 
 1 1 
 
 * 1 S. John V. 14. 
 

 h m 
 
 m 
 
 M K' 
 
 204 
 
 ^^£ PARACLETE 
 
 -e W been coL de"! '™lt ""'"^ "'>-" 
 'hat we may discover thetert /""""^ ""' 
 of prayer. Few ChrisLT ! m "^ "^^'"'=' 
 "•arntain *hat their pra'rhaveH '™''"^ '» 
 ar, a. earnest, as A^™ i'!™ ^^" ^ -S- 
 
 slidingsin tiiewav->f -^7 ™' '""' ''ack- 
 forthf mostparTfhf ^ '""'""^^ ""^^ "een, 
 neglect orpra^l 'ITrf^ °'<""- P»^««' 
 sons for sS Lll. "' """""^ '"« ^«a. 
 forgetfulness of Ri^ I '"' ""''' P"«=« our 
 
 fo/us, ouTrLrreCirc:"'^^^^^'"" 
 
 grace. If ,he power of 1^111 K '^''^ ""'' 
 strong within us we co„,d „„,^ f ^P'"" ^^"^ 
 
 -;eo„esnrtre:rt:i;-r"'-''"^ 
 
 failtest-pTryr^The '"^ '"^ ^^«-'°^'""- 
 such failure X\J^<':Vr "'^ ^^"^""^ f" 
 or because we Iklm fes ' AnTT "" ""^ ""*' 
 feet in our prayers PR? '"'® ""^ ^''■ 
 
 we should aTas ;l oughrj: th"" "°' ■">" 
 
 There is a wav nf „™ ■' *'' '' "o' all. 
 
 a way of overcoming this defect. The 
 
THE ADVOCATE 2O6 
 
 Spirit helpeth our infirmity. Well, then, if we 
 are not helped, if we go on asking for wrong 
 things and in wrong ways, it must be because 
 we have failed to have recourse to the one suf- 
 ficient Helper, Advocate, Intercessor. Either 
 we have grieved Him by our sinfulness, or we 
 have quenched Him by our worldliness, or we 
 have by our distrust or neglect deprived our- 
 selves of the help which He was ready to ^i^^ 
 And so our prayers have been our own and noi 
 His; and when God searched our hearts, He 
 found not there the fruits of the presence of the 
 bpiri , and so our prayers have failed of success. 
 Let us learn, then, where our true power is 
 be found, and whence we may obtain the 
 strength whereby we may draw nearer to God 
 with reverence and fear. If we are weak and 
 powerless God is strong, and His strength is 
 made perfect in weakness. And the Spirit, whom 
 
 at«n'.' TT^"^' '' "°' ^^' '^- We need not 
 ascend to heaven to bring Him down, for Pie is 
 nigh unto us and even within us, not waiting for 
 desire's' ^^^cipating and arousing our 
 
 PonfiT^^' ^f"^"' ""^ may have great boldness and 
 confidence m prayer, o Only God," it has been 
 said, "can satisfy God." This is true of the 
 sacrifice which ,s offered for the sin of the 
 
 I, 
 
206 
 
 THE PARACLETE 
 
 world; and it is equally true of the prayers 
 which seek for a basing fr„„, above. BuTood 
 can satefy God. The Blood of Jesus Chrht 
 cleanseth us from all sin, and the HoTy SpW o 
 God maketh intercession for the sainfs ac"„,f 
 .ns to the will of God. And hence it is that 
 without presumption we may -come boldly tothe 
 hroneof grace," and pray without fear orVoubt 
 mg, and "receire mercy and may find grace to 
 help us in time of need."* 
 
 *Heb, jv. i6. 
 
 P / 
 
 I 
 
5 prayers 
 But God 
 us Christ 
 ■ Spirit of 
 3 accord- 
 t is that 
 ily to the 
 or doubt- 
 grace to 
 
 LECTURE VIII. 
 
 THE INNER WITNESS. 
 
 speculative studies become practical. The doctrine of the Holy 
 spirit near to man's experience. The witness of the Spint 
 . D mcu ties to be surmounted. Two Points to be made rar.' 
 
 i'nl ir K? °' ''' """" '° """'" ^"*°''"°" "y °°«» 's ••e^'rabie 
 and Obtainable. Such assurance gives deflnlteness and energy 
 Personal belief not sufficient. The Holy Spirit a perfect wu-' 
 ness. 2. Yet assurance not a necessary part of faith, ll Tha 
 nature .nd manner of the testimony, it is testimony 'to a 
 present relationship, u is the testimony of the Holy sLt 
 with the spirit Of man. The Spirit of adoption crying TC 
 rather, in. Yet this testimony should be ver fled Whe^ 
 theSpiritis.thereisthef.ultoftheSplr.t. !T2 .u.7 
 3.Sacrlflce. 4- Heavenly Spirit. A pledge of future Glory 
 
 There are very few subjects of study which 
 arc of merely speculative interest. Even al 
 though, at first sight, this might seem to be the 
 reverse of the truth, a deeper investigation will 
 convmce us that it rests upon a sure foundation 
 of experience. Even those sciences which at 
 one time seemed to have little connexion with the 
 practical life of man, have now declared their 
 power of ministering to every day activity. For 
 examp e, Metaphysic, which was once supposed 
 to dwell m the clouds, now stands at our doors • 
 
208 
 
 THE PARACLETE 
 
 Astronomy, which, at one time, was claimed as 
 guide for every day work 
 
 seem fte'nlrtr.'" ''" °' '""'^ «='»«^» ^"eh 
 seem the furthest removed from man's daily life 
 
 what shall we say of those which deal with he 
 vcryspnngs of human thought and action ? Of 
 the scence of man and the science of God ? Of 
 
 hei cCr ,f •" " "'""^'' "" ^'^'^^ fl°d 
 
 or allThM ^'^'"^tof Theology ? And yet, 
 
 tor all this, there are human beings who will 
 
 read about religion, and talk about felijon In" 
 
 argue about religion, without for one moment 
 
 l-^^edly at fL. rhip-L-ror-sa:^ 
 tuaries and hearers of the Word of God who 
 
 What IS their place in the family of God ? 
 But this question is brought home to us with 
 
 »f CM "*? ^^ "^ ^'''-^-s of «>« Holy . 
 
 spirit of God-not so much of the absolute God 
 
 Tnift";: UV'^ T '"'' '""^ P-ace, oToft 
 Tood «hM ''' '*'^°" "f '^"^ Christ, but 
 
 is nl ?^ ■«», dwelling in our hearts, Who 
 
 effe^T, "* """'* '"' «"" Christ has done 
 
 ^!d f f ^'"■""y " '' '•■"Po^iWo for us to 
 meditate on the work of the Third Person of the 
 
aimed as 
 )ecome a 
 
 es which 
 laily life, 
 with the 
 ion ? Of 
 od ? Of 
 ices find 
 And yet, 
 rho will 
 ion, and 
 moment 
 relation 
 ho are, 
 r sanc- 
 d, who 
 lestiou ; 
 
 .3 with 
 3 Holy • 
 te God 
 •of the 
 1st, but 
 i,Who 
 done 
 ' us to 
 3f the 
 
 THE INNER WITNESS 209 
 
 Holy Trinity without considering what part we 
 ourselves may have in His work. It is He wlo 
 grafts us into the Body of Chri.f .n^ , 
 M iNr« ; TT- ^ '-nrist and makes us 
 
 to live m Him ; and it is He who gives the 
 assurance that we have not received His grace 
 in va.n. . The Spirit Himself beareth witness 
 with our spirit that we are children of God '' 
 Here is a means for putting an end to our doubts 
 final and unquestionable, the testimony not of 
 our^own hearts only, or of our fellow-man but 
 
 subject of this kind, dealing at once with the 
 
 grace, that we encounter two different kinds of 
 danger On the one hand, we find a critM 
 rationalism which would reduce the Divine to 
 mere human states and emotions; and on the 
 othei a mystic fanaticism which refuses any 
 place to human judgment or reason. It is suffi 
 0.1^ to mention these dangers that we may be" 
 on our guard, whether in our interpretation of 
 spiritual experience or of sacred Scripture 
 
 r.; ?. ^^^ '' ^"°*^"' ^^'^^ ^f opposition in 
 regard to the nature and value of the testimony 
 
 dp. 1 ''t'' f ^''^ "^^'^^ *^^^« -re some who 
 declare that the assurance produced by the wit- 
 ness of the Spirit is a necessary par' of true 
 
 n 
 
 I 
 
 f 
 
 i 
 
" i 
 
 i 
 
 r 
 
 ' i 
 
 210 
 
 7I/E PARACLETE 
 
 faith, SO that no one can be thought to have a 
 living faith in Christ without such assurance, 
 there are others who declare that this is unde' 
 sirable and should not be sought for. It is 
 important that these subjects should be consid. 
 ered and settled as far as we can do so before 
 we proceed to consider more nearly the nature 
 and meaning of this witness of the Spirit of which 
 the apostle speaks. 
 
 i. These, then, are the two preliminary points 
 for which we contend. First, that such a testi- 
 mony of the Divine Spirit to our place in the 
 Family of God is desirable and obtainable ; but 
 that, secondly, such assurance is not a necessary 
 part of a true and living faith. We regard both 
 of these points as of no small practical importance. 
 1. First, then, we assert that the inner wit^ 
 ness of the Spirit to our Sonship to God is 
 desirable and generally obtainable. Is it not to 
 be desired tha^; a man should be able to say : 
 God is my Father and I am His child ? Would 
 any one naturally prefer a doubt on this subject' 
 to a practical certainty? On matters of quite 
 subordinate importance we are impatient to be 
 left in doubt. We often say. we would rather 
 know the worst than be left in suspense, because 
 then we should know what to do. Indeed, it is 
 only under conditions of reasonable certainty 
 
THE INNER WITNESS 211 
 
 that WO ever find strong, decisive, and vigorous 
 action. And if this be so, in regard to the or- 
 dinary business of life, surely there is one 
 privilege above all others, and in reference to 
 which the greatest anxiety may be excused or 
 even expected, the privilege of adoption into the 
 Family of God. 
 
 There may be human beings who are indiffer- 
 ent to this privilege and do not concern themselves 
 with the question. But such persons can hardly 
 be thought reasonable. Suppose there were a 
 young man in the midst of us whose origin was 
 a mystery, round whom there gathered whis- 
 perings of a royal parentage and expectations of 
 a throne. What should we say of such an one 
 It he took no interest in such a question? Yet 
 such a case bears no comparison to that which 
 we are considering. Lowliness of birth might 
 be a blessing instead of a loss. But to be a child 
 of God or a mere son of earth, having no part in 
 the Kingdom of blessedness-this is an alterna- 
 tive of the gravest import. 
 
 On such a question our personal belief and 
 assurance will not suffice us. In every depart- 
 ment of thought and life men seek to strengthen 
 their own convictions and hopes by the testimony 
 of others. "It is certain," says Novalis, -my 
 conviction gains infinitely the moment another 
 
 I 
 
 ■ 
 
212 
 
 THE PARACLETE 
 
 soul believes in it." Mahomet never forgot the 
 trust of his wife, Kadijah, and her faith in his 
 mission, u She believed in me," he said, - when 
 none else would believe." * Few of us are with- 
 out some experience of convictions deepened and 
 strengthened and of hopes brightened by the 
 comforting testimony of a friend or a counsellor. 
 But the value of such a testimony must be 
 determined largely by the character of the 
 witness A flatterer, a self-seeker, or even a 
 thoughtless or partial friend will not count for 
 much. We must be satisfied of the sincerity 
 and moral weight of him who offers the testi- 
 mony. And what a witness God has provided 
 for us ! The Christian's co-witness is no other 
 than God a^ If. The Spirit, the Holy Spirit 
 of God, God the Holy Ghost, Himself beareth 
 witness with our spirit that we are children of 
 God. 
 
 But our heavenly Father, in providing such 
 testimony, has declared that it is desirable and 
 attainable It can only be the abuse of the doc- 
 trine which has led to a doubt on this subject. 
 Men destitute of humility, full of spiritual pride 
 may have caricatured the confident, yet always 
 humble and reverent language of the sacred 
 writers. But that can be no reason for denying 
 
 • Carlyle, " The Hero as Prophet." 
 
'orgot the 
 ith in his 
 i, " when 
 are with- 
 •ened and 
 
 by the 
 >unsellor. 
 must be 
 ' of the 
 
 even a 
 ount for 
 sincerity- 
 he testi- 
 srovided 
 10 other 
 y Spirit 
 beareth 
 Idren of 
 
 ig such 
 ble and 
 the doc- 
 subject. 
 1 pride, 
 always 
 sacred 
 lenying 
 
 THE INNER WITNESS 2I8 
 
 Z2 I ""^^ ^' "'^"y ^^&^^«« of clear- 
 ness m the assurance of our place in the family 
 of God ; but the privilege is one to which we 
 may awfully aspire and which we may fitlv 
 exercise. ^ ^ 
 
 We behold examples of such assurance in the 
 >,ew Testament. ^^We have left all and fol 
 lowed Thee," said S. Peter. Was there any 
 doubt in his mind as to the reality of his choice? 
 Thou knowest all things," he said again; 
 "Thou knowest that I love thee." He knew 
 that the eye of Christ could see nothing but true 
 and fervent devotion to Himself in the heart of 
 His disciple.- And so S. Paul shows the same 
 undoubtmg assurance in regard to his own faith 
 and his^relation to his Master. " I know whom 
 I have believed, and I am persuaded that He is 
 able to guard that which I have committed unto 
 Hira against that day " ; and again : " I have 
 fought the good fight, I have finished the course 
 I have kept the faith ; henceforth there is laid 
 up for me the crown of righteousness, which the 
 Lord, the righteous Judge, shall give to me at 
 that day. f It is true that these utterances 
 belong to the last days of the apostle's life, and 
 express a greater ardor of hope than his earlier 
 
 • S. Matt. xix. 27 ; S. John xxl. ,7. +Tim. i. .2 ; iv. 8. 
 
 ' « 
 
2X4 
 
 THE PARACLETE 
 
 \\ 1{ 
 
 P %• 
 
 wmmgs butin these abo there !s always pre- 
 sent a calm, settled assuranco of his place in the 
 
 thisre pect the apostles had no privileges wh ch 
 are not equally provided for all ChrisHans, and 
 there is no reason why every faithful disciple of 
 Jesus Christ should not have the inward expe 
 rience of Peter and of Paul. ^' 
 
 a,l, ^''""' ,.''°"^™'"' """ "'""Id saroestly 
 assert the reality of such testimony, we would 
 
 haf notTfr '" "° '™^ ''""• '" '"o heart which 
 Fam^v J I ."^^.^'Of-'^^^ Of adoption into the 
 Family of God. Such an assurance is n.t re- 
 quired as a condition of salvation by our Lord 
 Jesus Christ or His representatives. The mv 
 hing which is necessary to salvation ij t e « e 
 of God in the soul of man, and the only necessarv 
 evidence of its existence is a faith tha't woXb^ 
 
 haTObr/h»'""^i'^'"'"'"'™^'f»«W''>ofmen 
 have been harassed and tormented by doubts of 
 heir acceptance of God, when those who knew 
 ttem best were fully convinced that there couW 
 be no doubt on the subject. One of the most re 
 markable examples of the kind is that of CowUr' 
 
 llCa.T.T ^"^"'"""y submitted totte 
 will of God that he could himself declare ttat he 
 
Iw-ays pre- 
 ace in the 
 ■- Now, in 
 2:63 which 
 tians, and 
 liscipie of 
 ird expe- 
 
 sarnestly 
 e would, 
 3 notion 
 rt which 
 into the 
 not re- 
 ur Lord 
 'he only 
 the life 
 icessary 
 orks by 
 
 ■ of men 
 ubts of 
 ) knew 
 3 could 
 ost re- 
 3wper, 
 to the 
 bathe 
 
 r//£ mvE/? WITNESS 216 
 
 was not conscious of a rebellious thought and 
 yet never seemed aole to enter into the ^^ 1 ierty 
 of the children of God." If, therefore such 
 doubts should sometimes bese us, we shall do 
 well to seek deliverance from thom, the d^ ter? 
 ance provided by the Divine Spirit; but ev n f 
 he ac ual mternal assurance of Sonship should 
 
 th nt r^H '' "'^''^^'' "^ ^-^y-' ^--e some: 
 thing of the witness of the Spirit, as will apnear 
 wh^^^^^^^^^^^ 
 
 ii. To these points wo must now turn our 
 
 tho Sp,r.t bears witness-" that w„ are children 
 of God ; and here let us particularly romaric, 
 
 ^ IS a present relationship to which the Holy 
 
 lihost bears witness. 
 
 wrn.JL^""l T'"^'' *° ^^^'' '^^ assurance 
 
 Holy Spin spoken of as though it were the con- 
 fidence of future and final salvation. We need 
 not stop to ask here how fa- or in what circum- 
 stances such an assuranc3 may be obtained. 
 This, at least, is not the subject of the apostle's 
 testimony m the passage to which we have re 
 ferred. The apostle is here speaking of a 
 testimony not to any future state or condition 
 however intimately that future may be connected 
 
 1 
 
II 
 
 y ' 
 
 816 
 
 T//£ PARACLETE 
 
 with the present, but to a present fact, namely 
 an act,,a, „„•.,, relationship to Almig ty ™^' 
 '■ The .Sp,rit Himself," ho says, -. beareth witnS 
 with our spirit, that ,» ar. children of t^. 
 He l«.rs witness that the worlc of grace has boon 
 tegun ,„ us, that there is within the soul a new 
 ZIV 'r^-'-'eherin origin and character iJII 
 tlm hfe of nature. Ho declares that we have 
 now a right to say "Our Father," that we have 
 now boldness to enter into the holiest of a 1, that 
 we are actually members of a society wWchis 
 no of earth but of heaven, and th/t ^^are 
 
 m^,; i T .T''"^ '''"""■'" of '"e family of 
 man huch, then, is the nature, the content of 
 
 c^eiy connected with thisXllr I 
 "ten "a h "■"" """""" '' ""^ '^^'taony 
 must follow the guidance of the Apostle who 
 te s us that the -Spirit Himself beare h titnet 
 
 phrase It is not in our spirit or to our spirit 
 but with our spirit; so that the testimony of 
 the Sp,„t of God and of the Spirit of man 4ith 
 r erence to this fact is one testimonv, one siZ 
 utterance, so to speak, although thek are two 
 
THE INNER WITNESS 217 
 
 distinct agents uniting in tho utterance. It is 
 
 sometliing not consciously distinguishable from 
 
 the voice of our own spirit, tlie experience of our 
 own heart. 
 
 This remark is of more importance than might 
 at first sight appear. Persons have often dis 
 quieted themselves without cause, because they 
 were not conscious of a testimonv to their 
 adoption into the family of God distinct from the 
 sense of sonship which arose within their hearts 
 aHd prompted them to throw themselves uron 
 the love of our Father in heaven. Along with 
 this personal assurance, which seemed to belong 
 t^ themselves, they expected to receive and to 
 experience something which did not in the same 
 way belong to themselves. They longed to hear 
 a voice from heaven, to have the sense of a 
 mysterious contact with another world, such as 
 they might attribute to an external and superior 
 power and influence. 
 
 It is clear that this is not the meaning of the 
 Apostle's words. The Holy Spirit is undoubtedly 
 declared to be present in and with the spirit of 
 the child of God: but the testimony which He 
 communicates is not distinct from that which 
 arises within the regenerate spirit itself He is 
 the Life of our life, the Spirit of our spirit, the 
 Living Power which imparts all spiritual vision 
 
 i 
 
218 
 
 THE PARACLETE 
 
 :f: 
 
 which stirs up every holy emotion, which 
 fash^ns every noble purpose; but these' acTs He 
 performs m union with the spirit which He ha! 
 quickened and in which He dwdL .The 
 Spirit Himself beareth witness with our spirit 
 that we are children of God." Consequentlv h« 
 sense of sonship which arises in thrhert o Cn 
 s by S. Paul attributed at one time to the human 
 spirit, at another to the Divine In tLT 
 DrepPffino. +1,^ -^ivnie. m the verse 
 
 Sn u„?o r ™K ""' '"" ^P'"' of "ondage 
 again unto fear ; but ye received the snirit If 
 
 adoption whereby we cry Abba, Father'^' He 
 
 tes fy,„g to the co-operation of the Divine So rh 
 whilst m his Epistle to the GalatiansTv 6 he 
 presents the other side of the complee truth 
 
 Father" Thi^^H'"'" ^"'''' '''^'"e' Abba, 
 gather. Th s, then, is the witness of the Spiri 
 
 with our spirit, the sense of God's fatherly love 
 
 shed abroad in our hearts, the longingfo, col. 
 
 munion with Him, the impulse wS bidTs' 
 
 and rkHi^J "' "' "■y <""' AfH Father 
 ana so claim for ourselves an interest ,r n,^ 
 mercy. His grace, and in all that is hS 
 When such a voice is heard, it affords a pre- 
 
 it. 
 
n, which 
 3e acts He 
 ;h He has 
 s. <* The 
 3ur spirit 
 lently the 
 rtof man 
 le human 
 he verse 
 re us he 
 bondage 
 spirit of 
 3r." He 
 sidering, 
 le Spirit, 
 V. 6) he 
 5 truth: 
 le Spirit 
 > Abba, 
 e Spirit 
 ^ly love 
 or com- 
 bids us 
 n faith, 
 Father, 
 m His 
 
 a pre- 
 
 THE WNER WITNESS 219 
 
 sumption that it brings the testimony of the 
 Holy Spirit. The spirit of heathenism i a spirit 
 of abject fear. The Pagan does notdare to draw 
 near to his god without first endeavouring to 
 appease his wrath. He has not the spirit of 
 adoption. Neither has the Hebrew. The spirit 
 of Judaism IS a spirit of bondage. The Israelite 
 IS s 111 only a servant, not a son ; for the Law 
 could not give him the liberty of the child. 
 Only the Spirit of Christ is the Spirit of adop- 
 tion ; and the sense of sonship is the effect of 
 His presence. Where, therefore, the spirit of 
 sonship IS found, there is good reason to believe 
 that God IS sealing us for His own, and giving 
 us the earnest of the Spirit in our hearts.* 
 
 111. But here we are met with the charge of 
 fanaticism. We are told that we are making 
 the assurance of adoption into the family of God 
 to depend upon the state of a man's feelings • 
 or, at least, we are making these feelings 
 a certam evidence of His adoption. Such a 
 course, it is urged, is unwise and dangerous, for 
 It is most certain that men do continually de- 
 ceive themselves as to their state before God. 
 Such cautions are not unneeded, and in any case 
 we shall feel bound, at this point, to indicate liie 
 
 • 2 Corinth. 
 
 22. 
 
Jf. 
 
 
 
 A 
 
 220 
 
 TffE PARACLETE 
 
 limitations and qualifications of the testimony of 
 which we have been speaking. 
 
 The evidence of our heart— let us freely admit 
 it— is not always true. The Spirit which beareth 
 witness with our spirit may possibly be a spirit 
 of error and falsehood, and not a spirit of truth. 
 Satan sometimes transforms himself into an 
 angel of light in order to deceive the children of 
 men. He might even produce in the minds of 
 his own children the conviction that they were 
 the children of God. Some who boasted them- 
 selves as children of Abraham were solemnly 
 warned by our Lord that they had no claim to 
 this designation, and were, in truth, children of 
 the evil one. It is, therefore, obvious that the 
 mere feeling or sense of sonship cannot be relied 
 upon, unless it is corroborated by other circum- 
 stances. 
 
 The dil!iculty of such verification, however 
 IS only apparent. Apart from the difficulty in- 
 herent in all moral judgments, there is really no 
 reason for regarding the solution of this question 
 as peculiarly arduous. There is one thing es- 
 pecially to be had in remembrance which will 
 make the whole subject comparatively easy. 
 The witness here borne is the witness of the Holy 
 Spirit present within the heart, and where He 
 dwells th3re must be found the fruits of the 
 
THE INNER WITNESS 
 
 iraony of 
 
 ly admit 
 I beareth 
 > a spirit 
 of truth, 
 into an 
 ildren of 
 minds of 
 ey were 
 d them- 
 olemnly 
 claim to 
 Idren of 
 ;hat the 
 •e relied 
 circum- 
 
 )wever, 
 ilty in- 
 lally no 
 uestion 
 ing es- 
 3h will 
 ' easy, 
 e Holy 
 sre He 
 of the 
 
 221 
 
 Spirit. Let these points be carefully and clearly 
 kept in mind. Unless the Spirit of God is 
 dwelling in the heart, the testimony of the 
 heart cannot be His. But, on the other hand, if 
 He is so dwelling in the heart, He must bring 
 other gifts than the sense of sonship : the " fruit 
 of the Spirit " must be there. The reality of our 
 adoption into the Family of God, the truth of 
 filial relation to the Most High, must be attested 
 by the presence of the Holy Spirit, and where 
 He dwells there must be the impress of His 
 character, the fruits of His presence and agency. 
 We should here be entering upon a large sub- 
 ject, did we follow it up in all its bearing, " The 
 fruit of the Spirit," says S, Paul,* « is love, joy, 
 peace, long-suffering, kindness, goodness, faith- 
 fulness, meekness, temperance." Where these 
 are found, there is found the grace of the 
 Spirit. We may, however, with advantage 
 limit our field of observation. The Holy Spirit 
 is pre-eminently a Spirit of truth, of love, of 
 sacrifice, of hcxiness ; and if He has shed abroad 
 His grace in our hearts, then He must have dif- 
 fused His light, and love, and power within us- 
 It will be well for us to consider these points in 
 detail. 
 
 1. The Holy Spirit, we say, then, 'i a Spirit of 
 
 *Gal. V. 22. Compare Ephesians v. 9. 
 
 t \\ 
 
222 
 
 THE PARACLETE 
 
 { 
 
 truth. It is one of the special designations by 
 which our Lord describes Him again and again 
 in His great valedictory discourse. " When He 
 the Spirit of truth, is come," He says , * and 
 and again ; '' Even the Spirit of truth, whom the 
 world cannot receive." f And He promises that 
 the Spirit will guide them "into all the truth " 
 The Spirit who beareth witness, then, is a Spirit 
 of truth. Let us consider what this involves 
 Surely, first of all, that if we are dwelt in by 
 this Spirit, we must know ourselves, our sinful 
 ness, our weakness, our imperfections, our needs 
 The Blessed Spirit convinces the world of sin of 
 righteousness, and of judgment ; and so when 
 His light shines into our minds, we must needs 
 come to know our sinfulness, when He touches 
 the heart and the conscience, there must arise 
 the sense of evil and the longing for pardon. It 
 IS impossible that the soul should not seek the 
 mercy which falls from the cross and the grace 
 which descends from our ascended Lord. 
 
 Here, then, is a primary test of the working 
 of the Spirit of truth in our hearts, that we 
 should have become conscious of our need of 
 redemption, and should have longed for pardon 
 and reconciliation. We dare not say that 
 such an experience is conclusive as to cur 
 
 •S. John xvi. 13. ts. John xiv. 17. 
 
ations by 
 md again 
 When He, 
 ^s,* and 
 i^'hom the 
 nises that 
 le truth." 
 s a Spirit 
 involves. 
 Jit in by 
 ir sinful, 
 ur needs, 
 of sin, of 
 so when 
 St needs 
 touches 
 1st arise 
 don. It 
 jeek the 
 ie grace 
 
 vorking 
 that we 
 need of 
 pardon 
 y that 
 to cur 
 
 THE INNER WITNESS 
 
 228 
 
 relation to God. Many, it may be feared, have 
 gone thus far without attaining to the fullness 
 of the Divine life. Yet, as far as it goes, it must 
 be taken as an evidence of the working of the 
 Spirit of God. But more is needed before we 
 can believe that the Spirit dwells within us as a 
 spirit of life and sonship. 
 
 2. Further, the Spirit of God is a spirit of 
 love. Here we are going deeper, for this is 
 indeed the very root of the matter. We are 
 declaring the very essence of the Divine char- 
 acter. God is Love ; and the Holy Spirit is God. 
 and therefore Love. 
 
 " Thy blessed unction from above, 
 Is comfort, life, and fire of love." 
 
 Wherever the Holy Spirit dwells the spirit of 
 love must radiate from Him upon all around 
 He IS a "consuming fire," and He is perpetually 
 going forth to purify or destroy, and to purify 
 by destruction. It is He who reveals to us the 
 love of God in Christ. <' The love of God hath 
 been shed abroad in our hearts through the Holy 
 Ghost, which was given u. us."* It is He 
 also who stirs within us an answering love to 
 God and Christ,and who brings out of that love for 
 the Creator a true love for the creature ; Who 
 makes us, in loving Him that begetteth, love 
 
 • Horn. v. 5. 
 
 /' 
 
 Ix 
 
224 
 
 THE PARACLETE 
 
 .il.. 
 
 m 
 
 him also that is begotten of Him. Wherever 
 He dwells, hatred, and coldness, and selfishness 
 must disappear, "for the fruit of the Spirit is 
 love." 
 
 Let us, then, be well assured that no voice, 
 speaking within the heart of man and calling 
 God Father, can, in the fullest sense of the word 
 be true, unless it comes from a heart which has 
 learnt to love God, and Christ, and our fellow- 
 men. Do you believe that God has sent forth 
 the Spirit of His Son into your heart, crying, 
 Abba, Father? We will not cast doubt upon 
 such a testimony. But if the Holy Spirit has 
 thus borne witness within any of us. He has 
 done more than this ; He has also stirred up 
 thoughts of thankfulness and love, and He has 
 begotten sentiments towards our fellow-man, if 
 not of complacency and satisfaction, yet of com- 
 passion, and patience, and mercy, and has 
 excited the desire to bless them, strengthen 
 them, comfort them. 
 
 3. Yet, perhaps, even here we may demand an 
 additional evidence of reality. Benevolent and 
 affectionate sentiments are sometimes the product 
 of nature, and, as such, are shallow and evan- 
 escent. Such sentiments must at least be tested 
 before we can assign to them a higher origin. 
 And in thus speaking we have no wish to throw 
 
THE INNER WITNESS 226 
 
 we must take note that the Scirit „f tl'"' 
 
 Spirit of love, is essentially a t," , "' ,''°^' '"o 
 
 This character of fho n i <f ■ °^ Sacrifice. 
 
 oi God is evervwhtt ^ v*""' """ "^ «>e love 
 
 revelation rmrnSTH^'^'j" "■" °'^""' 
 
 and he who v»turesit„ t " 'f "^ ""^^'^"^ ' 
 
 remember the «;"':„ d\"^ .f"^ f °""' 
 
 man." But Holv w . "I speak as a 
 
 us to undel^d'lhftX"; tlS"^ ''"r ^ 
 of sacrifice. God "spared not t "' " '°™ 
 and therefore He s,Z^ ^ ^ZT ^S 
 was sacrifice on the narf nf .i, T ^^®^® 
 
 Whole manifestati n oS Son w! ''"'" ^'^ 
 sacrifice-in Hi. Tnl ^ as one continued 
 
 snfferi„gs,r„"^Ltr'TheH"'f''"«'^ 
 the power in which H» Z . ''' ®P"'" '^"^ 
 
 and the same cC meter L^f """ ^^^'•'««<' ' 
 
 totheworlcofthrC&^frd'""^"^*- 
 
 we?ri d 21 e: r^ «.P'^"''-"s, there 
 
 the surest sfens of a n, """'""='• " '^ ''"'' "^ 
 Where the Sit Ll T '»^''«'«''g and life. 
 
 Whenitisanrth'r " " ""'' '^°'' ■"'»"*• 
 
 the PrincipiTof 2:™!:: att "r ^""""■"^ "^ 
 
 is dwellmg. There irn„^. ™''' **"* ^'"-^'y 
 e inere is no higher test than this, 
 
226 
 
 THE PARACLETE 
 
 M' ' 
 
 I' 
 J 
 
 i ') 
 
 •■; 1 
 
 there is none which it is more necesrary to apply. 
 It is not that we should be eager to throw suspic- 
 ion upon the experience of peace and joy and 
 hope to which men lay claim. We should be 
 slow to suggest that it is the outcome of self- 
 deception or enthusiasm. Nor must we lightly 
 apeak of the inner joys of others as a mere senti- 
 mental religion which has no value. If religion 
 must be practical, there is a sense in which it 
 must also be sentimental. Bu,*; if our love for 
 God is sincere, we should not shrink from this 
 test ; and if the Spirit of God, which is the spirit 
 of sacrifice, dwells in us, then we need have 
 no fear of it. 
 
 If it be said that we have here a weapon that 
 has slain its thousands, the answer is very simple. 
 It has slain none but those who were marked 
 for slaughter, it has slain none who ought to have 
 been kept alive. A false hope is an evil which 
 should be cut down and rooted out ; for until this 
 is done, a true hope cannot live and grow. It is 
 well for us, at any cost, to know truly what we 
 are. And one thing stands out clear in the 
 apostolic testimony, confirmed by reason and 
 conscience alike: "If any man hath not the 
 Spirit of Christ, he is none of His. "* But, on the 
 other hand, the spirit of love and sacrifice is 
 
 Rom. 
 
 VIII. 
 
THE INNER WITNESS 227 
 
 truly the Spirit of Christ rr 
 
 assured that the cry Jhh." ? "'^ "^ '"" 
 "Abba, Fathe^" fa Mue IT'™™ '"' ''^»^'' 
 
 Spirit Which wltnessetrt.htrSt'te''"' 
 are children nf p«ri • ^ " *^^* we 
 
 spirit oftLltrchH;.'™' ''"^"'°™" ""^ 
 
 4. It IS obvious, as already stated H,«t «. 
 remarks might be carried mu Lfurtler . tT 
 
 arej„e;;^r:htrrter?r7 
 
 n a way, religious, and yet are earthlvYnft ' 
 
 thoughts and judgments ^'^J^^^^"^^-^ ^^ their 
 
 J ugments. They measure men and 
 
THE PARACLETE 
 
 things by an earthly standard ; they judge actions 
 and events from a worldly noint of view • they 
 weigh all things in the balances of earth. To hear 
 them speak, one might imagine that Jesus Christ 
 had never lived, or that, if He did. He was a 
 mere enthusiast and His life a mistake. 
 
 Well, but it may be asked : What is the 
 heavenly mind? It is a mind which is not 
 held m bondage by the things which are seen 
 and temporal, which carries with it the per- 
 petual consciousness of an infinite ant? eternal 
 world above and beyond this -isible and tangi- 
 ble world of sense. It is a mind which weighs 
 the things of earth in the scales of heaven 
 regarding wealth, and position, and power as 
 gifts of God, to be used for the fulfilment of His 
 gracious purposes, and not for enjoyment or 
 ease, or vain glory. It is a mind which views 
 man, and the world, and all things as in the light 
 of God, and lives continually as in His presence. 
 Such a mind will be found in those in whom the 
 Spirit of God has His dwelling ; and it will be well 
 tor all of us who claim a place in the Family of 
 God to consider how far it is ours. If it is we 
 shall delight to meditate unon the goodness and 
 loving kindness of the Most High. We shall 
 love the Scriptures, in which are recorded His 
 wondrous dealings towards the children of men 
 
ige actions 
 lew; they 
 h. To hear 
 3SUS Christ 
 He was a 
 
 k 
 
 '• 
 
 lat is the 
 ch is not 
 are seen 
 the per- 
 c? eternal 
 nd tangi- 
 ih weighs 
 heaven, 
 power as 
 nt of His 
 ment, or 
 ch views 
 the h'ght 
 presence, 
 rhora the 
 11 be well 
 amily of 
 it is, we 
 ness and 
 Ve shall 
 •ded His 
 of men. 
 
 r//£ m^E^ WITNESS 229 
 
 We shall value the ordinances wh.v.h u . 
 
 Th,„o honour dwellolh," ■'How.,mi»bIe arlTlv 
 dwelling.,, Lord of hosts "-tint nZ h ^ 
 more evidence thit fh„ v ■ ''"^ ""^ 
 
 cr.s,Ahha;::htit:re:rtXitiTG:^^ 
 ab^thTr's o':,: t^'r'"^ """ -"""- 
 
 Family above I there » e" "'"' "'"'='= "■ '"« 
 'hi3 Privi,e,e and are puffi: ^Hith ° • >"? 
 pride, are there not ako „ ? "'"""'' 
 
 themselves of tL """^ "*» '^'^P'-'ve 
 
 mojnseives of the peace and jov which r„i i, 
 
 can add, "When He Zn " '""' "' '='<"''" 
 
 «'^eHim,for;e^h^i,t'Hr:rH:i^"'^ 
 
NOTEvS 
 
 NOTE A. 
 Primitive Doctrine of Holy Trinity. 
 
 Some excellent remarks on this subject in Heber's 
 •'Hampton Lectures" may be quoted here: "As 
 every innovation must have had its beginning-, every 
 religious sect its heresiarch, so will it also be allowed 
 that the doctrine of the TrW.: v (if it were indeed an 
 innovation and a heresy) nm:,t needs have been intro- 
 duced, if the Apostles u ere still alive, in opposition 
 to their authority ; if after their decease, in opposi- 
 tion to the general sense of that Church which they 
 had established . . Whenever the innovation 
 
 was effected, it must, doubtless, have had a begin- 
 ning ; and if that beginning had been opposed by the 
 scholars and immediate successors of the Twelve, 
 supported by their recent authority, the Apostles, it 
 is plain, would not have been held in such exalted 
 reverence by the Fathers of the succeeding age . . . 
 The time was too short, the years were too few, the 
 body was too extensive, for an imperceptible cause 
 to produce effects so portentous. The corruption of 
 
 r 
 
li^f^ 
 
 ir^K 
 
 1 t; 
 
 (: i 
 
 Tff£ PARACLETE 
 
 a Single Church might have been effected in . f 
 
 years of neglect and ignorance • bu'Vn "^ 
 
 whole empire of Christ wJfh ' P^'"''^''* ^'^^ 
 
 served contaeL 1 ,1 . °"' ""'"^"^' ^"'^ ""ob. 
 cumagion must have reauirpH *!,«> i 
 
 more than a single century '"""^"' '''= '=P^= "f 
 urged with any show of lik.liL 'a 1 "" " ^^ 
 
 the opinions of thaT bidy o Ch '"' '" '"""""^ 
 agreed in the worsh,> of a^Tr un D 'i!" "''' "''"= 
 
 .e.ing o r.,,^ ^ ,^'zrz::^7: 
 
 ar/ap;:: d Of the ch^T ^rtirca^rcr 
 
 tians were indeed =.c .i, <-athohc Chris- 
 
 ere, mdeed, as those names imolv the frr^.i- 
 
 majority of helJpwo^ <.u ""P'y» me great 
 
 J ly or believers, the assumption of such ]nFt» 
 
 wo::iir:Si;:n"t°,f-"-'~-^'' 
 
 I If) 
 
 fi" 
 
 if' 
 
 NOTE B. 
 The Sin Against the Holy Ghost. 
 
 cerlatly ^^riThVr ^'r.^^^^^'^ ""^^ ^^°- 
 three to f h? ""^ ^'^'"^ ' ^"'^ the other 
 
 three to the same general condition. It is no won 
 
 derthat commentators should have difflL wrdely" 
 
 k "li 
 
ted in a few 
 pervert the 
 '1 and unob. 
 lie lapse of 
 3r can it be 
 n adducing- 
 who have 
 we are con- 
 nents of a 
 m the titles 
 olic Chris- 
 I the great 
 such lofty 
 from their 
 nsiderable 
 
 NOTES 
 
 288 
 
 ^OST. 
 
 fatt. xii. 
 
 ; Heb. 
 
 id above 
 Je other 
 io won- 
 
 1 widely 
 
 full of grace a'd m= ^'T'' °' "'° °°^P^' "■'' ^ 
 
 Lord. reverence the testimony of our 
 
 by those who regarded H '"" '''°" '"""'• =^ 
 
 by the powerT;t'"L"r,f^ ='='«■■"'? --Sh. 
 
 -rges.,-o„ m„« ha proceed 'd?™"' ' ^'"'"'"^ 
 praved spiritual conditio™ bu. ,1, Vf"""^ "'" 
 
 the essential nature o,he's,„ T '""'^ """'" " 
 certain that the sin aga „ . "he h1?' '""'■ '' '^ 
 "ere act, but a state N„ ^ ^P'"' '" ""' ' 
 
 be unpardonable bt, ,u ■"' "'""=' "" """ 
 
 a..ni„'g a spi^a; strte'sodirift-J'^'a '";"'; 
 no return to good. ^^'"'^ °^ 
 
 This must be tht mpan;«« r 
 when He savs th.. kT u^ ^ ""^ ^^'^'^'^ ^^rds 
 
 ™a„.anr;;r^---:tf- 
 
 a truth or a command coming from without Bu 
 the sin agamst the Soirit J* 5.« a 
 inner Guide, and, thefe Cisnofr,:^:^''"' ^ 
 a wilful resistance of .ha; IZolTZ T'^Z' 
 The sin against the Holy Ghost is th.n 1 
 
 speakmg ,„ ,he conscience ; and he who per. 
 
'){ 
 
 284 
 
 T//£ PARACLETE 
 
 sists in such resistance becomes "guilty of an 
 eternal sin" (S. Mark iii. 29, R.V.), for which there 
 could not be any forgiveness, seeing that it involves 
 final impenitence and rebellion. It is the state of 
 those who call evil good, and good evil. It is 
 obvious, therefore, that there can be no ground for 
 the apprehension, found so distressing by many 
 humble souls, that they may inadvertently have 
 committed this terrible sin. Those who have fallen 
 into such a condition are little likely to be troubled 
 by their conscience. They have sinned away light 
 and life, and are spiritually insensible and dead. 
 
 |i#'i 
 
 NOTE C. 
 
 The Gift of Tongues. 
 
 (Consult the following passages : Acts ii, x, xix ; 
 I Cor. xili, xiv.) 
 
 The gifts of the Holy Spirit, which accompanied 
 the Advent of the Paraclete on the Day of Pentecost, 
 and were continued in the Apostolic Church, were 
 akin to the grace of the Spirit {Charisma Charts), 
 but differed in this respect, that whilst grace was 
 imparted to all believers, gifts were bestowed either 
 upon those who possessed certain natural endow- 
 ments, or upon those v/ho were called to special work 
 in the Church. 
 
 I'i.' 
 
NOTES 
 
 2S5 
 
 Among these gifts the most remarkable was the 
 
 o hi eton %''^'^^'^V"'^°— t, the expression 
 ° '^^'°"- This g,ft, promised by our Lord 
 
 oa":;:;;';"' ^° '^^^ '^^" .-nted^molntr ; 
 to a whole community, at other times to individual 
 some of whom had the power of speaking othj^ 
 the power of mterpreting tongues. «' °^"ers 
 
 Various opinions have been held vc\tu c 
 the exact nature of this gift t Zt '''"^""/° 
 
 generally prevalent a few years LZZ °"""" 
 wer*. n„.c. „ J , J'ccirs ago, that those who 
 
 chap.. Of.;:"; of .;:■; :^,:f "-'^'"^ — ^ 
 
 .he Cher passages rela .^g To .h ' Z^^: t '"" 
 book, we micrht dr;,w e u . ^ " the same 
 
 .•nco„sis.e^. „,.H .^ enT ' o" .I^r- .^ '° "' 
 .inc.lv .h/,- r™"" P'""' S- P""' declares dis. 
 
 - cr r:irr::ss^: zr.^^^^ 
 
 were some one. o i„.erpre. (, Cor xiv To ''/. 
 
286 
 
 THE PARACLETE 
 
 / 'I 
 
 in - similar state. These iift«..««^ 
 
 mtemgible .o .hose under si.i,a/f„ " : r";,^: 
 
 d,alec.s or tongues of the various peoplesslecfied ■ 
 Such an obiecion, we hold, canno/be sus ^«d 
 The hearers did, undoubtedly, hear their own "a„ 
 rua,, subjectively, .hey understood ,he „«„"„' :; 
 
 does 1?"""''''°''"''''»''''«=»^ '•-«"-: butfhis 
 does no. necessitate the belief in a chaos of different 
 languages actually soolc.n n_. i "'™re"« 
 
 spoken and .!,« , ' 'anguage was 
 
 langur-e "? a, \h:"hV"^'"'^r''' ''""' '^ «" 
 them wu . "'"^ ^""l ^o understood by 
 
 hrseerier" "'""""" "'^ """" "'- "-' 
 they^seen, less grave than those which beset an; 
 
 ii;M 
 
2re not foreign 
 tual language 
 uences. This 
 ther commen- 
 ■cts that such 
 »ge of Acts ii. 
 heard, in the 
 es specified." 
 >e sustained, 
 eir own lan- 
 le meaning of 
 em ; but this 
 s of different 
 iguage was 
 leard as the 
 derstood by 
 d this view, 
 1 beset any 
 
^ ; 
 
 l' 
 
 5! 
 
 I 
 
 « : 
 
 u I, .!,;: 
 
 
 1 
 
Morang's "Florin'' Series 
 
 50c. and $1,00 
 
 ^ This series of popular first-cla ,s novels is 
 issued monthly on the 15th of each month, 
 at the moderate price of 50 cents per volume 
 m paper and Si.oo in cloth ; yearly subscrip- 
 tion, $5.00, payable in advance, and begin- 
 ning from any time. The object of -The 
 Flonn Senes" ,s to provide a regular issue 
 of bnght and entertaining reading by the best 
 authors. The volumes already issued are :- 
 No. .. Bob. Son of Battle. Bv Alfred Ollivant 
 No. 2. The Nameless Castle. By Maurus Jokai 
 No. 3. The Town Traveller. Bv Georok Gissing. 
 No. 4. The Heart of Toil. Bv Octave Thanet 
 No. 5. The Adventures of Captain Kettle. Bv Cut 
 
 CLIFFE Hyne. 
 
 No. 6. Moran of the Lady Letty. Bv Frank Nokk.s 
 No. 7. The Amateur Cracksman. Bv E W Hnu 
 
 NUNC. ■ °'*" 
 
 No. 8. The Confounding of Camelia. Bv Anne 
 Douglas Sedgwick. 
 
 No. p. The Sturgis Wager. Bv Edgar Morette. 
 
 AT ALL BOOKSELLERS, OR srCNT POST-PAID ON 
 RECEIPT OF PRICE, BY 
 
 QEORQE N MORANQ & COMPANY Limited 
 Publishers Toronto 
 
GEORGE X. MORAN'G & COMPAWS LIST, 
 
 Aylwln. By Theodori: Watts-Dunton. 
 
 A vivid and enttirallin^ love-story, full of movement and 
 
 *I^ r/" ? %'"'°" "'^'''^ '^•"■'^■■kHble book is now on .T. 
 ■ Svo., Cloth, Si. so/ Paper, 7,- cents. 
 
 D. 
 
 The l.ife and Letters of Lewis CarroIL By S 
 
 COLLINGWOOD, B.A. 
 This is the life of the author of " Alice in Wonderland ■ It 
 .s a work of deep interest, and the illustrations, which a e re 
 
 With Nansen in the North. By Lieut. Hjalmxr 
 JoHANSEN. A record of the Fmm expedition. 
 With very numerous ilkistrations. 
 
 witSit a ;'^,,:"°'f'*. f ^'•f i^^'^Penences that cannot be read 
 without a thrill of interest. Its characteristics 
 and straightforwardness. " 
 cents. 
 
 -, „ ^ are simplicity 
 
 Cro-wn Svo., Cloth, $1.50; Paper, 75 
 
 The Forest of Bourg-Marie. 
 
 RISON. 
 
 By S. Frances Har- 
 
 A story of French-Canadian life, which displays in a vivid 
 and interesting manner the characteristics of the &„«/ Its 
 story element is strong. Crov^n Svo., Cloth, $r..s. Paper, 75 
 
 A Sister to Evangeline: being the story of Yvonne 
 
 de Lamoune. By Charles G. D. Roberts. 
 
 This work, as its name denotes, deals with the scene already 
 
 made famous by Longfellow's poem. It is a most interesting 
 
 fsllnts^"'"'"' '""-' ""^'^"^^■^'S^'- Cloth, silt top, $\:so7Papel 
 
 Life of Jane Austen. By Goldwin Smith, D.C. L. 
 
 The accomplished and learned author of this "Lifeof I^n- 
 .\usten " has brought t- che task a fulness of informatSn and a 
 literary msight that make this book a valuable addition fo bi"^ 
 ography. Cro.vn Svo., Library Edition, half Morocco, $°5o 
 
 ^ 
 
 AT ALL BOOKSELLEPS, OR SENT POST-PAID 
 BY THE PUB LIS fl EPS 
 
RANGES Har- 
 
 GEORGE N. MORAX'G & COMPAXYs LIST. 
 
 Bird Neighbors By Neltje Blanchan ; with an in 
 troduct.on by John Burroughs. 
 
 Game Birds and Birds of Prey. By Neltje B.an- 
 CHAN ; vvuh an mtroduction by of O. Shields 
 
 It has 48 colored piaL°s!'' t.^IjrZ'S^j'j^-"'' ^'^ '-1. 
 
 Christian Martyrdom In Ru«eiji • . 
 
 hobortsi. By Vladimir Tchi tkoff. 
 
 Tolstoy and an introduSion 3v Pr^f T ''°"i?'"' '"' '-"'•"P^^'- ''r 
 ^"Per, js cents. °*'""'°" ^y ^'°^- James Mavor. CroT,.,, .yz.^ 
 
 Heart Songs. By Jean Blewett. 
 
 •he read"n|'S.'an'd\tirvV''''^'^!nP'^? '" '^'^ ^'^--'ions of 
 dominion fhL The predom "-^ "^ undoubtedly confi.n. her 
 optimism. CroivnSvo ClaT "«'« of the book is buoyant 
 
 Morocco, U.50 ' °'^' o'-'^^^'nental, gilt- top, St.oo. Half 
 
 A Critical Study of -m Hemorlam." 
 
 Rev. John M. King, D.D. 
 
 By the late 
 
 poetic lil.rature, I, „i|| ui^L''",' " » """I"'' P'ominenco in 
 
 Essays on Work and Culture. By Hamilton W .ghx 
 
 f^ i^erm'"ffie^^in^ttt'S°"^?^'«^" ■" -'^-" 
 ^rge followinjr by these defithtfuT eJsa^s '^''^ ^'^1T ''''" ^ 
 Ciotk, ..mo., gilt top, deckle.edle^:ttT;i\olt^^^^^ ^''^"'""' 
 
 AT ALL BOOKSELLERS, OR SENT POST-PAID 
 BY THE PUBLISHERS 
 
GEORCIE N. MORANG & COMPANY S LIST. 
 
 ^"'""^Hxlt" t1""'"' I' P'^^^^N.us. translated by 
 HARKY Thurston Peck. 
 
 r..Hl''-' '*""■>'•"'■.">« period of "Quo Vaclis," brings before the 
 Nero The''bo :r- *'''^' • ^" T^P'^ ^"'^ '"« "'"« of he re ^n of 
 
 Stories from Starland. By Mary Proctor, daughter 
 
 ot the famous astronomer. 
 bonJ\rf-'^'^.*^"^ the want, so often expressed, of a child's 
 
 Cyrano de Bergerac. By Edmono Rostand, a drama, 
 translated from the French by Gertrud Hall 
 
 Ut.J^" ""f":'"''y of the critics with regard to this oiece of 
 hterary work is as surprising as it is rar^ r/!,/A .a ' •?/ 
 
 Quo Vadis. By Henryk Sienk.evvicz, translated by 
 Jeremiah Curtin. -^ 
 
 This remarltable romance deals with the histrir,, -^r • 
 and customs of Rome in the days of Nero which ?s^nn?^^'°;? 
 w.th vividness and power. It has'been Sed one of heTSeft 
 books of our day. Crown 8vo. Cloth, $ , .50/ Paper; {J 
 
 With Fire and Sword. By Henryk Sienkiewicz. 
 
 Polan?"^d t ''■' '^'•^^'" ^'"^ -UroT'Se^r "sir Sta"eT 
 Poland and Russia. Crown Hvo. Cloth, $,,25; Pa^r^c^^ 
 
 Pan riichael By Henryk Sienkiewicz, Author of 
 yuo Vadis." etc. 
 
 \> 
 
 AT ALL BOOKSELLERS, OR SEXT POST-PAID 
 BY THE PUBLISHERS 
 
S LIST. 
 
 translated by 
 
 rinjfs before the 
 e of the reig-n of 
 own 8w., Cloth, 
 
 'OR, daughter 
 
 ed, of a child's 
 Ihe little reader 
 ISC- 
 
 ND, a drama, 
 TRUD. Hall. 
 
 o this piece of 
 th, i6mo., with 
 
 ranslated by 
 
 story, religion 
 li is portrayed 
 3f the greatest 
 
 NKIEWICZ. 
 
 uthorized and 
 in, containing 
 ' Slav States, 
 per 75r. 
 
 Author of 
 
 iier developed 
 
 ' and Sword." 
 
 Crown Svo, 
 
 T-PAID 
 
 ^ GEORGE N. MORANG & COMPANY'S LIST. 
 The Prisoner of Zendn d a 
 
 $'■50. Paper, 75,. •'^"*"' "°v«' '^ea^^er. 6n»7.,«, 8w., doth. 
 
 To London for the Jubilee. By -Kit " 
 
 Sion^n£t^'-::j;i'-e|;;^o^ .reat^ationalcelebra- 
 J"h.lee and they fo, ,n a very ?m<. ».?'""""' "'" "'« Diamond 
 year of the Queen's reign. The" If • ^' 'T ''^"'^ "^ ""-• txDth 
 opportunities of seeing a| that was t'^ ■'""'' ''"'' exceptional 
 
 Shaw," etc. ""»'""•». " The Phantom Rick- 
 
 The Day's ^»f By Rudv„„ k.puno, Author of 
 "lustrations. "" "'"' "gl>t full page 
 
 woma„-a„d especially a„ ve.fn J"" *" """" ""I" "-y manor 
 
 °^iirSiS,7^r-t-^e:^---» 
 
m t 
 
 GEORGE N. MORANG & COMPANY'S LIST. 
 
 ■'I k 
 
 The Black Douglas. By S. R. Crockett. 
 
 This is a romantic and stirring story of the fifteenth centurv 
 with .ts armed strongholds and its fighting men. Lovely women 
 are also to be found in the tale, and (heir influence on i^s deveT 
 opment is strong. Crown 8vo., Cloth, $1.25 ; Paper, 75 cents. 
 
 Agriculture. By C. C. James, M.A., Dep. Min. of 
 Agriculture for Ontario. 
 Authorized for r.> in schools. As a primary treatise in the 
 science underlying farming, no better treatise ifas been put be^ 
 fore the public. Cro-wn 8vo. Cloth, 25 cents. 
 
 Away from Newspaperdom and other Poems. Bv 
 
 Bernard McEvoy. 
 
 M ?i^'t.^*^'t ^".'' ^''^ sentiment of the poems are admirable 
 Mr. McEvoy has both the eye and ear of the true poet. Square 
 
 Paper:% cents ' "^ ^- ^^ ''"''' ''•^•^- ^^'''''' ^' '^ ' 
 
 Canada and Its Capital. By Sir James Edgar, 
 
 Speaker of the Dominion House of Commons. 
 
 Containing twenty-one photogravure illustrations. "The 
 
 work IS a beautiful production from all points of view. Con- 
 
 tains material that is calculated to make Ottawa the Mecca of 
 
 JvM°"o"*^' • ^PA'1''"'''"' ^"'^ "'« health-seeker." La,^e 8vo., 
 Cloth, $2.50 ; Half-Morocco, $j.so. 
 
 A History of Canada. By Charles G. D. Roberts, 
 Author of "The Forge in the Forest," "A Sister 
 to Evangeline," etc. 
 
 th» n '^°'".P'efe history, with chronological chart and maps of 
 the Dominion of Canada and Newfoundland ; containing nearly 
 500 pages, including appendix, giving the British North America 
 and Imperial Acts in full. Large Gvo., Cloth, ornamental, $2.00. 
 
 The Book of Games : with directions 
 
 them. By Mary White. 
 
 As a compendium of evening amusements for the family and 
 
 other social circles it is unrivalled. Cloth, o.-namental, Lno., 
 
 •fit. 00. ' 
 
 how to play 
 
 AT ALL booksellers;. OR SENT POST-PAID 
 BY THE PUBI.ISMRRS 
 
 y 
 
 .t^vi 
 
GEORGE N. MORANG & COMPANY'S LIST. 
 
 Dep. Min. of 
 
 low to play 
 
 Where Dwells Our Lady of the Sunshine. 
 
 Countess of Aberdeen. 
 
 By the 
 
 f.rJ\r°°^^^*^ describinsr the grand resources of Canada in the 
 lu^olJ.^T^''''- '"'"'-'' '"""■' ''''^' ^'Se cover, Jlth7es^l 
 
 The Incidental Bishop. By Grant Allen. 
 
 is laid oanlv in A?rl/°'''!. '"^'■f ^ sculpture, the scene of which 
 lof ^ ^'"^ P^'^'y '" ^'■''«'"- <^'-<"''" S-"o. Paper, 
 
 Bachelor Ballads. By Blanche McManus. 
 
 .,^«7f"n '^^u-^"''^''"^^ ''°°'*' containing 29 of the celebrated 
 Rood fellowship songs of t he world. Crcwn, 8vo bound in ari 
 hnen, -with nnmerous illustrations, $7.50. 
 
 Equality By Edward Bellamy, a sequel to " L ok- 
 ing Backward." 
 The large sale whicii this book has had indicates that its 
 subject .s an interesting one. Cro,vn, Svo. ; Cloth, ^X' %er. 
 
 The Scourge of God. A Novel, By John Blolndell- 
 Burton, Author of "The Clash of Arms." "The 
 Mutable Many," etc. 
 
 *...7Sr$".oof 5^S :4r °'""^""^ persecution. C...„. 
 
 When the World was Younger. By Miss M. E. 
 
 Braddon. 
 
 tr,.,^^' I'istoncal romance of the Stuart period, in which love 
 J/fJ/^^r'/cT""" '^"^•' prominently. Pc...;. 8.0.; cS, 
 
 The Deluge By Henryk Sienkiewicz, Author of 
 Quo Vadis," etc. 
 
 noveT^'' wf.!** ^P'^P'^tfV'''' 'i'.'^^y ''«^"" ^y "'« authors great 
 novel, With Fire and Sword," of which "Pan Michael "also 
 
 PolTsh hisTo'v ''"; J/''"^^ i" a masterly way. wi.h RusSn td 
 foush history. 2 vols. Crown Svo. Cloth, $,.25; Paper, 75c. 
 
 AT ALL BOOKSELLERS, OR SENT POST-PAID 
 BY THE PUBLISHERS 
 
GEORGE N. MORANG & COMPANY'S LIST. 
 
 t |i 
 
 Wild Animals 1 Have Known. By Ernest Seton 
 Thompson, Naturalist to the Government of Man- 
 itoba, Author of " Birds of Manitoba," etc. 
 This book has fair claims to being considered unique, for it 
 
 IS probably the first serious attempt to depict the daily life of 
 
 wild animals as it really is. Profusely illustrated by the author. 
 
 Cloth, octavo, $2.00, 
 
 Hiss Grace of All Souls. A novel, by William 
 
 Edwards Tirebuck, Author of " St. Margarets," 
 
 " Sweetheart Gwen." etc. 
 
 Its scene is laid in one of the mining districts of England, 
 
 and social conditions are touched upon in a discerning and 
 
 sympathetic manner. Crown ivo. Cloth, $1.00 ; Paper, sac 
 
 The Wonderful Century. By Alfred Russel Wal- 
 lace, Author of "The Malay Archipelago," 
 " Darwinians," etc. 
 
 This book describes the doings of science during the century 
 that is now drawing to a close, and also touches upon their 
 relation to social conditions. It is a most interesting review of 
 electricity, trave), labor saving machinery, evolution, etc. Cro7vn 
 8vo. Cloth, $2.00. 
 
 Her Memory. By Maarten Maartens, Author of 
 "God's Fool," "Joost Aveling," etc 
 The delicate and finely sympathetic quality of this consum- 
 mate literary artist is well illustrated in the revelations and 
 finished characterizations of this novel. Crown 8vo. , with portrait 
 of the author: Cloth, $1.50/ Paper, -je^c. 
 
 In the Forest of Arden. By Hamilton W. Mabie, 
 Author of "Essays on Work and Culture," "My 
 Study Fire," etc. 
 
 This is a beautiful piece of poetic idealism, and is presented 
 to the public in a dress in all respects worthy of its literary 
 beauty. Large Crown 8vo., Cloth and Gold, Gilt-top, decorated 
 by Will H. Low, Edition de Luxe, $2.25. 
 
 AT ALL BOOKSELLERS, OR SENT POST-PAID 
 BY THE PUBLISHERS 
 
GEORGE N. MORANG & COMPANY'S LIST 
 
 s, Author of 
 
 ^''^'^'^l^PP'^^^^iftion of Art and on Art in Ontar-lo: 
 
 With remarks on the Exhibition of the Ontario 
 Wty Of Artists. MDCCCXCVIII. By^'jTMHs 
 
 ings^yh^frtTs'J^!' '''""' '"-^'rations from original dra^. 
 
 ^' '"of'^Tnto^'trH- H^^' ^- ^— ^-H. Author 
 Coin or Tru'e/'^tf "'"''""' "^'^^^^'" " ^^^^^ 
 
 The United States of Europe, on the Eve of the 
 
 Parhament of Peace. By W. T. Stead. 
 
 Europe' b/th^e TI^T^JT^ST t ^ !°"\r""'' 
 beautifully illustrated. Crown sZciollfisJ. " '^^'^'>'y ^"d 
 
 '"'^^"rve?s^v'°"" ^^ ^- ^--^' ^"^^o-f 
 
 Scottish Folk Lore, or Reminiscences of Aberdeen- 
 shire, from Pmafore to Gown. By Rev. Duncan 
 Anderson, M.A., Author of -'The Lavs of 
 Canada," etc. i2mo.,- Cloth, $i.oo. 
 
 AT ALL BOOKSELLERS, OR SENT POST-PAfD 
 BY THE PUBLISHERS 
 
GEORGE N. MORANG & COMPANY'S LIST. 
 
 Wi : I 
 
 
 The Celebrity. By Winston Churchill. 
 
 This is an exceedingly amusing book. All the characters 
 are drawn with the firm sharpness of a master hand. To read 
 "The Celebrity" is to laugh. The dramatic effects are un- 
 forced. Crown, 8vo,; Cloth, $1.00/ Paper, <;oc. 
 
 Commercial Cuba : A Book for Business lien. With 
 eight maps, seven plans of cities, and forty full 
 page 'llustrations. By William J. Clark, of the 
 General Electric Company, with an introduction 
 by E. Sherman Gould, M. Am. Goc. C. E. 
 
 Octavo/ Cloth, $4:,so. 
 
 Lyrics of Lowly Life. By Paul Lawrence Dunbar. 
 
 A very pleasing collection of short poems by a rising writer. 
 Cloth, i2mo,,$z.2g. 
 
 Folks from Dixie. By Paul Lawrence Dunbar, 
 illustrated by E. W. Kemble. 
 
 In the present work the author comes before us as a success- 
 ful writer of short stories and graphic sketches of negro life. 
 These pages are replete with humor. Cloth, j2mo., ornamental. 
 
 The Science of Political Economy. By Henry George, 
 Author of "Progress and Poverty," "Social 
 Probleins," Etc. 
 
 This is the last work of the celebrated author. In his intro- 
 duction he calls it "a treatise on matters which absorb the 
 larger part of the thought and effort of the vast majority of us — 
 the getting of a living." Crown, 8vo., Cloth, ^2.00, 
 
 From Hawthorne, Poe and 
 
 Little riasterpieces. 
 
 Irving. 
 
 These volumes comprise the most characteristic writings of 
 each author, carefully selected and edited by Prof. Bliss Perry, 
 of Princeton University. Flexible cloth, i6mo., gilt top, j 7ioh, in 
 a box. per vol. 40c, 
 
 I'!, 
 
 AT ALL BOOKSELLERS, OR SENT POST-PAID 
 BY THE PUBLISHERS 
 
 \ I 
 
GEORGE N. MORANG & COMl'ANYS LIST. 
 The Choir Invisible. By James Lane Allen 
 
 A Kentucky Cardinal and Aftermath. Bv James 
 Lane Allen. - james 
 
 Simon Dale. By Anthony Hope ; with eight full- 
 page illustrations. ^ 
 
 and adventure »r, i,» r ^"y^^'^'^'a' '"r a tale of love, intr eue 
 
 """'"t^ "'"•™"- By aI'thonv Hope, a iequd to 
 Paris. By Emile Zola. 
 
 this Js^t's'r&Tfj:'''- '"''r '^ '^ ^'''' 'h^' '° --'I 
 
 The Christian. By Hall ---ne 
 
 ^'^ T..XiJnl ''"'" ''^""' ^"'^- °^ " ^^» 
 
 -47- ^ZZ BOOKSELLERS, OR SENT POST-PAID 
 BY THE PUBLISHERS 
 

 1 
 
 , '"if- 
 
 in 
 
 1,1 
 
 1 1 
 
 'I 
 
 lil 
 
 ^^^^ 
 
 GEORGE N. MORANG & COMPANY'S LIST. 
 
 Caleb V/est. By F. Hopkinson Smith. 
 
 of the Empire, b> James 
 
 The Grenadier. A Story 
 Eugene Farmer. 
 
 Although this story is fay a new writpp i>= ft, , , ,. 
 
 mark it as the work ofa coming ^^0 It i'-, fi "" an.! .b.hty 
 military fict.on. C^orvn Svo. aX$r.SO ^^Ajlr"^:'""''' ""^ 
 
 The Unfiled. A New Story, by Paul Lawrex^k 
 < . NBAR, Author of " Folks from Dixie." 
 
 Author of "The Silence of Dean Maitiand ' etc 
 
 foort^aTdwell ?„"?-'-'>' ^fl^-t, ar^d ther'e are' Icent' i'r ,^^ 
 P'S^r.ysc '^^ "'^"'°'y' ^'«'^'» ^^o- Cloth, U.50: 
 
 Tekla. By Robert Barr. 
 
 authltstrngest w'oT^Ts'he-^ ^^^^'^^^ -'»-« »« be its 
 to aro.e stron-Vnt^^^.". '^:Z:^^-S^^^t^- 
 
 With The Black Prince. 
 
 Illustrated. 
 
 By W. O. Stoddard. 
 
 AT ALL BOOKSELLERS, OR SENT POST-PMD 
 BY THE PUBLISHERS 
 
 
"S LIST. 
 
 re and iricident. 
 s, and de :cribes 
 h while b>.'ilci;;ig 
 ■ Cloth, •ix.so; 
 
 re, b> James 
 
 c >Tean(' ,ibility 
 ire sp:>ciiiu 1) of 
 "'. 7S<- 
 
 ;l Lam/ren'ce 
 xie." 
 
 d will make its 
 what is in his 
 IS. CrowH Svo. 
 
 xwELi Gray, 
 litland,' etc. 
 
 ir author ^uar- 
 
 f the cliaraoter 
 
 2 scenes in the 
 
 Cloth, $f.^o; 
 
 itics to be its 
 e book is sure 
 ■5/ ^^cpef, p-^c. 
 
 Stoddard. 
 
 A Duet 
 with an Occasional 
 Chorus 
 
 By A. CONAN DOYLE 
 Author 0/ "UncU Bernac," "Memoirs of Sherlock Holm.sr .tc. 
 
 Crown 8vo. Cloth, $,.50. Paper, ygc. 
 Preas Notices : 
 
 u«2mT ""'■ "' "" ■*""="- «" "«" «-»„.•■- 
 
 ,u Jlvl^'DTDovliV" °~ 7'" "■ """'"» "■'» volume ad.. 
 Chic^o Times Herald. ° "^ ""^^ to all classes of readers." 
 
 ilirring period 
 leart. Crown 
 
 T.PAin 
 
 AT ALL BOOKSELLERS OR POSTPAID FROM 
 
 Oeorge N. Morang & Company Limited 
 
 PUBUSHERS AND IltPORTBRS 
 
 Toronto 
 
p 
 
 1 ' 1 
 
 i 
 
 if 1 
 
 f 
 
 ' 1 J 
 
 1 
 
 T' 
 
 *' 
 
 i 
 
 1 
 
 ■ / 
 
 / 
 
 \u 
 
 The Amateur Cracksman 
 
 By E. W. HORNUNG. 
 
 ( No. 7 of Morang's Florin Series. ) 
 
 Crown 8vo. Cloth, $i.oo. Paper, 50c. 
 
 In this book the author has produced a sort of counterpart 
 of the detective stories of Dr. A. Conan Doyle. But it gives the 
 other side of the question. In the "Memoirs of Sherlock 
 Holmes," and in a "Study in Scarlet," the narrative was from 
 the pointof viewof the law and its myrmidons. In the "Amateur 
 Cracksman " it is one of the burglars who gives the story of his 
 doings. It is a story that is told in a most interesting manner, 
 as the undermentioned reviews will testify. 
 
 "The book is distinctly a good one. ... It has a 
 lightness and brightness which Dr. Doyle never attempted." — 
 The Academy, 
 
 ture 
 
 "It interests from the opening page to the last." — Litera- 
 
 " Raffles is the counterpart -jf Sherlock Holmes to the full ; 
 as ingenious, as cool, as cunning, and as fascinating a rascal as 
 one can find anywhere in fiction." — Detroit Free Press. 
 
 " There is not a dull page from beginning to end. It is ex- 
 citing at times in a breathless way. He is the most interesting 
 rogue we have met for a long time." — A'; V. Evening Sun. 
 
 rln 
 
 AT ALL BOOKSELLERS OR POSTPAID FROM 
 
 George N. Morang & Company Limited 
 
 Publishers and Importers 
 Toronto 
 
man 
 
 ;oc. 
 
 The Music Lover's Library 
 
 In 5 Vols., each illustrated, lamo, $1.35 
 
 dn».f ^^!^V °^ ''"P"''*'' ^^'"'""-historical, biographical anec 
 dotal and descriptive-on the important branch^ oVthc art o 
 music, by writers of recognized authority. 
 
 :ounterpart 
 t gives the 
 P Sherlock 
 was from 
 "Amateur 
 tCi-y of his 
 ig manner, 
 
 It has a 
 impted." — 
 
 ." — Li t era- 
 
 to the full ; 
 1 rascal as 
 
 It is ex- 
 nterestiug 
 
 itnited 
 
 NOW READY 
 
 The Orchestra 
 and Orchestral Music 
 
 By W. J. Henderson 
 
 Author of ''What is Good Music?" ttc. 
 With 8 Portraits and Illustration.. 
 
 SUMMARY OF CONTENTS : 
 
 p!I* .'; M*"^ *"* 0«he.tr. U Constituted. 
 P«rt How the Orchestra |5 L«d. 
 
 Part IV. How the Orchestra Grew. 
 Part V. How Orchestral nusic Grew. 
 
 Ing onhe^rdroTc^HesTra an7of th^ " ' '"'''' ""^--"^- 
 the various .roups :7Lrurn;ioL^7s:n" U '1,171 "' 
 
 found in no otherwo'k! ""'"" ""'=' '"'°™^''- '° "« 
 
 ^7-^i:^ flOO^S^ZZ^^y ox POSTPAID FROM 
 
 George N. Morang & Company Limited 
 
 Publishers and Importers 
 Toronto 
 
The Music Lover's Library 
 
 h^ Ph' r^ARATION 
 
 The Pianoforte and its Music 
 
 By H. E. Krehblel 
 
 Author of •' Ho-w to 
 
 ■ Ac- 
 
 "Music and Manners in the Classical Ptriod," etc. 
 
 The Opera Past and Present 
 
 By W. F. Apthorp 
 
 Author */ " Musicians and Music Lovers," etc. 
 
 Songs and Song Writers 
 
 By Henry T. FInck 
 
 Author of " Wagfter and His Works" 
 "Chopin and other Musical Essays," etc. 
 
 Choirs and Choral Singing 
 
 By Arthur JVIees 
 
 Conductor of the Mendelss hn Glee Club. 
 
 AT ALL BOO >, FILLERS OR POSTPAID FROM 
 
 George N. Morang & Compajt^y Limited 
 
 PUBUSHEKS AND ImPC' lERS 
 
 Toroi ;•> 
 
-ibrary 
 
 Music 
 
 td," etc. 
 
 'esent 
 
 ," etc. 
 
 ters 
 
 'ff 
 
 Limited