through its bodily utterance or operation, compels the things which are, or seem to be, outside him, to render back, as true echo or extension of himself. This response, even while we recognize it only as response, is not properly so much a fresh addition to himself, as a mirror of that which was really in himself before it found its expression from without as response. But however much we can, even intellectually, see that the doctrine is both true, and necessary to thought, yet nothing can make Tri-Personal mutuality fully or properly intelligible to uni-personal consciousness.

II. Whatever other, or further, revelation might conceivably have been made of Them, as within the eternal relations of Divine existence, both the Person of God the Eternal Son, and the Person of God the Eternal Spirit, were, in fact, originally, and are principally, revealed to us in proportion as their revelation was necessary for the unfolding of the work of Divine Atonement in human life; and are revealed moreover under titles which (whatever relation they may have to the more inaccessible mysteries of Divine Being) are at least most immediately suggestive of the actual character and operation of "God as Man" and of "God within Man" in the great complex fact (a fact at once historical and timeless) of Incarnation and Atonement.

III. The Holy Ghost in particular is, to us, immediately, the Spirit of the Incarnate Christ, made, through the Incarnation, the Spirit of Man. Because He is the Spirit of the Incarnate, He is also, of necessity, no less, the Spirit of God. Because He was the Spirit of God, He could not but be the Spirit of the Incarnate. But, to us, He is the Spirit of God through, and as, being first, for us, the Spirit of the Christ. He is the Spirit of God; but of God, in particular, as sin-conquering in, and as, man. He could not be indeed the indwelling Spirit of victorious Humanity

till Humanity had conquered. He could not be the indwelling Spirit of Human Holiness, till Humanity was veritably holy. But from the moment when Humanity triumphed in Holiness perfectly Divine, the Spirit of God was become, in the Person of Christ, the Spirit of Human Holiness victorious over sin. The Spirit of the Christ, then, is the Spirit, or Personal Character, or very Love, or real Spiritual Presence, of God,-expressed in creation, realized personally in man. And this Presence, in those who are capable of realising it personally, is the Presence of the Son and of the Father.

To these three positions it may be convenient to add, in this place, a fourth, which has been indeed suggested in the things already said, but which remains to be still somewhat more completely made good.

IV. The Spirit of the Incarnate in us is not only our personal association, but our personal union, with the Incarnate Christ. To clothe the phrase for a moment in other language, He is the subjective realization within, and as, ourselves, of the Christ who was first manifested objectively and externally, for our contemplation and love, in Galilee and on the Cross. He is more and more, as the Christian consummation is approached, the Spirit within ourselves of Righteousness and Truth, of Life and of Love. He is more, indeed, than within us. He is the ultimate consummation of ourselves. He is the response, from us, of goodness and love, to the goodness and love of God. He is, with quite unreserved truth, when all is consummated, our own personal response. He is so none the less. because He is also (and was, at first, in the way of distinction and contrast,) the response which out of, and within, and as, ourselves, He Himself-not we-very gradually wrought. His presence in us is His response in us, become ultimately ourselves: He is Christ Himself in us, become the Spirit which constitutes us what we

are: and therefore, though in us,—though ultimately ourselves, a response really worthy of God, really adequate to God; a mirror, an echo, nay even a living presentment and realization, of what Christ Himself is-who is the Eternal God.

NOTE A (see page 172.)

St Augustine on distinguishing the Persons of the Trinity in Terms of separate Qualities.

It is only with a caution of this kind that we should use such a sentence as Hooker's. [E.P. V. lvi. 5, p. 248.] "The Father as Goodness, the Son as Wisdom, the Holy Ghost as Power do all concur in every particular outwardly issuing from that one only glorious Deity which they all are. For that which moveth God to work is Goodness, and that which ordereth His work is Wisdom, and that which perfecteth His work is Power."

At the beginning of the sixth book of the De Trinitate, St Augustine discusses the difficulty involved in such phrases. He quotes the argument which had been used against the Arians-"If the Son of God is the power of God and the wisdom of God, and God was never without wisdom and power, it follows that the Son is co-eternal with the Father; for the apostle says 'Christ the power of God and the wisdom of God,' and since no one in his senses could say that God ever did not possess wisdom and power, therefore there was never a time when the Son was not." And he points out at once that this reasoning involves the admission that God the Father is not Wisdom in Himself, but is only wise by virtue of always having His begotten Wisdom. Can you then say that the Son is "Wisdom of Wisdom," as you say that He is "Light of Light," if God the Father is not actually Wisdom, but is only the "Father of Wisdom"? The question is argued, as a question of great difficulty, at considerable length, in the early part of the seventh book. The result may be represented by the following sentences, which explicitly recognize the Father as Wisdom, the Son as Wisdom, and the Holy Ghost as Wisdom; not as three Wisdoms, nor three instances of Wisdom; but as each severally the same, single and absolute, Wisdom. Such a conclusion would certainly require a restatement of the Athanasian argument.

"Quod si et Pater qui genuit sapientiam, ex ea fit sapiens, neque hoc est illi esse quod sapere, qualitas ejus est Filius, non proles ejus, et non ibi erit jam summa simplicitas. Sed absit ut ita sit: quia vere ibi est summe simplex essentia: hoc ergo est ibi esse quod sapere. Quod si hoc est ibi esse quod sapere, non per illam sapientiam quam genuit sapiens est Pater; alioquin non ipse illam sed illa eum genuit. Quid enim aliud dicimus, cum dicimus hoc illi est esse quod sapere, nisi eo est quo sapiens est? Quapropter quæ causa illi est ut sapiens sit, ipsa illi causa est ut sit; proinde si sapientia quam genuit, causa illi est ut sapiens sit, etiam ut

...

sit ipsa illi causa est. Quod fieri non potest. . . . Ergo et Pater ipse sapientia est; et ita dicitur Filius sapientia Patris, quomodo dicitur lumen Patris; id est, ut quemadmodum lumen de lumine, et utrumque unum lumen, sic intelligatur sapientia de sapientia, et utrumque una sapientia: ergo et una essentia; quia hoc est ibi esse quod sapere. Quod enim est sapientiæ sapere, et potentiæ posse, et æternitati æternam esse, justitiæ justam esse, magnitudini magnam esse, hoc est essentiæ ipsum esse. Et quia in illa simplicitate non est aliud sapere quam esse, eadem ibi sapientia est quæ essentia." . . .

...

"Et ideo Christus virtus et sapientia Dei, quia de Patre virtute et sapientia etiam ipse virtus et sapientia est, sicut lumen de Patre lumine, et fons vitæ apud Deum Patrem utique fontem vitæ." "Lumen ergo Pater, lumen Filius, lumen Spiritus Sanctus; simul autem non tria lumina, sed unum lumen. Et ideo sapientia Pater, sapientia Filius, sapientia Spiritus Sanctus; et simul non tres sapientiæ, sed una sapientia; et quia hoc est ibi esse quod sapere, una essentia Pater et Filius et Spiritus Sanctus. Nec aliud est ibi esse quam Deum esse: unus ergo Deus Pater et Filius et Spiritus Sanctus."

A little later, after apologizing for the necessary inadequacy of the terms by which human language expresses this distinction in identity, (whether oσтáσeis and ovσía, or personæ and essentia or substantia), terms adopted "loquendi causa de ineffabilibus, ut fari aliquo modo possemus quod effari nullo modo possumus," he finds some consolation in reflecting, "Verius enim cogitatur Deus quam dicitur, et verius est quam cogitatur."