xviii. 47: 'The way of the knowledge of God is from one Spirit, by the

one Son, to the one Father: and reversely, the natural goodness of God, His holiness of nature, His royal rank taking their rise from the Father, reach the Spirit though the Only-begotten.'

[252] Ambrose, _de Spiritu Sancto_, i. 15, 172.

[253] So Irenaeus, Cyril of Jerusalem, Athanasius, Basil, Didymus, Victorinus, express the relation of the Divine Persons in Creation.

[254] Ps. xxxiii. 6; Gen. i. 2; Ps. civ. 29, 30.

[255] Huet. _Origeniana, L._ ii. _Qu._ 2. c. xxvii. Cf. Athan. _Epp. ad Serapion_. i. 23-31; iv. 9-12.

[256] Gen. ii. 7.

[257] Athan. _de Incarn._ xliii. 3.

[258] Athan. _l.c._ xii. 5, xliii. 4.

[259] Iren. _c. Haer._ iii. 17, 1.

[260] S. Mark i. 10, 12. S. Luke iv. 1, 18; x. 21. S. Matt. xii. 28. Heb. ix. 14. Rom. viii. 11. (These two last passages at least imply the action of the Holy Spirit in the Sacrifice and Resurrection of Christ.)

[261] Heb. v. 7-10. Phil. ii. 8.

[262] 1 Cor. xv. 45, 'The last Adam became a life-giving Spirit.' S. John vi. 63, 'Spirit and Life.'

[263] Iren. iii. 18, 1, and frequently elsewhere.

[264] Iren. iii. 24, 1. Cf. H. C. G. Moule's _Veni Creator_, pp. 39-40.

[265] S. John iii. 4. The intention of this passage is to express not that the Spirit is lawless in His operations, but that He is beyond our control.

[266] Aug. _de Spiritu et Littera_, xxvii. 47, 'Grace is not the negation of nature, but its restoration.'

[267] Raymund of Sabunde, _Theol. Nat._ tit. 303.

[268] Basil, _de Spiritu Sancto_ ix. 23 (Lewis' translation). Cf. Newman's _Univ. Sermons_, 'Personal Influence the means of propagating the truth.'

[269] Cyril, _Catech._ xvi. 12. The attention to the differences of individual character is very noticeable in S. Basil's monastic rule: see the _Regulae fusius tractatae_, resp. 19, and the _Constit. Monast._ 4. Also in the writings of Gregory of Nazianzus, Chrysostom, and Gregory the Great _on the Pastoral Office_.

[270] 1 Cor. ii. 15. 1 S. John ii. 20-27.

[271] Clement Alex. _Strom._ v. 13. 88.

[272] _Republic_, 401 D, 402 A.

[273] Caird's _Hegel_ (Blackwood's Philosophical Classics), p. 72.

[274] Anselm, _Proslog._ 4; he adds, 'So that even if I were unwilling to _believe_ that Thou art, I could not cease to understand it.' But the whole relation of authority and reason is most completely grasped and stated by S. Augustine: see Cunningham, _S. Austin_ (Cambridge Univ. Press, 1886), pp. 9, 157 ff.

[275] Dr. Salmon, _Infallibility_, p. 115, has a clever comparison of the authority of the Church to that of the town clock. The value we assign to having such an authoritative standard of the right time does not prevent our recognising the importance of having it regulated. 'And if we desired to remove an error which had accumulated during a long season of neglect, it would be very unfair to represent us as wishing to silence the clock, or else as wishing to allow every townsman to get up and push the hands backwards and forwards as he pleased.'

[276] But cf. pp. 196-8, 229-232, 258-260.

[277] Manning, _Temporal Mission of the Holy Ghost_, third edit. pp. 9, 29, 238-240.

[278] See, for instance, _c. Haer._ v. 10, 2. 'The wild olive does not change its substance [when it is grafted in, see Rom. xi. 17], but only the quality of its fruit, and takes a new name, no longer being called an oleaster but an olive; so also man when he is by faith grafted in, and receives the Spirit of God, does not lose his fleshly substance, but changes the quality of the works which are his fruits, and takes another name indicating his improved condition, and is no longer described as flesh and blood, but as a spiritual man.' So also