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47. Rom. viii. 11. ενοικούν 48. 1 Corin. iii. 16. oikei év vuiv. 49. vi. 19. ουκ οίδατε ότι το σώμα υμών ναός του εν υμίν

αγίου Πνεύματός εστιν. 50. Gal. iv. 6. το Πν, του Υιού αυτού εις τας καρδίας υμών .... 51. Eph. iii. 16. διά του Πνεύματος αυτού, εις τον έσω άνθρωπον. 52. 2 Tim. i. 14. δια Πν. αγ. του ενοικούντος εν ημίν.

(It will be observed from the passages given in this third

division that the New Testament affords no precedent for connecting the Indwelling of God the Holy Spirit with a singular pronoun : and further, that the use of the preposition in the passages indicated by the numbers 45 to 48 and 52 is analogous to its usage in S. John i. 14,"among"

In the case of 44, analogy with trapà seems to require the same interpretation, and accordingly Hammond paraphrases év "among" in this place. The verse 1 Cor. vi. 19, so often adduced as evidence of individual indwelling is interpreted by S. Augustine of the whole Church, (see Enchirid. 15, and De Bono Viduitatis, 8, Oxf. Ed.) which seems consistent with 2 Cor. vi. 19, as also with 1 S. Peter ii. 5. Indeed, there is no such image in Holy Scripture as a temple built up of one individual person. Eph. iii. 16 may manifestly be applied in other ways than to an individual indwelling in the inner man" of one person.)

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The general result of the preceding summary may be seen at once in the following table, in which the first and second columns show the numbers of the texts in the list just completed; what kind of relationship between the Persons of the Godhead and Christians is indicated by them is marked at the head of each column.

Indwelling in the Church.

Indwelling in Individuals. I. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. 11, 12.

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II. 13, 22, 29, 30, 31, 32.

14, 15, 16, 17, 18, 19, 20, 21, 23, 24, 25, 26, 27, 28, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43.

III. 44, 45, 46, 47, 48, 49, 50,

51, 52.

Although some difference of opinion may easily arise as to the exact placing under the head of Corporate and Individual Indwelling, of the texts relating to our Blessed LORD; there can be none we think with respect to those which refer to God the HOLY Ghost; every passage in which His abiding with Christians is named, seeming to be written of His abiding with the whole body, as the mystical Body of Christ. And as to the personal relation between God the Son, and those adopted into His Body, there is a fulness of revelation, for which there is nothing approaching to a parallel, in what is told us of our Christian position towards the other two Persons in the Blessed TRINITY.

i See also Acts ii. 29; vii. 44 ; xxv. 6.

Now, without wishing to bind our readers down to the exact interpretation which we have connected with all these passages of Holy Scripture, we may venture to hope so far to carry them with us, as that they will admit the general result to be of a similar character to that which we arrived at before in reviewing the Book of Common Prayer; and that they agree with us in thinking much more is said of direct personal intercourse between God the SPIRIT and the souls of men than is warranted by the rule of faith.

The venerable Jackson in his Treatise on the Creed, says, “Although the Holy Ghost or Third Person in the Blessed TRINITY doth immediately, and by personal propriety work faith and other spiritual graces in our souls, yet doth He not by these spiritual graces unite our souls or spirits immediately unto Himself, but unto Christ's Human Nature.” And no doubt this is the true Catholic exposition of the term “Life-Giver," by which the Holy Ghost is known to the whole Church : the orthodox statement of His subjective relations with men. He it was Who first wrought the union between God the Son and our nature; He it is Who is now-in the words of the Homily on the Worthy Receiving of the Holy Sacrament—"the very bond of our conjunction with CHRIST" ? Who operates to bring about “so marvellous incorporation” between us and the Incarnate God. Partaking not of our nature, any more than does God the Father, He is united to us only through the mediation of CHRIST Who does : and yet, wonderful truth, it is He Who makes that mediation effectual to our benefit, joins us to Christ, and therefore through CHRisT to the Divine Nature of Himself, the FATHER, and the Son. In the Sacrament of Holy Baptism He sanctifies us. by giving us." that thing which by nature we cannot have,” the holiness, and even the

very participation of the Person of Him Who is all Holy; and because we are ever declining from the strength and purity of our regeneration, He is ever holding out to us a renewal of our first grace, in the marvellous work that He accomplishes in the Sacrament of the LORD's Body and Blood. “It may be," says Hooker, “ that the grace of Baptism would serve to eternal life, were it not that the state of our spiritual being is daily so much hindered and impaired after Baptism."2 And because it is, therefore is He ever

! Bp. Bethell also, our great authority, on the subject of Regeneration, says, The Spirit is said to dwell in us, when He is working in, or exerting a saving influence upon our souls." —Bethell on Regen. p. 76, note.

2 Ecc. Pol. v. lxvii. I.

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holding out His grace—not without, but-through appointed means by which our decay may be remedied, and our weakness transformed into strength and beauty, "according to the measure of the gift of Christ.”

But, far be it from us, though believing that the express acts of God the Holy Ghost towards us are especially attendant upon the Sacraments; far be it from us, we say, to suppose that the effect of these acts is in any way limited to the time at which they are effectuated. As the sacrifice of our LORD JESUS CHRIST was an act restricted to a narrow space of time, and is yet perpetuated through the Sacrament that is its efficacious sign, by His continual Intercession, through every period of the world's probation, even to the consummation of His Kingdom's glory; 80 is the act of the Holy Ghost in Sacraments one which has a continuous power, and whose effect may be compared to the effect of a mechanical impulse, which but for the resistance of a worldly medium would exert its power ad infinitum without halt or diminution of force. What friction is to a body propelled upwards into the region of space, that the corruption of our nature, and the external powers of Satan are to the spirit propelled on way heavenward by the work of the Holy Ghost in the New Birth of Holy Baptism. And what a reapplication of the original force is to the body whose motion is resisted; that is the renewal of the Holy GĦost to the upward aspiring spirit of the Christian, in the Sacrament of the altar; and doubtless in their degree, in the other Sacramental ordinances of the Church.

We now take leave of the subject for the present, trusting that what little we have said will not be misunderstood by our readers ; and above all, that they will for themselves, by careful study seek out the truth of the matter; and endeavour to attain as far as in them lies, that proportion of the faith in which alone there will be either truth, or beauty, or power for good.

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THE PROGRESS OF INFIDELITY.

The Progress of Infidelity in England. By the Rev. W. B. BARTER,

Rector of Highclere and Burghclere, and late Fellow of Oriel College, Oxford. 8vo. Pp. 58. London: Rivingtons.

a cause."

MR. BARTER is one of those writers who seldom appear in print without

At the present time there is certainly great cause for anxiety. Infidelity and her twin-sister Indifference are preparing to march, well nigh unopposed, through the land. To some of the signs which seem to indicate this result, Mr. Barter refers in this pamphlet. But in our judgment he has failed to particularize the worst.

The pamphlet is not so methodically written as to enab say exactly what is the writer's aim, much less to do justice to his earnest patriotism by finding adequate extracts to lay before our readers.

The subject, however, which seems to create the greatest alarm in Mr. Barter's mind, is the condition of the Press. But even this he understates. One circumstance alone-certainly a most sig. nificant one—is alluded to by him. It is what was noticed in the last number of the Ecclesiastic: viz., that the Quarterly Review, which circulates in every club, and in every country gentleman's house, as the recognized champion of Conservatism in Church and State, has fallen into the hands of the Arnold school. A single number, it is well known about a year since, contained two articles by Mr. Stanley, and these articles, as Mr. Barter very plainly shows, though at the time he did not know the authorship of them, are calculated to sap our belief in all Objective Truth, and to pervert the judgment of men upon the most sacred subjects,

The article which is specially selected for notice by Mr. Barter, is the Life of Archdeacon Hare; upon the one on the Martyrdom of S. Thomas of Canterbury, which has been since published separately, he has also some just remarks in a note, of which we extract a portion :

“Mr. Stanley can, indeed, bestow praise very abundantly when he chooses : he is also a man of good ability, of eminent scholarship, and of unblemished moral reputation. But when reading his Memorials of Canterbury' some time since, I was thoroughly disgusted at the unfair manner in which he attempted to lower the character of Thomas à Becket; and I readily take this opportunity of expressing my feelings on that subject. In the work of a still more able, as well as of a more truthful and candid historian, I read these remarks on the Archbishop's death : 'in the calmness, the fortitude, the lofty repose, with which he waited his last suffering, even scepticism itself, unless united with ex

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treme coldheartedness, must recognize the peace of God which passeth all understanding.' In Mr. Stanley I fear the Archbishop has an historian in whom scepticism is indeed united, as far as the following record is concerned, with extreme coldheartedness; for in his work I meet this passage in a summary

of the character of Thomas à Becket, a summary drawn with the utmost profession of candour, and declaring itself to be free alike from the blind adulation of friends and the prejudice of enemies : 'the violence, the obstinacy, the furious words and acts, which deformed the dignity of his last hour, and well nigh turned the solemnity of his martyrdom' into an unseemly brawl.'

“Now, with regard to Archbishop Becket's violence in the hour of his death, the words which he used to an ungrateful assassin, taking into consideration the relative circumstances, were not, if recorded aright, of a more angry nature than those of S. Paul, addressed to the high priest of the Almighty, 'God shall smite thee, thou whited wall :' and the exertion of personal strength in his struggle with his murderer, which the writer of his history calls his 'violence,' his'obstinacy,' his ' furious acts,' so far from well nigh converting his martyrdom into an upseemly brawl, was, humanly speaking, the only means that could have prevented his being dragged away and murdered in some obscure place, instead of breathing out his soul, as he desired, at the altar of God. I think, taking into consideration the pious words and holy demeanour of the Archbishop in his last moments, we shall in vain search the page of history for a more ungenerous slander on the posthumous fame of a great man than that which is contained in the words which I have quoted from the Historical Memorials of Canterbury.'”—Pp. 55, 56.

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We remember ourselves being no less“ disgusted" with the pretence of the article. Mr. Stanley gives his readers to understand that up to the time of his article all historians had been in error with regard to the facts of the Archbishop's murder. Under this impression derived from Mr. Stanley, we afterwards took up Lingard's history, and to our great surprise, we were unable to detect any single error in the account there given, Mr. Stanley even being judge, although the Roman sympathies of Dr. Lingard might be a priori expected to have induced bim to embellish the narrative.

Two other facts, not noticed by Mr. Barter, might also be referred to as indicating in their degree the same insidious danger to the Church. 1. The only daily newspaper that has been accustomed at all to advocate High Church views, it is well known, is the Morning Post. But this paper, without professing to give up these views, is understood to be under the influence of Lord Palmerston, and is the warmest advocate of the present Government. Now without attributing any dishonest motives to its management, must it not be said that in attempting to carry out such a combination, it is practically attempting an impossibility ? And must not Churchmen be deceiving themselves who trust to any such delusive support ? 2. With regard to the Times, hostility to the Church may be truly said to be its normal condition. But there is this

VOL. XVII.

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