if I would reverently keep it before me and try to apprehend it. But I seem to have a glimpse of it. That influence or "idea" of the dead which, as Shakespeare says, "creeps into our study of imagination," and which reproduces all the best and essential characteristics of the departed—when this has once taken possession of us, do we not naturally say that we now realize "the spirit" of the dead, feeling that it guides us for the first time to the appreciation of his words and deeds? Now as God, the initial Thought, needed to be revealed to us by means of the Word of God, so the Word needed to be revealed to us by means of the Influence of the Word. Or, to put it more personally, as the Father needed to be revealed by the Son, so the Son needed to be revealed by the Spirit. Those who knew Christ merely in the flesh knew but little of Him, and had little understanding of His words. It was the Spirit of Christ that guided, and still guides, His disciples into the fuller knowledge of the meaning of His past life on earth and His present purposes in heaven.
I own, however, that l have sometimes felt at a loss when I have asked myself; "How is this Spirit a Person? And do I love Him or It? And if Jesus and the Spirit of Jesus are two Persons, then must I also infer two personalities for myself, one for my mortal terrestrial humanity, another for my immortal celestial spirit?" These questions are extremely difficult for me to answer with confidence: yet I feel instinctively that they have a profound and satisfying answer to which I have not yet attained; but I suggest some answer of this kind, "When we endeavour to form a conception of God we ought to put aside the limitations of human individuality. Now we cannot do this while we conceive of God simply as the Father, and still less while we conceive of Him simply as the Son; but we can do it when we conceive of Him as
