being an all-pervasive Power, the source of order and harmony and light, sometimes as a Breath breathing life into all things good and beautiful, sometimes as a Bond, or Law, linking or attracting together all things material and spiritual so as to make up the Kosmos or Order of the Universe. The traditions of the Church have taught us that there has been such a Power, subsisting from the first with the Father and the Eternal Son, in whom the Father and the Son were, and are, united; and by whom the whole human race is bound together in brotherhood to one another and in sonship to the Eternal Father. What is this Being but the Personification of that Power which, in the material world, we call Attraction and in the immaterial, Love? Is it not conceivable that this Being which breathes good thoughts into every human breast should love those whom It inspires? And we—can we love our country, and love Goodness, Purity, Honour, Faith, Hope, and yet must we find it impossible to love this personified Love, this Holy Spirit? But if we love the Spirit of God, and the Spirit loves us, then we can understand how it may be called a Person."
I foresee the answer that might be given to these—I will not call them reasonings, say meditations. "All this is the mere play of fancy: you personify England, Virtue, Goodness, Hope, Faith, and the like; and such personifications are tolerable in poetry; but you do not surely maintain that such personifications have any real existence: in the same way, you may Find a certain conception of the Supreme Being useful for the encouragement of devotion, but you have no right hence to infer that this conception represents an objective reality, much less God Himself." My reply is that in the region of theological contemplation where demonstration, and proof of the ordinary kind, are both impossible, I conceive I "have a right" to do this on the authority of Christ and
