name, but to fulfill a name already predetermined for him. In like manner was the Holy Ghost named by our Lord before his advent into the world: "But when the Paraclete is come, whom I w

in the actual life and history of the Spirit. The name is the person himself, and only as we know the person can we interpret his name. Why {36} attempt then to translate this word any more than we do the name of Jesus? We might well transfer it into our English version, leaving the history of the church from the Acts of the Apostles to the experience of the latest saint to fill into it the great

the disciples of Christ at the time when the Spirit was given. They had lost the visible presence of their Lord. The sorrow of his removal from them through the cross and the sepulchre had after three days been turned into joy by his resurrection. But now another separation had come, in his departure to the Father after t

rsonality of the Holy Ghost is so unnatural in the light of Christ's last discourse that we studiously avoid it. Let us treat the question, therefore, from the point of view of Christ's own words, and try to put ourselves under the impression which they make upon us. To state the matter as simply and familiarly as possible: Jesus is about to vacate his office on earth as teacher and prophet; but before doing so he would introduce us to his successor. As in a complex problem we seek to de

but he also puts him on the same plane with himself. For there is no parity or even comparison between a person and an influence. If the promised visitor were to be only an impersonal emanation from God, i

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t, for so the connection plainly indicates. And yet almost in the same breath he says: "The Comforter whom I will send unto you" (John 14: 26). Thus our Lord makes the same event to be at once his coming and his sending; and he

e shall not speak of himself; but whatsoever he shall hear that shall he speak. He

municating and applying the work of Christ to human hearts? If he convinces of sin it is by exhibiting the {40} gracious redemptive work of the Saviour and showing men their guilt in not believing on him. If he witnesses to the penitent of his acceptance it is by testifying of the atoning blood of Jesus in which that acceptance is grounded; if he regenerates and sanctif

affirmed in the following text: "Nevertheless I tell you the truth. It is expedient for you that I go away: for if I go not away the Comforter will not come unto you; but if I depart I will send him unto you" (John 16: 7). If the Spirit is simply the measure

y native country I have become heir to an immense estate. If you will only submit cheerfully to my leaving you and crossing the sea, and entering into my inheritance, I will send you back a thousand times more than you could have by my remaining with you." Only in the instance we are considering, Christ is the "testator" as well as the heir. By his death the inheritance becomes available, and when he had ascended into heaven he sent down the Holy Spirit to distribute the estate among those who were joint heirs with him. What this estate is, may be best summarized in two beautiful expressions of frequent recurrence in the {42} ep

ith, where I shall be greater than I now am, that is, to the Father, and it is better that I shall pass out of this obscurity and weakness into the power and glory in which the Father is." In the light of this interpretation the meaning of our Lord's words above quoted does not seem difficult. The Paraclete was to communicate Christ to his church,-his life, his power, his riches, his glory. In his exaltation all these were to be very greatly increased. "All things that the Father hath are mine" (John 16: 15), he says. And though he had for a time voluntarily disinherited himself of his heavenly possessions, he is now to be repossessed of them. "Therefore said I, that he shall take of mine and shall show it unto you" (16: 15). Christ at God's right hand will have more to give than while on earth; therefore the church will have more to receive through the Paraclete than through the visible Christ. What obvious significance then do the following sayings from this farewell sermon of Jesus have: "Verily {44} verily, I say unto you, He that believeth on me the works that I do shall he do also; greater works than these shall he do; because I go unto the Father" (John 14: 12). The earthly Christ i

lated law, but this fact was not attested until the grave gave back the certificate of discharge in his released and risen body. By his resurrection he was "declared to be the Son of God in power, according to the Spirit of holiness" (Rom. 1: 4). But the fact was not fully verified till God had "set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named" (Eph. 1: 20, 2l). Now in his consummated glory he is prepared to be "made wisdom, and righteousness, and sanctification, and redempti

fully communicated to the disciples of Christ. But this is not all. The "because I go to the Father" still gives the key to our Lord's meaning. "But what things {47} soever he shall hear, these shall he speak, and he shall declare unto you things to come" (John 16: 13, R. V.). Very wonderful is this hint of the mutual converse of the Godhead, so that the Paraclete is described as listening while he leads, as having an ear in heaven attentive to the converse of the Father and the glorified Son, while he extends an unseen guidance to the flock on earth, communicating to them what he has heard from the Father and the Son. And we may reverently ask, Has not the glorified Christ more of knowledge an

f this prophecy? And one characteristic feature of this book is its chronological predictions concerning the time of the end, its mystical dates, which have led many sober searchers of the word of God to inquire diligently "what and what manner of time" the Spirit did signify in giving us these way-marks in the wilderness. This being so, we may ask: If we are not irreverent in concluding with many devout expositors that our Saviour meant what he said in declaring that he did "not yet" know the time of his advent, are we presumptuous in taking literally the opening words of the Apocalypse?: "The Revelation

: In the Paraclete, Christ comes spiritually and invisibly; in the Parousia, he comes bodily and gloriously. The advent of the Paraclete is really conditioned on the Saviour's personal departure from his people: "If I go not away the Paraclete will not come to you" (John 16: 7). {50} The Parousia, on the other hand, is only realized in his personal return to his people: "For what is our hope or joy or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?" (1 Thess. 2: 19.) The Paraclete attends the church in the days of her humiliation; the Parousia introduces the church into the day of her glory. In the Paraclete, Christ came to dwell with the church on earth: "I will not leave you orphans; I will come to you" (John 14: 18). In the Parousia, Christ comes

16:2) with the meaning of "Comforter," and the term par

He speaks (Acts 1: 16); he works miracles (Acts 2: 4; 8: 39); he sets ministers over churches (Acts 20: 28); he commands and forbids (Acts 8: 29; 11: 12; 13: 2; 16: 6

er, how canst thou draw thy preaching out of thyself-out

Christ it is not said, "Receive ye the Holy Ghost"-the articl

cross and the grave! Thus will the Holy Spirit convince the wor

than neither; it is not yet the S

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