according, in this respect, with a previous teach

he that eateth

ing: "As I live by the Father, so Me, the same also shall live by Me." Hence the answer to St. Jude affirms good works, obedience to God's law, as both the criterion and the fruit of love, and shows the united action of the Son and the Father upon the soul of man. "Jesus answered and said to him: If any one love Me, he will keep My word, and My Father will love him, and We will come to him, and will make Our abode with him. He that loveth Me not keepeth not My words. And the word which you have heard is not Mine, but the Father's who sent Me."

But a further question He answered without their asking it: What is to take the place of His visible presence after His departure? How shall His teaching be maintained as a living voice, exerting all its present spell upon their hearts? The answer is the constant presence of God the Holy Ghost in the Church, constantly teaching and guiding men both as individuals and as nations. "These things have I spoken to you, abiding with you. But the Paraclete, the Holy Ghost, whom the Father will send in My name, He will teach you all things, and bring all things to your mind whatsoever I shall have said to you."

Then our Saviour gave the Apostles some very comforting words in view of His departure from them: "My peace I leave with you, My peace I give unto you; not as the world giveth do I give unto you. Let not your heart be troubled, nor let it be afraid. You have heard that I said to you: I gc away, and I come unto you. If you loved Me, you would be glad because I go to the Father; for the Father is greater than I." This He said as man, and as indicating the blissful lot of His human soul in the bosom of God the Father.

He then renewed His farewell, giving it the form of a prophecy: "And now I have told you before it come to pass, that when it shall come to pass, you may believe. I will not now speak many things with you. For the prince of this world cometh, and in Me he hath not anything. But that the world may know that I love the Father, and as the Father hath given Me commandment, so do I. Arise, let us go hence."

It is plain that He means by "the world" that unregenerate mass of mankind everywhere surrounding the faithful children of God, as well as the smaller number of men and women of earthly ends and purposes scattered among the faithful themselves in all ages, very often more powerful than they. These are called "the world," and "the worldly," and "the worldly. minded," because they make the life in this world the chief end of their striving. They live for men's approval rather than for God's, for the present and visible joys of life rather than for those that are future and invisible. Upon these the heart of Jesus is bent, indeed, for their salvation; but against their influence and their maxims He incessantly sets His own influence and the maxims of His Gospel, which distinctly prefer the invisible and future and eternal good to the present and fleeting good of this world.

In this discourse the soul of Jesus reaches upwards and brings down to His Apostles a doctrine above any hitherto imparted. It is the doctrine of union with God-He is expounding the Way, the Truth, and the Life of oneness with the Deity. Intimate, indwelling union, is the boon He offers. The doctrine which expresses it is the Unity and Trinity of God. God the Father, God the Son, God the Holy Ghost, one God, made known to us by this wisdom as God our Father, God our Brother, God the Spouse of our souls.

Another treasure in this discourse is the doctrine of the Holy Ghost. Jesus teaches that He is distinct from the Father and the Son, since the Son is to ask for Him and the Father is to send Him; He is personal God because He is to be master and teacher in Jesus' stead. He is the power of God in the souls of men, as Jesus was the power of God in the visible lives of men. That Jesus and the Holy Ghost are of one substance with each other and the Father, and also that each of the Three is of distinct personality, is the plain doctrine herein affirmed. Finally the interior life is placed first and highest among the relations between God and man. The privilege of intimately knowing and consciously enjoying Jesus and His Eternal Father is granted not only to the Apostles, but to the souls of all regenerate men -to all whom the Father and Son shall love; and this divine privilege, this heavenly "partaking of the divine nature," is brought into actuality by the coming of the Holy Ghost, and maintained by his indwelling. He is the unifying principle of the Godhead, as the Son is the filiating principle, and the Father the originating principle.