h as were exemplified
in Joseph and in Daniel, are, in the Old Testament, ascribed to the
Spirit of God, and even the rude physical strength of the
simple-natured and sensuous athlete is traced up to the same source.

But again, we see another sphere of the Spirit's working in the
manifestations of it in the experience of the primitive Church. These
are, as we all know, accompanied with miracles, speaking with tongues
and working wonders. The signs of that Spirit in those days were
visible and audible. As I said, when the river first came into its
bed, it came like the tide in Morecambe Bay, breast-high, with a
roar and a rush. But it was quiet after that. In the context we have a
whole series of manifestations of this Divine Spirit, some of them
miraculous and some being natural faculties heightened, but all
concerned with the Church as a society, and being for the benefit of
the community.

But there is another class. If you turn to the Epistle to the
Galatians, you will find a wonderful list there of what the Apostle
calls 'the fruit of the Spirit,' beginning with 'love, joy, peace.'
These are all moral and religious, bearing upon personal experience
and the completeness of the individual character.

Now, let us include all these aspects in our conception of the fruit
of the Spirit's working on men--the secular, if we may use that word,
as exhibited in the Old Testament; the miraculous, as seen in the
first days of the Church; the ecclesiastical, if we may so designate
the endowments mentioned in the context, and the purely personal,
moral, and religious emotions and acts. The plain fact is that
everything in a Christian's life, except his sin, is the
manifestation of that Divine Spirit, from whom all good thoughts,
counsels, and works do proceed. He is the 'Spirit of adoption,' and
whenever in my heart there rises warm and blessed the aspiration
'Abba! Father!' it is not my voice only, but the voice of that Divine
Spirit. He is the Spirit of intercession; and whenever in my soul
there move yearning desires after infinite good, child-like longings
to be knit more closely to Him, that, too, is the voice of God's
Spirit; and our prayers are then 'sweet, indeed, when He the Spirit
gives by which we pray.' In like manner, all the variety of Christian
emotions and experiences is to be traced to the conjoint operation of
that Divine Spirit as the source, and my own spirit as influenced by,
and the organ of, the Spirit