belonging to another world. It
is exactly the opposite. The only _natural_ position for us is when
our {284} flesh is ruled by the spirit. It is an unnatural usurpation
when the spirit is dragged at the chariot-wheels of the flesh, when our
life is dominated by lusts or appetites. That is the very overthrow of
nature. And grace does but restore to us the true order of our being,
when the flesh and all the faculties of our body are again controlled
by the spirit, so that our whole being expresses a spiritual purpose
and obeys a spiritual law. The same external acts are spiritual or
carnal, natural or unnatural, according as they express or do not
express the mind of the Spirit. The same physical facts are the basis
of true married love, and of the wildest licentiousness. In the latter
case they are carnal because they express no spiritual purpose; in the
other case they are spiritual because, consecrated in the family life,
they become the organ and the vehicle of the divine Spirit. God will
be responsible for our whole life, our politics, our commerce, our
marriage, the workings of our intellect, the workings of our emotions,
all the parts of our nature. He will raise our nature up through
death; He will consecrate it to life immortal in the divine city; He
will sanctify it here and now: if only, and in all things, we will
believe that He who made our {285} life is capable of making the best
of it, and show ourselves ready to entrust it to His disposal.

4. We must notice what is implied in this passage about the Holy
Trinity. St. Paul speaks[8] of 'the Spirit of God' (the Father), 'the
Spirit of Christ,' 'Christ,' and then again, the 'Spirit of Him that
raised up Christ,' as if all these expressions were identical; as
elsewhere[9] he prays that the Father will strengthen men by His
Spirit, in order that Christ may dwell in their hearts, and they be
filled with the fullness of God. All which language means that where
the Spirit is, Christ is, and where Christ is, God the Father is. So
in St. John, our Lord speaks of the Holy Spirit as 'another' advocate
who is to come 'in his name' from the Father; and yet adds that in the
Spirit's coming He Himself will come; and with Him the Father--'we will
come[10].' The sacred 'persons' are spoken of as distinct--personally
distinct--and yet as so mutually involved in the action one of another
that the coming of one is the coming of all. So truly is God one in
thre