Thirdly, the accurate consideration of the language in which is expressed the relation of Christ to the Holy Spirit, helped the Church to guard the doctrine of the Trinity from the associations of Tritheism. For the coming of the Holy Spirit is clearly spoken of in Holy Scripture as coincident with and involving the coming of Christ. 'While we are illuminated by the Holy Spirit, it is Christ who illuminates us: when we drink in the Spirit, it is Christ we drink.' The Spirit is distinct from Christ--'another Paraclete'--yet in His coming, Christ comes: in His indwelling is the indwelling of the Father and the Son[290]. How can this be? Because the 'Persons' of the Holy Trinity are not to be thought of as distinct individuals, as three Gods. No doubt in our ordinary language, persons are understood to be separate, and mutually exclusive beings. Even in regard to ourselves deeper reflection shews us that our personalities are very far from being as separate as they appear to be on the surface: and with regard to God, it was only with an expressed apology for the imperfection of human language that the Church spoke of the Divine Three, as Three _Persons_ at all. But 'we have no celestial language,' and the word is the only one which will express what Christ's language implies about Himself, the Father, and the Spirit. Only while we use it, it must be understood to express mutual inclusion, not mutual exclusion. Wherever the Father works, He works essentially and inevitably through the Son and the Spirit; whenever the Son acts, He acts from the Father by the Holy Spirit; whenever the Holy Spirit comes, He brings with Him in His coming the Son and the Father. Thus when an image was necessary to interpret in part the Divine relationships, the Fathers sought it nowhere so much as in the three distinct yet inseparable elements of man's spiritual nature; the triune character of which Plato had already brought into notice, and which is in fact an earthly image, however inadequate, of the Triune God[291]. III. Hitherto nothing has been said about that part of the Holy Spirit's work which is called the inspiration of Scripture. It has been kept to the last because of the great importance of putting it in context with less familiar truths. The Scriptures have, it is a commonplace to say, suffered greatly from being isolated. This is as true whether we are considering them as a source of evidence or as the sphere of inspiration.