historical, but according to the spiritual method of interpretation. 4. Some indeed of our predecessors have observed, that in the New Testament, whenever the Spirit is named without that adjunct which denotes quality, the Holy Spirit is to be understood; as _e.g._ in the expression, “Now the fruit of the Spirit is love, joy, and peace;”[82] and, “Seeing ye began in the Spirit, are ye now made perfect in the flesh?”[83] We are of opinion that this distinction may be observed in the Old Testament also, as when it is said, “He that giveth His Spirit to the people who are upon the earth, and Spirit to them who walk thereon.”[84] For, without doubt, every one who walks upon the earth (_i.e._ earthly and corporeal beings) is a partaker also of the Holy Spirit, receiving it from God. My Hebrew master also used to say that those two seraphim in Isaiah, which are described as having each six wings, and calling to one another, and saying, “Holy, holy, holy is the Lord God of hosts,”[85] were to be understood of the only-begotten Son of God and of the Holy Spirit. And we think that that expression also which occurs in the hymn of Habakkuk, “In the midst either of the two living things, or of the two lives, Thou wilt be known,”[86] ought to be understood of Christ and of the Holy Spirit. For all knowledge of the Father is obtained by revelation of the Son through the Holy Spirit, so that both of these beings which, according to the prophet, are called either “living things” or “lives,” exist as the ground of the knowledge of God the Father. For as it is said of the Son, that “no one knoweth the Father but the Son, and he to whom the Son will reveal Him,”[87] the same also is said by the apostle of the Holy Spirit, when he declares, “God hath revealed them to us by His Holy Spirit; for the Spirit searcheth all things, even the deep things of God;”[88] and again in the Gospel, when the Saviour, speaking of the divine and profounder parts of His teaching, which His disciples were not yet able to receive, thus addresses them: “I have yet many things to say unto you, but ye cannot bear them now; but when the Holy Spirit, the Comforter, is come, He will teach you all things, and will bring all things to your remembrance, whatsoever I have said unto you.”[89] We must understand, therefore, that as the Son, who alone knows the Father, reveals Him to whom He will, so the Holy Spirit, who alone searches the deep things of God, reveals God to whom He will: “For the Spirit bloweth where He listeth.”[90] We are not, however, to suppose that the Spirit derives His knowledge through revelation from the Son. For if the Holy Spirit knows the Father through the Son’s revelation, He passes from a state of ignorance into one of knowledge; but it is alike impious and foolish to confess the Holy Spirit, and yet to ascribe to Him ignorance. For even although something else existed before the Holy Spirit, it was not by