(i. It will not be inferred, as has already been in- timated, that such baptisms are limited to any special times or places or occasions. They may come in the solitary and silent meditation of the closet; but we be- lieve that they are more fre()uently experienced in the social exercises of "the connnunion of saints." They are various in both form and degree, an<i may often be repealed, until the soul at length becomes " full of glory and of God,"
SPIRIT, HOLY
951
SPIRITS IX PRISON
This baptism is neither the same with entire sancti- fication, nor is the latter the invariable result of the experience of the former. Some may has'e, perhaps unwittingly, but not therefore harmlessly, confounded the two under the vague name of " the second bless- ing." This is rather the doorway, the roadwaj-, to that exalted attainment. Multitudes, it must be believed, are walking in its light and peace and joy who are, nevertheless, conscious of numerous spiritual failings, who may even, though not of necessity, be overcome by temptation and fall into momentary — never into de- liberate— sin. But if they abide in the Spirit, they are enabled by divine grace immediately to take hold upon the (ireat Restorer, and to taste anew the " mystic joys of penitence," and to rejoice anew in the power of sav- ing grace. ' All those who thus faithfully hold on to Christ by the Spirit will at length prove com()letely victorious, and will be enabled to shout on earth as well as in heaven their triumph over every inward and out- ward foe. See Spiritual Gifts.
SPIRIT, Grieving or Quenching the, is a phrase that occasionally occurs in Scripture, and is often re- peated in Christian literature.
1. To "quench the Spirit" (1 Thess. v, 19) is a meta- phorical expression easily understood. The Spirit may be quenched (1) by forcing, as it were, that divine agent to withdraw from us, bj- sin, irregularity of manners, van- itj', avarice, negligence, or other crimes contrary to char- ity, truth, peace, and his other gifts and qualifications. (2.) The Spirit might have been quenched by such ac- tions as caused God to take away his supernatural gifts and favors, such as prophecy, the gift of tongues, the gift of healing, etc. For though these gifts were of mere grace, and God might communicate them some- times to doubtful characters, yet he has often granted them to the prayers of the faithful, and has taken them away, to punish their misuse or contempt of them.
2. To " grieve the Spirit" (Eph. iv, 30) may also be taken to refer either to an internal grace, habitual or actual, or to the miraculous gifts with which God fa- vored the primitive Christians. We grieve the Spirit of God by withstanding his holy inspirations, the mo- tions of his grace; or by living in a lukewarm and in- cautious manner; by despising his gifts, or neglecting them ; by abusing his favors, either out of vanity, curi- osity, or indifference. In a contrary sense (2 Tim. i, 6), we stir up the Spirit of God which is in us by the prac- tice of virtue, by our compliance with his inspirations, by fervor in his service, by renewing our gratitude, etc. — Calmet.
SPIRIT, Praying and Preaching by. In the early Church it was customary for the people to pray audibly, and that they might pray in concert the words were dictated to them by the deacon. St. Chrysostom, in his homily (7th, p. 68) on Ronuvis, explaining the words "the Spirit maketh intercession with groanings," etc., saj's that the gift of prayer was then distinguished by the name of the Spirit, and he that had this gift prayed for the whole congregation. But in his own time, he says, the deacons prayed bj' ordinary forms, without any such immediate inspiration. As to preach- ing, all that the fathers pretended to from the assistance of the Spirit was only that ordinary assistance which men may expect from the concurrence of the Spirit with their honest endeavors, as a blessing u|)ou their studies and labors. See Bingham, Christ. Antiq. bk. xiii, ch. vi, § 9; bk. xiv, ch. iv. § 12.
SPIRIT, Procession of. See Procession of the Holy Ghost.
SPIRIT (Holy), Sect of the, a name for the repre- sentatives of a pantheistic movement of the 12th century in France. The party originated with Amalric (q. v.) of Bena, a teacher at Paris. The first germs of this pan- theistic mysticism were probably derived from the writ- ings of the pseudo-Dionysius and of Erigena. Amalric taught that none could be saved who believed not that
he was a member of the body of Christ. Similar views were entertained by David of Dinanto (q. v.) and Si- mon (q. V.) of Tonrnay. These opinions finding their way among the laity, a goldsmith proclaimed the ad- vent of the age of the Holy Spirit, when all positive re- ligion and every outward form of worship should cease and God be all in all. As formerly in Christ, so now in every believer, did (iod become incarnate ; and on this ground the Christian was God in the same sense in which Ciirist hail been. Tliese views were condemned by a synod held at Paris in 1209, the writings of Erige- na were reprobated, and several members of the sect con- signed to the stake. See Kurtz, Church Hist, i, § 108, 2.