Chapter IX: Part I (3)

Had he then that _miraculous_ gift of God, that he might do what any common Christian might have done without it? Why, any person in the congregation might have prayed thus: nay, could not pray otherwise, if he had the _ordinary_ grace of God: “Leaving it to God, whether he should suffer afflictions still, or be delivered from them.” Was it _only_ in the apostolical age, that “the Spirit instructed Christians _thus_ to pray?” Cannot a man pray _thus_, either for himself or others, unless he has the _miraculous_ gift of prayer!――So, according to your Lordship’s judgment, “To pray in such a manner, as in the event to leave the continuance of our sufferings, or our deliverance from them, with a due submission, to the good pleasure of God,” is one of those “_extraordinary_ operations of the Spirit,” which none now pretend to but “modern _enthusiasts_!”

I beseech your Lordship to consider. Can you cooly maintain, that “the praying with a due submission to the will of God,” even in heavy affliction, is a _miraculous gift_? An _extraordinary operation_ of the Holy Ghost? Is _this_ peculiar to the primitive times? Is it what _none_ but _enthusiasts_ now pretend to? If not, then your Lordship’s own account of _praying by the Spirit_ indisputably proves, that this is one of the _ordinary_ privileges of all Christians, to the end of the world.

13. “I go on (your Lordship adds) to another passage of scripture, that has been entirely (page 27.) misapplied by modern _enthusiasts_. 1 Corinthians ii. 4, 5. _And my speech and my preaching were not with enticing words of man’s wisdom, but in the demonstration of the spirit and of power; that your faith should not stand in the wisdom of man, but in the power of |God|._” Page 29.

“It is only necessary to evince, that by _the demonstration of the spirit and power_ is meant the demonstration of the truth of Christianity, that arises from the prophesies of the _Old Testament_, and the _miracles_ of _Christ_ and his _apostles_.” Yes, it is necessary farther to evince, that these words have _no other_ meaning. But first, How will you evince, that they bear this? In order thereto, your Lordship argues thus:

“The former _seems to be_ the demonstration of the Spirit, with regard to the prophetical testimonies of him.――And _the demonstration of power, must signify_ the power of God, exerted in miracles.” (page 30.) “Must;” Why so? That δύναμις often signifies _miraculous power_, is allowed――But what follows? That it _must mean_ so in this place? That still remains to be proved.

Indeed your Lordship says, this “appears from the following verse, in which is assigned the reason for using this method of proving Christianity to be true, viz. _That your faith should not stand in the wisdom of man, but in the power of |God|_. By the power of God therefore must necessarily be understood, the miracles performed by Christ and his apostles.” By the illative particle, _therefore_, this proposition should be an inference from some other: but what other I cannot yet discern. So that, for the present, I can only look upon it, as a fresh instance of begging the question.

“He goes on in the 7th, 10th and following verses, to explain this _demonstration of the spirit and of power_.” But he does not say one syllable therein, either of the _ancient prophecies_, or of _miracles_. Nor will it be easily proved, that he speaks either of one or the other, from the beginning of the chapter to the end.

After transcribing the 13th verse, _which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual_, your Lordship adds, “From which last passage it appears, that the words which the Holy Ghost is said _to teach, must be_ the prophetical revelations of the _Old Testament_, which were discovered to the apostles by the same Spirit.” I cannot apprehend, how this appears. I cannot as yet see any connection at all between the premisses and the conclusion.

Upon the whole, I desire any calm and serious man, to read over this whole chapter; and then he will easily judge, what is the natural meaning of the words in question: and whether (although it be allowed, that they were _peculiarly_ fulfilled in the apostles, yet) they do not manifestly belong, _in a lower sense_, to every true minister of Christ? For what can be more undeniable than this, that _our_ preaching also is vain, unless it be attended with _the power_ of that Spirit, who alone pierceth the heart? And that your hearing is vain, unless the same _power be present to heal_ your soul, and to give you a faith which _standeth not in the wisdom of man, but in the power of |God|_?

14. “Another passage that (your Lordship thinks) has been misapplied by _enthusiasts_, but was really peculiar to the times of the apostles, is 1 John ii. 20. and 27. (page 35.) _Ye have an unction from the Holy One, and ye know all things.――――But the anointing which ye have received of him abideth in you: And ye need not that any man teach you, but as the same anointing teacheth you of all things, and is truth, and is no lie. And even as it hath taught you, ye shall abide in him._” “Here the apostle arms the true Christians ♦against seducers, by an argument drawn from _the unction from the Holy One_, that was _in_ or rather _among_ them: that is, from the _immediate inspiration_ of some of their teachers.” page 37.

♦ “again” replaced with “against”

Here it rests upon your lordship, to prove (as well as affirm) 1. That ἐν should be translated _among_: 2. That this _unction from the Holy One_ means, “The inspiration of some of their teachers.”

The latter your lordship attempts to prove thus: “The inspired teachers of old were set apart for that office, by an extraordinary effusion of the Holy Ghost: Therefore page 38. ♦_The unction from the Holy One_ here, means such an effusion.” I deny the consequence; so the question is still to be proved.

♦ Printer incorrectly started a new paragraph here.

Your lordship’s second argument is drawn from the 26th verse of the 14th chapter of St. _John_’s gospel,

Proposed in form, it will stand thus:

“If those words, _He shall teach you all things_, relate only to a _miraculous_ gift of the Holy Ghost, then these words, _The same anointing teacheth you of all things_, relate to the _miraculous_ gift:

“But those words relate only to a _miraculous_ gift:

“Therefore these relate to the same.”

I conceive, it will not be very easy to make good the consequence in the first proposition. But I deny the minor also: the contradictory whereto, I trust, has appeared to be true.

I grant indeed, that these words were more _eminently_ fulfilled, in the age of the apostles. But this is altogether consistent with their belonging _in a lower sense_, to all Christians in all ages: Seeing they have all need of _an unction from the Holy One_, a supernatural assistance from the Holy Ghost, that they may know in the due use of all proper means, _all things_ needful for their souls health. Therefore it is no _enthusiasm_, to teach that _the unction from the Holy One_, belongs to all Christians in all ages.

15. There is one topic of your lordship’s yet untouched; that is authority: One you have very frequently made use of, and wherein, probably, the generality of readers suppose your lordship’s great strength lies. And indeed when your lordship first mentioned, (page 11.) “The general sense of the primitive church,” I presumed you would have produced so numerous authorities, that I should not easily be able to consult them all. But I soon found my mistake; your lordship naming only _Chrysostom_, _Jerome_, _Origen_, and _Athanasius_.

However, though these four can no more be termed the primitive church, than the church universal, yet I consent to abide by their suffrage. Nay, I will go a step farther still. If any two of these affirm, that those seven texts belong _only to the apostolical age_, and _not to the Christians of succeeding times_, I will give up the whole cause.

But let it be observed: If they should affirm, that these _primarily_ belong to the _♦Christians of the apostolical_ age, that does not prove the point, because they may in a secondary sense belong to _others_ notwithstanding: Nor does any of them speak home to the question, unless he maintain in express terms, that these texts refer _only_ to the _miraculous_ gifts of the Spirit, and _not at all_ to the state of _ordinary_ Christians.

♦ “Christans” replaced with “Christians”

16. Concerning those three texts, _John xiv. verse 16._ and the 26. and _John xvi. verse 13._ “I could easily add (says your lordship,¹) the authorities of _Chrysostom_ and the other antient commentators.” St. _Chrysostom_’s authority I will consider now, and that of the others, when they are produced.

¹ Page 15.

It is granted, that he interprets not only _John xvi. 13._ but also both the passages in the 14th chapter, as primarily belonging to the apostles. Yet part of his comment on the 26th verse, is as follows.

“Such is that grace (of _the Comforter_) that if it finds sadness it takes it away; if evil desire, it consumes it. It casts out fear, and suffers him that receives it to be a man no longer, but translates him, as it were, into heaven. Hence _none of them counted any thing his own_, but _continued in prayer, with gladness and singleness of heart_. For this _chiefly_ is there need of the Holy Ghost. For the fruit of the Spirit is joy, peace, faith, meekness. Indeed spiritual men often grieve; but that grief is sweeter than joy. For whatever is of the Spirit, is the greatest gain, as whatever is of the world, is the greatest loss. Let us therefore in keeping the commandments” (according to our Lord’s exhortation, verse 15.) “secure the unconquerable assistance of the Spirit, and we shall be nothing inferior to angels.”

St. _Chrysostom_ here, after he had shewn, that the promise of the Comforter primarily belonged to the apostles: And who ever questioned it? undeniably teaches, That in a secondary sense, it belongs to all Christians: To all _spiritual men_, all who _keep the commandments_. I appeal therefore to all mankind, whether his authority, touching the promise of our Lord in those texts, does not overthrow the proposition it was cited to prove?

Although your lordship names no other author here, yet page 42. you say, “The assigned sense of these passages was confirmed by the authority of _Origen_.” It is needful therefore to add, what occurs in his works, with regard to the present question.

He occasionally mentions this promise of our Lord, in four several places. But it is in one only that he speaks pertinently to the point in hand, (Volume II. page 403. Edition Benedictine.) where his words are these:

_When the Spirit of truth is come, he will guide you into all truth, and he will teach you all things._ “The sum of all good things consists in this, that a man be found worthy to receive the grace of the Holy Ghost. Otherwise, nothing will be accounted perfect in him, who hath not the Holy Spirit.”

Do these words confirm that “sense of those passages that your lordship had assigned?” Rather do they not utterly overturn it? And prove, (as above) that although this promise of our Lord, _primarily_ belongs to the apostles, yet in the _secondary_ sense, it belongs (according to _Origen_’s judgment) to all Christians in all ages?

17. The fourth text mentioned as belonging to the first Christians only, is _Romans viii. 15, 16:_ and page 26. it is said, “This interpretation is confirmed by the authority of the most eminent fathers.” The reader is particularly referred to _Origen_ and _Jerom in locum_. But here seems to be a mistake of the name. _Jerom in locum_ should mean, _Jerom_ upon the place, upon _Romans viii. 15, 16._ But I cannot perceive that there is one word upon that place, in all St. _Jerom_’s works.

Nor indeed has _Origen_ commented upon it any more than _Jerom_. But he occasionally mentions it in these words:

“He is a babe who is fed with milk――but if he seeks the things that are above――without doubt he will be of the number of those, who _receive not the Spirit of bondage again unto fear, but the spirit of adoption_, through whom they _cry, Abba Father_.” Volume I. page 79.

Again, “The fulness of time is come――when they who are willing, receive the adoption, as _Paul_ teaches in these words, _Ye have not received the Spirit of bondage again unto fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father!_ And it is written in the gospel according to St. _John_, _To as many as received him, to them gave he power to become the sons of |God|, even to them that believe in his name._” Volume I. page 231, 232.

Yet again, “Every one that is born of God, and doth not commit sin, by his very actions saith, Our Father which art in heaven, _the Spirit itself bearing witness with their spirit, that they are the children of |God|._” ibid.

According to _Origen_ therefore, this _testimony of the Spirit_, is not any _publick_ testimony by _miracles_, peculiar to the first times, but an _inward_ testimony, belonging in common to all that are _born of_ God. And consequently the authority of _Origen_ does not “confirm that interpretation” neither; but absolutely destroys it.

18. The last authority your Lordship appeals to on this text is, “that of the great _John Chrysostom_, who reckons the _testimony of the spirit_ of adoption by which we cry Abba, Father! among the _miraculous_ gifts of the Spirit.” “I rather chuse (your Lordship adds, page 26.) to refer you to the words of St. _Chrysostom_, than to transcribe them here, as having almost translated them in the present account of the _testimony of the Spirit_.”

However, I believe it will not be labour lost to transcribe a few of those words.

It is his comment on the 14th verse, that he first mentions, St. _Paul_’s comparison between a _Jew_ and a _Christian_. How fairly your Lordship has represented this, let every reader judge.

_As many as are led by the Spirit of |God|, they are the sons of |God|._――“Whereas the same title had been given of old to the _Jews_ also,――he shews in the sequel, how great a difference there is, between that honour and this. For though, says he, the titles are the same, yet the things are not. And he plainly proves it, by comparing both what they had received, and what they looked for. And first he shews what they had received, viz. _A Spirit of bondage_. Therefore he adds, _Ye have not received the Spirit of bondage again unto fear: but ye have received the Spirit of adoption_. What means _the spirit of fear_?――*Observe their whole life, and you will know clearly. For punishments were at their heels, and much fear was on every side, and before their face.――But with us it is not so. For our mind and conscience are cleansed, so that we do all things well, not for fear of present punishment, but through our love of God, and an habit of virtue. They therefore, though they were called sons, yet were as slaves; but we, being made free, have received the adoption, and look not for a land of milk and honey, but for heaven.”

*“He brings also another proof, that _we have the Spirit of adoption, by which_, says he, _we cry, Abba, Father_.――This is the first word we utter μετὰ τὰς θαυμαστάς ὠδῖνας ἐκείνας, καὶ τὸν ξένον παράδοξον λοχευμάτων νόμον: after those amazing throes (or birth-pangs) and that strange and wonderful manner of bringing forth.”

“He brings yet another proof of the superiority of those who had _this Spirit of adoption. The Spirit itself beareth witness with our spirit that we are the children of |God|._ I prove this, says he, not only from the voice itself, but also from the cause whence that voice proceeds. For the Spirit suggests the words while we thus speak, which he hath elsewhere exprest more plainly, God _hath sent forth the Spirit of his Son into our hearts, crying, Abba, Father_! But what is, _The Spirit beareth witness with our spirit_? He means, the paraclete by the gift given unto us.” (But that this was an _extraordinary_ gift, we have no intimation at all, neither before nor after) *“And when _the Spirit beareth witness_, what doubt is left? If a man or an angel spake, some might doubt. But when the Most High beareth witness to us, who can doubt any longer?”

Now let any reasonable man judge how far your Lordship has “translated the words of St. _Chrysostom_? And whether he reckons the testimony of the Spirit among the _miraculous_ gifts of the Holy Ghost?” Or among those _ordinary_ gifts of the Spirit of Christ, which if a man have not, he is none of his?

19. The fifth text your Lordship quotes, as describing a _miraculous_ gift of the Spirit, is _1 Corinthians xiv. 15._ To prove which, you comment on the 8th chapter to the _Romans_, particularly the 26th verse: and here again it is said, “That the interpretation assigned, is confirmed by several of the most eminent fathers, more especially the great _John Chrysostom_, as well as by _Origen_ and _Jerome upon the place_.”

I cannot find St. _Jerome_ to have writ one line _upon the place_. And it is obvious, that St. _Chrysostom_ supposes, the whole context from the 17th to the 25th verse, to relate to all Christians in all ages. How this can be said to “confirm the interpretation assigned,” I cannot conjecture. Nay, it is remarkable, that he expounds the former part of the 26th verse, as describing the _ordinary_ privilege of all Christians. Thus far, therefore, he does not confirm, but overthrow “the interpretation before assigned.” But in the middle of the verse he breaks off, and expounds the latter part, as describing one of the _miraculous_ gifts.

Yet I must do the justice to this venerable man to observe, he does not suppose that a _miraculous_ gift was given, only that the inspired might do what any _ordinary_ Christian might have done without it. (This interpretation, even of the latter part of the verse, he does in no wise confirm.) But that he might ask in every particular circumstance, the determinate thing which it was the will of God to give.

20. The third father by whom it is said this interpretation is confirmed is _Origen_. The first passage of his, which relates to _Romans viii. 26._ runs thus: (volume I. page 199.)

“_Paul_ perceiving how far he was, after all these things, from knowing to pray for what he ought, as he ought,” says, _We know not what we should pray for as we ought_. But he adds, whence, what is wanting may be had by one who indeed does not know, but labours to be found worthy of having the defect supplied. For he says _Likewise the Spirit also helpeth our infirmities._ “_For we know not what we should pray for as we ought. But the Spirit itself maketh intercession for us, with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the spirit; because he maketh intercession for the saints, according to the will of |God|._ The Spirit which crieth Abba, Father, in the hearts of the saints, knowing well our groanings in this tabernacle, _maketh intercession for us to |God|, with groanings which cannot be uttered_. To the same effect is that scripture, _1 Corinthians xiv. 15._ _I will pray with the Spirit, I will pray with the understanding also._ For our understanding (or mind ♦ὁ νοῦς) cannot pray, if the Spirit do not pray before it, and the understanding, as it were, listen to it.”

♦ “ὀ νοῦς” replaced with “ὁ νοῦς”

*Again (Volume II. page 146.) “I would know, how the saints cry to God without a voice. The apostle shews, God _hath sent forth the Spirit of his son into our hearts, crying, Abba, Father_! And he adds, _the Spirit itself maketh intercession for us, with groanings which cannot be uttered_. And again, _he that searcheth the hearts, knoweth what is the mind of the spirit, because he maketh intercession for the saints, according to the will of |God|._ Thus therefore, the Spirit making intercession for us with God, the cry of the saints is heard without a voice.”

Once more in his Homily on _Joshua_, (volume II. page 419.)

“Jesus, our Lord, doth not forsake us; but although when we would pray, _we know not what to pray for as we ought_, yet _the Spirit itself maketh intercession for us with groanings which cannot be uttered_. Now the Lord is that Spirit: The Spirit assists our prayers, and offers them to God with groanings which we cannot express in words.”

I believe all rational men will observe from hence, that _Origen_ is so far from confirming, that he quite overturns your Lordship’s interpretation of the 16th as well as the 26th verse of this chapter: seeing, in his judgment, both _that testimony of the spirit and this prayer_ belong to all Christians in all ages.

21. The sixth scripture which your Lordship has undertaken to shew, “relates only to the apostolical times,” is _1 Corinthians ii. 4, 5._ And “this interpretation also, (it is said) is confirmed by the authority of _Chrysostom_, _Origen_, and other ancient writers.” (page 33) With those other “antient writers” I have no concern yet. St. _Chrysostom_ so far confirms this interpretation, as to explain that whole phrase _the demonstration of the spirit and of power_, of “the power of the Spirit shewn by miracles.” But he says not one word, of any “proof of the Christian religion, arising from the types and prophecies of the old Testament.”

_Origen_ has these words (Volume I. page 321.)

“Our word has a certain peculiar demonstration, more divine than the Grecian, logical demonstration. This the apostle terms, _The demonstration of the Spirit and of power_: of the Spirit because of the prophecies, sufficient to convince any one, especially of the things that relate to Christ; of power, because of the miraculous powers, some footsteps of which still remain.”

Hence we may doubtless infer, ♦that _Origen_ judged this text to relate, in its _primary_ sense to the apostles: but can we thence infer, that he did not judge it to belong, _in a lower sense_, to all true ministers of Christ?

♦ “thas” replaced with “that”

Let us hear him speaking for himself in the same treatise (page 377.)

“_And my speech and my preaching were not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of |God|._ *Those who hear the word preached _with power_, are themselves filled _with power_,” (_N. B._ Not the power of working miracles) which they _demonstrate_ both in their disposition, and in their life, and in their striving for the truth unto death. But some although they profess to believe, have not this _power_ of God in them, but are empty thereof.”

(Did _Origen_ then believe, that _the power_ mentioned in this text, belonged _only_ to the apostolical age?)

“See the force of the word, conquering believers by a persuasiveness attended with the power of God! I speak this to shew the meaning of him that said, _And my speech and my preaching were not with the enticing words of man’s wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of |God|._ This divine saying means, that what is spoken is not sufficient of itself (although it be true and most worthy to be believed) to pierce a man’s soul, if there be not also a certain _power from_ God given to the speaker, and grace bloom upon what is spoken, and this grace cannot be but from God.”

After observing, that this is the very passage which your Lordship mentions at the close of the other (but does not cite) I desire every unprejudiced person to judge, whether _Origen_ does not clearly determine, that _the power_, spoken of in this text, is in some measure given to all true ministers in all ages?

22. The last scripture which your Lordship affirms “to be peculiar to the times of the apostles,” is that in the first epistle of St. _John_, concerning _the unction of the Holy One_.

To confirm this interpretation, we are referred to the authority of _Origen_ and _Chrysostom_, on the parallel passages in St. _John_’s gospel,” (page 42.)

But it has appeared, that both these fathers suppose those passages to belong to all Christians. And consequently their authority (if these are parallel passages) stands full against this interpretation.

Your Lordship subjoins, “I shall here only add that of the great _Athanasius_, who (in his epistle to _Serapion_) interprets _The unction from the Holy One_, not _merely_ of divine grace, but of the _extraordinary_ gifts of the Holy Spirit.”

Nay, it is enough, if he interprets it _at all_ of _ordinary grace_, such as is common to all Christians.

And this your Lordship allows he does. But I cannot allow that he interprets it of any thing else. I cannot perceive, that he interprets it _at all_, “of the _extraordinary_ gifts of the Holy Spirit.”

His words are, “The Holy Spirit is called, and is, the unction and the seal. For _John_ writes, _The anointing which ye have received of him, abideth in you; and ye need not that any man should teach you, but as his anointing_, his Spirit, _teacheth you of all things_. Again, it is written in the prophet _Isaiah_, _The Spirit of the |Lord| is upon me, because he hath anointed me_. And _Paul_ writes thus; _In whom also ye were sealed_. And again, _Grieve not the Holy Spirit of |God|, whereby ye are sealed unto the day of redemption_. This anointing is the breath of the Son, so that he who hath the Spirit may say, _We are the sweet-smelling savour of |Christ|_. Because we are partakers of the Holy Spirit, we have the Son: And having the Son, we have _the |Spirit|, crying in our hearts, Abba, Father_.”

And so, in his oration against the _Arians_.

*“_He sendeth the |Spirit| of his |Son| into our hearts, crying, Abba, Father._ His Son in us, invoking the Father, makes him to be called our Father. Certainly God cannot be called their Father, who have not the Son in their hearts.”

Is it not easy to be observed here, 1. That _Athanasius_ makes _that testimony of the_ Spirit common to all the children of God: 2. That he joins _the anointing of the Holy One_, with that seal of the Spirit wherewith all that _persevere_ are _sealed to the day of redemption_: And 3. That he does not, throughout this passage, speak of the _extraordinary gifts_ at all?

Therefore, upon the whole, the sense of the primitive church, so far as it can be gathered from the authors above cited, is, That “although some of the scriptures _primarily_ refer, to those _extraordinary_ gifts of the Spirit, which were given to the apostles, and a few other persons in the apostolical age: yet they refer also, in a _secondary_ sense, to those _ordinary_ operations of the Holy Spirit, which all the children of God do and will experience, even to the end of the world.”

23. What I mean by _The ordinary operations of the Holy Ghost_, I sum up in the words of a modern writer:

“Sanctification being opposed to our corruption, and answering fully to the latitude thereof, whatsoever of holiness and perfection is wanting in our nature, must be supplied by the Spirit of God. Wherefore being by nature we are totally void of all saving truth, and under an impossibility of knowing the will of God; this _Spirit searcheth all things, yea, even the deep things of |God|_, and _revealeth_ them unto the sons of men, so that thereby the darkness of their understanding is expelled, and they are enlightened with the knowledge of God. The same Spirit which _revealeth_ the object of faith generally to the universal church, doth also illuminate the understanding of such as believe, that they may receive the truth. For _faith is the gift of |God|_, not only in the object, but also in the act. And this gift is a gift of the Holy Ghost working within us――And as the increase of perfection, so the original of faith is from the Spirit of God, by an internal illumination of the soul.”

“The second part of the office of the Holy Ghost is, the renewing of man in all the parts and faculties of his soul. For our natural corruption consisting in an aversion of our wills, and a depravation of our affections, and inclination of them to the will of God, is wrought within us by the Spirit of God.”

“The third part of this office is, To lead, direct and govern us in our actions and conversations. _If we live in the Spirit_, quickened by his renovation, we must also _walk in the Spirit_, following his direction, led by his manuduction. We are also animated and acted by the Spirit of God, who giveth _both to will and to do_: And _as many as are_ thus _led by the Spirit of |God|, are the sons of |God|_.¹ Moreover, that this direction may prove more effectual, we are guided in our prayers by the same Spirit: according to the promise, _I will pour upon the house of |David|, and upon the inhabitants of |Jerusalem|, the spirit of grace and supplication_. (Zechariah xii. 10.) Whereas then _this is the confidence which we have in him, that if we ask any thing according to his will, he heareth us_: and whereas _we know not what we should pray for as we ought_, _the |Spirit| itself maketh intercession for us with groanings which cannot be uttered_²: And _he that searcheth the hearts, knoweth what is the mind of the spirit, because he maketh intercession for the saints, according to the will of |God|_.³ From which intercession” (made for all true Christians) “he hath the name of the _Paraclete_ given him by Christ, who said, _I will pray the Father, and he will give you another Paraclete_.⁴ For _if any man sin, we have a Paraclete with the Father, |Jesus Christ| the righteous_, saith St. _John_: _Who maketh intercession for us_, saith St. _Paul_, (Romans viii. 34.) And we have _another Paraclete_⁵, saith our Saviour: _Which also maketh intercession for us_⁶, saith St. _Paul_. A _Paraclete_ then, in the notion of the scriptures, is an intercessor.”

¹ Romans viii. 14.

² Verse 26.

³ Verse 26.

⁴ John xiv. 16, 26.

⁵ John xiv. 16.

⁶ Romans viii. 27.

“It is also the office of the Holy Ghost, to _assure us of the adoption of sons_, to create in us a sense of the paternal love of God towards us, to give us an earnest of our everlasting inheritance. _The love of |God| shed abroad in our hearts, by the Holy Ghost which is given unto us_. For _as many as are led by the |Spirit| of |God|, they are the sons of |God|. And because we are sons, |God| hath sent forth the Spirit of his Son into our hearts, crying, Abba, Father. For we have not received the spirit of bondage again to fear, but we have received the spirit of adoption, whereby we cry, Abba, Father: the Spirit itself bearing witness with our spirit, that we are the children of |God|._¹”

¹ Verses 15, 16.

“As therefore we are born again by the Spirit, and receive from him our regeneration, so we are also by the same Spirit _assured of our adoption_. Because being _sons we are also heirs, heirs of |God|, and joint-heirs with |Christ|_, by the same Spirit we have the _pledge_, or rather the _earnest of our inheritance. For he which establisheth us in |Christ|, and hath anointed us is |God|; who hath also sealed us, and hath given us the earnest of his Spirit in our hearts_: So that _we are sealed with that Holy Spirit of promise, which is the earnest of our inheritance_. The Spirit of God, as given unto us in this life, is to be looked upon as an earnest, being part of that reward which is promised, and, upon performance of the covenant which God hath made with us, certainly to be received.”

Your Lordship observed, that “the interpretation of those passages, which relate to the _Unction from the Holy One_, depends on the sense of those other passages of holy scripture, particularly, those in St. _John_’s gospel.” Now if so, then these words fix the sense of six out of the seven texts in question: and every one of them, in the judgment of this writer, describes the _ordinary gifts_ bestowed on all Christians.

It now rests with your Lordship, to take your choice; either to condemn or to acquit both. Either your Lordship must condemn Bishop _Pearson_ for an _enthusiast_, (a man no ways inferior to Bishop _Chrysostom_:) or you must acquit me: for I have his express authority on my side, concerning every text which I affirm to belong to all Christians.

24. But I have greater authority than his, and such as I reverence, only less than that of the oracles of God. I mean, that of our own church. I shall close this head, by setting down what occurs in her authentic records, concerning either our _receiving the Holy Ghost_, or his _ordinary_ operations in all true Christians.

In her daily service, she teaches us all to _beseech_ God, _to grant us his Holy Spirit, that those things may please him which we do at this present, and that the rest of our life may be pure and holy_: To pray for _our Sovereign Lord the King_, that God would _replenish him with the grace of his Holy Spirit_; for _all the Royal Family_, that they may be _endued with his Holy Spirit_, and _enriched with his heavenly grace_: for all the clergy and people, that he would _send down upon them the healthful Spirit of his grace_: for _the Catholick Church_, that _it may be guided and governed by his good Spirit_: and for all therein who at any time _make_ their _common supplication unto_ him, that _the fellowship_ or communication _of the Holy Ghost may be with them all evermore_.

Her collects are full of petitions to the same effect: “Grant that we may daily be renewed by thy Holy Spirit.¹――――Grant that in all our sufferings here, for the testimony of thy truth, we may by faith behold the glory that shall be revealed, and _being filled with the Holy Ghost_, may love and bless our persecutors.² Send thy Holy Ghost and pour into our hearts that most excellent gift of charity.³ O Lord, from whom all good things do come, grant to us thy humble servants, that by thy _holy inspiration_ we may think those things that are good, and by thy merciful guidance may perform the same.⁴ Grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort.⁵ (_N. B._ The church here teaches all Christians to claim _the Comforter_, in virtue of the promise made _John xiv._) Grant us, Lord, we beseech thee, the Spirit, to think and do always such things as be rightful.⁶ O God, forasmuch as without thee, we are not able to please thee, merciful grant that thy Holy Spirit, may in all things direct and rule our hearts.⁷ Cleanse the thoughts of our hearts by _the inspiration of thy Holy Spirit_, that we may perfectly love thee, and worthily magnify thy holy name.⁸”

¹ _Collect for Christmas-Day._

² _St. Stephen’s Day._

³ _Quinquagesima Sunday._

⁴ _5th Sunday after Easter._

⁵ _Sunday after Ascension Day._

⁶ _9th Sunday after Trinity._

⁷ _19th Sunday after Trinity._

⁸ _Communion Office._

“Give thy Holy Spirit to this infant (or this person) that he may be born again.――Give thy Holy Spirit to these persons (_N. B._ already baptized) that they may continue thy servants.”

“Almighty God, who hast vouchsafed to regenerate these persons by water and the Holy Ghost――Strengthen them with the Holy Ghost the Comforter, and daily increase in them the manifold gifts of thy grace.” _Office of Confirmation._

From these passages it may sufficiently appear, for what purposes every Christian, according to the doctrine of the church of _England_, does now _receive the Holy Ghost_. But this will be still more clear from those that follow: wherein the reader may likewise observe, a plain, rational sense of God’s _revealing_ himself to us, of the _inspiration_ of the Holy Ghost, and of a believer’s _feeling_ in himself _the mighty working_ of the Spirit of Christ.

25. “God gave them of old grace to be his children, as he doth us now. But now, by the coming of our Saviour Christ, _we have received_ more abundantly _the_ Spirit _of_ God in our hearts.” _Homily on Faith._