V.

reproved either by you or any other. But whatever you do, let it be done in love, in patience, in meekness of wisdom.

V.

1. With regard to the Author of faith and salvation, abundance of objections have been made; it being a current opinion, that Christians are not now to receive the Holy Ghost.

Accordingly, whenever we speak of the Spirit of God, of his operations on the souls of men, of his revealing unto us the things of God, or inspiring us with good desires or tempers; whenever we mention the feeling his mighty power “working in us” according to his good pleasure; the general answer we have to expect is, “This is rank enthusiasm. So it was with the Apostles and first Christians. But only enthusiasts pretend to this now.” Thus all the Scriptures, abundance of which might be produced, are set aside at one stroke. And whoever cites them, as belonging to all Christians, is set down for an enthusiast.

The first tract I have seen wrote expressly on this head, is remarkably entitled, “The Operations of the Holy Spirit imperceptible; and how Men may know when they are under the Guidance and Influence of the Spirit.” You begin: “As we have some among us who pretend to a more than ordinary guidance by the Spirit,” (indeed I do not; I pretend to no other guidance than is ordinarily given to all Christians,) “it may not be improper to discourse on the operations of God’s Holy Spirit. “To this end be thou pleased, O gracious Fountain of Truth, to assist me with thy heavenly direction, in speaking of thee.” Alas, Sir, what need have you to speak any more? You have already granted all I desire, viz., that we may all now enjoy, and know that we do enjoy, the heavenly direction of God’s Spirit.

However, you go on, and observe that the extraordinary gifts of the Holy Ghost were granted to the first Christians only, but his ordinary graces to all Christians in all ages; both which you then attempt to enumerate; only suspending your discourse a little, when “some conceited enthusiasts” come in your way.

2. You next inquire, “after what manner these graces are raised in our souls;” and answer, “How to distinguish these heavenly motions from the natural operations of our minds, we have no light to discover; the Scriptures declaring, that the operations of the Holy Spirit are not subject to any sensible feelings or perceptions. For what communication can there be between feelings which are properties peculiar to matter, and the suggestions of the Spirit? All reasonable Christians believe that he works his graces in us in an imperceptible manner; and that there is no sensible difference between his and the natural operations of our minds.” I conceive this to be the strength of your cause. To support that conclusion, that the operations of the Spirit are imperceptible, you here allege,

(1.) “That all reasonable Christians believe this.” So you say; but I want proof.

(2.) “That there can be no communications” (I fear you mistook the word) “between the suggestions of the Spirit, and feelings which are properties peculiar to matter.” How! Are the feelings now in question “properties peculiar to matter?” the feeling of peace, joy, love, or any feelings at all? I can no more understand the philosophy than the divinity of this.

(3.) “That the Scriptures declare the operations of the Spirit are not subject to any sensible feelings.” You are here disproving, as you suppose, a proposition of mine. But are you sure you understand it? By feeling, I mean, being inwardly conscious of. By the operations of the Spirit, I do not mean the manner in which he operates, but the graces which he operates in a Christian. Now, be pleased to produce those scriptures which declare that a Christian cannot feel or perceive these operations.

3. Are you not convinced, Sir, that you have laid to my charge things which I know not? I do not gravely tell you (as much an enthusiast as you over and over affirm me to be) that I sensibly feel (in your sense) the motions of the Holy Spirit. Much less do I make this, any more than “convulsions, agonies, howlings, roarings, and violent contortions of the body,” either “certain signs of men’s being in a state of salvation,” or “necessary in order thereunto.” You might with equal justice and truth inform the world, and the worshipful the magistrates of Newcastle, that I make seeing the wind, or feeling the light, necessary to salvation. Neither do I confound the extraordinary with the ordinary operations of the Spirit. And as to your last inquiry, “What is the best proof of our being led by the Spirit?” I have no exception to that just and scriptural answer which you yourself have given, — “A thorough change and renovation of mind and heart, and the leading a new and holy life.”

4. That I confound the extraordinary with the ordinary operations of the Spirit, and therefore am an enthusiast, is also strongly urged, in a charge delivered to his Clergy, and lately published, by the Lord Bishop of Lichfield and Coventry.

An extract of the former part of this I subjoin, in his Lordship’s words: — “I cannot think it improper to obviate the contagion of those enthusiastical pretensions, that have lately betrayed whole multitudes either into presumption or melancholy. Enthusiasm, indeed, when detected, is apt to create infidelity; and infidelity is so shocking a thing, that many rather run into the other extreme, and take refuge in enthusiasm. But infidelity and enthusiasm seem now to act in concert against our established religion. As infidelity has been sufficiently opposed, I shall now lay before you the weakness of those enthusiastical pretensions.” (pp. 1, 2.) “Now, to confute effectually, and strike at the root of, those enthusiastical pretensions,

“First, I shall show that it is necessary to lay down some method for distinguishing real from pretended inspiration.” (pp. 3, 5.) “Many expressions occur in the New Testament concerning the operations of the Holy Spirit. But men of an enthusiastical temper have confounded passages of a quite different nature, and have jumbled together those that relate to the extraordinary operations of the Spirit, with those that relate only to his ordinary influences. It is therefore necessary to use some method for separating those passages relating to the operations of the Spirit, that have been so misapplied to the service of enthusiastical pretenders.” (pp. 5-7.) “I proceed therefore to show,

“Secondly, that a distinction is to be made between those passages of Scripture about the blessed Spirit that peculiarly belong to the primitive Church, and those that relate to Christians in all ages.” (p. 7.)

“The exigences of the apostolical age required the miraculous gifts of the Spirit. But these soon ceased. When therefore we meet in the Scripture with an account of those extraordinary gifts, and likewise with an account of his ordinary operations, we must distinguish the one from the other. And that, not only for our own satisfaction, but as a means to stop the growth of enthusiasm.” (pp. 8-10.)

“And such a distinction ought to be made by the best methods of interpreting the Scriptures; which most certainly are an attentive consideration of the occasion and scope of those passages, in concurrence with the general sense of the primitive Church.” (p. 11.)

“I propose, Thirdly, to specify some of the chief passages of Scripture that are misapplied by modern enthusiasts, and to show that they are to be interpreted chiefly, if not only, of the apostolical Church; and that they very little, if at all, relate to the present state of Christians.” (p. 12.)

“I begin,” says your Lordship, “with the original promise of the Spirit, as made by our Lord a little before he left the world.” I must take the liberty to stop your Lordship on the threshold. I deny that this is the original promise of the Spirit. I expect his assistance, in virtue of many promises some hundred years prior to this.

If you say, “However, this is the original or first promise of the Spirit in the New Testament:” No, my Lord; those words were spoken long before: “He shall baptize you with the Holy Ghost, and with fire.” Will you reply? — “Well, but this is the original promise made by our Lord.” I answer, Not so, neither; for it was before this Jesus himself stood and cried, “If any man thirst, let him come unto me and drink: He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. And this he spake of the Spirit, which they should receive who believed on him.” (Ou emellon lambanein oi pisteuontev eiv auton.) If I mistake not, this may more justly be termed, our Lord’s original promise of the Spirit. And who will assert that this is to be “interpreted chiefly, if not only, of the apostolical Church?”

5. Your Lordship proceeds: “It occurs in the fourteenth and sixteenth chapters of St. John’s Gospel; in which he uses these words.” In what verses, my Lord? f10 Why is not this specified? unless to furnish your Lordship with an opportunity of doing the very things where of you before complained, — of “confounding passages of a quite contrary nature, and jumbling together those that relate to the extraordinary operations of the Spirit, with those that relate to his ordinary influences?” You cite the words thus: “‘When the Spirit of truth is come, he will guide you into all truth, and he will show you things to come.’ These are nearly the words that occur. (John 16:13 16:13.)

“And again: ‘The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.’ These words occur in the fourteenth chapter, at the twenty-sixth verse.” But, my Lord, I want the original promise still; the original, I mean, of those made in this very discourse. Indeed your margin tells us where it is, (John 14:16 14:16,) but the words appear not. Taken together with the context, they run thus: —

“If ye love me, keep my commandments.

“And I will pray the Father, and he will give you another Comforter, that he may abide with you for ever:

“Even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him.” (John 14:15 14:15-17.) My Lord, suffer me to inquire why you slipped over this text. Was it not (I appeal to the Searcher of your heart!) because you was conscious to yourself that it would necessarily drive you to that unhappy dilemma, either to assert that for ever, eiv ton aiwna, meant only sixty or seventy years; or to allow that the text must be interpreted of the ordinary operations of the Spirit, in all future ages of the Church? And indeed that the promise in this text belongs to all Christians, evidently appears, not only from your Lordship’s own concession, and from the text itself, (for who can deny that this Comforter, or Paraclete, is now given to all them that believe?) but also from the preceding, as well as following, words. The preceding are, “If ye love me, keep my commandments. And I will pray the Father.” None, surely, can doubt but these belong to all Christians in all ages. The following words are, “Even the Spirit of truth, whom the world cannot receive.” True, the world cannot; but all Christians can and will receive him for ever.

6. The second promise of the Comforter, made in this chapter, together with its context, stands thus: —

“Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?

“Jesus answered, and said unto him, If any man love me, he will keep my word. And my Father will love him, and we will come unto him, and make our abode with him.

“He that loveth me not, keepeth not my word: And the word which ye hear is not mine, but the Father’s which sent me. “These things have I spoken unto you, being yet with you. “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” (Verses 22-26.)

Now, how does your Lordship prove that this promise belongs only to the primitive Church? Why,

(1.) you say, “It is very clear from the bare recital of the words.” I apprehend not. But this is the very question, which is not to be begged, but proved.

(2.) You say, “The Spirit’s ‘bringing all things to their remembrance, whatsoever he had said unto them,’ cannot possibly be applied to any other persons but the Apostles.” Cannot be applied! This is a flat begging the question again, which I cannot give up without better reasons.

(3.) “The gifts of prophecy and of being ‘guided into all truth, and taught all things,’ can be applied only to the Apostles, and those of that age who were immediately inspired.” Here your Lordship, in order the more plausibly to beg the question again, “jumbles together the extraordinary with the ordinary operations of the Spirit.” The gift of prophecy, we know, is one of his extraordinary operations; but there is not a word of it in this text; nor, therefore, ought it to be “confounded with his ordinary operations,” such as the being “guided into all truth,” (all that is necessary to salvation,) and taught all (necessary) things, in a due use of the means he hath ordained. (Verse 26.) In the same manner, namely, in a serious and constant use of proper means, I believe the assistance of the Holy Ghost is given to all Christians, to “bring all things needful to their remembrance,” whatsoever Christ hath spoken to them in his word. So that I see no occasion to grant, without some kind of proof, (especially considering the occasion of this, and the scope of the preceding verses,) that even “this promise cannot possibly be applied to any other persons but the Apostles.”

7. In the same discourse of our Lord we have a third promise of the Comforter: The whole clause runs thus: —

“If I go not away, the Comforter will not come unto you; but if I go, I will send him unto you.

“And when he is come, he will reprove,” or convince, “the world of sin, and of righteousness, and of judgment:

“Of sin, because they believe not on me;

“Of righteousness, because I go to my Father, and ye see me no more;

“Of judgment, because the prince of this world is judged. “I have yet many things to say unto you; but ye cannot bear them now: But when he shall come, the Spirit of truth, he will guide you into all truth; and he will show you things to come.” (John 16:7 16:7-13.) There is only one sentence here which has not already been considered, “He will show you things to come.”

And this, it is granted, relates to the gift of prophecy, one of the extraordinary operations of the Spirit.

The general conclusion which your Lordship draws is expressed in these words: “Consequently, all pretensions to the Spirit, in the proper sense of the words of this promise, (that is, of these several texts of St. John,) are vain and insignificant, as they are claimed by modern enthusiasts.” And in the end of the same paragraph you add, “None but the ordinary operations of the Spirit are to be now expected, since those that are of a miraculous (or extraordinary) kind are not pretended to, even by modern enthusiasts.” My Lord, this is surprising. I read it over and over before I could credit my own eyes. I verily believe, this one clause, with unprejudiced persons, will be an answer to the whole book. You have been vehemently crying out all along against those enthusiastical pretenders; nay, the very design of your book, as you openly declare, was “to stop the growth of their enthusiasm; who have had the assurance” (as you positively affirm, page 6) “to claim to themselves the extraordinary operations of the Holy Spirit.” And here you as positively affirm that those extraordinary operations “are not pretended to” by them at all!

8. Yet your Lordship proceeds: “The next passage of Scripture I shall mention, as peculiarly belonging to the primitive times, though misapplied to the present state of Christians by modern enthusiasts, is what relates to the ‘testimony of the Spirit,’ and ‘praying by the Spirit,’ in the eighth chapter of the Epistle to the Romans.” (Page 16.)

I believe it incumbent upon me thoroughly to weigh the force of your Lordship’s reasoning on this head. You begin: “After St. Paul had treated of that spiritual principle in Christians, which enables them ‘to mortify the deeds of the body,’ he says, ‘If any man have not the Spirit of Christ, he is none of his.’ This makes the distinction of a true Christian, particularly in opposition to the Jews.” I apprehend it is just here that your Lordship turns out of the way, when you say, “particularly in opposition to the Jews.” Such a particular opposition I cannot allow, till some stronger proof is produced, than St. Paul’s occasionally mentioning, six verses before, “the imperfection of the Jewish law.” Yet your Lordship’s mind is so full of this that after repeating the fourteenth and fifteenth verses, “As many as are led by the Spirit of God, they are the sons of God: For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father!” you add, “In the former part of this verse, the Apostle shows again the imperfection of the Jewish law.” This also calls for proof; otherwise it will not be allowed, that he here speaks of the Jewish law at all; not, though we grant that “the Jews were subject to the fear of death, and lived, in consequence of it, in a state of bondage.” For are not all unbelievers, as well as the Jews, more or less, in the same fear and bondage?

Your Lordship goes on: “In the latter part of the verse he shows the superiority of the Christian law to that of the Jews.” (p. 18.) Where is the proof, my Lord? How does it appear that he is speaking either of the Christian or Jewish law in those words, “Ye have received the Spirit of adoption, whereby we cry, Abba, Father?” However, you infer, “Christians then are the adopted sons of God, in contradistinction to the Jews, as the former had the gifts of the Holy Ghost, which none of the latter had at that time; and the body of the Jews never had.” No, nor the body of the Christians neither: So that, if this be a proof against the Jews, it is the very same against the Christians.

I must observe farther on the preceding words,

(1.) That your Lordship begins here, to take the word Christians in a new and peculiar sense, for the whole body of the then Christian Church.

(2.) That it is a bad inference: “As (or because) they had the gifts of the Holy Ghost, therefore they were the sons of God.” On the one hand, if they were the children of God, it was not because they had those gifts. On the other, a man may have all those gifts, and yet be a child of the devil.

9. I conceive, not only that your Lordship has proved nothing hitherto, not one point that has any relation to the question, but that, strictly speaking, you have not attempted to prove any thing, having taken for granted whatever came in your way. In the same manner you proceed, “The Apostle goes on, ‘The Spirit itself beareth witness with our spirit, that we are the children of God.’ This passage, as it is connected with the preceding one, relates to the general adoption of Christians, or their becoming the sons of God instead of the Jews.” — “This passage relates” — How is that proved? by its connection with the preceding? In nowise, unless it be good arguing to prove ignotum per ignotius. f11 It has not yet been proved, that the preceding passage itself has any relation to this matter.

Your Lordship adds, “But what was the ground of this preference that was given to Christians? It was plainly the miraculous gifts of the Spirit, which they had, and which the Jews had not.” This preference given to Christians was just before expressed by their becoming the sons of God instead of the Jews. Were the gifts of the Spirit then the ground of this preference, the ground of their becoming the sons of God? What an assertion is this! And how little is it mended, though I allow that “these miraculous gifts of the Spirit were a testimony that God acknowledged the Christians to be his people, and not the Jews;” since the Christians, who worked miracles, did it, not “by the works of the law,” but by “the hearing of faith!”

Your Lordship concludes, “From these passages of St. Paul, compared together, it clearly follows, that the fore-mentioned testimony of the Spirit was the public testimony of miraculous gifts; and, consequently, the witness of the Spirit that we are the children of God, cannot possibly be applied to the private testimony of the Spirit given to our own consciences, as is pretended by modern enthusiasts.” (p. 20.) If your conclusion, my Lord, will stand without the premises, it may; but that it has no manner of connection with them. I trust does partly, and will more fully, appear, when we view the whole passage to which you refer; and I believe that passage, with very little comment, will prove, in direct opposition to that conclusion, that the testimony of the Spirit, there mentioned, is not the public testimony of miraculous gifts, but; must be applied to the private testimony of the Spirit, given to our own consciences.

10. St Paul begins the eighth chapter of his Epistle to the Romans, with the great privilege of every Christian believer, (whether Jew or Gentile before,) “There is now no condemnation for them that are in Christ Jesus,” engrafted into him by faith, “who walk not after the flesh, but after the Spirit. For” now every one of them may truly say, “The law,” or power, “of the Spirit of life in Christ Jesus,” given unto me for his sake, “hath made me free from the law,” or power, “of sin and death. For that which the law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin,” did, when he “condemned,” crucified, put to death, destroyed, “sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh, mind the things of the flesh; but they that are after the Spirit, the things of the Spirit.” (Verses Romans 8:1 1-5.)

Is it not evident, that the Apostle is here describing a true Christian, a holy believer? — in opposition, not particularly to a Jew, much less to the Jewish law, but to every unholy man, to all, whether Jews or Gentiles, “who walk after the flesh?” He goes on: —

“For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: For it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God.” (Verses 6-8.) The opposition between a holy and unholy man is still glaring and undeniable. But can any man discern the least glimmering of opposition between the Christian and the Jewish law?

The Apostle goes on: “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of Him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit which dwelleth in you. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: But if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God.” (Verses Romans 8:9 9-14.)

Is there one word here, is there any the least intimation, of miraculous gifts, or of the Jewish law?

It follows, “For ye have not received the Spirit of bondage again to fear;” such as all sinners have, when they are at first stirred up to seek God, and begin to serve him from a slavish fear of punishment; “but ye have received the Spirit of adoption,” of free love, “whereby we cry, Abba, Father. The Spirit itself,” which God “hath sent forth into our hearts, crying, Abba, Father, beareth witness with our spirit, that we are the children of God.” (Verses 15,16.)

I am now willing to leave it, without farther comment, to the judgment of every impartial reader, whether it does not appear from the whole scope and tenor of the text and context taken together, that this passage does not refer to the Jewish law, nor to the public testimony of miracles; neither of which can be dragged in without putting the utmost force on the natural meaning of the words. And if so, it will follow, that this “witness of the Spirit” is the private testimony given to our own consciences; which, consequently, all sober Christians may claim, without any danger of enthusiasm.

11. “But I go on,” says your Lordship, “to the consideration of the other passages in the same chapter, relating to our praying by the Spirit, namely, at verses 26 and 27, which run thus: ‘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.’” (p. 21.)

Here is a circumstance highly needful to be observed, before we enter upon this question. Your Lordship undertakes to fix the meaning of an expression used by St. Paul, in the fourteenth chapter of his first Epistle to the Corinthians. And in order thereto, you laboriously explain part of the eighth chapter of the Romans. My Lord, how is this? Will it be said, “Why, this is often alleged to prove the wrong sense of that scripture?” I conceive, this will not salve the matter at all. Your Lordship had before laid down a particular method, as the only sure one whereby to distinguish what scriptures belong to all Christians, and what do not. This method is, the considering the occasion and scope of those passages, by comparing the text and context together. You then propose, by the use of this method, to show, that several texts have been misapplied by enthusiasts. One of these is the 1 Corinthians 14:15 fifteenth verse of the fourteenth chapter of the first Epistle to the Corinthians. And to show, that enthusiasts have misapplied this, you comment on the eighth chapter to the Romans! However, let us weigh the comment itself. The material part of it begins thus: “Now he adds another proof of the truth of Christianity: ‘Likewise the Spirit helpeth our infirmities,’ or our distresses, for asqeneiaiv signifies both.” (p. 22.) I doubt that: I require authority for it. “And then he mentions, in what instances he does so, viz., in prayers to God about afflictions.” — In nothing else, my Lord? Did he “Help their infirmities” in no other instance than this? “‘We know not,’ says he, ‘what we should pray for as we ought.’ That is, whether it be best for us to bear afflictions, or to be delivered from them. But the Spirit, or the gift of the Spirit, instructs us how to pray in a manner agreeable to the will of God.” “The Spirit, or the gift of the Spirit!” What marvellous reasoning is this? If these “are often put for each other,” what then? How is that evinced to be the case here?

12. “The Apostle goes on, ‘The Spirit itself maketh intercession for us with groanings which cannot be uttered.’ That is, the spiritual or inspired person prayed in that capacity for the whole assembly.” (p. 23.) “That is!” Nay, that is again the very point to be proved, else we get not one step farther.

“The Apostle goes on thus, (verse 27,) ‘And he that searcheth the hearts knoweth what is the mind of the Spirit,’ that is, of the spiritual or inspired person, ‘because he maketh intercession for the saints, according to the will of God.’ That is, God knows the intention of the spiritual person, who has the gift of prayer, which he uses for the benefit of the whole assembly; he, I say, leaves it entirely to God, whether it be best that they should suffer afflictions, or be delivered from them.” (pp. 24, 25.) My Lord, this is more astonishing than all the rest! I was expecting all along, in reading the preceding pages, (and so, I suppose, was every thinking reader,) when your Lordship would mention, that the person miraculously inspired for that intent, and praying, kata Qeon, f12 either for the support or deliverance of the people, should have the very petition which he asked of him. Whereas you intended no such thing! but shut up the whole with that lame and impotent conclusion, “He leaves it to God whether it be best they should suffer afflictions, or be delivered from them.”

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 coolly 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 misapplied by modern enthusiasts: ‘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 men, but in the power of God.’ (1 Corinthians 2:4, 5.) “It is only necessary to evince, that by ‘the demonstration of the Spirit and of power’ is meant the demonstration of the truth of Christianity, that arises from the prophecies of the Old Testament, and the miracles of Christ and his Apostles.” (pp. 27, 29.) Yes, it is necessary farther to evince, that these words have no other meaning. But, First, how will you evince that they hear 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.” (p. 30.) “Must!” Why so? That dunamiv 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, namely, ‘That your faith should not stand in the wisdom of men, 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 native 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 seventh, tenth, 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 thirteenth 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 premises 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 men, 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 2:20, 27: ‘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.” (pp. 35, 37.) Here it rests upon your Lordship to prove, as well as affirm,

(1.) That en 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,

“‘The unction from the Holy One’ here means such an effusion.” (p. 38.) I deny the consequence; so the question is still to be proved.

Your Lordship’s second argument is drawn from the John 14:26 twenty-sixth verse of the fourteenth 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 same 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 (p. 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 apostolic 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 apostolic 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.

16. Concerning those three texts, John 14:16, 26, and John 16:13, “I could easily add,” says your Lordship, “the authorities of Chrysostom and the other ancient commentators.” (p. 15.) St. Chrysostom’s authority I will consider now, and that of the others when they are produced. It is granted, that he interprets not only John 16:13, but also both the passages in the fourteenth chapter, as primarily belonging to the Apostles. Yet part of his comment on the twenty-sixth 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 anything his own, but continued in prayer, with gladness and singleness of heart.’ For this chiefly is their 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 shown 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 these texts, does not overthrow the proposition it was cited to prove?

Although your Lordship names no other author here, yet you say, “The assigned sense of these passages was confirmed by the authority of Origen.” (p. 42.) 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, (vol. 2, p. 403, Edit. Bened.,) 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 which 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 8:15, 16; and it is said, page 26, “This interpretation is confirmed by the authority of the most eminent fathers.” The reader is particularly referred to Origen and Jerome in locum. But here seems to be a mistake of the name. Jerome in locum should mean, Jerome upon the place, upon Romans 8:15, 16. But I cannot perceive that there is one word upon that place, in all St. Jerome’s Works.

Nor indeed has Origen commented upon it any more than Jerome. 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.’” (Vol. 1, p. 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.’” (Vol. 1, pp. 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 public 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 choose” (your Lordship adds, p. 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 labor lost to transcribe a few of those words.

It is in his comment on the fourteenth 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 souls of God.’ — Whereas the same title had been given of old to the Jews also, he shows in the sequel, how great a difference there is between that honor 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 shows 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 meta tav qaumastav wdinav ekeinav, kai ton xenon kai paradoxon loceumatwn nomon; 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 expressed 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 14:15: To prove which, you comment on the eighth chapter to the Romans, particularly the twenty-sixth 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 seventeenth to the twenty-fifth 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 twenty-sixth 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 nowise 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 8:26, runs thus: —

“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 labors to be found worthy of having the defect supplied. For he says, ‘Likewise the Spirit also helpeth our infirmities. For we knew 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: ‘I will pray with the Spirit, I will pray with the understanding also.’ (1 Corinthians 14:15.) For our understanding (or mind, o nouv) cannot pray, if the Spirit do not pray before it, and the understanding, as it were, listen to it.” (Vol. 1, p. 199.) Again: “I would know how the saints cry to God without a voice. The Apostle shows, ‘God hath sent forth the Spirit of his Son into our hearts, crying, Abba, Father!’ and he adds, ‘The Spirit itself maketh intercession for as, 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.” (Vol. 2, p. 146.)

Once more in his Homily on Joshua: —

“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.” (Vol. 2, p. 419.)

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 sixteenth as well as the twenty-sixth 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 show “relates only to the apostolical times,” is 1 Corinthians 2:4, 5. And “this interpretation also,” it is said, “is confirmed by the authority of Chrysostom, Origen, and other ancient writers.” (p. 33.) With those other “ancient 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 shown 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: —

“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.” (Vol. 1, p. 321.) 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? Let us hear him speaking for himself in the same treatise: — “‘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.” (p. 377.)

(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 show 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.” (p. 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 savor 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 aversation of our wills, and a depravation of our affections, an 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.’ (Romans 8:14.) 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 12:10.) Whereas then ‘this is the confidence which we have in him, that if we ask anything 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;’ 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.’ (Romans 8:27.) 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.’ (John 14:16, 26.) ‘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 8:34.) And we have ‘another Paraclete,’ saith our Savior; (John 14:16;) ‘which also maketh intercession for us,’ saith St. Paul. (Romans 8:27.) A Paraclete, then, in the notion of the Scriptures, is an intercessor.

“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 is 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 hearing witness with our spirit, that we are the children of God.’ (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 Catholic 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.” (Collect for Christmas-Day.) “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.” (St. Stephen’s Day.) “Send thy Holy Ghost, and pour into our hearts that most excellent gift of charity.” (Quinquagesima Sunday.) “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.” (Fifth Sunday after Easter.) “We beseech thee, leave us not comfortless, but send us the Holy Ghost to comfort us.” (Sunday after Ascension Day.) “Grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort.” (Whit-Sunday.) (N.B. The Church here teaches all Christians to claim the Comforter, in virtue of the promise made, John 14.) “Grant us, Lord, we beseech thee, the Spirit, to think and do always such things as be rightful.” (Ninth Sunday after Trinity.) “O God, forasmuch as without thee we are not able to please thee; mercifully grant that thy Holy Spirit may in all things direct and rule our hearts.” (Nineteenth Sunday after Trinity.) “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.” (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 Savior Christ, we have received more abundantly the Spirit of God in our hearts.” (Homily on Faith, Part II.) “He died to destroy the rule of the devil in us; and he rose again to send down his Holy Spirit, to ‘rule in our hearts.’” (Homily on the Resurrection.)

“We have the Holy Spirit in our hearts, as a seal and pledge of our everlasting inheritance.” (Ibid.)

“The Holy Ghost sat upon each of them, like as it had been cloven tongues of fire; to teach, that it is he which giveth eloquence and utterance in preaching the gospel; which engendereth a burning zeal towards God’s word, and giveth all men a tongue yea, a fiery tongue.” (N.B. Whatever occurs in any of the Journals, of God’s “giving me utterance,” or “enabling me to speak with power,” cannot therefore be quoted as enthusiam, without wounding the Church through my side.) “So that if any man be a dumb Christian, not professing his faith openly, he giveth men occasion to doubt lest he have not the grace of the Holy Ghost within him.” (Homily on Whit-Sunday, Part I.)

“It is the office of the Holy Ghost to sanctify; which the more it is hid from our understanding,” (that is, the more particular manner of his working,) “the more it ought to move all men to wonder at the secret and mighty workings of God’s Holy Spirit which is within us. For it is the Holy Ghost that doth quicken the minds of men, stirring up godly motions in their hearts. Neither doth he think it sufficient inwardly to work the new birth of man, unless he do also dwell and abide in him. ‘Know ye not,’ saith St. Paul, ‘that ye are the temple of God, and that his Spirit dwelleth in you? Know ye not that your bodies are the temple of the Holy Ghost, which is in you?’ Again he saith, ‘Ye are not in the flesh, but in the Spirit.’ For why? ‘The Spirit of God dwelleth in you.’ To this agreeth St. John: ‘The anointing which ye have received’ (he meaneth the Holy Ghost) ‘abideth in you.’ (1 John 2:27.) And St. Peter saith the same: ‘The Spirit of glory and of God resteth upon you.’ O what comfort is this to the heart of a true Christian, to think that the Holy Ghost dwelleth in him! ‘If God be with us,’ as the Apostle saith, ‘who can be against us?’ He giveth patience and joyfulness of heart, in temptation and affliction, and is therefore worthily called ‘the Comforter.’ (John 14:16.) He doth instruct the hearts of the simple in the knowledge of God and his word; therefore he is justly termed ‘the Spirit of truth.’ (John 16:13 16:13.) And where the Holy Ghost doth instruct and teach, there is no delay at all in learning.” (Ibid.)

From this passage I learn, First, that every true Christian now “receives the Holy Ghost,” as the Paraclete or Comforter promised by our Lord, John 14:16: Secondly, that every Christian receives him as “the Spirit of truth,” (promised John 16,) to “teach him all things:” And, Thirdly, that “the anointing,” mentioned in the first Epistle of St. John, “abides in every Christian.”

26. “In reading of God’s word, he profiteth most that is most inspired with the Holy Ghost.” (Homily on reading the Scripture, Part I.) “Human and worldly wisdom is not needful to the understanding of Scripture, but the revelation of the Holy Ghost, who inspireth the true meaning unto them that with humility and diligence search for it.” (Ibid. Part II.)

“Make him know and feel that there is no other name under heaven given unto men, whereby we can be saved.

“If we feel our conscience at peace with God, through remission of our sin, — all is of God.” Homily on Rogation Week, Part III.) “If you feel such a faith in you, rejoice in it, and let it be daily increasing by well-working.” (Homily of Faith, Part III.) “The faithful may feel wrought tranquillity of conscience, the increase of faith and hope, with many other graces of God.” (Homily on the Sacrament, Part I.)

“Godly men feel inwardly God’s Holy Spirit, inflaming their hearts with love.” (Homily on certain places of Scripture, Part I.) “God give us grace to know these things, and to feel them in our hearts! This knowledge and feeling is not of ourselves. Let us therefore meekly call upon the bountiful Spirit, the Holy Ghost, to inspire us with his presence, that we may be able to hear the goodness of God to our salvation. For without his lively inspiration, can we not so much as speak the name of the Mediator. ‘No man can say that Jesus is the Lord, but by the Holy Ghost;’ much less should we be able to believe and know these great mysteries that be opened to us by Christ. ‘But we have received,’ saith St. Paul, ‘not the spirit of the world, but the Spirit which is of God;’ for this purpose, ‘that we may know the things which are freely given to us of God.’ In the power of the Holy Ghost resteth all ability to know God, and to please him. It is he that purifieth the mind by his secret working. He enlighteneth the heart, to conceive worthy thoughts of Almighty God. He sitteth in the tongue of man, to stir him to speak his honor. He only ministereth spiritual strength to the powers of the soul and body. And if we have any gift whereby we may profit our neighbor, all is wrought by this one and the self-same Spirit.” (Homily for Rogation Week, Part III.)

27. Every proposition which I have anywhere advanced concerning those operations of the Holy Ghost, which, I believe, are common to all Christians in all ages, is here clearly maintained by our own Church. Under a full sense of this, I could not well understand, for many years, how it was, that on the mentioning any of these great truths, even among men of education, the cry immediately arose, “An enthusiast! An enthusiast!” But I now plainly perceive this is only an old fallacy in a new shape. To object enthusiasm to any person or doctrine is but a decent method of begging the question. It generally spares the objector the trouble of reasoning, and is a shorter and easier way of carrying his cause. For instance, I assert that “till a man ‘receives the Holy Ghost,’ he is without God in the world; that he cannot know the things of God, unless God reveal them unto him by the Spirit; no, nor have even one holy or heavenly temper, without the inspiration of the Holy One.” Now, should one who is conscious to himself that he has experienced none of these things, attempt to confute these propositions, either from Scripture or antiquity, it might prove a difficult task. What then shall he do? Why, cry out, “Enthusiasm! Enthusiasm!” and the work is done.

But what does he mean by enthusiasm? Perhaps nothing at all: Few have any distinct idea of its meaning. Perhaps “something very bad,” or, “something I never experienced and do not understand.” Shall I tell you then what that “terrible something” is? I believe, thinking men mean by enthusiasm, a sort of religious madness; a false imagination of being inspired by God: And by an enthusiast, one that fancies himself under the influence of the Holy Ghost, when, in fact, he is not. Let him prove me guilty of this who can. I will tell you once more the whole of my belief on these heads: And if any man will show me (by arguments, not hard names) what is wrong, I will thank God and him.

28. Every good gift is from God, and is given to man by the Holy Ghost. By nature there is in us no good thing; and there can be none, but so far as it is wrought in us by that good Spirit. Have we any true knowledge of what is good? This is not the result of our natural understanding. “The natural man discerneth not the things of the Spirit of God:” So that we never can discern them, until God “reveals them unto us by his Spirit.” Reveals, that is, unveils, uncovers; gives us to know what we did not know before. Have we love? It “is shed abroad in our hearts by the Holy Ghost which is given unto us.” He inspires, breathes, infuses into our soul, what of ourselves we could not have. Does our spirit rejoice in God our Savior? It is “joy in,” or by, “the Holy Ghost.” Have we true inward peace? It is “the peace of God,” wrought in us by the same Spirit. Faith, peace, joy, love, are all his fruits. And as we are figuratively said to see the light of faith; so, by a like figure of speech, we are said to feel this peace and joy and love; that is, we have an inward experience of them, which we cannot find any fitter word to express.

The reasons why, in speaking of these things, I use those terms, (inspiration particularly,) are,

(1.) Because they are scriptural:

(2.) Because they are used by our Church:

(3.) Because I know none better. The word, “influence of the Holy Ghost,” which I suppose you use, is both a far stronger and a less natural term than inspiration. It is far stronger; even as far as “flowing into the soul” is a stronger expression than “breathing upon it;” — and less natural, as breathing bears a near relation to spirit; to which flowing in has only a distant relation.

But you thought I had meant “immediate inspiration.” So I do, or I mean nothing at all. Not indeed such inspiration as is sine mediis. But all inspiration, though by means, is immediate. Suppose, for instance, you are employed in private prayer, and God pours his love into your heart. God then acts immediately on your soul; and the love of him which you then experience, is as immediately breathed into you by the Holy Ghost, as if you had lived seventeen hundred years ago. Change the term: Say, God then assists you to love him. Well, and is not this immediate assistance? Say, His Spirit concurs with yours. You gain no ground. It is immediate concurrence, or none at all. God, a Spirit, acts upon your spirit. Make it out any otherwise if you can.

I cannot conceive how that harmless word immediate came to be such a bugbear in the world: “Why, I thought you meant such inspiration as the Apostles had; and such a receiving the Holy Ghost as that was at the day of Pentecost.” I do, in part: Indeed I do not mean, that Christians now receive the Holy Ghost in order to work miracles; but they do doubtless now “receive,” yea, are “filled with, the Holy Ghost,” in order to be filled with the fruits of that blessed Spirit. And he inspires into all true believers now, a degree of the same peace and joy and love which the Apostles felt in themselves on that day, when they were first “filled with the Holy Ghost.”

29. I have now considered the most material objections I know, which have been lately made against the great doctrines I teach. I have produced, so far as in me lay, the strength of those objections, and then answered them, I hope, in the spirit of meekness. And now I trust it appears, that these doctrines are no other than the doctrines of Jesus Christ; that they are all evidently contained in the word of God, by which alone I desire to stand or fall; and that they are fundamentally the same with the doctrines of the Church of England, of which I do, and ever did, profess myself a member.

But there remains one objection, which, though relating to the head of doctrine, yet is independent on all that went before. And that is, “You cannot agree in your doctrines among yourselves. One holds one thing, and one another. Mr. Whitefield anathematizes Mr. Wesley; and Mr. Wesley anathematizes Mr. Whitefield. And yet each pretends to be led by the Holy Ghost, by the infallible Spirit of God! Every reasonable man must conclude from hence, that neither one nor the other is led by the Spirit.” I need not say, how continually this has been urged, both in common conversation and from the press: (I am grieved to add, and from the pulpit too; for, if the argument were good, it would overturn the Bible:) Nor, how great stress has been continually laid upon it. Whoever proposes it, proposes it as demonstration, and generally claps his wings, as being quite assured, it will admit of no answer.

And indeed I am in doubt, whether it does admit (I am sure it does not require) any other answer, than that coarse one of the countryman to the Romish champion, “Bellarmine, thou liest.” For every proposition contained herein is grossly, shamelessly false.

(1.) “You cannot agree in your doctrines among yourselves.” — Who told you so? All our fundamental doctrines I have recited above. And in every one of these we do and have agreed for several years. In these we hold one and the same thing. In smaller points, each of us thinks, and lets think.

(2.) “Mr. Whitefield anathematizes Mr. Wesley.” Another shameless untruth. Let any one read what Mr. Whitefield wrote, even in the heat of controversy, and he will be convinced of the contrary.

(3.) “And Mr. Wesley anathematizes Mr. Whitefield.” This is equally false and scandalous. I reverence Mr. Whitefield, both as a child of God, and a true Minister of Jesus Christ.

(4.) “And yet each pretends to be led by the Holy Ghost, by the infallible Spirit of God.”

Not in our private opinions; nor does either of us pretend to be any farther led by the Spirit of God, than every Christian must pretend to be, unless he will deny the Bible. For only “as many as are led by the Spirit of God, are the sons of God.” Therefore, if you do not pretend to be led by him too, yea, if it be not so in fact, “you are none of his.” And now, what is become of your demonstration? Leave it to the carmen and porters, its just proprietors; to the zealous apple-women, that cry after me in the street, “This is he that rails at the Whole Dutiful of Man.” But let every one that pretends to learning or reason be ashamed to mention it any more.

30. The first inference easily deduced from what has been said, is, that we are not false prophets. In one sense of the word, we are no prophets at all; for we do not foretel things to come. But in another, (wherein every Minister is a prophet,) we are; for we do speak in the name of God. Now, a false prophet (in this sense of the word) is one who declares as the will of God what is not so. But we declare (as has been shown at large) nothing else as the will of God, but what is evidently contained in his written word, as explained by our own Church. Therefore, unless you can prove the Bible to be a false book, you cannot possibly prove us to be false prophets.

The text which is generally cited on this occasion is Matthew 7:15. But how unhappily chosen! In the preceding chapters, our Lord had been describing that “righteousness which exceeds the righteousness of the Scribes and Pharisees,” and without which we cannot “enter into the kingdom of heaven.” Even the life of God in the soul; holiness of heart, producing all holiness of conversation. In this, he closes that rule which sums up the whole, with those solemn words, “Enter ye in at the strait gate;” (such indeed is that of universal holiness;) “for wide is the gate, and broad is the way that leadeth to destruction.” The gate of hell is wide as the whole earth; the way of unholiness is broad as the great deep. “And many there be which go in thereat;” yea, and excuse themselves in so doing, “because strait is the gate and narrow is the way that leadeth unto life, and few there be that find it.” It follows, “Beware of false prophets;” of those who speak as from God what God hath not spoken; those who show you any other way to life, than that which I have now shown. So that the false prophets here spoken of are those who point out any other way to heaven than this; who teach men to find a wider gate, a broader way, than that described in the foregoing chapters. But it has been abundantly shown that we do not. Therefore (whatever we are beside) we are not false prophets.

Neither are we (as has been frequently and vehemently affirmed) “deceivers of the people.” If we teach “the truth as it is in Jesus,” if “we speak as the oracles of God,” it follows that we do not deceive those that hear, though they should believe whatever we speak. “Let God be true, and every man a liar;” every man that contradicts his truth. But he will “be justified in his saying, and clear when he is judged.”

31. One thing more I infer, that we are not enthusiasts. This accusation has been considered at large; and the main arguments hitherto brought to support it have been weighed in the balance and found wanting: Particularly this, “that none but enthusiasts suppose either that promise of the Comforter, (John 14:16, 26; 16:13,) or the witness of the Spirit, (Romans 8:15, 16,) or that unutterable prayer, (Romans 8:26, 27,) or the ‘unction from the Holy One,’ (1 John 2:20, 27,) to belong in common to all Christians.” O my Lord, how deeply have you condemned the generation of God’s children! Whom have you represented as rank, dreaming enthusiasts, as either deluded or designing men? Not only Bishop Pearson, a man hitherto accounted both sound in heart, and of good understanding; but likewise Archbishop Cranmer, Bishop Ridley, Bishop Latimer, Bishop Hooper; and all the venerable compilers of our Liturgy and Homilies; all the members of both the Houses of Convocation, by whom they were revised and approved; yea, King Edward, and all his Lords and Commons together, by whose authority they were established; and, with these modern enthusiasts, Origen, Chrysostom, and Athanasius are comprehended in the same censure!

I grant, a Deist might rank both us and them in the number of religious madmen; nay, ought so to do, on his supposition that the Gospel is but a “cunningly-devised fable.” And on this ground some of them have done so in fact. One of them was asking me, some years since, “What! are you one of the knight-errants? How, I pray, got this Quixotism into your head? You want nothing; you have a good provision for life; and are in a fair way of preferment. And must you leave all, to fight windmills; to convert savages in America?” I could only reply, “Sir, if the Bible is a lie, I am as very a madman as you can conceive. But if it be true, I am in my senses; I am neither a madman nor enthusiast. ‘For there is no man who hath left father, or mother, or wife, or house, or land, for the gospel’s sake; but he shall receive an hundred fold, in this world, with persecutions, and in the world to come, eternal life.’”

Nominal, outside Christians too, men of form, may pass the same judgment. For we give up all our pretensions to what they account happiness, for what they (with the Deists) believe to be a mere dream. We expect, therefore, to pass for enthusiasts with these also: “But wisdom is justified of” all “her children.”

32. I cannot conclude this head without one obvious remark: Suppose we really were enthusiasts; suppose our doctrines were false, and unsupported either by reason, Scripture, or authority; then why hath not some one, “who is a wise man, and endued with knowledge among you,”