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." P. 37.

Here it rests upon your Lordship, to prove, (as well as affirm,) 1. That ev 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 (p. 38) The unction from the Holy One here, means such an effusion." I deny the consequence; so the question is still to be proved.

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 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 xiv. ver. 16, and 26; and John xvi. ver. 13, "I could easily add (says your Lordship*) the authorities of Chrysostom and the other commentators." St. Chrysostom's authority I will consider and that of the others, when they are produced.

now,

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

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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, ver. 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 these 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, (vol. II. 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 Rom. viii. 15, 16, and p. 26, it is said,

"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 Rom. viii. 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 seek 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,' thro' whom they cry, Abba, Father.'" Vol. I. 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. I. p. 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 labour lost, to transcribe a few of those words. It is in 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 a 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, μετα τας θαυμαςας ωδίνας εκείνας, και τον ξενον και παραδοξον 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