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THE WITNESS OF THE SPIRIT WITH OUR SPIRIT, 
 
 ILLUSTRATED FROM THE EIGHTH CHAPTER OF ST. PAUL'S 
 EPISTLE TO THE ROMANS; 
 
 AND THE HERESIES OF 
 MONTANUS, PELAGIUS, &c. &c. 
 
 IN 
 
 EIGHT SEKMONS 
 
 PHEACHED BEFORE 
 
 THE UNIVERSITY OF OXFORD, 
 
 IN THE YEAR MDCCCXLVI. 
 
 LECTURE 
 
 FOUNDED BY 
 
 THE LATE REV. JOHN BAMPTON, M.A. 
 
 CANON OF SALISBUEY. 
 
 THE REV. AUGUSTUS SHORT, M.A. 
 
 VICAR OF BAVENSTHORPE, HOHTHAMPTONSHIRE, RURAL DEAN : 
 AND LATE STUDENT OF CHRIST CHURCH. 
 
 OXFORD: 
 J. H. PARKER, 
 F. AND J. RIVINGTON, LONDON. 
 1846. 
 
PRINTED BY T. COMBE, PWNTEK TO THE UNIVERSITY. 
 
EXTRACT 
 
 FEOM 
 
 THE LAST WILL AND TESTAMENT 
 
 OP THE 
 
 REV. JOHN BAMPTON, 
 
 CANON OF SALISBURY. 
 
 " I give and bequeath my Lands and Estates to 
 
 " the Chancellor, Masters, and Scholars of the University of 
 " Oxford for ever, to have and to hold all and singular 
 " the said Lands or Estates upon trust, and to the intents 
 " and purposes hereinafter mentioned ; that is to say, I will 
 " and appoint that the Vice-Chancellor of the University of 
 " Oxford for the time being shall take and receive all the 
 " rents, issues, and profits thereof, and (after all taxes, 
 " reparations, and necessary deductions made) that he pay 
 " all the remainder to the endowment of eight Divinity 
 " Lecture Sermons, to be established for ever in the said 
 " University, and to be performed in the manner following : 
 
 " I direct and appoint, that, upon the first Tuesday in 
 " Easter Term, a Lecturer be yearly chosen by the Heads 
 " of Colleges only, and by no others, in the room adjoining 
 " to the Printing- House, between the hours of ten in the 
 " morning and two in the afternoon, to preach eight Divinity 
 " Lecture Sermons, the year following, at St. Mary's in 
 
iv EXTRACT FROM CANON BAMPTON'S WILL. 
 
 " Oxford, between the commencement of the last month in 
 " Lent Term, and the end of the third week in Act Term. 
 
 " Also I direct and appoint, that the eight Divinity 
 " Lecture Sermons shall be preached upon either of the 
 " following Subjects — to confirm and establish the Christian 
 " Faith, and to confute all heretics and schismatics — upon 
 " the divine authority of the holy Scriptures — upon the 
 " authority of the writings of the primitive Fathers, as to 
 " the faith and practice of the primitive Church — upon the 
 " Divinity of our Lord and Saviour Jesus Christ — upon the 
 " Divinity of the Holy Ghost — upon the Articles of the 
 " Christian Faith, as comprehended in the Apostles' and 
 " Nicene Creeds. 
 
 " Also I direct, that thirty copies of the eight Divinity 
 " Lecture Sermons shall be always printed, within two 
 " months after they are preached, and one copy shall be 
 " given to the Chancellor of the University, and one copy 
 " to the Head of every College, and one copy to the Mayor 
 " of the city of Oxford, and one copy to be put into the 
 " Bodleian Library; and the expense of printing them shall 
 " be paid out of the revenue of the Land or Estates given 
 " for establishing the Divinity Lecture Sermons ; and the 
 " Preacher shall not be paid, nor be entitled to the revenue, 
 " before they are printed. 
 
 " Also I direct and appoint, that no person shall be 
 " qualified to preach the Divinity Lecture Sermons, unless 
 " he hath taken the degree of Master of Arts at least, in 
 " one of the two Universities of Oxford or Cambridge ; and 
 " that the same person shall never preach the Divinity Lecture 
 " Sermons twice." 
 
PREFACE. 
 
 i HE Sceptical or Pelagian tone of mind on 
 the one hand, and the unreal familiarity with 
 which Fanatics are wont to speak of Spiritual 
 influences on the other, led the Author to 
 reflect on the evidences which the Holy Spirit 
 appeared from Scripture to vouchsafe of His 
 presence with the Christian. While the former 
 virtually denies the undoubted work of the 
 Holy Ghost, the latter, by their extravagance 
 and presumption, appear to revolt men from 
 the blessed doctrine of divine grace ; more 
 especially when it is found, that practically, if 
 not theoretically, such Enthusiasts are some- 
 times Antinomians. The Eighth chapter of 
 St. Paul's Epistle to the Romans seemed on 
 being examined to determine the notes of the 
 Spirit's indwelling in the adopted sons of God. 
 The evidences which presented themselves were 
 accordingly drawn out in the six first Lectures. 
 But the subject naturally brought to mind the 
 early heresies respecting the Personality and 
 
vi PREFACE. 
 
 the Agency of the Comforter ; those, namely, of 
 Macedonius and Pelagius. A sketch therefore 
 of these heresies appeared likely to be useful. 
 It was accordingly attempted in the Seventh 
 Lecture ; while the Eighth was reserved for 
 the consideration of those Fanatical sects, which 
 from the second century to the present day, 
 by their unfounded pretensions to extraordinary 
 illumination and gifts of the Spirit, have not 
 ceased to trouble the Church. The Appendix 
 contains a collection of passages from various 
 writers, on whose authority the facts and 
 statements in the two last Lectures are ad- 
 vanced. The Author has nothing farther to 
 add than to express his hope, that the sober 
 doctrine of the Church of England, respecting 
 the work of the Holy Ghost in the heart may, 
 by God's blessing, find day by day wider ac- 
 ceptance, and rescue the public mind from the 
 evils both of Rationalism and Enthusiasm on 
 this momentous truth, namely, " The witness 
 of the Spirit with our spirit that we are the 
 children of God." 
 
CONTENTS. 
 
 LECTURE I. 
 
 Romans viii. 9. 
 Now if any man have not the Spirit of Christ, he is none 
 of His P. 1. 
 
 LECTURE IL 
 
 Romans viii. 5. 
 
 They that are after the Spirit do mind the things of the 
 Spirit 21 . 
 
 LECTURE III. 
 
 Romans viii. 15j 16. 
 
 Ye have not received the Spirit of bondage again to fear ; hut 
 
 ye have received the Spirit of adoption, whereby we cry, Abba, 
 
 Father. The Spirit itself beareth witness with our spirit, that 
 
 we are the children of God. 46. 
 
 LECTURE IV. 
 
 Romans viii. 4. 
 That the righteousness of the law might befiilfilled in us, wha 
 walk not after the flesh, but after tJie Spirit 67. 
 
 LECTURE V. 
 
 Romans viii. 13. 
 If ye through the Spirit do mortify the deeds of the body, ye 
 shall live 88. 
 
viii CONTENTS. 
 
 LECTURE VI. 
 
 Romans viii. 23. 
 
 And not only they, hut ourselves also, which have the first-fruits 
 of the Spirit, even we ourselves groan within ourselves, waiting 
 for the adoption, to wit, the redemption of our body 111. 
 
 LECTURE VII. 
 
 PELAGIANISM. 
 
 Acts v. 38, 39. 
 If this counsel or this worJc he of men, it will come to nought : 
 hut if it he of God, ye cannot overthrow it ; lest haply ye be 
 found even to fight against God. 132. 
 
 LECTURE VIII. 
 
 MONTANISM. 
 
 1 Cor. xii. 31. 
 
 But covet earnestly the best gifts : and yet shew I unto you 
 
 a more excellent way. Though I speak with the tongues of men 
 
 and of angels, and have not charity, I am become as sownding 
 
 brass, or a ti/nUing cymbal 153, 
 
LECTURE I. 
 
 Romans viii. 9. 
 
 Now if any man ham not the Spirit of Christ, he is none of His. 
 
 THE presence of the Holy Spirit, " the Author and 
 Giver of life," in the Christian, is a question of 
 such vital importance, as to claim for its evidences 
 the most attentive consideration. Real however as 
 that presence is, yet being mystical, it has afforded 
 pecuhar scope for the extravagances of fanaticism, 
 and by an unhappy reaction for the sneers of un- 
 belief. But if the life of the soul be bound up, as 
 the Scriptures intimate, with that presence, we 
 might surely expect that some unerring tests would 
 be supplied, whereby believers might know as- 
 suredly that they are walking in the Spirit. To 
 assert the existence, and to illustrate the nature 
 of such tests, will be the object of these Lectures. 
 I shall attempt to shew from the Holy Scriptures 
 that they are not the inventions of fancy, but the 
 work of God in the soul ; and while they are such 
 as to give quiet confidence to the believer, and 
 assist his progress in the divine life, they can 
 
 B 
 
2 LECTURE I. 
 
 neither be perverted by enthusiasm, nor overthrown 
 by unbelief. 
 
 In approaching so solemn a subject, he can be 
 little impressed with the majesty of the Eternal 
 Spirit, and as little conscious of man's blindness in 
 spiritual things, who does not invoke the help of 
 ^ that Comforter, who came as well to enlighten the 
 ; understanding, as to sanctify the will. " For what 
 man knoweth the things of a man, save the spirit 
 of man which is in him ? even so the things of God 
 knoweth no man, but the Spirit of God : for the 
 Spirit searcheth all things, yea the deep things of 
 God''." We live too under the dispensation of the 
 Spirit ; not a law of carnal ordinances. It would be 
 little short then of blasphemy against the Holy 
 Ghost, to treat of the fellowship which he vouch- 
 safes to the believer, without yielding up to His 
 guidance our meditations on this subject. May He 
 grant us a right judgment in all things, but espe- 
 cially touching His witness with our spirit ; that 
 we speak of it, not as a matter of speculation, but 
 as realized by experience ; unexaggerated by en- 
 thusiasm, and unfalsified by deceit. 
 
 That the inquiry is of great practical importance 
 will be evident, if we reflect on the various degrees 
 of religious attainment. The question whether we 
 have the fellowship of the Spirit, or only a name 
 to live and are dead, presses upon the mind with 
 increased intensity in proportion as we realize " the 
 powers of the world to come." All indeed who have 
 been awakened from the sleep of death feel anxious 
 
 a I Cor. ii. II. 
 
LECTURE I. 3 
 
 to learn their spiritual state before God. We pray 
 in the Litany that God will be pleased to " strengthen 
 such as do stand ; to comfort and help the weak- 
 hearted ; and to raise up them that fall." To each of 
 these classes the witness of the Spirit must present 
 itself with different degrees of clearness ; and while 
 they who do stand upright enjoy, no doubt, full 
 assurance of the Spirit's presence, the weak-hearted 
 and desponding will be afflicted in an equal degree 
 with doubts and fears. Again, the undecided Christian, 
 who serves God and mammon too : who crying 
 Lord, Lord, does not what he says : who at one 
 time is under apparent convictions of sin, and anon 
 is swept back by the tide of worldly cares and 
 passions, (whom yet we dare not pronounce repro- 
 bate from God ;) he also may be alarmed into earnest 
 thoughtfulness by the absence or obscurity of that 
 witness in himself. And lastly, since in many things 
 we aU offend ; being guilty of " sins, negligences, and 
 ignorances;" it must be profitable to know the tokens 
 of the Holy Spirit's presence, that we may discern 
 our fellowship in it, and ascertain our advance or 
 decline in grace. Every sin willingly committed after 
 baptism must needs grieve the Holy Spirit, and 
 proportionably obscure our experience of His pre- 
 sence ; and this thought ought surely to urge every 
 baptized person to be zealous and repent ; to 
 strengthen the things that remain, if they be ready 
 to die ; and examine the witness of the Spirit in 
 himself with deeper and more awful interest. 
 
 It may be thought perhaps that we are about to 
 enter upon a field of inquiry of which the limits are 
 
 b2 
 
4 LECTURE I. 
 
 unknown, and the landmarks capricious, if not 
 imaginary. It were so indeed, if we were about to 
 describe the whole life of grace ; its dawn and pro- 
 gress as well as its noonday brightness. Ours is a 
 less arduous task ; for what mortal eye can discern 
 the first quickening into life of the immortal spirit ? 
 Who can mark where the viewless breeze arises, or 
 testify the moment when the hue of health first 
 revisits the pale cheek of sickness ? The witness of 
 the Spirit which we would reverently survey, is not 
 as manifested in the infancy of grace ; but when the 
 believer is in " understanding a man," and " renewed 
 in knowledge after the image of Him that created 
 him*." We have not to treat of the doctrine of 
 baptism and laying on of hands ; the birth of water 
 and of the Spirit ; the washing of regeneration and 
 renewing of the Holy Ghost. Our inquiry is into 
 the evidences and marks of the presence of the Holy 
 
 Ghost in those of " full age who by reason of use 
 
 have their senses exercised to discern both good and 
 evilb." 
 
 Of this peculiar stage of the spiritual life, St. Paul 
 takes notice in several passages : " Howbeit we speak 
 wisdom among them that axe perfecf^ :" "Let us there- 
 fore, as many as be perfect, be thus minded t" :" 
 " Brethren, be not children in understanding : how- 
 beit in malice be ye children, but in understanding 
 be men* ;" that is, " perfect," reXeioi, " of a ripe age," 
 as it is translated in the margin. The like dis- 
 tinction prevails also in the early Christian writings. 
 
 a Col. iii. lo. h jjeb. v. 14. '^ i Cor. ii. 6. 
 
 '' Phil. iii. 15. •'I Cor. xiv. 20. 
 
LECTURE I. 5 
 
 Irenseus^ for example interprets, as describing the 
 perfect man, St. Paul's prayer for the Thessalonians : 
 " And the very God of peace sanctify you wholly ; 
 and I pray God your whole spirit and soul and 
 body be preserved blameless unto the coming of 
 our Lord Jesus Christ^" 
 
 Such is the eMent of our inquiry; and as it is 
 limited to a given period of the spiritual life, so 
 also is it restricted in the nature of the evidences to 
 be propounded. We shall not intrude upon those ex- 
 traordinary gifts which were the credentials of 
 teachers in the Apostolic age. There is a very clear 
 and marked distinction between the earnest of the 
 Spirit in the heart; and those gifts of the Spirit, 
 which were too often disjoined from charity. The 
 earnest of the Spirit was a moral transformation ; 
 not enlarged power of mind or spirit. " Now He 
 which stablisheth us with you in Christ, and hath 
 anointed us, is God ; who hath also sealed us, and 
 given the earnest of the Spirit in our hearts^." And 
 St. John says, " If we love one another, God dwelleth 
 
 in us Hereby know we that we dwell in Him, 
 
 and He in us, because He hath given us of His Spirit^'." 
 Such indeed was the promised work of the Comforter 
 when sent down from the Father. "When He is 
 come. He will reprove the world of sin, and of right- 
 eousness, and of judgment'." And therefore St. Paul 
 affirms, "that no man can say that Jesus is the 
 Lord, but by the Holy Ghost K" 
 
 It is then of moral effects, not miraculous gifts, as 
 
 <= Lib. V. 6. I. f 1 Thess. v. 23. e 2 Cor. i. 21, 22. 
 
 h I John iv. 13, 13. ' John xvi. 8. k i Cor. xii. 3. 
 
6 LECTURE I. 
 
 witnessing the presence of the Comforter, that we are 
 about to treat. Needful as diversities of gifts and 
 operations were for the unlearned men, who went 
 forth to convert the world ; and though the same 
 Spmt, Lord, and God worked all in them alP ; yet this 
 did not prevent their being abused to pride, emula- 
 tion, and vanity. Above those gifts were the graces 
 of faith, hope and charity ; and " the greatest" even 
 " of these was charity." 
 
 Surveying therefore the witness of the Spirit, after 
 the . suspension of miraculous powers, our inquiry 
 .necessarily limits itself to the effects wrought in the 
 j Christian of full age by the Holy Ghost. And 
 ! these, we are persuaded, are so real and palpable ; 
 so varied yet harmonious ; as to satisfy every de- 
 vout inquirer that he is indeed " an habitation of 
 God through the Spirit," no less so than the saints 
 who first trusted in Christ ; even though superna- 
 tural gifts were poured upon them in addition. 
 
 One more remark must be made as to the source 
 from whence we derive these notes of the Spirit. 
 It is not then to metaphysical science, nor presumed 
 experience ; much less to fancy, that we purpose pri- 
 marily to refer. The pure well of inspiration alone 
 shall supply the water of life ; the voice of the 
 Spirit testifying in His word to His own supernatural 
 work will be our guide. By comparing Scripture 
 with Scripture, the marks of the Spirit's presence 
 may be best ascertained. The eighth chapter of 
 St. Paul to the Romans will suggest all that^ ne- 
 cessary ; and enable us to arrive at evidence satis- 
 factory, it is hoped, to the sober-minded ; unavailable 
 
 ' I Cor. xii. 4, 5, 6. 
 
LECTURE 1. 7 
 
 to the fanatic ; and above all, impregnable to 
 rationalism and unbelief. 
 
 The passages which suggest the several evidences 
 to be elucidated in the six first Lectures, are as fol- 
 lows : Verse 1, " Walk after the Spirit ;" v. 6, " To be 
 spiritually minded ;" v. 15, " The Spirit of adoption, 
 whereby we cry, Abba, Father ;" v. 4, " The righteous- 
 ness of the law fulfilled in us ;" v. 13, " Mortify the 
 deeds of the body ;" v. 23, " We ourselves groan 
 within ourselves, waiting for the adoption." Con- 
 nected with each, there appears to be a frame of 
 mind and habitual temper characteristic of the ma- 
 ture Christian ; such, for example, as resignation of 
 the will ; spirituality of thought ; filial love of God ; 
 brotherly love of man ; crucifying of the flesh ; and 
 longing for immortality. Though spiritually con- 
 nected they may be practically treated as distinct. 
 To each then of these topics I purpose to devote a 
 separate Lecture. The seventh will be occupied 
 with the heresies touching the Holy Spirit emanating 
 from Unbelief; and the last will trace the aberra- 
 tions of Fanaticism, grounded on His mystical pre- 
 sence in the believer. 
 
 We enter now upon the first of these evidences, 
 resignation of the will, which is implied in walk- 
 ing after the Spirit, (v. 1.) and in being led by 
 the Spirit, (v. 14.) But this grace is referred by 
 St. Paul to a yet higher and more mystical cause ; 
 even the indwelling of the Holy Spirit in the believer. 
 The fellowship of the Holy Ghost amounts to nothing 
 short of this : " Ye are not in the flesh, but in the 
 Spirit, if so be that the Spirit of God dwell in 
 
8 LECTURE I. 
 
 you. . . . And if Christ be in you, the body is dead be- 
 cause of sin, but the Spirit is life because of right- 
 eousness™." 
 
 Wonderful as is the condescension of Him who 
 inhabiteth eternity, thus to dwell with the lowly 
 and the contrite; yet the language of Scripture 
 is too explicit to be gainsaid. We can know little 
 indeed concerning the union of spirit with spirit; 
 but " he that is joined to the Lord," says the apostle, 
 " is one spirit" ;" not, of course, one in essence, for 
 this would be to teach a modified Pantheism ; yet 
 thus much at least i7iust be aflftrmed, that the Chris- 
 tian's body is " the temple of the Holy Ghost." The 
 union is at least as intimate as that of which it was 
 said, " They two shall be one flesh." And such per- 
 sonal communion was promised on the coming of 
 the Holy Ghost. " He," the Spirit of truth, " dwelleth 
 with you, and shall be in you°." This promise was 
 reiterated in our Lord's last prayer for his Apostles 
 and for his Church : " The glory which thou gavest 
 me I have given them ; that they may be one, even 
 as we are one : I in them, and Thou in me, that they 
 may be made perfect in one p." 
 
 " Rom. viii. 9, lo. It is well to remark in these consecutive 
 verses, the incidental and seemingly undesigned assertion of the 
 hypostatic union of the ever blessed Trinity. The Spirit of God, 
 the Spirit of Christ, and Christ, being used to denote our fellowship 
 with God the Father and the Son through the Spirit. There is the 
 like unstudied mention of the three Persons in the 1 Cor. xii. 4, 
 where the Apostle is about to describe the gifts of the Spirit : " Now 
 there are diversities of gifts, but the same Spirit : and there are differ- 
 ences of administrations, but the same Lord : and there are diversities 
 of operations, but it is the same God which worketh all in all." 
 n I Cor. vi. 17. " John xiv. ij. V John xvii, 22. 
 
LECTURE I. 9 
 
 The effect, moreover, of this blessed fellowship is 
 represented as passing on to the body ; for St. Paul 
 says, " 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 that dwelleth in youi." Such scriptures 
 surely are enough to shew the fact of the divine 
 presence in the regenerate man; mystical indeed, 
 but real ; and awful as it is supernatural ; if, at least, 
 language has any definite meaning. 
 
 This indwelling, however, can only become matter 
 of conscious experience by its effects; and the first 
 which the Apostle has set before us is, resignation of 
 the will, implied in walking after the Spirit, and 
 being led by the Spirit. Such indeed is the prophetic 
 character of the people of Christ : " Thy people shall 
 be willing in the day of thy power r." The Bride in 
 like manner is admonished : " Hearken, daughter, 
 and consider, and incline thine ear ; forget also thine 
 own people, and thy father's houses." Resignation 
 of the will indeed is the foundation of all the other 
 Christian habits ; for by the Fall the will of man 
 became at enmity with God. When the righteous- 
 ness therefore of faith comes, it is immediately evi- 
 denced by subjection of the unruly will. 
 
 Naaman, as he arrived at the door of the Prophet 
 with his horses and his chariots, is a type of the 
 pride and self-confidence of the natural man. When 
 bidden simply to wash in Jordan and be clean, " he 
 turned, and went away in a rage '." But " the wrath 
 
 q Rom. viii. I I . r Psal. ex. 3. 
 
 ^ Psal. xlv. 10. '2 Kings v. 12. 
 
10 LECTURE I. 
 
 of man worketh not the righteousness of God"." Far 
 different was the effect of faith in the man born 
 blind : " Go, wash in the pool of Siloam. ... He went 
 his way therefore, and washed, and came seeing^." 
 A cheerful unquestioning obedience then — resigna- 
 tion, in short, of our will to the will of God — is the 
 first evidence of a lively faith. As such it is a mani- 
 fest witness of the Spirit, and the foundation of all 
 the other graces. We must say with Saul, humbled 
 and penitent, " Lord, what wilt thou have me to do ?" 
 before we shall be told what we are to learn. 
 " God be thanked," says St. Paul of the Romans, 
 " that ye were the servants of sin ; but ye have obeyed 
 from the heart that form of doctrine which was 
 delivered you y." 
 
 The perversion of the will by nature was aptly 
 illustrated in the heathen moralist by the image of 
 a bent stick. Resignation to the will of God, which 
 is habitual in the Christian of full age, is its restora- 
 tion to original rectitude. This is the work indeed of 
 the Holy Spirit in us ; but such is the necessity for 
 training the will of childhood to submission ; that 
 God has annexed the special blessing of length of 
 days, and security of inheritance to them that are 
 exercised therein. 
 
 Nor is the lesson perfectly learnt in childhood. The 
 whole of life is but a discipline of the will ; and 
 hence it is proclaimed by the Prophet as an axiom 
 of the divine life : " It is good for a man that he 
 bear the yoke in his youth. He sitteth alone and 
 keepeth silence, because he hath borne it upon him. 
 
 " James i. 20. * John i.x. 7. y Rom. vi. 17. 
 
LECTURE I. 11 
 
 He putteth his mouth in the dust ; if so be there 
 may be hope. He giveth his cheek to him that 
 smiteth him : he is filled full with reproach. For the 
 Lord will not cast off for ever^." It is thus God 
 chasteneth those whom He loves. This is the train- 
 ing by which, under the Spirit of God, the Christian 
 is formed, until in the fulness of age he can say, 
 " It is the Lord, let him do what seemeth him good." 
 
 And is not this the great example left by our 
 Lord himself? He came not to do his own will, but 
 the wiU of Hun that sent Him^. He was content to 
 do it, yea, the law of God was in His heart *•. Such 
 too was the burden of His thrice repeated prayer at 
 Gethsemane ; and when all had been accomplished 
 on the Cross, his triumphant exclamation was, " It 
 is finished ;" and He gave up the ghost. 
 
 As a human example of the same resigned will, 
 we can find none more striking than the " father of 
 the faithful." Let us picture to om-selves those 
 three fearful days, when with unshrinking faith he 
 journeyed with his child of promise towards Moriah. 
 How firm and calm his answer to Isaac — " My son, 
 God will provide himself a lamb for a burnt-oflfer- 
 ing !" 
 
 This then it is to be led of the Spirit ; and such 
 conformity to the will of God we are taught to pray 
 for in the petition, " Thy will be done on earth, as it 
 is in heaven." 
 
 Among the holy angels indeed, who kept their 
 first estate, His will finds a perfect and immediate 
 echo. How jarring, on the contrary, are the notes 
 
 z Jerem. Lam. iii. 27. ■• John vi. 38. b Ps. xl. 8. 
 
12 LECTURE I. 
 
 which are heard upon earth ! To remove the discord, 
 and hring in the harmony of heaven, the Son of God 
 became flesh and dwelt among us ; that we might 
 behold his glory, and be changed into his likeness, 
 from glory to glory, as by the Spirit of the Lord ! 
 In those then who are born of God, and continue his 
 spiritual children, the pride, the self-will, the unru- 
 • liness of the natiiral man are subdued. While young 
 in grace they may indeed, like St. Peter, gird them- 
 selves, and walk whither they will ; but when they 
 are old they are content to be girded of another, 
 even their Redeemer, and be carried whithersoever 
 He Avould*=. 
 
 Such is ihis evidence of the Spirit's presence. Its 
 outward fruits are various. I can only touch on the 
 more prominent. The surrender of the Christian's 
 will to the will of God will display itself in a two- 
 fold manner ; either in active obedience, or passive en- 
 durance. The ripe Christian will of course exhibit 
 both ; and the chequered character of this life is 
 exactly calculated to call forth each at the proper 
 season, and in due proportion. 
 
 In youth, the period of enterprise, how blest are 
 they who have been thus trained in the school of God ! 
 So trained must have been that holy maiden, who 
 on the salutation of the angel could say, " Behold 
 the handmaid of the Lord ; be it unto me according 
 to thy word"*." The like disciplined will St. Paul 
 must have seen in the youthful Timothy, when he 
 would have him go forth with him ; and found him 
 obedient, even as a child to his parent. And what 
 
 c John xxi. 18. d Luke i. 38. 
 
LECTURE I. 13 
 
 might we not hope for oui- country and the world ; 
 if our youth were so " led of the Spirit" as not to 
 seek their own will, but the will of Him who has 
 called them to the knowledge of His grace ; and in- 
 corporated them into His holy church: Who has 
 placed them in His vineyard, and given to every man 
 his work ! What blessings would be showered upon 
 us, if all were resolved to consecrate their best ener- 
 gies to the fulfilment of God's will ; and make all 
 art and science, law and government, literature and 
 arms, minister to His glory ! This surely were true 
 ambition, to rescue from the dominion of evil the 
 power of man's will ; to seize upon every avenue of 
 thought ; to harmonize the book of nature with the 
 page of Revelation ; and sanctify philosophy by sub- 
 duing it to religion. When the will is habitually 
 surrendered to the word and will of God, the vigor- 
 ous mind may plunge fearlessly into the stream of 
 Science ; and be borne in safety upon its onward 
 waves. And when the haven has been reached at 
 last, to God will be given the glory both of safety 
 and success. 
 
 But we must not linger in the pleasing recesses 
 of Science, while the busy hum of life calls us to 
 take our part in its active duties. Let us follow the 
 Christian youth, whose purpose it is in all things to 
 be conformed to the will of God. How much will 
 he find to try the strength of this principle — the ha- 
 bitual surrender of his own will, whether in religion 
 or politics : in domestic as well as social life ! Our lot 
 is cast on comparatively peaceful times ; but they 
 are not so peaceful, as to render useless the great 
 
14 LECTURE I. 
 
 examples of consistent principle and firm endurance, 
 which the history of our Church and Country sup- 
 plies. Memory delights to dwell, and faith nerves 
 itself for daily conflict by dwelling on those names, 
 which are associated with obedience to God rather 
 than man ; with the surrender of natural predilec- 
 tions, tastes, affections, desires, and interests, to what 
 seemed (however mistakenly) to be the cause of 
 truth ; and for the will, as it was believed, of the 
 Most High. Some of them may have reasoned 
 wrongly, but their hearts and motives were right ; and 
 the names of More and Fisher ; of Ridley, Falkland 
 and Ken, will live enshrined in generous bosoms, as 
 patterns of religious and political integrity. 
 
 In politics, singleness of purpose, and true con- 
 sistency can only result from such surrender of the 
 will to God. The mists of ambition, popularity, 
 party interest, "and rivalry, will assuredly cloud the 
 view, unless they are dispersed by the rays of Divine 
 truth, or blown aside by the breath of the Spirit of 
 God. Thus alone will the great law of right influ- 
 ence the conduct ; and every step be weighed in the 
 balances of eternity. Thus alone wUl the confidence of 
 the wise and the attachment of the good be lastingly 
 secured. 
 
 Again, we live in times when the sea of religious 
 opinion is strongly agitated ; and not only the in- 
 ternal doctrines, but the outward framework of the 
 visible Church, are the subject of heart-searching 
 discussions. But how fruitless and unreal, how 
 bitter and uncharitable, will all controversy be, until 
 the will be habitually surrendered to the will of 
 
LECTURE I. 15 
 
 God ! It is only when men seek to be conformed to 
 His will, that there can be a real hope of coming to 
 the same mind and judgment. And if so be they 
 are still otherwise minded ; it is in that state of mind 
 only, that they can differ with mutual respect. 
 
 Assuredly a dutiful spirit will lead men not lightly, 
 or suddenly ; least of all scornfully, to quit that Com- 
 munion, wherein they have derived spiritual life ; in 
 spite of morbid sensitiveness, or diseased craving 
 after sympathy. The path of duty has ever been 
 rugged, and the Christian soldier is ill instructed if 
 he cannot " endure hardness." It argues badly for 
 the discipline of the will, when ancient ties are 
 broken for new and unknown bonds; and when duties 
 assigned by Providence are abandoned for others self- 
 imposed. If the motive indeed of separation be the 
 supposed will of God ; whatever we may think of the 
 judgment, we cannot but respect the plea ; and such 
 aberrations are surely more fit subject for pity and 
 prayer, than that we should cast out their names as 
 evil. 
 
 But in social and domestic life there is not less oc- 
 casion for the same moral discipline. Which of us 
 can look back on a brief portion of our lives, and 
 not remember many hopes disappointed ; and many 
 wishes unfulfilled ? And if the will of God be so, 
 that we should in all things here on earth " rather 
 be resigned than blessed;" how well has he been 
 trained for the warfare of life, who has learned not 
 only to say but to act, " Thy will be done !" We 
 cannot always cut out our own path ; and it is well 
 that we have not the power : " The lot is cast into 
 
16 LECTURE I. 
 
 the lap ; but the whole disposing thereof is of the 
 Lbrd*^." Spheres of labour must be occupied, and 
 plans of life adopted, for which there may be little 
 inclination, but a plain call of duty. How much of 
 restlessness then will be taken away, and of regret 
 alleviated, by habitual surrender of the will to God ! 
 The Christian who is led by the Spirit will not 
 shrink from this trial. He will answer like St. Paul 
 to his sorrowing friends at Csesarea : " What mean 
 ye to weep and to break mine heart ? for I am ready 
 not to be bound only, but also to die at Jerusalem 
 for the name of the Lord Jesus*'." 
 
 And in domestic life ; within the narrow precincts 
 of a Christian household ; a disciplined will is most 
 needful. I know indeed of no sublimer moral spec- 
 tacle, than that of Onesimus returning from Rome 
 to Colossse ; surrendering for conscience sake that 
 liberty which he had stolen from his master. Nor 
 are the other parties concerned less trained in the 
 discipline of the Cross : Philemon consenting to re- 
 ceive back as a beloved brother in the gospel and 
 manumit the runaway : St. Paul, though he might 
 command as an apostle; yet entreating for his con- 
 vert by the touching pleas of old age and bond- 
 age. 
 
 Such then are examples of that subjection of the 
 will, which fulfils the idea of "walking after the 
 Spirit," and being " led by the Spirit :" such is the 
 transforming power of divine grace upon the natu- 
 rally unruly spirit. Surely they are an evidence of 
 the indwelling of the Comforter, being effects which 
 
 '■ Prov. xvi . 3 3 . f Acts xxi. 1 3 . 
 
LECTURE I. 17 
 
 no other power can produce. Surely they are proofs 
 of supernatural agency, as palpable as the sanity of 
 the Gadarene demoniac, clothed, and in his right 
 mind, and sitting at the feet of Jesus. 
 
 But every Christian grace has its counterfeit ; and 
 the free sm-render of the will to the will of God is 
 feebly imitated by constrained subjection to such as 
 would be " lords over God's heritage." Blind submis- 
 sion to human authority; and unreasoning acceptance 
 of the traditions of man, appear rather to savour of a 
 " voluntary humility," condemned by the Apostle, 
 unsuitable to the capacities, and destructive of the 
 responsibilities of Reason. Though children in malice. 
 Christians are to be men in understanding. " Judge 
 ye what I say," is St. Paul's constant appeal to his 
 converts. Reason, then, is not given us to be thrown 
 aside, but to inform the conscience and enlighten 
 judgment. No human authority can prevent the 
 activity of thought. Reason may be guided, in- 
 structed, stablished, strengthened, settled ; it cannot 
 be coerced. The constrained submission of fear, of 
 ignorance, of superstition, may issue in bigotry or 
 lapse into hypocrisy ; but is not the fruit of the " holy 
 spirit of discipline." A tempered liberty differs alike 
 from bondage and licentiousness. As in civil so in 
 religious things, it is our happy birthright. We are 
 not restricted from the free use of the Holy Scrip- 
 tures; nor from examining their claim to our submis- 
 sion ; and their agreement with the " form of sound 
 words," in which the faith of the primitive Church 
 was enshrined. If individual judgment is thus di- 
 rected, and so far restrained; still its claims are neither 
 
18 LECTURE I. 
 
 denied nor abrogated. The Church of the Fathers is 
 thus the helper of our joy, rather than exercises 
 dominion over our faith. Our acceptance of the 
 Gospel is free and willing; not timid and con- 
 strained ; and if religious sentiment loses somewhat 
 of uniformity, it gains in solidity and depth of 
 conviction. 
 
 While God is thus glorified in some by the active 
 smTender of the will ; in others the same holy prin- 
 ciple is evinced by passive endurance. And this to 
 the eye of faith wears even a more heavenly appear- 
 ance. The resignation indeed of our Lord upon 
 the Cross finds no earthly parallel. He " pleased not 
 himself;" the reproaches of them that reproached 
 God fell on Him. He became poor, that He might 
 make many rich. In how many different ways 
 then — m sickness, and^csm, and weariness ; in narrow 
 circumstances, and patient continuance in well doing, 
 may a will surrendered to the will of God be 
 shewn, even in the stillest shades of life ! And many 
 such there are who, unrepining in desolation and 
 unconsoled by s3Tnpathy, bear their daily cross; and 
 so follow the Lamb whithersoever He goeth. 
 
 It is the praise of Moses that he was faithful in 
 all God's house as a servant : the Christian's obedience 
 to the will of God is of a higher character, as it 
 flows from a higher motive ; even Love. His is the 
 obedience of a son; but though a son, he learns 
 obedience by the things he suffers. So long as he is a 
 babe- in grace, he should regard himself as under 
 tutors and governors ; not attaining to the full free- 
 dom of sonship until he is of ripe age. Then he 
 
LECTURE I. 19 
 
 i habitually feels that he is not his own ; that he is 
 i bought with a price, and glorifies God in his body 
 and his sph-it, which are God's. He has surrendered 
 his will to the will of God, and the guidance of 
 His Spirit. The law of God is his law : the mind 
 of Christ is his mind. He thinks, he wishes, he 
 ; speaks, he acts from a power within him not of 
 I this world. In its effects, those around him recog- 
 nise the real presence and effectual indwelling of 
 the Comforter; who is not only with, but in him. 
 The witness of the Spirit with his spirit is thus 
 realized to his own consciousness; and palpable 
 also to the discernment of others. Christians can 
 see, and the world wUl marvel at an habitual sur- 
 render of the natural will to the revealed will of 
 God. This it is to be led of the Spirit, and to walk 
 after the Spirit. 
 
 And now, what remains but to try of what spirit 
 we are by this test? Can we gladly do or suffer 
 the will of God ? Are our hearts set upon being con- 
 formed in all things to the mind of Christ ? Try it 
 with reference to our daUy pursuits ; the professions 
 some are about to choose ; and the manner in which 
 we perform the duties of our callings. Blessed is he 
 who lives according to the spii'it of his daily prayer : 
 " Thy will be done on earth, as it is in heaven." He 
 who feels in himself that this is his solemn and 
 deliberate endeavour, has one great evidence of the 
 Holy Spirit's guidance and presence. There remain 
 several others equally cogent and certain. The next 
 I shall proceed to notice is the spiritual mind. 
 
 An obedient will indeed is the great preparative 
 
 c2 
 
20 LECTURE I. 
 
 for spiritual discernment. " If any man will do His 
 will, he shall know of the doctrine, whether it be of 
 God." Meanwhile, for self-knowledge to the confident 
 and strong ; for consolation to the contrite and weak 
 hearted ; and lastly, for guidance in self-discipline to 
 such as are seeking the fellowship of the Spirit, the 
 habitual surrender of the will offers a plain, tangible, 
 decisive test, as well as exercise. " The Lord hath de- 
 clared His salvation, and His righteousness hath He 
 openly shewed in the sight of the people." Blessed 
 then are they who can testify in their spirit, by the 
 complete and habitual subjection of the will; that 
 with the right hand of His Majesty, and the holy 
 arm of His Spirit, hath He gotten Himself the vic- 
 tory over their naturally wayw^ard, carnal, and un- 
 yielding hearts. 
 
LECTURE II. 
 
 Romans viii. 5. 
 They that are after the Spirit do mind the things of the Spirit. 
 
 npHE coming of the Holy Ghost upon earth was 
 J- the temporal completion of the Covenant of 
 Grace. When He had been revealed, no farther 
 counsel remained to be unfolded for the recovery 
 of fallen man ; no more to be done for the vine- 
 yard*. Having loved His own, God loved them 
 unto the end. 
 
 By the Incarnation of the only begotten Son, His 
 love was shewn in the greatest of gifts : by the 
 death of the Cross it was seen in the extremity of 
 steering : for " His visage was so marred more than 
 any man, and His form more than the sons of menb." 
 Nothing remained but to apply the benefit of that 
 great sacrifice to the souls He had redeemed ; and 
 for this purpose the Holy Ghost came down from 
 heaven, that He might make a people prepared for 
 the Lord, and abide with the Church of Christ for 
 ever*=. 
 
 a Is. V. 14. ^ Is. lii. 14. 
 
 c The Christian is doubly comforted of God. The atonement 
 for sin having been accomplished, Christ ascended to the Father to 
 be our Advocate, " the Paraclete/' in Heaven, i John ii. i . And 
 
22 LECTURE II. 
 
 In harmony however with the double nature of 
 the inner man, the office of the Paraclete on earth is 
 twofold. The Holy Ghost is revealed not only as the 
 "Comforter," but also as the "Spirit of Truth." 
 It is His not only to regenerate and to renew — to 
 transform and perfect the will ; but it is His also 
 to enlighten the mind, and instruct the conscience — 
 to impart spiritual wisdom ; to search even the 
 deep things of God "J. 
 
 The distinction of these offices was clearly denoted 
 in the difference of gifts vouchsafed to the Apostles. 
 They partook in fullest measure not only of ordinary 
 graces, but of extraordinary powers. " The word of 
 wisdom," whereby are discerned the things of the 
 kingdom of God, was peculiarly theirs ; according to 
 the promise, " He shall teach you all things, and bring 
 all things to your remembrance, whatsoever I have 
 said unto you«." Again, it was said to them, " He 
 shall shew you things to come\" and thus the spirit 
 of prophecy became the testimony of Jesus s. By 
 the same Spirit also they spake with a wisdom which 
 the rulers of the world could not withstand''. 
 
 With these extraordinary endowments however 
 we are not now concerned, farther than as they shew 
 one branch of the office of the Holy Spirit to be 
 
 he sent from the Father the Holy Spirit to be our Comforter, "the 
 Paraclete," on earth, John xiv. 1 6, " who maketh intercession for us 
 with groanings which cannot be uttered." Rom. viii. 26. Under 
 the encouraging symbols then of the Lamb and Dove, the surest 
 pledges have been conveyed to us of acceptance in heaven, and 
 succour upon earth. 
 
 d I Cor. ii. 10. e John xiv. 26. f John xvi. 13. 
 
 g Rev. xix. 10. h Luke xxi. 15. 
 
LECTURE II. 23 
 
 the turning men from darkness to light — enlight- 
 ening the eyes of their understanding — as well as 
 " from the power of Satan unto God." 
 
 That such spiritual wisdom is peculiarly the work 
 of " the Spirit of Truth," is evident from this ; that 
 the Apostles themselves, though blessed with the 
 personal teaching of our Lord, did not, untU He 
 had "led captivity captive, and received gifts for 
 men'," realize his essential unity with the Father. 
 " At that day," said He, (looking forward to the pro- 
 mise of the Comforter,) " ye shall know that I am in 
 my Father, and ye in me, and I in you''." And by 
 the same Spirit, all who 7iow believe attain unto the 
 like knowledge ; for not only is He the Comforter 
 dwelling in them, and sanctifying them to be rheet 
 for an habitation of God' ; but He is also " the Spirit 
 of Truth," whereby they know the things that are 
 freely given them of God™. 
 
 If this be so, one branch of the witness of the 
 Spirit with our spirit must needs be the spiritual 
 mind, spoken of in the text. " They that are after 
 the Spirit do mind the things of the Spirit." We 
 proceed therefore in the present Lecture to illustrate 
 that mental state, which is referred to by St. Paul, 
 as an express evidence of the presence of the Holy 
 Ghost in the Christian of " full age." 
 
 Perhaps we shall obtain a clearer insight into the 
 nature of the spiritual mind, by considering first 
 its opposite, the carnal mind; just as mishapen 
 deformity by the force of contrast sets off more 
 
 ' Psalm Ixviii. 1 8. 1^ John xiv. 20. 
 
 ' Eph. ii. 22 I Cor. vi. 19. "" 1 Cor. ii. 12. 
 
24, LECTURE 11. 
 
 strikingly the beauty of symmetry in the human 
 form. Both seem different states of the same men- 
 tal faculty, practical reason, or mind employed upon 
 moral or spiritual things. As exhibited in the 
 unbelieving Jews and heathens, the carnal mind 
 is characterised by dislike of the truth and unruli- 
 ness of thought. The heathen are described by 
 St. Paul as being "without understanding;" as 
 having become " vain in their imaginations" ;" 
 " having the understanding darkened, being alien- 
 ated from the life of God through the ignorance 
 that is in them";" as being fools, though profess- 
 ing to be wiseP; as not liking to retain God in 
 their knowledge, and therefore given over to a re- 
 probate mind'i. The more educated, we know, 
 treated with scornful incredulity the great truths 
 of the Gospel preached to them by St. Paul ; and 
 while they from intellectual pride would not submit 
 themselves to the wisdom of God in a mystery ; the 
 Jews sinned no less fatally from moral repugnance 
 to accept a righteousness not their own ; even the 
 righteousness which is of God by faith. If then to 
 the Greeks the Cross was " foolishness," to the Jews 
 it was " a stumbling-block." In the one, the carnal 
 mind exhibited dislike of God's holiness ; in the other, 
 it would not submit itself to his revealed wisdom. 
 
 With respect to the doctrine of the Cross, St. Peter 
 himself offers a striking illustration of " the carnal 
 mind." When first informed that the Son of man 
 must be crucified, he could neither conceive nor 
 
 n Rom. i. 2 1. 31. o Eph. iv. 18. 
 
 P Rom. i. 22. 1 Rom. i. 26. 
 
LECTURE II. 25 
 
 admit the counsel of God ; he failed alike to under- 
 stand and to accept it. " Be it far from thee, Lord," 
 might seem the natural expression of human sym- 
 pathy ; but emanating as it did from carnal motives, 
 how severely was it rebuked ! " Get thee behind 
 me, Satan ; thou art an offence unto me : for thou 
 savourest not, ov (ppoveh, the things that be of God, 
 but those that be of men''." 
 
 The great , features then which characterise the 
 carnal mind appear to be moral aversion to the 
 holy truths of God ; and an intellectual repugnance 
 to His counsels. And these features will be detected 
 in all its various forms; whether as exhibited by 
 the ignorant heathen, or nominal but unconverted 
 Christian. 
 
 Of the former the Apostle bears witness, that they 
 not only do evil things, but have pleasure in them that 
 do them''. And yet even under the Fall, it would seem 
 that a long and persevering course of sin is required, 
 thus utterly to darken the eye of the soul. They 
 are arraigned for example by St. Paul, as being 
 without excuse; because God's eternal power and 
 being might be known from the things that are 
 made. But when they knew, or might have 
 
 known Him, they " glorified Him not as God 
 
 their foolish heart was darkened: professing them- 
 selves to be wise, they became fools*." 
 
 Perverted then, and powerless as it may be, there 
 is still a moral sense in the benighted heathen. 
 Were indeed his eye single as before the Fall, his 
 whole body would be full of light ; but by sowing 
 
 r Matt. xvi. 23. s Rom. i. 32. * Rom. i. 21. 
 
26 LECTURE II. 
 
 continually to the flesh, he hath of the flesh reaped 
 corruption". Blind accordingly to the Attributes 
 of God, he is ignorant of his own moral duties. 
 He works uncleanness with greediness''. He even 
 thinks God to be such an one as himself". Nay, he 
 transgresses farther : for he lowers Him to the like- 
 ness of fourfooted beasts and creeping things : and 
 hath not understanding to say, "Is there not a lie 
 in my right hand'' ?" 
 
 The balance indeed between the reason and the 
 passions was originally adjusted to perfection. 
 Since the Fall, reason has kicked the beam; and 
 ever with increasing preponderance has the scale 
 of Concupiscence sunk downward to the earth. Thus 
 the natural man fulfils the desires of the flesh 
 and of the mindy. The carnal reason panders to 
 the animal passions, instead of controlling and ele- 
 vating them. In the unbelieving, the very mind 
 and conscience is defiled^. The sinner calls good 
 evil, and evil good ; he puts darkness for light, and 
 light for darkness; he puts bitter for sweet, and 
 sweet for bitter^. He is given over to the reprobate 
 mind, to do those things which are not convenient''. 
 
 It would be well indeed if this love of darkness 
 rather than light ; this aversion to the holy truth of 
 God in the carnal mind, were confined to the regions 
 of heathenism. But since "the wisdom or sen- 
 suality of the flesh, cppovrj/Aa crapKos, doth remain, 
 yea in them that are regenerated, renatis, or bap- 
 
 u Gal. vi. 8. V Eph. iv. 19. ■" Ps. 1. 21. x is. ^liv. 20. 
 y Eph. ii. 3. ' Tit. i. 15. " Is. v. 20. b Rom. i. 28. 
 
LECTURE II. 27 
 
 tizedc;" even within the borders of the Christian 
 Church there are men, of whom St. Paul spake even 
 weeping, that they are enemies of the Cross of Christ; 
 whose God is their belly; who mind earthly things '^. 
 If the lust of the flesh and the pride of life form 
 two great classes of temptation in this world, the 
 carnal mind in the former case ministers to sensual 
 gratification ; in the latter, to persofial aggrandize- 
 ment. The votary of pleasure, who devises schemes 
 of varied enjoyment ; and the idolater of covetous- 
 ness, who heapeth up riches and cannot tell who shall 
 gather them ; equally employ those faculties, which 
 God has given them for His glory, in the service of 
 Mammon. Both are lovers of pleasure more than 
 lovers of God ; both shew the secret aversion of the 
 carnal mind to goodness, holiness and everlasting 
 truth ; both have pleasure in unrighteousness. 
 
 But are there no indications of the other charac- 
 teristic of the carnal mind, even unruliness of 
 thought, in those who are called to be saints ? When 
 the coarse indulgence of animal passion is re- 
 strained, and the world has no longer charms to 
 captivate; does not the unruly mind sometimes 
 manifest itself in them that would be spiritual ? Is 
 there not a disregard of His ordinances, which, often- 
 times proceeding from ignorance or prejudice, and 
 consequent unbelief in their efficacy, may be really 
 fighting against God; and fulfilling the desires of 
 thQ fleshly mind? 
 
 The Holy Spirit has not left us without warning 
 against the sinful presumption both of Heresy and 
 
 c Art. IX. '' Phil. iii. 19. 
 
28 LECTURE II. 
 
 Schism. Some, for example, of the Colossians'', vainly 
 puflFed up with the fleshly mind, intruded into 
 things which He had not revealed. They had in- 
 troduced a voluntary " worshipping of angels," over 
 and above the doctrine which they had received from 
 the Apostle. 
 
 How wide a region of heretical error was here 
 carefully marked off, lest other churches should 
 trespass upon it ! Yet how truly may it he said of 
 many doctrines of the medieval church, that they 
 intrude into things which they have not seen* ! 
 
 The cause moreover of such " will-worship" is no 
 less accurately pointed out ; namely, the unruliness 
 of the carnal mind, in being wise " above that which 
 is written^." For the principle so enunciated by 
 the Apostle is of wider application, than as used by 
 him merely to reprove party spirit. And they who 
 will add to the written word the spurious tradi- 
 tions of doubtful antiquity ; or the capricious deve- 
 lopements of a subtle intellect ; seem to fall under 
 the censure of the Apostle, for that vain philosophy 
 and fleshly mind, which are " not after Christ." From 
 this source indeed have flowed all the heresies, 
 which have distracted the church ; while the " cer- 
 tain warranty of Scripture" has placed the three 
 Catholic Creeds on the solid basis of Divine ati- 
 ihwity. 
 
 There is yet another fruit of the unruly carnal 
 
 d Coloss. ii. 18. 
 
 e The assumption of the blessed Virgin, her elevation as queen of 
 heaven — invocation of her and other saints, purgatory, the relief of 
 souls therein detained by the sacrifice of the mass, &c. 
 
 ^ I Cor, iv. 6. 
 
LECTURE II. 29 
 
 mind ; namely, recklessness of severing the body of 
 Christ. Hence those Sixoaraa-lai, or standings apart, 
 which the Apostle has enumerated among "the 
 works of the flesh s." Concerning the doers of such 
 things, St. Jude has aflftrmed that they are sensual, 
 and have not the Spirit''. What marvel then, if 
 these men should utterly disregard that oneness of 
 mind and judgment, of which He is the author; and 
 which is so repeatedly inculcated by St. Paul ? 
 
 I need hardly enumerate the passages in which he 
 enjoins such unity'. And if the principle is of per- 
 petual obligation, the present divided state of Chris- 
 tians in regard to the kingdom of God, is strikingly 
 at variance with Apostolic precept. Nor can we take 
 refuge in the hope, that there is at least uniii/ of 
 spirit, if not uniformity of sentiment or discipline. 
 Distinctions without essential differences seem still 
 more wayward and offensive, than where principles 
 are diametrically opposed. In either case, however, 
 the real author of schism is he, who imposes un- 
 lawful conditions of communion ; or refuses those 
 which are lawful. Upon his head must be the sin ; 
 
 e Gal. V. 20. 
 
 t *Dx«ol, irveSfia iifj exovTfs, (Jude 1 9,) In throwing oiFthe supre- 
 macy of the bishop of Rome, the Crown and Church of England claimed 
 once more their undoubted ancient independence of that See — the 
 " Jns Cyprium" secured to us by Canon viii. of the council of Ephe- 
 sus : and because the unlawful terms of communion proposed by 
 Pius IV. in his Creed were not received, the Papal church excommu- 
 nicated us, not we that church. Bulla Pii IV. 87. §. 3. Cone. Trid. 
 It made the schism, not we. " Nee tam discessimus quam ab istis 
 diris, et devotionibus ejecti sumus." Jewelli Apol: Randolph Ench: 
 Theol. p. 171. " Non fugimus, sed fugamur." King James I. Is. 
 Casaub. ad Ep. Card. Perron. 
 
 ' I Cor. i. 10. 
 
30 LECTURE II. 
 
 the work of the flesh is his ; and as such it affords no 
 doubtful mark of " the carnal mind" within. To un- 
 ruliness of thought; but not, let us hope, dislike 
 of hohness ; must be ascribed the divisions and of- 
 fences, which have disttirbed the organized unity of 
 the church ; and separated those who should, as in 
 the days of old, have walked in the house of God 
 as friends, and taken sweet counsel together''. 
 
 Such then is the carnal mind in some of its ordi- 
 nary workings ; fulfilling the desires of the flesh, or 
 subservient to human passions; both morally and 
 intellectually repugnant to the wisdom which is from 
 above. 
 
 The subject matter of the " spiritual mind" is dif- 
 ferent; it habitually dwells upon moral and spiri- 
 tual truths. Neither the inquiries of science nor 
 the wisdom of the woi'ld are essentially connected 
 with it. " We have received," says St. Paul, " not 
 the spirit of the world, but the Spirit which is of 
 God ; that we might know the things that are freely 
 given to us of Godi." " Howbeit we speak wisdom 
 among them that are perfect : yet not the wisdom of 
 this world... but the wisdom of God in a mystery™." 
 
 The spiritual mind then is conversant with the 
 
 ^ He who rejects the Universal, Concurrent, Uninterrupted testi- 
 mony of Apostolic tradition {so far as it mill go) as the means of 
 ascertaining the " mind of the Spirit" revealed in the Scriptures, 
 throws the Church back on the dictation of an assumed infallibility ; 
 or casts it loose on the multitudinous sea of individual opinion; 
 which (humanly speaking) renders unity of sentiment impossible. 
 By the aid of Apostolic Tradition illustrating Scripture, unity of 
 doctrine and discipline might, under the grace of God, be attained ; 
 so far at least as were needful for communion between independent 
 National Churches. 
 
 1 1 Cor. ii. 12. mi Cor. ii. 6. 
 
LECTURE II. 31 
 
 great truths of revelation, or the application of those 
 truths to civil, social, and individual life. Under the 
 former head, " the mystery of godliness" in all its 
 extent and variety supplies an inexhaustible store 
 of spiritual thoughts. The attributes of God, as dis- 
 played in the Redemption of mankind ; and in His 
 Triune essence; are themes which never entered into 
 the heart of the natural man to conceive. 
 
 The lofty guesses at ti-uth made by heathen mo- 
 ralists : their mistaken views of God's government 
 of this world, as well as of their own moral powers 
 and conditions : shew at once both the need and the 
 blessing of the Christian revelation. In Immanuel 
 are summed up all the treasures of spiritual wisdom 
 and knowledge. Not only was He the express 
 image of the Father ; but the Father in Him wrought 
 the works ; and the words which he spake " he spake 
 not of himself." The Divine nature was thus made 
 palpable to the senses and reason of man ; and this 
 manifestation of God has accordingly become, from 
 its reality, certainty, and deflniteness, the indestruct- 
 ible basis of spiritual thought ; as well as a living 
 rule of daily action. " This is life eternal, that 
 they might know thee the only true God, and Jesus 
 Christ, whom thou hast sent"." " The Son of God 
 is come, and hath given us an understanding, that we 
 may know Him that is true: and we are in Him that 
 is true, even in His Son Jesus Christ"." 
 
 It is no abstract idea of goodness then which is 
 thus presented for our contemplation; but Divine 
 truth and holiness embodied, living, tangible, dwell- 
 
 1 John xvii. 3. ° i John v. 10. 
 
3^ LECTURE II. 
 
 ing among us. We have beheld His glory : He has 
 left us an example that we should follow His steps. 
 Hence the spiritual mind will ever be looking unto 
 Jesus, as the Author and Finisher of our faith. It 
 has an unerring standard whereby to judge of every 
 desire, passion, or affection as it arises ; and to de- 
 termine the character of every thought, and word, 
 and deed. 
 
 Nor are the general relations alone of Father, Re- 
 deemer, Comforter, in which God stands to believers, 
 the subject of habitual thought to the spiritual 
 mind. It embraces also the Christian's own personal 
 fellowshijD with the Father, as a member of the mys- 
 tical body of His Son. And if by a living faith and 
 the communication of His grace he is joined to the 
 Lord as " one spirit ;" if Christ is effectually made 
 to him wisdom, righteousness, sanctiflcation, and 
 redemption: then, since the first fruit being holy, 
 the lump also is holyP, he is made to sit with 
 Christ in heavenly places; whither He the forerunner 
 is for us entered. The spiritual mind thus takes a 
 lively personal interest in those high themes con- 
 nected with the manifestation of God in the flesh. 
 They are no longer matters of unimpassioned spe- 
 culation ; but are no less heart-stirring than they are 
 sublime. 
 
 There is a passage in the epistle to the Ephesiansi, 
 which in its pregnant brevity comprehends all those 
 subjects, on which the spiritual mind will habitually 
 dwell. The language even of inspiration seems to 
 labour for terms, to express the sublimity of the con- 
 
 P Rom. xi. 16. q Ephes. i. 17 — 22. 
 
LECTURE II. 33 
 
 ceptions presented to the Christian's thoughts. The 
 Apostle prays that " the Father of glory may give" 
 them " the spirit of wisdom and revelation in the 
 knowledge of Him : the eyes of your understanding 
 heing enlightened ; that ye may know what is the 
 hope of His calling, and what the riches of the glory of 
 his inheritance in the saints, and what is the exceed- 
 ing greatness of His power to us-ward who believe, 
 according to the working of His mighty power, 
 which He wrought in Christ, when He raised Him 
 from the dead, and set Him at His own right hand in 
 the heavenly places, far above all principality, and 
 
 power ; and hath put all things under His feet, and 
 
 gave Him to be the head over all things to the 
 church." 
 
 Thus far the relations to us-ward of the Manhood 
 taken into God for the salvation of the world, are 
 marked out as themes of thought to the spiritual 
 mind ; but to them he farther adds the contem- 
 plation of our own personal hopes, as redeemed of 
 Christ. For he goes on to say, " You hath he quick- 
 ened, who were dead in trespasses and sins ; — and 
 hath raised us up together, and made us sit together 
 in heavenly places in Christ Jesus q." 
 
 The glorious aspirations of justifying faith are thus 
 the habitual communings with itself of the spiritual 
 mind; and they who have attained to the higher 
 degrees of devout abstraction have at length become 
 so absorbed in such meditations, as almost to be 
 entranced, like the Apostle, into the third heaven ; 
 
 1 Ephes. ii. 6. 
 D 
 
34 LECTURE II. 
 
 and scarcely fitted for a season to mingle in the 
 turmoil of this lower world. 
 
 While the carnal mind then dwells on the things of 
 sense ; the lust of the flesh and the eye, and the pride 
 of life ; or perplexes itself with the mazes of heresy 
 and paradox; or expatiates in the self-willed caprices 
 of individual judgment; he who habitually minds the 
 things of the Spirit is elcA'^ated by Him to congenial 
 meditations ; and is changed into the likeness of the 
 Divine goodness by sympathetic and progressive 
 sanctification. " We all," says St. Paul, " with open 
 face beholding as in a glass the glory of the Lord, 
 are changed into the same image from glory to 
 glory, even as by the Spirit of the Lord''." 
 
 It can hardly be necessary to remark how this 
 elevated tone of mind will find its natural expres- 
 sion in fervent and constant prayer. The Christian's 
 meditations must lead to his communing with God, 
 if they be the work of God's Spirit. And it is thus 
 that St. Paul connects knowledge with love and 
 faith, when he charges the Colossians, " Let the 
 word of Christ dwell in you richly in all wisdom; 
 teaching and admonishing one another in psalms 
 and hymns and spiritual songs, singing with grace 
 in your hearts to the Lord'." So will they who fear 
 the Lord speak often one to another concerning spi- 
 ritual things ; and a book of remembrance will be 
 written before Him for them that fear Him and 
 think upon His name ; and they shall be His in the 
 day when He maketh up his jewels *. 
 
 Such is a faint outline of the spiritual mind in its 
 
 ■^ 2 Cor. iii. t8. ^ Coloss. iii. i6. t Malachi iii. 17. 
 
LECTURE II. 35 
 
 contemplative functions; which delights in the law of the 
 Lord, and in his law doth meditate day and night". 
 
 But there remains to be considered the practical 
 wisdom of the faithful and wise steward^; or the 
 application of evangelical truth to the affairs and 
 conduct of daily life. 
 
 And here also, no less than in its habitual subjects 
 of thought, will the spiritual mind give clear evi- 
 dence of the Divine Monitor within. There is an 
 intuitive judgment of right and wrong ; truth and 
 error ; " lawful" and " expedient ;" which they, and 
 they only possess, whose senses have been exercised 
 by reason of use to discern both good and evil"'. 
 
 If we consider the various influences which tend 
 to warp the judgment ; the example of the world, 
 self-interest, the fears and hopes of ambition; then to 
 see Truth clearly, and hold it with patient firmness ; 
 yea, and if need be, to state it without reserve, — ^in the 
 face possil)ly of popular opinion, or interested power, 
 — this is one of the decided triumphs of the spiritual 
 mind. 
 
 But perhaps its severest trial arises not from 
 without the Church, but from within. The spirit 
 of the world and the Spirit of God are so op- 
 posed to each other, that sincere minds can hardly 
 be so far warped, as to put aside the plain de- 
 cisions of God's word in their converse with man- 
 kind. Indolence or timidity indeed may render 
 men unwilling to bear their testimony against world- 
 ly selfishness or vanity as boldly as they ought. 
 They may be silent when they ought to speak; 
 
 u Psalm i. 2. ■^ Luke xii. 42. '^ Heb. v. 14. 
 
 d2 
 
36 LECTURE II. 
 
 but they can hardly dare to contradict the written 
 declarations of God's will. It is therefore from 
 within the Church, and in the things of the king- 
 dom of God, that the spiritual mind is most se- 
 verely proved. Many good men, for example, have 
 confessedly embraced some portion of religious en-or. 
 Many more have laboured to effect good ends by 
 faulty means. Again, how hard is it, to run counter 
 to the opinion of the world, in regard to the 
 lawfulness, or expediency of some favourite amuse- 
 ments or occupations. And yet try them by their 
 tendency to forward the kingdom of God, which we 
 daily pray may come ; and we shall soon find their 
 utter incompatibility with spiritual mindedness. 
 
 For characters indeed of an elevated cast, it must 
 be either from the subject-matter of revealed truth ; 
 or its application to civil, social, or religious life, that 
 their probation comes. The flesh and the world for 
 them have no charms ; but to influence opinions for 
 the glory of God; to lead mankind; to operate 
 changes in society with the hope of doing good; 
 these are the glorious ends for which they desire 
 to live, or are content to die. But still the spiritual 
 mind may be warped by the love of power ; or by 
 the consciousness of influence; no less than the 
 carnal mind by pleasure, or gain, or vanity. Such 
 trials the Scriptures themselves lead us to expect in 
 the last days; when that wicked one shall be re- 
 vealed, " whose coming is after the working of Satan, 
 with all power and signs and lying wonders"." There 
 may yet come " strong delusions" which shall test 
 
 ^ 1 Thess. ii. 9, 
 
LECTURE II. 37 
 
 both the faith and discernment of the spiritually 
 minded. Another gospel may be preached than 
 that which St. Paul preached. But amidst such se- 
 ducing spirits, we are warned still to hold fast the 
 fwm of sound words in faith and love which are in 
 Christ Jesus y ; to continue in the things whi^h we 
 have learned, and been assured of, knowing from 
 whom we have learned them; and that the Hol^ 
 Scriptures are able to make us wise unto salvation 
 through faith that is in Christ Jesus'. 
 
 Evil principles of an insidious nature may charac- 
 terise the religion of this our day ; and put to the 
 test the wisdom of the spiritual mind. Of these it 
 may be profitable to point out some of the more pro- 
 minent. To do evil that good may come ; to let the 
 end justify the means ; to sacrifice principle for the 
 fear of man, or to please him ; are ways of worldly 
 wisdom which have seduced men of every commu- 
 nion. They have even been elevated into prin- 
 ciples of religious conduct by such as profess the 
 deepest reverence for the name of Jesus, and devo- 
 tion to His cause ^. 
 
 The history of the Church at large teems with 
 examples of men great in their generation, who 
 have either by God's grace held fast their integrity 
 in trying times; or who, on the contrary, have 
 swerved from the high standard of Christian truth- 
 fulness. Not a few names in our own communion 
 might be mentioned, venerated for that firm spi- 
 
 y 2 Tim. i. 13. ^ 2 Tim. iii. 14, 15. 
 
 a See the case of Rieinbauer, a Bavarian priest, and his testimony 
 to the effects of the teaching upon his mind of the Jesuit Sattler.— 
 Edinb. Review, No. 166. 
 
38 LECTURE II. 
 
 ritual mind, which neither worldly interest; nor spa- 
 ciousness of argument; nor the seductions of power, 
 could move from their steadfastness. They followed 
 that course which they deemed agreeable to the will 
 of God, and for the lasting good of His Church. 
 
 How many, on the contrary, in the religious and 
 political changes of our country, have stifled their 
 opinions for temporal advancement; and complied 
 with an order of things against which their hearts re- 
 volted ! Surely such weakness savours little of the 
 spiritual mind. And have we not ourselves witnessed 
 religious engagements taken in one sense, Avrested 
 to another ; — ^finally to be abandoned altogether ? 
 
 Have not the landmarks of Theological opinion 
 been obliterated or obscured ; in order to approxi- 
 mate, if not amalgamate, systems which are essen- 
 tially opposed ? 
 
 Has not Language itself been stripped of its defi- 
 nite meaning ; or palpably evaded, in order to favour 
 opinions it was intended to exclude*? 
 
 Has not the Pastoral ofllce itself been tainted with 
 suspicion; while the liberty has been claimed of 
 holding opinions inconsistent with the express obli- 
 gations of the preacher ? 
 
 And what shall we say of that stealthy system of 
 proselytism; in which parental confidence has been 
 
 a Thus baptismal regeneration, not to specify other instances, has 
 been denounced as a heresy, in spite of the letter of the IXth Article, 
 and the spirit (as well as letter) of the baptismal office. Renatis is 
 rendered in the EngUsh version of the IXth Article by " regenerated" 
 and " baptized." Hence it follows, that in the minds of our Re- 
 formers those terms were synonymous ; whatever may now be thought 
 of the doctrine by some few members of our Church, who profess to 
 follow their steps most closely. 
 
LECTURE II. 39 
 
 abused ; and the sacred ties of domestic authority 
 and affection been artfully and cruelly broken ? And 
 are such methods of acting, I would ask, compatible 
 with the spiritual mindb? The Pharisees compassed 
 sea and land to make one proselyte ; but He who 
 came to bear witness to the truth spake ever 
 openly in the temple and the synagogue, and in 
 secret said nothing; thus "providing," in his own 
 example, " things honest in the sight of all men." 
 And such surely should be the conduct of His minis- 
 ters, if the Spirit of truth be iji them; and they pos- 
 sess the spiritual mind in its integrity. 
 
 It is not, believe me, without great heaviness and 
 sorrow of heart, (God knoweth,) that I refer to these 
 things ; not as wishing to judge any thing before the 
 time : but desirous to bring before you, in the way of 
 suggestion, the question, how far they, who really 
 mind the things of the Spirit, can be guilty of such 
 methods of acting. To me, at least, they seem at va- 
 riance with the mind, which is after the Spirit. They 
 appear inconsistent with moral rectitude ; and so give 
 occasion to the enemies of God to blaspheme. Reli- 
 gion is thus wounded through the sides of its profes- 
 sors; nor can other marks of spirituality atone for, or 
 remove the stigma justly attaching to such perverted 
 principles. Truth herself repudiates the support of 
 such auxiliaries; and the appropriate punishment of 
 all tampering, (from whatsoever side it comes,) with 
 moral rectitude of mind, seems to be; "that men 
 
 ^ The case of the daughter of the Netherlands minister at Turin; 
 and the conduct of the Archbishop of that see, with reference to her 
 concealment in a convent, illustrates this assertion ; not to mention 
 other recent instances of the same sort. 
 
40 LECTURE II. 
 
 should " believe a lie," " because they receive not the 
 love of the truth •■." Surely in the fiery trial which 
 the visible Church of Christ seems at present under- 
 going, the spiritual mind is severely exercised. To dis- 
 cern the truth, — the vrhole truth, once for all deliver- 
 ed to the saints, — ^respecting the kingdom of Christ; 
 and to hold it fast ; neither conceding, nor compro- 
 mising, nor explaining it away ; whether in doctrine 
 or discipline: this is our daily; I may say, hourly task. 
 At such a crisis it is well to remember that them 
 that are meek God will guide in judgment ; and to 
 follow David in spirit, when he says, " Lord, my 
 heart is not haughty, nor mine eyes lofty : neither 
 do I exercise myself in great matters, or in things 
 too high for me. Surely I have behaved and quieted 
 myself, as a child that is weaned of his mother : my 
 soul is even as a weaned child''." The Scriptures of 
 God interpreted by Apostolic practice; so far as that 
 can be reasonably ascertained ; will cut off the in- 
 ventions of men, whether in the way of positive 
 addition, or fancied developement ; as well as the 
 caprices of individual opinion. But after all, " the 
 end of the commandment is charity out of a pure 
 heart, and of a good conscience, and of faith un- 
 feigned « ;" and such a frame of mind habitually 
 present will be the first object of one who " minds 
 the things of the Spirit." Some things he will be 
 content to " see through a glass darkly ;" yet he 
 will never " handle the word of God deceitfully ; but 
 by manifestation of the truth" he will commend him- 
 self " to every man's conscience in the sight of God." 
 
 c 2 Thess. ii. ic. '' Psalm cxxxi. i. « \ Tim. i. 5. 
 
LECTURE II. 41 
 
 Such is a brief sketch of the nature and working 
 of the spiritual mind. That it is the work in us of 
 the Spirit of God, Scripture and Experience alike 
 testify. St. Paul's mission was to " open the eyes" of 
 the Gentiles, "and to turn them from darkness to lights" 
 And believers are said by St. Peters to be a "peculiar 
 people," that they should shew forth the praises of 
 Him, who hath called them out of darkness into his 
 marvellous light. On the other hand, unbelievers 
 have " the understanding darkened, being alienated 
 from the life of God through the ignorance that is in 
 them, because of the blindness of their heart ^." It 
 cannot be then from itself that the enlightenment 
 of the mind in spiritual things proceeds. It must 
 come from a power without and above us. That 
 power is " the Spirit of Truth," who descended from 
 the Father to lead us into all truth. He enlightens 
 the understanding as well as converts the soul ; and 
 his teaching is often wonderfully manifested in the 
 clear views and lively hopes of the unlearned Chris- 
 tian ; whUe they who are wise in this world's conceit 
 are ever learning, and never able to come to the 
 knowledge of the truth. " It is not of him that 
 wiUeth, nor of him that runneth, but of God that 
 sheweth mercy." 
 
 And since the Holy Spirit is the real teacher of 
 spiritual wisdom, it follows that our ewperimental 
 knowledge of evangelic truth will be in proportion 
 to our advance in holiness. While the " natural 
 man" is strong in us ; and it is strong, until by a 
 realizing faith Christ is made unto us wisdom and 
 
 f Acts xxvi. 78. Si Peter ii. 9. ^ Eph. iv. 18. 
 
42 LECTURE II. 
 
 righteousness and sanctiflcatlon and redemption; 
 the things of the Spirit will be " foolishness" to us. 
 They are spiritually discerned, and we cannot know 
 the mind of the Spirit, untU He hath planted in us 
 the love of holiness: until the love of God is shed 
 abroad in our hearts. To seek religious truth through 
 the intellect alone will be vain, as it is presumptuous. 
 Religious infm-mation may be so acquired, but not 
 experimental knowledge ; a cold and lifeless theology; 
 a lesson of the memory, but not the power of God 
 unto salvation in the believing heart; a pale marble 
 image, instead of the living animated reality. 
 
 Imagine then for a moment one who is endued 
 with this great gift of God, even a spiritual mind ; 
 the Christian sage, the true philosopher ; the begin- 
 ning of whose wisdom is the fear of God, and the 
 perfection of it conformity to the mind of Christ, 
 View him in his Mental, Spiritual, and Practical 
 character : his intellect elevated, expanded, con- 
 versant with the sublime truths of Christian Theo- 
 logy — God's revealed nature and dealings with a 
 lost guilty world ; not speculating upon them with 
 careless indifference, or babbling of them under 
 unreal excitement and self-deceiving vanity ; but 
 with grateful love towards the Creating, Redeem- 
 ing and Sanctifying God of love. 
 
 From the contemplation of the Almighty in his 
 relations to his fallen creatures. He will pass on 
 to the destiny of believing, repenting, obeying man. 
 The second Adam, the Lord from heaven ; — ascended 
 into heaven, — and invested with all power in heaven 
 and on earth, opens to him a grandeur and va- 
 
LECTURE II. 4S 
 
 riety of thoughts matchless in the range of human 
 speculation. What are the views of the statesman or 
 philanthropist, emhracing as they do the earthly 
 well-being of kingdoms and generations, compared 
 with the prospects which bring all heaven before 
 our eyes ? If the glory of our country is calculated 
 to fill the patriotic mind with interest ; what king- 
 dom is there to compare with the universal kingdom 
 of Christ; and the restoration of His Israel, when the 
 fulness of the Gentiles is come in ? No wonder that 
 they, whose minds are habitually conversant with 
 such contemplations, view with comparative indif- 
 ference the jarring interests, and selfish struggles 
 of classes or nations. 
 
 But he who minds the things of the Spirit is 
 not merely a contemplative being; not only able to 
 discern between good and evil, true and false, right 
 and wrong, by reason of having his senses exercised 
 in such subjects ; but he is eminently practical. It 
 is his privilege to pursue right ends by right means ; 
 and with a tempered energy to overcome with good 
 the evil designs of worldly men. And if few there 
 be, who are eminent examples of this great grace, 
 let us remember that it is the result of long pro- 
 bation and patient experience in well doing; not in 
 some, but in all the branches of Christian conver- 
 sation. He must have added to his faith virtue, 
 and to virtue knowledge, and to knowledge tem- 
 perance, and to temperance patience, and to pa- 
 tience godliness, and to godliness brotherly kindness, 
 and to brotherly kindness charity'. "He that 
 
 ' 2 Pet. i. 5. 
 
44 LECTURE II. 
 
 lacketh these things is blind, and cannot see afar 
 •off''." He has little of that spiritual mind or dis- 
 cernment, which is the result of continuance in well 
 doing; and diligence to make our calling and election 
 sure. 
 
 And if holiness be the true source of that wisdom 
 which they have, who mind the things of the Spirit, 
 not less excellent are its fruits towards them that 
 are "without." "The wisdom that is from above is 
 first pure, then peaceable, gentle, and easy to be en- 
 treated, full of mercy and good fruits, without 
 partiality, and without hypocrisy'." Perhaps no 
 human being exhibited more of this grace than the 
 great Apostle, whose statement of the evidences of 
 the Spirit we are endeavouring to illustrate. When 
 Barnabas, for example, his fellow apostle; and 
 Cephas, afraid of the brethren from Jerusalem, dis- 
 sembled the truth of the Gospel ; how eminently 
 did the spiritual mind shew itself in St. Paul ! What 
 clearness of view, what sincerity of purpose, what 
 trueness of courage, what sternness of determination, 
 and yet withal " meekness of wisdom," were required 
 to rebuke St. Peter before them all, without making 
 a breach in the Church; and separating the Jewish and 
 Gentile Christians into rival and contending sects ! 
 
 Again, how clearly was the same spiritual judg- 
 ment evinced as to things offered to idols ; the pro- 
 priety or inexpediency of circumcision in the case 
 of Timothy and Titus ; above all, in asserting the 
 superiority of Charity above every other spiritual 
 gift. There are many other examples, which your 
 
 k 2 Pet. i. Q. 1 James iii. 17. 
 
LECTURE II. 45 
 
 own recollection will supply ; but it may be well 
 to notice the firmness of purpose shewn in his 
 refusal to take with him a second time John, whose 
 surname was Mark; because he had once turned 
 back from the work. 
 
 And who is sufficient for such spiritual discern- 
 ment, or for the habitual thoughtfulness of the 
 spiritual mind, but one in whom the Holy Spirit 
 hath made his abode ; enlightening his mind, sub- 
 duing his passions, and disciplining his will to obey 
 in all things the will and mind of God. 
 
 He then who is thus taught of God hath the 
 witness in himself that he is after the Spirit. The 
 Spirit beareth witness with his spirit by his minding 
 spiritual things. Combined with the other evidences 
 of the Spirit's indwelling, this may assure him that 
 he is indeed a temple of the living God ; a chosen 
 vessel in the household of faith ; a lively stone of 
 the spiritual building. Blessed then is he who can 
 thus trace in himself the witness and work of the 
 Spirit. The remaining signs of His sanctifying 
 presence, we shall proceed to treat in their natural 
 order ; and select accordingly as the first of them the 
 Spirit of adoption, whereby we cry, Abba, Father. 
 
LECTURE III. 
 
 Rom. viii. 15, 16. 
 
 Ye have not received the Spirit of bondage again to fear ; hut ye 
 have received the Spirit of adoption, whereby we cry, Abba, 
 Father. The Spirit itselfbeareth witness with our spirit, that we 
 are the children of God. 
 
 WE have here brought before us a fresh branch 
 of the internal evidences, whereby the pre- 
 sence of the Holy Ghost in the Christian may be 
 discerned. The inquiry is transferred from the 
 region of intellect to that of feeling and affection ; 
 and under the grace of Adoption, a new and blessed 
 relation to the Father of spirits is unfolded. 
 
 In the pursuit even of spiritual knowledge, there 
 must in this world be a limit. " Now we see through 
 a glass, darkly ; but then face to face : now I know 
 in part ; but then shall 1 know even as also 1 am 
 known »." The Holy Ghost therefore, as the Spirit of 
 Truth, wiU make manifest to the spiritual mind only 
 inpartt\xQ things, whichare"freelygiven to us of God." 
 But in His power over the heart, as the Comforter, 
 who shall say to what height of angelic purity, or 
 
 a I Cor. xiii. 12. 
 
LECTURE III. 47 
 
 seraphic love, He may elevate His saints even on 
 earth? Who, for example, can fix the measure of 
 divine grace which rested on the mother of our 
 Lord ; or upon the beloved disciple to whose filial 
 care she was consigned at the cross ? And yet how 
 immeasurably below the glory of the only begotten 
 Son, to whom alone the Spirit was given without 
 measure ; and at whose feet, in the vision, the same 
 beloved disciple fell as one dead**. Nevertheless, 
 on both the Holy Spirit had indelibly impressed 
 the seal of the living God. In both " the Spirit of 
 adoption, whereby we cry, Abba, Father," was shed 
 abroad in their hearts. 
 
 In the present Lecture I purpose to consider both 
 the nature and effects of this witness of the Spirit with 
 the spirit of the Christian who is of full age ; the 
 habitual temper of filial love towards God. And if its 
 consequences are of that transcendent blessedness as 
 to realize the bold figure of Scripture, making us 
 " kings and priests unto God ;" we shall doubtless 
 be led from such thoughts to pray earnestly for 
 fuller communications of the grace ; and be con- 
 strained to live more diligently according to the 
 standard of our high calling in Christ Jesus. 
 
 In considering the nature of this witness, we are 
 led to remark that it is not, as fanatics have ima- 
 gined, an inward voice sensibly and immediately 
 assuring the believer of his adoption. Such inward 
 communications may possibly have been granted 
 to the apostles ; but for assurance of their final 
 acceptance they were not needed. St. Paul appeals 
 
 b Rev. i. 17. 
 
m LECTURE III. 
 
 to no such ground of confidence in his farewell to 
 Timothy. On the contrary, he appeals to the reality 
 of his faith evinced by the course of his past life. 
 " I have fought a good fight, I have finished my 
 course, I have kept the faith : henceforth there is laid 
 up for me a crown of righteousness" :" according to 
 the promise of our Lord, " he that endureth to the 
 end, the same shall be saved''." 
 
 And when the messenger of Satan was sent to 
 buffet him, he was strengthened to endure it ; not 
 by an inspired assurance of his adoption, but of 
 the sufficiency of the grace given to him ; and that 
 the strength of Jesus would be made perfect in his 
 weakness^. The witness of the Spirit then in this case 
 was not the supernatural communication of inward 
 certainty, but the power of the Spirit: to be testified 
 by more entire conformity of his life to the will 
 of God. 
 
 Nor does the original language of the passage: 
 " the Spirit itself beareth witness with our spirit, that 
 we are the children of God*";" imply any such direct, 
 sensible, inspired communication. The compound 
 (Tv/xfji,apTvpei^, (translated, " beareth witness with,") 
 seems to express little more than the simple verb* 
 Thus the Gentiles, says St. Paul, shew the work of 
 the law written in their hearts, "their conscience also 
 
 bearing witness," crv/j.iui.apTvpova-i]i avrwv Tiji crweiS^a-ews^. 
 
 And if the voice of their conscience, either excusing 
 
 = 2Tim.iv. 7. dMatt.xxiv. 13. « 2 Cor.xii. 9. f Rom. viii. 16. 
 g It is used by St. Paul in three out of the four instances in which 
 it occurs. Rom. ii. 15. viii. 16. ix. 1. Apoc. xxii. 18. 
 h Rom. ii. 15. 
 
LECTURE III. 49 
 
 or accusing them, bore witness to the work of the 
 law written in their hearts; in like manner, the 
 Spirit of supplication, which cries, Abba, Father, is a 
 witness to the Christian of his adoption. 
 
 St. Chrysostom indeed distinguishes between the 
 prayerful' spirit of adoption, which is a gift, and 
 the'* Spirit itself, the Author and Giver of it. The cry, 
 " Abba, Father," is traced through the one up to the 
 other ; and the combined voice of both gift and 
 Giver is considered the joint witness to our 
 adoption. There is however apparently no more 
 immediate or sensible inspiration intended by him, 
 than is evinced in the effectual fervent prayer of 
 every righteous man'. 
 
 When therefore with fervency of devotion and 
 realizing faith we call upon God as our Father, we 
 may recognise the Holy Spirit bearing witness with 
 
 •^ avTo TO Upevfia. 
 
 1 The spirit of adoption is claimed by him for all who are bap- 
 tized*, priests and people, governors and governed. They are 
 all, he says, alike commanded or encouraged to use the Lord's prayer ; 
 and when under the godly motion of the Spirit they use this 
 baptismal privilege, they evidence their adoption, both by so doing, 
 and by the Spirit moving them to it. There is nothing here of a 
 fanatical claim to conscious, inward, immediate inspiration. 
 
 * Chrvsost. in Ep. ad Rom. c. viii. hom. xiv. Contrasting the Christian's 
 privileges with those of the Jews, he says, OiSa/ioi toOto fvpiaKoiixv airobs 
 Ka\ovyTas rh ^rifiat rhv ®e6v' ov^e eh^oii'^yovs otWws. Tifiets 5e anaj/res Kol lepeis 
 (cal ISiurai Kol &pxovTfS Kal apx^l'^foi otfrais eSxeffflo' 4Ke\ei(r6rifiev Koi rairnv 
 irpdniv ixpUiiiv (jxuvijv, fiCTct rhs Savfuurras aStvas Ixeivhs, Koi fbv leVoc Kal ira- 
 pdSo^ov rav Koxfl^Tav v6ii.ov. 
 
 Ti S4 iiTTi, ri TTvev/ia -rip irviiimri trv/iiiapTvpe! ; 6 TlapduMiTis, tpriiTi, r^ xapla- 
 /MTi T$ SeSofievip 7)iuv ov yap tov xop^"'/"'"'''* i(rTtv ri (puvij p.6mi>, &W& Koi tov 
 Uvros tV Swpeoiv UapaK\iToV ainhs y^p TipMS olros iSlSaie Sio tov xopffffioToj 
 o^Tw <p04yyeffdcu. 
 
 E 
 
50 LECTURE III. 
 
 our spirit by His gift, the prayerful spirit of adoption. 
 But this is a witness not peculiar to the Apostolic 
 age. It is applicable to all believers, and available 
 to the end of the world. Though not the infallible 
 voice of direct inspiration, it is a sufl&cient evidence 
 of the Spirit's presence for the comfort of the indi- 
 vidual ; enabling him to "rejoice in hope" as well as 
 to be " patient in tribulation." 
 
 We pass on from its nature to its effects upon the 
 inner man: "Ye have not received the Spirit of 
 bondage again to fear ; but ye have received the Spirit 
 of adoption, whereby we cry, Abba, Father." 
 
 The apostle here contrasts the spiritual condition 
 of the Jew, with the happier state of the believer in 
 Christ; the Spirit of bondage with the Spirit of 
 adoption. Whatever then be the value of the Mosaic 
 dispensation as a code of morals, and a revelation of 
 the attributes of God, He at least who gave it has 
 designated its spirit as one of bondage; and the 
 Mediator of the new covenant has pronounced, that 
 the greatest of its prophets was less than the least 
 in the kingdom of God. 
 
 The superiority of the latter consists not only in 
 his wider range of spiritual knowledge, but in the 
 enjojrment of higher spiritual endowments. Not 
 only had many prophets and righteous men desired 
 to see those things that ye see, and to hear those 
 things that ye hear, and heard them not "' ; but 
 the elements of the law were " beggarly" as com- 
 pared with " the principles of the doctrine of Christ." 
 
 m Matt. iii. 17. 
 
LECTURE III. 51 
 
 They were but shadows of those good things of 
 which He was the substance. They were but the 
 schooling, to bring the Jews to Him, who alone could 
 make them perfect as regards the conscience. In- 
 deed, the "wondrous things" of the Gospel — God ma- 
 nifested in the flesh, and the Comforter proceeding 
 from the Father and the Son — are such as neither 
 imagination in its most daring flight, nor hope in its 
 boldest aspiration, could attain unto. The love of 
 God in Christ for man "■passeth hnowledge ;" and the 
 confession of the Apostle is not a figure, but the 
 sober statement of evident truth, "Eye hath not 
 seen, nor ear heard, neither have entered into the 
 heart of man, the things which God hath prepared 
 for them that love Him"." 
 
 Contrast the Evangelic with the Legal revelation 
 of His attributes. It is true that He proclaimed 
 Himself as " keeping mercy for thousands;" and yet 
 He appeared in fire to Moses at the bush ; upon 
 the heights of Sinai; and on the sands of the wilder- 
 ness. The broad plates of the altar were a fearful 
 reminiscence to the congregation of Israel of His 
 vengeance. They must needs have impressed upon 
 the thoughtful Jew " the terror of the Lord." And 
 when the Lord passed by before Moses, and " pro- 
 claimed, The Lord, The Lord God," He warned him 
 that his name was Jealous; that he was " a jealous 
 God";" and that He would do " a terrible thing" with 
 his people, in driving out before them seven nations 
 for their sins. They beheld therefore in the Cove- 
 nant made with them at once the goodness and the 
 
 " I Cor. ii. 9. ° Exod. xxxiv. 1 4. 
 
 e2 
 
52 LECTURE III. 
 
 severity of God ; goodness to themselves if they con- 
 tinued in his goodness; but severity, intense and 
 absolute, on them that fell. The attributes of Just- 
 ice, Holiness, Truth, and Power, were written in cha- 
 racters of fire upon the walls of the tabernacle, and 
 the pages of the law. Mercy and long-sufltering 
 indeed were not shut out ; but in the denunciation, 
 " Cursed is every one that continueth not in all 
 things which are written in the book of the law to 
 do themp," obedience complete and unfailing was 
 required ; and death as the recompense of reward 
 was denounced upon the transgressor. They knew 
 God then in the most awful of his attributes. To 
 us He is revealed as Love. 
 
 That awful penalty, moreover, placed a yoke of 
 bondage upon the Jew, from which his heart could 
 never be free. If the weakness of the flesh hindered 
 the fulfilling of the law, there was no means of free- 
 ing the conscience from a sense of guilt to serve the 
 living God. It was " not possible that the blood of 
 bulls and of goats should take away sins," and so the 
 sentence of death hung over even the righteous, as a 
 burthen too heavy to bear; as a bondage of fear 
 from which he could never be released'). Well might 
 the prophet describe the " acceptable year of the 
 Lord" as proclaiming " liberty to the captives, and 
 the opening of the prison to them that are bound'." 
 
 Nor was the spirit of bondage experienced only 
 the fear of death ; unrelieved, as this is to us, by the 
 hope of a resurrection of the body. It was wrought 
 into the very tissue of life, and gave a mournful 
 
 P Gal. iii. TO. 1 Heb. ii. 15. >• Isai, Ixi. i. 
 
LECTURE III. 53 
 
 colouring to the whole. In the religion of the Jew 
 there was a servile spirit. He was hemmed in 
 and constrained by laws and ordinances. " Touch 
 not, taste not, handle not," met him at every turn ; 
 and though the secret grace of God, no doubt, fre- 
 quently turned these restraints into a discipline of 
 godliness, still they too often were perverted to Pha- 
 risaic formality, and ministered to an unrighteous 
 pride. The language indeed of the prophets, as well 
 as of " the sweet Psalmist of Israel," might have cor- 
 rected this tendency of a stringent law. With Imn 
 the sacrifices of God were a broken and contrite 
 heart ; or the offering of thanksgiving and a willing 
 spirit. All other oblations without these he knew 
 to be in vain ; but the pride and corruption of the 
 natural heart so far prevailed with the Jewish peo- 
 ple, as to substitute for a spiritual worship petty 
 observances and external decency ; " which stood 
 only in meats and drinks, and divers washings, and 
 carnal ordinances, imposed on them until the time 
 of refol•mation^" And perhaps we trace in their 
 dulness of spiritual apprehension, and their want of 
 faith, the unhappy evidence of that " bondage," from ) 
 which our blessed Saviour redeemed his people, and 
 set them free by the Spirit of adoption. 
 
 And yet how reluctantly did they siurender the 
 obligations of the law ; and abandon that mid-wall 
 of partition, behind which their selfish pride would 
 still have entrenched itself! By aUegory, therefore, 
 by argument, by exposition of prophecy, by just 
 sarcasm, by bold reproof, yea, even of his fellow- 
 
 » Heb. ix. lo. 
 
54 LECTURE III. 
 
 apostles, by concession at one time, by resistance at 
 another, in all and every way, St. Paul shewed 
 that the law made nothing perfect ; that the cove- 
 nant from Sinai gendered to bondage*; while Jeru- 
 salem from above alone is free, " which is the mother 
 of us all." To as many as believe, he testified that 
 God had given power to become his Sons. They had 
 therefore received, not the Spirit of bondage to fear, 
 but the Spirit of adoption, whereby they might cry, 
 Abba, Father ! 
 
 Surveying then the bondage of the law, we have 
 seen that it reached both to body and soul; to time 
 and to eternity. As it pervaded life, so it ceased 
 not with death. The freedom therefore conferred by 
 " the Spirit of adoption" was equally extensive and 
 enduring. " Christ hath redeemed us from the curse 
 of the law, being made a curse for us";" " that we 
 might receive the adoption of sons"." As then we 
 are no longer under a curse, so we are no more ser- 
 vants, but sons. The sting of death is taken away; 
 the sentence of death is cancelled; for there is 
 " now no condemnation to them which are in Christ 
 Jesus, who walk not after the flesh, but after the 
 Spirit y;" and the blessing also of Abraham has 
 come upon the Gentiles, through faith in Jesus 
 Christ. 
 
 The worship also of the Christian is free and spi- 
 ritual. No longer a servant, he is released from the 
 trammels of a costly and burdensome ritual. Time 
 and Place, Method and Ceremony, are no longer of 
 
 t Gal. iv. 24. u Gal. iii, 13. 
 
 " Gal. iv. 5. y Rom. viii. i. 
 
LECTURE III. 5^ 
 
 the essence of divine worship. " The true worshippers 
 shall worship the Father in spirit and in truth : for the 
 Father seeketh such to worship Himz." Within the 
 temple of the spiritual mind, and on the altar of the 
 renewed heart, the Christian sacrifice of prayer and 
 praise must now he offered up. The breathing of the 
 Spirit within ascends in place of the incense of old : 
 to be presented by our great High Priest, for a sweet 
 smelling savour and acceptable oblation through 
 His alone meritorious sacrifice. 
 
 Out of condescension indeed to the weakness of the 
 flesh, besides His written word. He has ordained a visi- 
 ble and organized^ Church ; an authorized ministry ; 
 holy mysteries as pledges of His love ; and the day of 
 His resurrection to be kept holy. These are the ap- 
 pointed means and channels of His grace ; supports 
 to our wavering faith and flagging devotion. Still 
 they are but means, however valuable ; they are but 
 as the setting of the jewel, distinct from the " goodly 
 pearl" itself; inferior and subordinate. " He that is 
 joined to the Lord is one spirit''." He has fellow- 
 ship with the Father and the Son '^. Not only in 
 
 2 John iv. 23. 
 
 - Not a mere number of believers in the aggregate, without sys- 
 tem or coherence of parts, or mutual dependance ; but a body, " fitly 
 joined together, and compacted by that which every joint supplieth;" 
 such as the kingdom of Christ was under the united government of 
 the Apostles ; and such as the Church might be now under their suc- 
 cessors ; independent national churches being in communion with 
 each other under their own bishops ; and " the Powers that be." 
 
 'J I Cor. vi. 17. 
 
 <= I John i. 3. This fellowship of the saints, though formed ori- 
 ginally within the bosom of the Catholic and Apostolic Church, is yet 
 not coextensive with it; nor even confined (if we may venture to 
 judge on such a point) within its pale. The wind bloweth where 
 
56 LECTURE III. 
 
 the temple or synagogue, but in the lonely wildBr- 
 ness, on the bleak mountain-top, the darkness of the 
 night, or stillness of the da^yn, did the Son of man 
 offer up his prayers to God. 
 
 The loss or absence then of ordinary means 
 cannot hinder the free spirit of those who are 
 begotten of God from communing with Him ; and 
 pouring forth at the feet of Jesus the strong en- 
 treaties of an earnest heart. The flesh, no doubt, 
 is weak, though the spirit be willing ; and for this 
 reason, a Sacramental character has been mercifully 
 added both to Christian fellowship and Christian 
 worship. The service of God has been enshrined, 
 even since the coming of the Holy Ghost, in a 
 visible temple ; the church or congregation of pro- 
 fessed believers, with its overseers and elders and 
 deacons ; ministering outward signs as means of 
 grace to faithful partakers ; witnessing to the canon- 
 ical Scriptures ; teaching from those lively oracles 
 the truth as it is in Jesus ; and presenting to the 
 eyes of men every where a sign that God has sent 
 His Son to be the Saviour of the world. But let us 
 not mistake these things for the essence of worship. 
 
 it listeth, and we hear the sound thereof, even amongst those who, 
 unmindful, or regardless of visible catholic unity, appoint a ministry 
 and service of their own devising. With what peril to salvation ; with 
 what loss of spiritual blessing ; with what defectiveness of religious 
 attainment, such isolation may be attended, will be best known at the 
 great day. Meanwhile, since our lot has fallen to us in fair ground, 
 and we have a goodly heritage in our Reformed branch of the 
 Apostolic Church, let us be thankful, but not " highminded;" leav- 
 ing to the Holy Spirit to do what He will with his own gifts, but 
 candidly acknowledging, wherever we find them, the fruits of His 
 sanctifying presence. 
 
LECTURE III. 57 
 
 In themselves, unless made effectual to the wor- 
 shipper by the Holy Ghost, they are as much " weak 
 and beggarly elements," as the corresponding sacra- 
 ments of the Law. The passover and circumcision ; 
 the ordinances of divine service; the meats and 
 drinks and divers washings ; the days and months 
 and years to be observed ; the stated fasts, and new 
 moons, and incense, became not only an intolerable 
 yoke to the Jew ; but God was " weary to bear 
 them," when substituted for purity of heart and 
 spiritual worship. The great law of Christian ser- 
 vice is, to worship God in spirit and in truth. The 
 Spirit of adoption has exchanged the servile obliga- 
 tion of duty for the free devotion of filial affectiorv^ 
 " My son, give me thine heart '^," is the Lord's re- 
 quirement, and the Spirit of adoption replies, " Abba, 
 Father." It realizes the language of the Psalmist, 
 " An offering of a free heart will I give thee, and 
 praise thy Name, O Lord, because it is so comfort- 
 able ^" 
 
 If these are the immediate effects of the Spirit of 
 adoption on the inner man, there are others also nei- 
 ther remote nor uncertain. Wonderful as is the rela- 
 tion, thus created ; when realized by faith, it fills the 
 heart with unspeakable joy. It is indeed so great a gift 
 that we are slow to appropriate it ; satisfied if we 
 might be as hired servants in the house of God. But 
 while we are yet a great way off he receives us as sons^ 
 He clothes the ruined prodigal, and satisfieth his hun- 
 gry soul. He reassures him by the kiss of peace. And 
 not as when Moses put on a veil, because the children 
 
 d Prov. xxiii. 26. = Psal. liv. 6. 
 
58 LECTURE III. 
 
 of Israel could not steadfastly behold his face for 
 the glory of it^; but we all, with open face, be- 
 hold as in a glass the glory of the Lords. We 
 are invited as adopted sons to draw near to God. 
 We have " boldness to enter into the holiest by the 
 blood of Jesus :" to join with the general assembly of 
 the first-born, and an innumerable company of an- 
 tgels, in offering the sacrifice of praise to our Father 
 which is in heaven. We are no more servants but 
 sons ; heirs of God, and joint-heirs with Christ ; no 
 longer have the Spirit of bondage to fear, but the 
 sSpirit of adoption, whereby we cry, Abba, Father. 
 
 The promise even of the life that now is, as well 
 as of that which is to come, is thus realized to the 
 Christian; for our natural state, as outcasts from 
 paradise, is one of unrest and fearfulness. The 
 imagery by which this life is depicted in the Scrip- 
 tures denotes any thing but ease and tranquillity. 
 It is a pilgrimage, a warfare, a sojourn. All around 
 us is in a state of flux and decay. The great and 
 sore wilderness which lay between Egypt and Ca- 
 naan is a lively type of our lot on the earth ; of the 
 toil and disquiet to which we are subject. But to 
 the wearied Israelite, the presence of the cloud by 
 day and the pillar of fire by night gave strength 
 and confidence ; whether he sojourned in his tent, 
 or journeyed onward when the cloud removed. 
 
 And what though we walk by faith and not by 
 sight? have we not in the Spirit of adoption a very 
 present help ? Have Ave not the Spirit itself, the true 
 Comforter; whose presence in ourselves and with his 
 
 f Exod. xxxiv. 28 ; 2 Cor. iii. 7. g 2 Cor. iii. 18. 
 
LECTURE III. 59 
 
 Church should give us quietness and assurance for 
 eyer ? He who has this witness; suppUcating in the 
 Spirit, " Abba, Father," and keeping himself as a son 
 of God unspotted from the world; he cannot be soon 
 shaken in mind. His heart standeth fast and trusteth 
 in the Lord. He knows that God will " avenge his 
 own elect, which cry day and night unto him*"." He 
 will hide them privily by his own presence from the 
 provoking of all men. He will keep them secretly 
 in his tabernacle from the strife of tongues'. 
 
 Such doubtless was the support of holy men of 
 old, who endured a great fight of afflictions. And 
 the same comfort will the sons of God in our day 
 find in the Spirit of adoption, amidst the multitude 
 of *ocza/ evils; and the offences which distress and 
 perplex them, as subjects of His visible kingdom. 
 "Cast down," they may be, "but not in despair;" 
 while they evidence their adoption by "bearing about 
 in the body the dying of the Lord Jesus ;" being cru- 
 cified with him unto the world. Even when chas- 
 tened, they feel that He dealeth with them as sons. 
 And while the earth is heaving with convulsive 
 throes, and the passions of mankind seem ready to 
 burst forth and dash the social fabric in pieces, they 
 know that "all things work together for good to them 
 that love God ;" and that nothing can separate them 
 from His love which is in Christ Jesus our Lord. 
 Their inheritance is far away. None can take it from 
 them. They are heirs of God and joint-heirs with 
 Christ. They are content therefore to suffer here 
 with Him, that they may also be glorified together. 
 
 •» Lukexviii. 7. > Psalm xxxi. 22. 
 
60 LECTURE III. 
 
 Nor have they merely a vague and shadowy hope of 
 of sph-itual joysy in some future state of disembodied 
 existence. Redemption of the body from the bondage 
 of corruption into the glorious liberty of the children 
 of God, is part of the purchased possession guaran- 
 teed to the sons of God by the Spirit of adoption. In 
 the resurrection they will be as His angels in hea- 
 ven. This hope is a strong tower amid the troubles 
 of the world. The righteous runneth into it and is 
 safe. 
 
 But the greater the blessings which flow from the 
 Spirit of adoption, so much the more awful does it 
 become, to mistake, or abuse, or profane it. And there- 
 fore it may be profitable to set before you some 
 tests, not only of the reality of this witness of the 
 Spirit in ourselves; but safeguards against any fana- 
 tical abuse of it. 
 
 Nor need we be reluctant to enter upon this task ; 
 for they are neither fanciful nor inoperative. The 
 work of the Holy Ghost in those who have come to 
 years is ever testified by its fruits. The profane and 
 careless have no right to think themselves under His 
 guidance, until they are converted. And the fer- 
 vours of the fanatic are equally without foundation, 
 unless accompanied by real holiness of life. Truth 
 repudiates whatever is Qii\iev forced ov fictitious : and 
 the Spirit of truth must spurn the self-delusion of 
 ewcitement, no less than the coldness of formality. 
 The evidences then of the Spirit of adoption must be 
 clear and undoubted ; and this character especially 
 appertains to that mentioned in the text ; the cry, 
 « Abba, Father." 
 
LECTURE III. 61 
 
 Its entire sincerity indeed is cognizable alone by 
 Him to whom it is addressed. But can that cry long 
 be counterfeited? At all events, they who never' 
 pray, or who pray not with the spirit as well as the 
 understanding; who use the words of knowledge 
 without the unction of devotion; the?/ cannot pre- 
 tend that the Spirit beareth witness with their spirit 
 that they are the children of God. Even the Lord's 
 prayer may thus be desecrated by familiarity of use ; 
 and the gi-ieved Spirit refuse to own it as the ex- 
 pression of filial love. 
 
 The privilege indeed of thus approaching the Al- 
 mighty is so wonderful, that the conscience-stricken 
 sinner feels, like Lazarus at the gates of Dives, too 
 poor and naked and miserable thus to obtrude 
 within the precincts of heaven. But since it is God 
 himself who crowns us with this glory and honour, 
 giving the adoption of sons; since Christ himself 
 is not ashamed to call us brethren I', it is only weak- 
 ness of faith which checks such an outpouring of 
 the heart. With Jesus as our High Priest and Advo- 
 cate, thus to call upon God becomes possible even 
 to the broken and contrite spirit. 
 
 But alas for those who profane that blessed rela- 
 tion, and claim the privilege of sonship without in 
 some degree experiencing the filial love which it im- 
 plies ! The very term Kpal^ofiev expresses earnestness, 
 importunity, truth, devotion. It describes the prayer 
 of the poor in spirit ; of those who hunger and thirst 
 after righteousness ; longing to be delivered from the 
 bondage of sin, and to become sons, not in name 
 
 k -Heb. ii. ii. 
 
62 LECTURE III. 
 
 only but in reality. It breathes reverence and godly 
 fear, without servile dread. He who tJms prays may 
 '»'epo5e tranquilly on the love of his heavenly Father; 
 and the intercession of One, Avho is better to him 
 than a brother. If we, being evil, know how to 
 give good gifts to our children, how much more shall 
 our heavenly Father give His Holy Spirit to them 
 that ask Himi? 
 
 But there is another and ouctward evidence of the 
 Spirit of adoption, which strikes the eye even of the 
 passing stranger ; namely, the thorough transform- 
 ation of the renewed heart. That the Spirit of 
 adoption makes a new creature of every son of God, 
 no one who is conversant with the details of their spi- 
 ritual life can for a moment doubt. Such characters 
 indeed are often for a time the objects of suspicion, 
 wonder, compassion, or ridicule ; but when one like 
 the great Apostle of the Gentiles, from having been a 
 blasphemer, confesses the faith which once he per- 
 secuted ; and not only so, but crucifying that fierce 
 spirit, in the meekness and gentleness of Christ 
 entreats " as Paul the aged ;" who can doubt that he 
 is in fact a new being; that the inner man is es- 
 sentially changed ? 
 
 With the inward working of "the Spirit of adop- 
 tion, whereby we cry, Abba, Father," no stranger 
 can intermeddle. It is beyond the reach of mortal 
 gaze, and only "naked and open to the eyes of 
 Him with whom we have to do." But when any 
 one is changed into the likeness of God's image by 
 that same Spirit, all may recognise the lineaments 
 of the only begotten of the Father ; and trace the 
 
 1 Luke xi. 13. 
 
LECTURE III. 63 
 
 resemblance between the great Prototype, and the 
 impressions drawn from the divine original. 
 
 Nor is the likeness merely general, in that, like the 
 only begotten of the Father, the adopted sons of God are 
 blameless and harmless in the midst of a crooked and 
 perverse generation'" ; but the same mind is in them, 
 which was in Him. He is "the firstborn among 
 many brethren"." They "prove what is that good, 
 and acceptable, and perfect will of God"." They are 
 dead to sin and to the world, and their life is hid 
 with Christ in God p. 
 
 Tested thus by its outward fruits, — likeness to 
 the express image of the Father in mind and con- 
 versation, as well as by the yearnings of filial love 
 towards Him — the Spkit of adoption sm-ely cannot 
 deceive. It is only when the inward experience and 
 the outward/rM^Y« are disjoined; when there is no real 
 resemblance between the only begotten and the 
 adopted sons of God ; when unreal excitement and 
 fervid aspirations are abortive of results; that the 
 presence of the Spirit of adoption may justly be 
 doubted. Even zeal, if it be not after knowledge, or if 
 it be disjoined from charity, is no criterion of that 
 holy fellowship. For the former cause St. Paul con- 
 fessed himself to be chief of sinners. And it is by 
 charity that the new man approaches nearest to the 
 image of Him that created him. Whenever then it is 
 wanting, the cry of Abba, Father, cannot be genuine; 
 nor the Spirit of adoption truly present. There is 
 no real sympathy, where there is no actual likeness 
 between the parent and the child. 
 
 m Philipp. ii. I 5. " Philipp- ii- 5- 
 
 o Rom. xii. 2. P Coloss. iii. 3- 
 
64 LECTURE III. 
 
 But assuming that there is nothing wanting 
 to mark the reality of this witness of the Spirit in 
 the Christian ; it would seem to throw light upon 
 the question, how far he can be assured in this life 
 of his future acceptance. If the Spirit of adoption 
 is evidenced by its happy fruits : the continuing 
 instant in prayer ; spirituality of life ; and likeness 
 to Christ ; all uncertainty as to that inheritance, of 
 which adoption is the title, seems excluded. So 
 long as the Christian lives consistently with his high 
 calling ; and in the Spirit of adoption calls on God 
 as his Father, he must be kept " through faith unto 
 salvation, ready to be revealed in the last time." 
 He may have fears whether he does so live ; but 
 there can be none of his inheritance above, if he is 
 made like to the only begotten Son ; and lives blame- 
 less and harmless in the midst of a wicked and 
 perverse world. 
 
 Let not those then of a sorrowful and downcast 
 spirit harass themselves with anxious and un- 
 believing doubts. They have received not the Spirit 
 of bondage to fear, but the Spirit of adoption. By 
 it they cry, Abba, Father. With such an evidence 
 tvithin, confirmed by a godly life without, why should 
 they doubt their calling and election of Him ; sealed 
 as it is by the earnest of the Spirit in their hearts^. 
 " If God be for us," and in us, " who can be against 
 us ?" We are made to sit in the heavenly places with 
 Christ Jesus, the first begotten from the dead of 
 many brethren. 
 
 But lest we should be too much exalted by this 
 high privilege of adoption; we are reminded by 
 
 1 Gal. iv. 6. 
 
LECTURE in. 65 
 
 various thorns in the flesh, that we have a work to 
 do, and a warfare to accomphsh. We should remem- 
 her, that wlien God would hring many sons unto 
 glory, He made the Captain of their salvation 
 perfect through suffering : " Though he were a Son, 
 yet learned he ohedience by the things which he 
 suffered ■•." The sons of God, then, must in this 
 world expect tribulation ; and must comfort them- 
 selves with the reflexion, that they suffer here with 
 Christ. We have most to fear, when all goes well 
 with us. It is then that ease unnerves our minds ; 
 peace and safety throw us off our watch. 
 
 It was said to them of old, to whom the word of 
 God came, " Ye are Gods; and all of you are children 
 of the most High'." But for as much as they forgot 
 their heavenly Father, and walked not in His ways» 
 the sentence went forth, " Ye shall die like men, and 
 fall like one of the princes." And so will it be with 
 all who despise their adoption, and barter it away 
 for the pottage of the world. Such are not really 
 sons of God. They have a name to live, and are 
 dead. They do not cry, Abba, Father, from the heart. 
 They are not made like their Father which is in 
 heaven. They are not conformed to the image of 
 his only begotten Son. 
 
 But all who feel in themselves the working of the 
 Spirit, mortifying the deeds of the body ; drawing 
 up their minds to high and heavenly things ; and 
 supplicating in them with filial love, — crying, Abba, 
 Father ; they may draw nigh in full assurance of 
 faith and hope. They are adopted sons, and if 
 
 r Heb. V. 8. s Paalm Ixxxii. 6. 
 
66 LECTURE III. 
 
 sons, then heirs ; heirs of God, and joint heirs with 
 Christ. All things are theirs, whether the world, or 
 life, or death, or things present, or things to come ; all 
 are theirs; and they are Christ's; and Christ is 
 God's*- Such is the witness of the Spirit with our 
 spirit, in the habit of JUial love towards God; and 
 the next is like unto it, even the love of omy neigh- 
 bour as ourselves, the fulfilling the righteousness of 
 the law; which shall be reserved for the ensuing 
 Lecture. 
 
 t I Cor. iv, 2 2. 
 
LECTURE IV. 
 
 Romans viii. 4. 
 
 That the righteousness of the law might he fulfilled in us, who 
 walk not after the flesh, hut after the Spirit. 
 
 T^HAT any large number of Christians should have 
 thought themselves released from the require- 
 ments of God's moral law, by the imputed right- 
 eousness of faith, seems one of the strangest errors 
 with which the Enemy of mankind has ever deluded 
 unstable souls. " The law," indeed, the apostle 
 allows, " is not made for a righteous man, but for the 
 lawless and disobedient; for the ungodly and for 
 sinners, for unholy and profane*." But this is sim- 
 ply the assertion of a moral truth: that the righteous 
 man is not righteous merely through fear of the 
 penalties of the law. He loves righteousness for its 
 own sake. The real Christian is a law unto himself, 
 being under law to Christ. Indeed moral virtue, if it 
 
 a I Tim. i. 9. 
 f2 
 
68 LECTURE IV. 
 
 were actuated solely by fear, would lose its essential 
 character. It would cease to be virtue. That the 
 righteousness therefore of our holy Redeemer, when 
 reputed ours by faith, should set us free from moral 
 restraints, or render needless holiness in ourselves ; 
 that because we can add nothing to His imputed per- 
 fection, it matters little in what degree that perfec- 
 tion is imparted; whether in short the believer be 
 guilty of more or less actual sin ; this surely is one 
 of the most detestable perversions of the gospel, 
 which ever entered into the evil heart of unbelief 
 It is, if ever any was, the work of the Tempter : 
 thrusting curious and carnal persons into reckless- 
 ness of unclean living, and separating most wickedly 
 moral purity from religious faith. 
 
 It would be hardly credible that the human mind 
 could have been guilty of this perversion, if history 
 did not too faithfully record the fact ; and though 
 happily the formal defence of such error has been 
 abandoned by every Christian body, yet even still 
 a laxity of morals concm-rent with an exclusive 
 profession of faith in the imputed righteousness of 
 Christ, is one of the most painful phenomena of the 
 present state of religion. With the disciples of this 
 school, the grossest breach of the moral law is 
 hardly an evidence of the quenching in them of the 
 Holy Spirit. Acts of profligacy, much more of fraud, 
 conjoined with loud professions of faith and spiritu- 
 ality, make sad the heart of the righteous, and give 
 great occasion for the enemies of the Lord to 
 blaspheme. Meanwhile the sinner himself seems 
 unconscious that he has fallen from grace. Religion 
 
LECTURE IV. 69 
 
 is damaged by the conduct of its professors, and 
 men are revolted from its doctrines by observing 
 the small effect they exercise on those, who bruit 
 them most unreservedly. 
 
 The testimony then of St. Paul to the necessary 
 connexion between Christian faith and Christian 
 morals has need to be emphatically taught, and 
 perpetually brought under notice. Accordingly, the 
 witness of the Spirit with ovir spirit, manifested in 
 " the fulfilling of the law," becomes of primary 
 importance. And with this view, I pass from the 
 habit of filial love towards God, considered in my 
 last Lecture, to brotherly love towards man, which 
 equally characterizes the Christian who is of " full 
 age." It is, not less than the former, an unimpeach- 
 able testimony to the presence of the Comforter ; if 
 at least the righteousness of the law is to be 
 fulfilled in them who walk not after the flesh but 
 after the Spirit. 
 
 It may seem perhaps, that we are restricting too 
 narrowly " the righteousness of the law," in making 
 it coincide with the obligations of the second table 
 of Commandments. But as the other branch of our 
 duty, the love of God, is implied in " the Spirit 
 of Adoption ;" it is probable that the Apostle had 
 mainly in view the love of our neighbour, in the 
 witness of the Spirit, which arises from the "fulfilling 
 of the law." 
 
 This opinion derives confirmation from various 
 passages in which " the fulfilling of the law" is used 
 in the same restricted sense. "Owe no man any 
 thing, but to love one another : for he that loveth 
 
70 LECTURE IV. 
 
 another hath fulfilled the law^." The apostle then 
 proceeds to specify lYiQfive last Commandments ; and 
 adds, " if there be any other commandment, it is 
 briefly comprehended in this saying, namely. Thou 
 shalt love thy neighbour as thyself. Love worketh 
 no ill to his neighbour : therefore love is the ful- 
 filling of the law'^" In like manner he writes to the 
 Galatians"!, " All the law is fulfilled in one word, even 
 in this ; Thou shalt love thy neighbour as thyself." 
 
 That this view of the righteousness of the law 
 was pushed by the Jews farther than truth war- 
 ranted; that many did in fact put the part — the 
 lesser part — for the whole of righteousness, is evi- 
 dent from several circumstances recorded in the 
 Gospels. Moral conduct was taken then (as it often 
 is now by ill-instructed Christians) for the whole of 
 religion. This is evident from the behaviour of the 
 rich young ruler ; and gives the key to his question, 
 " What good thing shall I do, that I may have eternal 
 life^?" When referred to the second table of Com- 
 mandments, he answered with natural self-compla- 
 cency, " All these things have I kept from my youth 
 up." He thought, apparently, that he had fulfilled the 
 law. He asked therefore over-boldly, " What lack I 
 yet ?" Alas ! he still lacked the " one thing needful !" 
 The love of God was not the prominent or per- 
 vading principle of his religion. He had never 
 thought of resigning all for the love of God. He had 
 not resolved to forsake all to follow that Master, 
 whom he called Good. He was not prepared to set 
 his hand to the plough, and preach the glad tidings 
 
 b Rom. xiii. 8. c Rom.xiii. lo. <J Gal. v. 14. c Matt. xix. 16. 
 
LECTURE IV. 71 
 
 of Messiah to a benighted world. The fulfilment of 
 the law towards his neighbour (and that within the 
 narrow limits of Jewish prejudice) had satisfied his 
 conscience, and thrust into the background the 
 higher requirements of the first table of the cove- 
 nant. He had not received " the Spirit of adoption :" 
 the love of God was not shed abroad in his heart ; 
 and consequently, a subtle self-righteousness found 
 there congenial soil wherein to strike its roots. He 
 contented himself with the at best imperfect fulfil- 
 ment of the moral duties relating to his neighbour. 
 
 Indeed the " righteousness of the law" is in its 
 nature rather outward than inward : " This do and 
 thou shalt live," has plainly more reference to 
 external act, than internal motive. The scope of law 
 is to regulate the former; of religion, the latter. 
 Accordingly, an outward and visible righteousness 
 rather than inward holiness, was the characteristic 
 aim of the Jewish mind, as exhibited in the New 
 Testament. " What shall we do f" asked the people 
 who came to Jesus, " that we might work the works 
 of God'?" Here, as when John the Baptist preached 
 in the wilderness, they had no thought beyond the 
 righteousness of works. The answer of our Lord 
 therefore was framed to overthrow that proud spirit, 
 and to bring every imagination into obedience to 
 Christ : " This is the work of God, that ye believe 
 on Him whom He hath sent^." 
 
 The same habit of mind probably dictated the 
 enquiry of the lawyer, " Which is the great command- 
 
 f John vi. 28. 8 John vi. 29. 
 
72 LECTURE IV. 
 
 ment of the law ?" as if one act of obedience for 
 conscience sake were in principle different from 
 another ! or as if the outward act rather than the 
 motive determined the relative value of moral duties. 
 Perhaps then with the view of correcting such false 
 notions, throughout the sermon on the mount, the 
 contrast between the doings of the law and the 
 inward temper of the gospel is strikingly brought 
 forward. One specimen wUl sufiice. 
 
 " Ye have heard that it was said by them of old 
 time. Thou shalt not kill ;.... but I say unto you, That 
 whosoever is angry with his brother without a cause 
 shall be in danger of the judgments^." 
 
 It would be therefore entirely in accordance with 
 Jewish ways of thinking and speaking, if we under- 
 stand by the "fulfilling of the law," the keeping the 
 commandments of the second table ; and this, toge- 
 ther with the positive language of St. Paul, above 
 cited, "he that loveth his neighbour hath fulfilled 
 the law," sufficiently warrants our considering such 
 to be the meaning of the text. 
 
 We proceed therefore to sm-vey brotherly love, 
 as one of the distinct evidences of the presence of 
 the Comforter. I shall attempt to shew, 1st, why 
 such fulfilling of the righteousness of the law is a 
 witness of the Holy Spirit with the spirit of the 
 Christian ; 2ndly, point out some of its more remark- 
 able features ; and lastly, observe on the high place 
 in the scale of Christian attainment which this grace 
 of charity occupies. 
 
 And where shall we look for the fullest Ulustra- 
 
 8 Matt V. 2 1. 
 
LECTURE IV. 73 
 
 tion of this element of the Christian character, if 
 not to the writings of the beloved disciple ? Honoured 
 by the friendship of the Son of God, he surely, if 
 any human being ever did, must have realized the 
 fulness of brotherly love towards man, no less than the 
 filial love of God. His epistles indeed breathe forth 
 this divine Spirit in every line. In the first he dwells 
 primarily on the love of God, in calling us to the 
 adoption of children, through the only begotten Son. 
 But on that foundation he proceeds to build the 
 Christian's obligation to brotherly love : " If God so 
 loved us, we ought also to love one another •'." Nay 
 more : he shews that the absence of that feeling ren- 
 ders any love of God on our part, not only unreal, 
 but impossible. " He that loveth not his brother whom 
 he hath seen, how can he love God whom he hath not 
 seen' ?" Such an one therefore is utterly shut out of 
 the grace of Adoption. He has neither part nor lot 
 in the matter. He is not of God''. For "God is 
 love," and " he that loveth not knoweth not God^." 
 
 It is evident then from these passages, that bro- 
 therly love must be the fruit of the Spirit ; and that 
 it ever accompanies the grace of adoption. Indeed 
 filial love toward God, and brotherly love to man, are 
 plants of the same heavenly planting : they flourish 
 in the same good ground : they are nurtured by the 
 same dew of divine grace : they closely resemble 
 each other, and can no more be severed than the 
 prismatic colours which form the rays of heaven. 
 
 Essential to the Christian character as this grace 
 
 ^ I John iv. 11. 'I John iv. 20. k i John iii. 10. i John iv. 8. 
 
74 LECTURE IV. 
 
 is thus proved to be, we shall do well to mark the 
 spiritual process by which it is formed in the heart. 
 That process is laid bare in the prayer of St. Paul 
 for the Ephesians. He prays that they might be 
 strengthened with might by the Spirit of God in the 
 inner man ; that Christ might dwell in their hearts 
 by faith ; that so being rooted and grounded in love, 
 they might be able to comprehend with all saints 
 the love of Christ which passeth knowledge™, and 
 be fiUed with all the fulness of God. Only when 
 that love is shed abroad in the heart in all its ful- 
 ness, can brotherly love be an abiding and effective 
 principle. 
 
 For let us contrast the friendship of the world 
 with that brotherly kindness which flows from the 
 love of Christ. The natural man is the god of his 
 own idolatry: 
 
 " Sua cuique Deus fit dira Cupido" :" 
 he is a congeries of selfish, though conflicting 
 passions : true to self-interest as the magnet to 
 the pole; the. friend to himself that is nearer 
 than a brother. Trace human nature in its earliest 
 displays, and how is infancy characterized by self- 
 will and self-love 1 How transparent is the guile, 
 or outrageous the passion, whereby the strong 
 desire may be compassed ! How truly does St. Augus- 
 tine in his Confessions picture a child of nature, 
 moved successively by desire, and passion, and 
 wrath, and malice ; if opposition, however whole- 
 some, be made to its wishes". " Thus," he says, " the 
 
 m Ephes. iii. 17 — 19. 1 ^neid. ix. 185. 
 
 " Flendo petere etiam quod noxie daretur ; indignari acriter non 
 
LECTURE IV. 75 
 
 infant's weakness, not its will, protects it from 
 committing actual sin." Such, he exclaims, is the 
 innocence of infancy ! 
 
 Passing on to childhood, selfishness is still the pro- 
 minent feature ; and sedulously indeed must it be 
 repressed, if the root of bitterness is, through divine 
 grace, to be eradicated ! How certainly otherwise 
 will it grow with the growth, and strengthen with 
 the strength ; until it becomes entwined with every 
 faculty of the mind, and every affection of the 
 heart ! And then neither the prayers, nor tears, nor 
 entreaties of parental anxiety will avail to check 
 the mischief, or be blessed with the happiness of 
 a child's conversion. 
 
 In youth there is much indeed of generous self- 
 sacrifice, which flows from natural impulse, rather 
 than principle. It leads often to deeds of high 
 daring and patient endurance for the sake of others. 
 The world blindly mistakes such heroism for Chris- 
 tian brotherly kindness. But it may, and often does, 
 spring from an ardent temperament, sanguine hopes, 
 and eager ambition. It craves the activity of enter- 
 prise, and withers under the agony of passive and 
 protracted suffering ! Not so the self-devotion, high 
 and pure, of true brotherly love — love, which draws 
 from the Cross its truest inspiration and noblest ex- 
 ample. It is there alone that it expands to its full 
 dimensions. Before the calm unshrinking agony 
 and death of the Son of God, all human deeds of 
 
 subjectis hominibus ; feriendo nocere niti quantum potest ; quia non 
 obeditur inprimis, quibus perniciose obediretur ? Ita imbecillitas 
 membronim infantilium innocens est, non animus infantium." Conf. 
 I. II. 
 
76 LECTURE IV. 
 
 devoted bravery shrink into measureless inferiority. 
 Spartan heroism or Roman virtue had their reward 
 in the applause of admiring nations ; they were up- 
 held by the hope of future fame. But to die amid 
 the triumphant jeers of his rebellious creatures: by 
 that very death to rescue them from evils which 
 they saw not ; and with the latest breath to pray 
 for their welfare ! Oh ! where else shall we find such 
 love, but in the only begotten of the Father, full of 
 grace and truth ? 
 
 And so too the Christian martyr faintly reflects 
 the image of that divine charity. Rather than deny 
 his Master, he endured the lingering torments of 
 a cruel death : and for his brethren's sake resigned 
 the world to bear witness to the truth. This surely 
 is a far higher victory over the natural man, than 
 to die cheered by the fond regrets of admiring 
 thousands ; handing down a name to generations yet 
 unborn as the deliverer or benefactor of a nation. 
 
 Let us survey a moment the civil history of class- 
 ical antiquity. Observe how thoroughly genuine 
 patriotism was confounded with zeal for party, or 
 personal ambition. Who has not turned Avith disgust 
 from the interested motives of those great statesmen 
 or warriors, celebrated in the pages of our favourite 
 authors ? Which of us has not risen from their per- 
 usal invincibly persuaded that Christianity alone is , 
 essentially unselfish ; and that the crucifixion of our 
 blessed Lord is the true fountain of brotherly love ? 
 
 Pursue the enquiry a little farther ; follow it into 
 the privacy of their domestic life : what do we find ? 
 It can hardly indeed be supposed that virtues 
 
LECTTIRE IV. 77 
 
 unknown in public life should flourish in its private 
 relations. The soldier, or magistrate, or statesman, 
 Avho identified his country's interests with his own, 
 would hardly act unselfishly towards his friends and 
 kinsfolk. Heathen biography, therefore, no less than 
 civil history, fails to exhibit the traces of " brotherly 
 love." And yet this forms the prominent feature in 
 the lives of the Saints. 
 
 Natural affection indeed may have in a few in- 
 stances led even heathens to sacrifice life in behalf 
 of some beloved object ; but the daily and hourly 
 giving up of inclinations; the finding our gratifi- 
 cation in pleasing our neighbour to his edification, 
 this forms no part of the unregenerate mind. It is 
 the wisdom from above, which teaches charity to be 
 the bond and crown of the moral virtues. In a 
 word, the corruption of human nature renders 
 impossible any thing like a full developement of 
 brotherly love, without the regenerating power 
 of the Spirit of God; and the records of anti- 
 quity, whether of history or fiction, shew that to 
 love an enemy or pai'don injury, was as inconceiv- 
 able, as it was unpractised. ^i\aSe\<pia is as strange 
 to the language as the feeling was to the heart of 
 classical antiquity. Christianity claims "charity" 
 as its own. " The righteousness of the law is 
 fulfilled in us, who walk not after the flesh but 
 after the Spirit." 
 
 Let us consider the question now with reference 
 to the Jews. Their advantage in having committed 
 to them the lively oracles of God, is in this point 
 strikingly manifest ; for in many provisions of the 
 
78 LECTURE IV. 
 
 Jewish law, "brotherly kindness" was strongly incul- 
 cated. Their common descent from one progenitor, 
 their exclusive nationality loudly called for the 
 exercise of this virtue.. Accordingly, restoration of 
 the debtor's pledge before the sun went down ; the 
 gleaning corn left for the poor, the fatherless, and 
 the widow ; the year of release in which the Hebrew 
 servant was to go free, and be sent away not with- 
 out a blessing ; the rest of the Sabbath day from the 
 toils of servitude, secured both to man and beast, 
 all tended to enforce the duty of brotherly kind- 
 ness from Israelite to Israelite. Yet Ephraim vexed 
 Judah and Judah Ephraim ; while the stern prin- 
 ■ciple of public justice, (in case of wilful injury,) " an 
 eye for an eye, and a tooth for a tooth," seems to 
 have been adopted into the code of private morals ; 
 and to have obliterated or obscured the sense of 
 brotherhood in the people at large. Hence the popu- 
 lar maxim so strongly reprobated by our blessed 
 Lord, " Thou shalt love thy neighbour, and hate thine 
 enemy:" and what could be worse than the cold 
 unfeeling selfishness of Priest and Levite, the oflF- 
 spring of religious bigotry, illustrated in the parable 
 of the good Samaritan ! 
 
 Brotherly love then, the essential righteousness of 
 the Jewish polity, was not fulfilled by those who 
 made their boast of the law all the day long. It is 
 faith only which worketh by love ; and consequently 
 to the power of the Holy Ghost (whether before or 
 since the coming of the Son of man) must be as- 
 signed all its triumphs over the flesh and the world. 
 Among the Jews there was indeed a cloud of 
 
LECTURE IV. 79 
 
 witnesses, who in the strength of faith and charity 
 would not accept deliverance from their heathen 
 enemies. They counted not their lives dear unto 
 themselves, so that they might hand down unimpaired 
 to others their own spiritual birthright. By their 
 hope in death, they testified of that better country, 
 to which they were so soon called away. Still few 
 and far between were they, who became partakers, 
 as it were beforehand, of Evangelic grace ; while to 
 Israel at large it was literally a " new" command 
 ment, that they should have love one towards an- 
 other. The pattern, the motive, and the measure, 
 were alike wanting. No prophet had yet risen among 
 them who could bid them love one another " as I 
 have loved you :" or say, " By this shall all men 
 know that ye are my disciples, if ye have love one 
 to another^." 
 
 The evident absence of brotherly love in the world 
 at large, whether Jews or Gentiles, suggested to the 
 Apostle that striking contrast between the love of 
 God for man, and of man towards his fellow man 
 in his Epistle to the Romans, " Scarcely for a 
 righteous man will one die: yet peradventure for 
 a good man some would even dare to die. But God 
 commendeth his love toward us, in that, while we 
 were yet sinners, Christ died for us*"." And again, 
 " He pleased not himself; but, as it is written, The 
 reproaches of them that reproached thee fell on me'." 
 Hence we conclude, that "brotherly love" draws 
 its true inspiration from the love of God in Christ ; 
 
 q John xiii. 35. r Rom. v. 7,8. '■ Rom. xv. 3. 
 
80 LECTURE IV. 
 
 not from the positive enactments of the Jewish law, 
 nor the yet more uncertain impulses of the natural 
 heart, but from the Cross of Jesus. 
 
 But the same wonderful event, even the Cruci- 
 fixion, points out also its highest developements. If 
 we turn our eyes to Calvary, we shall see that 
 Christian love is made perfect, less in active exer- 
 tion, than passive endurance. Resisting even unto 
 blood, striving against sin, is the great triumph of 
 spirit over body ; of mind over matter. This is a 
 righteousness to which they who walk after the flesh 
 can never attain. 
 
 And distinct from martjo-dom in the flesh, there 
 is also a crucifying of the spirit in bearing the 
 " contradiction of sinners" for brotherly love's 
 sake. This equally evinces the witness of the 
 Spirit with our spirit; for human nature alone is 
 unequal to the task. St. Paul speaks of his own 
 condition in respect of the gospel in these terms : 
 " Wherein I suffer trouble, as an evil doer, even unto 
 bonds ; but the word of God is not bound. There- 
 fore I endure all things for the elecfs sakes, that they 
 may also obtain the salvation which is in Christ 
 Jesus with eternal glory*." And such also has been 
 the general fate of the true servants of God in each 
 successive age — " All that will live godly in Christ 
 Jesus shall suffer persecution." The noble army of 
 martyrs shews that " we must through much tribu- 
 lation enter into the kingdom of God." This great 
 lesson seems also to have been prefigured to us ill 
 the last temptation of our blessed Lord, when he 
 
 t 2 Tim. ii. 9. 
 
LECTURE IV. 81 
 
 rejected the glory of the world that he might 
 accomplish its redemption by vicarious suffering. 
 
 Painful as is this taking up the cross to flesh and 
 blood, stiU it is the necessary condition of " reigning 
 with Christ" in glory. We must in various ways 
 suffer here with him ; suffer, not merely for our own 
 discipline and eventual sanctiflcation, but for the 
 "elecfs sake;" that the word of truth and right- 
 eousness may go forth and be glorified; and that 
 the name of Christ may be for salvation to all the 
 ends of the earth. 
 
 It is not then merely in the common efforts of 
 active benevolence that brotherly love has its highest 
 or fullest developement. He who seeth his brother 
 have need, and shutteth up his bowels of compas- 
 sion from him, must be indeed hardened in selfish- 
 ness ; but feeding the hungry, clothing the naked, 
 comforting the sick, visiting the prisoner, instruct- 
 ing the ignorant, or any other act of benevolence, 
 assuming it to spring from brotherly love, forms but 
 a portion of Christian charity. Verily they have a 
 recompense even in the life that now is. " It is more 
 blessed to give than to receive." The cup of cold 
 water given in the name of Christ in no wise loses 
 its reward. There is exceeding present pleasure in 
 the act, to say nothing of the good measure, pressed 
 down, and shaken together, and running over, that 
 men will give into the bosom. Active benevolence 
 then is but the inferior grade of brotherly love. 
 The sterner and loftier work of charity is to bear 
 all things for the elect's sakes : to endure unto the 
 end, when the love of many waxes cold ; to suffer 
 
 G 
 
82 LECTURE IV. 
 
 long and be kind; to think no evil; not to seek 
 her own ; to rejoice in the truth, and to be doing 
 good like the eternal Father to the unthankful and 
 the froward. 
 
 It was said by one of old, that it was a sublime 
 spectacle to behold a good man struggling against 
 misfortune, suffering wrongfully ; but how far more 
 sublime is the triumph of divine grace, when charity, 
 soothing the wounded spirit, in place of being over- 
 come, overcomes evil with good ! It is when motives 
 are mistaken, intentions misunderstood, actions mis- 
 construed, words perverted, and cold suspicion takes 
 the place of affectionate regard, that its highest 
 exercise is called forth. He who can pass unharmed 
 through this fiery trial and still do good, " hoping 
 for nothing again," he surely is borne up by a Power 
 not from beneath, or from himself He is sealed 
 with the earnest of the Spirit in his heart. He in 
 truth fulfils the righteousness of the law. 
 
 Perhaps the most striking developement of this 
 grace yet remains to be noticed ; and we shall look 
 for it in vain elsewhere than in the school of Christ. 
 The first martyr frayed like the Son of God for his 
 unbelieving persecutors, " Lord, lay not this sin to 
 their charge." It is thus that true charity never 
 faileth. The outward man may perish, but the free 
 spirit still lives and acts. The arm of flesh has no 
 power over the mind and heart. Earthly goods 
 may be spoiled, bodUy pangs may be inflicted ; but 
 when nothing remains whereon malice may vent 
 itself, the prayer of charity still arises; and bro- 
 therly love is exercised even in death itself. 
 
LECTURE IV. 83 
 
 Such is the grace of brotherly love as depicted by 
 St. Paul in his Epistle to the Corinthians" ; and the 
 whole range of heathen literature can produce no 
 parallel to his sublime description. If we might 
 presume to view for a moment the human apart 
 from the divine nature of our Lord, we should at 
 once recognise in Him the original of the picture. 
 In all its minutest shades, as well as general out- 
 line, He is the prototype of charity. As on the one 
 hand the Spirit of adoption essentially dwelt in Him 
 the only begotten of the Father ; so He was not 
 ashamed to call us brethren. In the Manhood, He 
 not only did, but suffered for us more than we 
 could ask or think ; and that, not for the righteous, 
 but to call sinners to repentance ; not for friends, 
 but enemies of God; and persecutors, and injurious, 
 and blasphemers of His holy Name. Let His bro- 
 therly love then awaken a responsive chord in our 
 hearts, and constrain us to follow His steps; so 
 that walking after His Spirit we may love the 
 brotherhood, not in word only, but in deed ; yea 
 even our enemies, and them that hate us. 
 
 And are there no spiritual blessings which flow 
 from this grace, when matured in the Christian ? 
 A happy tranquillity of mind seems to be its pecu- 
 liar reward. " We know," saith St. John, " that we 
 have passed from death unto life, because we love 
 the brethren^." It is a convincing proof then that 
 we are not of the world ; for the world is full of 
 " cruel habitations." And this grace, in proportion 
 as it is realized, will serve to calm the fears of the 
 
 " I Cor. xiii. ^ i John iii. 1 4. 
 
 g2 
 
84 LECTURE IV. 
 
 anxious mind. If anger, wrath, clamour, evil speak- 
 ing, with all malice, be put away ; if meekness has 
 taken the place of pride of heart ; if brotherly kind- 
 ness flows from the belief that the only begotten Son 
 has laid down His life for our sakes, we then are 
 of God delivered from the body of death. The law of 
 the Spirit of life in Christ Jesus hath made us free 
 from it and from the law of sin — " we have passed 
 from death unto life." 
 
 -Nor is the assurance of which we have been 
 speaking a mere delusion of the fancy, or the 
 result of a sanguine temperament. There is a 
 truthful reality in " brotherly love," if carried out 
 into practice according to the scriptures, such as 
 no fanaticism can counterfeit. " Hereby," says the 
 apostle, " we know that we are of the truth''." 
 Nothing fictitious or forced will endure the fiery 
 trial of ingratitude — still persisting, like St. Paul, to 
 love, though the more abundantly he loved, the 
 less he was loved. Every plant, whatever outward 
 resemblance it may bear to charity, which is not 
 planted of the Father; whether it spring out of 
 natural feeling, or religious excitement, or generosity 
 of temper, (such as worldly men sometimes shew,) 
 will wither under the chilling blasts of human 
 selfishness. But the charity which is the fruit 
 of the Spirit is sustained by a secret perennial 
 fountain, even in the arid wilderness of the world. 
 Charity moreover not only assures the Christian 
 of his acceptance ; it also enables him the better to 
 fulfil the first and great commandment of the law : 
 
 " I John iii. 19. 
 
LECTURE IV. 85 
 
 for love is homogeneous in its nature. It emanates 
 from God, and to Him it returns. He who loves 
 God will love his brother also ; and brotherly love 
 in like manner increases the love of God. Whoso 
 loveth not his brother whom he hath seen, cannot 
 love God whom he hath not seen. Thus charity 
 elevates the affections from earth to heaven. It not 
 only assures the heart before Him, but it enlarges 
 man's capacity for loving God, even as He hath 
 loved us. 
 
 Another happy privilege results from the trust 
 to Godward thus engendered, even confidence in 
 prayer. " Whatsoever we ask," says St. John, " we 
 receive of Him, because we ... do those things that 
 are pleasing in His sight, . . . and love one another, 
 as He gave us commandment y." To pray then 
 without charity is to offer a vain oblation. It is to 
 ask for blessings of which we do not feel the want, 
 and overlooks a duty which ought to be fulfilled 
 before we weary God with unmeaning petitions. 
 
 I need hardly remark, what strong incentives are 
 thus supplied to brotherly love. But blessings such 
 as have been enumerated imply responsibility. The 
 position then held by charity in the scale of 
 Christian graces must not be forgotten: "Now 
 abideth faith, hope, charity, these three; but the 
 greatest of these is charity," It may well awaken 
 the thought, how far we have shewn the faith 
 which worketh by love. A deeper and more con- 
 scientious study of the minuter features of that 
 heavenly temper would tend to humble om- self-. 
 
 y 1 John iii. 22, 23. 
 
86 LECTURE IV. 
 
 esteem, as well as restrain concupiscence. The 
 just would perceive how often in the course of one 
 single day they fell; and how short at best they 
 came of that perfection, which even our fallen 
 nature with the aid of the Spirit admits, and our 
 promised inheritance demands. 
 
 The exquisite refinement of a spirit wholly lea- 
 vened with charity would perhaps excite even the 
 admiration of the world, and men would envy a 
 grace which they could neither rival nor attain. 
 The polished selfishness of society would appear 
 hideous beside the genuine kindness of brotherly 
 love. Not only in its self-sacrificing spirit, but in 
 the softer charm of sympathy, men would recognise 
 the work of the Holy Ghost, and glorify God who 
 had given such power unto men. 
 
 If indeed meekness shall inherit the earth, and 
 be refreshed in the multitude of peace, then is 
 charity the greatest of earthly blessings, no less 
 than the bond of all virtues. It is in fact the warp 
 of a Christian life ; the rich texture on which may 
 be wrought various and beautiful devices. It lasts 
 for time and for eternity. " Charity never faileth ;" 
 but while its sister-graces, faith and hope, expand 
 into certainty and fruition ; while knowledge is done 
 away by perfect mutual recognition, charity abideth 
 ever. It is our meetness in part for heaven, where 
 love reigns triumphant, and unites His elect to God 
 the Father, Son and Holy Ghost ; and to each other. 
 Nor, on the other hand, can we form a more horrible 
 idea of hell, than that each evil spirit is at discord 
 with himself, and with all around, as well as under 
 
LECTURE IV. 87 
 
 the avenging wrath of God. Whatever other gifts 
 or graces may be possessed, charity is the greatest, 
 and they who have this witness of the Spirit 
 witli their spirit may wait with confidence their 
 summons to depart and be with Christ ; whose last 
 act in this life was the noblest work of charity; 
 who having loved His own, loved them to the 
 end ; and d3dng for His brethren, commended His 
 spirit into the hands of God, and with His latest 
 breath entreated pardon for His murderers. 
 
LECTURE V. 
 
 Romans viii. 13. 
 
 If ye through the Spirit do mortify the deeds of the body, ye 
 
 shall live. 
 
 TN the preceding Lecture, brotherly love, or the 
 " fulfilling of the law," was considered rather in 
 its inward influence than outward developement — 
 as a disposition of the heart more than as exhibited 
 in action. It must now be viewed under a sterner 
 phasis, as displaying itself in temperance, sober- 
 ness and chastity ; as mortifying through the Spirit 
 the deeds of the body; not only as cutting off the 
 sins of the flesh, " the earthly members %" but sin- 
 ful excesses in things lawful : nay, as " keeping under 
 the body^ and bringing it into subjection^" by 
 abstinence and self-denial — by the sparing use of 
 the gratifications of sense ; for happy is he that 
 condemneth not himself in that which he alloweth"*. 
 The general habits therefore of the Christian " of 
 full age" in his converse with the world will thus 
 come under review. 
 
 " Coloss. iii. 5. 
 
 b Compare the Collect for the Circumcision of Christ. 
 
 c J Cor. ix, 27, d Rom. xiv. 22. 
 
LECTURE V. 89 
 
 If, indeed, every man who is in Christ is really 
 " a new creature ;" if his modes of thinking and 
 acting are transformed by the renewing of his mind, 
 his outward life must bear witness to the change, 
 unless indeed he hath quenched the light of the 
 Spirit in himself When the tree is made good the 
 fruit must be good also. As well in quality then as 
 its abundance, there will be a plain witness of the 
 Spirit with his spirit to his adoption and calling 
 of God. 
 
 We cannot however reverse the process, and argue 
 with equal certainty from the outward habits to the 
 spiritual state of the inner man. Motives entirely 
 change the moral character of every act. " Whatso- 
 ever is not of faith is sin%" though to the eye of 
 man it may wear the garb of righteousness. It is 
 no necessary proof, therefore, of the indwelling of 
 the Holy Spirit, that the outward life should be 
 austere and mortified. The Master of the hoiise 
 was once unjustly called " a gluttonous man and a 
 winebibber," because he did not refuse the good 
 creatures of God, which are to be received with- 
 thanksgiving. He was stigmatized as the friend 
 of publicans and sinners, for not rejecting the 
 hospitality of grateful hearts. 
 
 On the other hand, the Pharisee made clean the 
 outside of the cup and platter ; he was scrupulous 
 and severe, yet within he was fiill of extortion and 
 uncleanness. The form therefore of godliness does 
 not necessarily imply the power of it. Hypocrisy is 
 still, as it was of old, of a sad countenance; and 
 under that specious mask, self-deceit too often 
 
 " Rom. xiv. 23, 
 
90 LECTURE V. 
 
 does its worst work. Seriousness of demeanour 
 is no security against corruption, and strictness 
 is possibly the sign of formality. 
 
 Tliere was, moreover, a " neglecting of the body" 
 practised by some members of the Colossian church, 
 which was reproved by the Apostle as " will wor- 
 ship," and a " voluntary humility." This, therefore, 
 could be no true mark or witness of the Spirit. It 
 was after the tradition of men, and savoured of the 
 rudiments of the world. Self-mortification indeed 
 is common to false as well as true religion. Ambi- 
 tion, vain-glory,, gain, as well as superstition, have 
 led men to macerate their bodies, that they might 
 not only deprecate the wrath of an offended God, 
 but gain influence over their fellow men. Even the 
 worship of devUs at this day commends itself to its 
 followers by the austerity of its devotees ; nor has 
 the profession of the Gospel wholly excluded the 
 influence of such motives. The monastic life is not 
 exempt from the restlessness of ambition, the love 
 of fame, or the desire of corporate wealth. We 
 cannot therefore at once infer from an ascetic life 
 a mortified spirit. 
 
 And yet the words of the text assure us, that 
 there is a crucifying of the flesh with the affections 
 and lusts, which is effected through the Spirit. It 
 must therefore be a witness of His presence; and 
 emanating from, as well as regulated by, the Holy 
 Ghost, it must differ in some essential points from 
 the will worship of a mistaken Christianity, no less 
 than the self-torture of fanatical idolatry. It will 
 be my business then in this Lecture to trace this 
 difference ; to point out the influence of revelation 
 
LECTURE V. 91 
 
 in determining the object and measure of Christian 
 Abstinence as well as Temperance; the duty not 
 only of mortifying the deeds of the body, but also 
 keeping it under and bringing it into subjection. 
 In the contrast so exhibited, a distinct witness of 
 the Spirit with our spirit wiU, I trust, be disclosed, 
 giving a fresh pledge of adoption and grace; for 
 until we use such abstinence that the flesh is 
 subdued to the Spirit, we shall not obey his godly 
 motions in righteousness and true holiness; and so 
 long as any of the deeds of the body are not 
 mortified we fulfil the law only in part; and he 
 Avho breaketh it in one point is guilty of all. 
 
 But though the duty of Abstinence, or keeping 
 under the body, as well as of Temperance, be not 
 controverted, yet the necessity of a systematic disci- 
 pline for that end, and the extent to which it should 
 be carried, are questioned with the asperity usually 
 attaching itself to antagonist views in religion. 
 On the one side it is branded as superstitious or 
 imscriptural ; on the other, it is exalted as the 
 most prominent characteristic of the Christian life. 
 The erroneous doctrine however of meriting grace 
 by acts of mortification and penance ; the use made 
 by priestcraft of the belief so inculcated; the do- 
 minion over the faith of individuals thus established, 
 led by a natural though unreflecting reaction to an 
 almost total disregard of systematic discipline. In 
 the popular religion, for example, of our day,fastinff 
 is deemed either unnecessary or unscriptural ; and 
 the system of our Church is branded as the tradition 
 of men ; as tending to promote superstition, or sup- 
 port priestly authority. But the opinion that such 
 
92 LECTURE V. 
 
 a rule is unnecessary, though widely disseminated, 
 seems at variance both with Revelation and Expe- 
 rience ; both with the New Testament Scriptures 
 and the tradition of the Universal church. 
 
 The duties, for example, of fasting, almsgiving 
 and prayer, as the Christian's protection against the 
 ; flesh, the world, and the devil, are enforced in the 
 i Sermon on the Mount ; the very same authority on 
 which rests the Liturgical use of the Lord's Prayer. 
 Again, they are commended to our observance by 
 the perpetual and concurrent practice of the church 
 in all ages and countries : at least for private and 
 •personal discipline. And if, " through the Spirit," 
 we are to mortify the deeds of the body, in habitual 
 abstinence certainly, as well as temperance; if not 
 in the observance of the systematic rule of the 
 Church, we shall find a sure witness of the Spirit 
 with our spirit of His presence and guidance. 
 
 But before I trace from the Scriptures of the New 
 Testament the obligation and true limits of such 
 " bodily exercise," it may be advisable to suggest 
 some observations tending to shew the Christian's 
 need of crucifying the flesh with its affections and 
 lusts, and the utility of some such systematic disci- 
 pline for that end. 
 
 The subjection then of the material to the spirit- 
 ual nature, and of both to the will of God, seems to 
 be the special trial of our compound being. The law 
 of subordination ran from the beginning through 
 the whole of creation. Obedience was the rule of 
 the Universe. In man, that little world in himself, 
 the lower essence was made subject to the spiritual 
 part, and his meetness for the jDresence of God in 
 
LECTURE V. 93 
 
 Paradise depended on the preservation of tliis ori- 
 ginal liarmony of his being. When order was once 
 disturbed by the Fall, and the mortal sin was com- 
 pleted, it became essential to spiritual life, that the 
 unruly flesh should be brought into subjection, and 
 those lusts which war against the soul be crucified 
 and slain. And as man had fallen in his own 
 strength, through the Spirit he must mortify the 
 deeds of the body. 
 
 Fretting however under the stringency of this 
 law, and cast down by the tremendous effects of 
 Adam's sin, the potsherd of the earth may be tempted 
 to " strive with his Maker," and in his heart to say, 
 " Why hast thou made me thus ?" But even if it 
 were permitted, as to the Patriarch, to appeal from 
 the sover.eignty of God's will — from the power of 
 the Potter over the clay — to the final cause of His 
 arrangements, and to reason upon the mysteries 
 of His government and creation, ti-ial, some such 
 as Adam underwent, seems to be a necessary 
 consequence of the nature of Moral goodness, and 
 of created Intelligence. 
 
 A creature, however good, must yet be finite. He 
 must come short of the infinite perfection of God. 
 God alone, says the Apostle, cannot be tempted 
 with evil''- Capacity therefore of temptation, and 
 consequent liability to sin, seems inseparable from 
 the essence of created moral agents, whether angels 
 or men. The perfection which would have exempted 
 them from trial, would at the same time have made 
 them Gods. Being finite, they were liable to sin. 
 
 •> James i. 13. 
 
94 LECTURE V. 
 
 Again, we can form no idea of moral goodness, 
 from which freedom of will is wholly excluded. 
 A machine endued with intelligence cannot be 
 morally virtuous. The holy angels therefore are 
 they which hept their first estate ; while they 
 which sinned are delivered into chains of darkness 
 to be reserved unto judgment ". 
 
 In like manner Adam by transgression fell, and 
 under the law of his creation became subject unto 
 death. Neither his own spiritual ruin, nor the 
 destruction entailed upon his posterity (from which 
 God has mercifully relieved us in Christ) — neither 
 his own personal happiness, nor the welfare of his 
 descendants, (motives most powerful even in our 
 fallen state,) were sufl&cient to counterbalance the 
 attractions of sense, or check the desires of the 
 unruly mind. 
 
 If, then, neither the original uprightness of the 
 angelic hosts, nor the finite goodness in which Adam 
 came from the hands of the Creator, could exempt 
 them from trial and probation; if self-government 
 and the subjection of his lower nature needed the 
 additional force of habit, that the father of man- 
 kind might stand iipright in goodness, what shall 
 we say of fallen man — of man " shapen in iniquity," 
 and froward from his mother's womb? How far 
 more necessary must Temperance, Abstinence, and 
 discipline of the flesh be towards the remedy of 
 our disordered nature; and for the recovery, instead 
 of preservation, of original purity ! 
 
 The moral perfection of Adam consisted in the 
 subjection of the flesh to the spirit, and of both to 
 
 >= 2 Pet. ii. 4. 
 
LECTURE V. 95 
 
 the law of God. The balance between Reason and 
 Passion was at his creation evenly adjusted; but 
 increasing weight required to be thrown into the 
 scale of spirit so as to render it incapable of kick- 
 ing the beam under the counterpoise of sense. That 
 weight appeal's to have existed in thefoi'ce of habit. 
 
 Accordingly, a simple test of obedience, at once 
 to prove and fortify the inner constitution of man, 
 was provided. The boundless stores of paradise 
 were placed at his disposal, with one single restric- 
 tion. Could the pressure of authority or the re- 
 straint of law be made more light? Drawn away 
 however by the Tempter and enticed, the animal 
 nature rebelled and prevailed. Lust conceived and 
 brought forth sin. He touched, he tasted, and he 
 died. Passion triumphed over reason and con- 
 science. Fear and gratitude, and hope and love, 
 were forgotten or disregarded. The enemy came in 
 like a flood, and man became the corrupt and weak 
 and guilty thing he is. 
 
 The fall, however, but paved the way for a fuller 
 display of God's goodness ; for who shall fathom the 
 depth of its riches in our Redemption ? When sin 
 abounded grace did much more abound. Still, the 
 free grace of God which bringeth salvation did not 
 supersede the necessity of self-restraint. His mercy 
 was not designed to be a plea for sloth, nor an ex- 
 cuse for continuance in sin. Nay, the power of the 
 Tempter being enlarged through our inherited cor- 
 ruption, the trial of the spirit of man became more 
 severe; his probation more urgent; his sanctifi- 
 cation of the flesh more necessary ; and the discipline 
 of abstinence indispensable. Henceforth, whosoever 
 
96 LECTURE V. 
 
 would be saved must needs through the Spirit 
 mortify the deeds of the body. 
 
 There is a close analogy between the condition of 
 Adam before the Fall, and the state of man rege- 
 nerated. He might freely eat of all the trees in 
 Paradise, one only excepted. To the Christian every 
 creature of God is good, and nothing to be refused, 
 on one condition only; it must be received with 
 thanksgiving •=; and this implies that he shall not 
 use his liberty for a cloke of maliciousness, but as 
 the servant of God. He is so to use the world, as 
 not to abuse it''. Enjoyment, though not forbidden, 
 is restrained, and that under a stronger obligation, 
 because of the corruption of the flesh. 
 
 Raise then the condition of the regenerate man 
 as high as can be conceived ; elevate the power of 
 divine grace in him to the utmost, still he is less 
 favourably circumstanced for the subjection of ap- 
 petite to the will of God than the sinless inhabitant 
 of Paradise. If Adam was weak because he was 
 finite, we are more so because corrupt. If he needed 
 to be fortified by habit, much more must we require 
 systematic discipline for the acquirement of Tem- 
 perance, Abstinence, and the subjection of the 
 material nature. 
 
 But this necessity becomes still more palpable 
 when we consider the infancy of man. The infec- 
 tion of nature, which remains even in them that 
 are regenerated, shews itself long before Reason 
 and Conscience can be appealed to. Passionate 
 concupiscence and angry resentment upon denial, 
 are the constant indications of natural froward- 
 
 <! I Tim. iv. 4. <■ I Cor. vii. 31. 
 
LECTURE V. 97 
 
 ness; while the fearful difference resulting from 
 indulgence or restraint proves too painfully the 
 need of systematic mortifying the deeds of the 
 body in childhood and youth. Perhaps the greatest 
 curse which can afflict a man through life arises 
 from the plague of his own heart — from inordi- 
 nate concupiscence, and an ungoverned will. The 
 fleshly lusts not only war against the soul, but 
 foi-m also its sharpest scourges", for so God in 
 mercy has ordained, bringing good out of evil, and 
 retributive correction on those who live after the flesh. 
 
 To the force of inherent corruption, as necessi- 
 tating systematic self-restraint, must be added the 
 influence of evil example. If the world in which we 
 live were leavened with the spirit of holiness, the 
 Christian's task would be comparatively easy. No 
 sights nor sounds of ill would allure his senses; 
 nor would pleasure, divested of grossness, beguile 
 him into Capuan effeminacy. But refinement too 
 often transforms Satan into an angel of light. The 
 rugged path of Christian abstinence is left for a 
 smoother track, which promises an easier ascent, 
 but never reaches the summit of the hill of Zion. 
 
 And not only do the refined enjojonents of our 
 present social life render it difficult to train the 
 child of God to "endure hardness." The spirit of 
 the world penetrates into our seminaries of religious 
 learning, mingling visions of ease and wealth with 
 the associations of boyhood, and perverting to sloth 
 and luxury the noblest institutions of Science and 
 
 s " Jussisti enim et sic est," says St. Augustin, "ut posna sua sibi 
 sit omnis inordinatus animus." Confess, lib. i. 19. 
 
 H 
 
98 LECTURE V. 
 
 Education. The tares are freely sown among the 
 wheat while men sleep ; they grow together in the 
 same vineyard, and even healthy plants imbibe 
 noxious aliment from a tainted atmosphere. Yet 
 the word of God standeth sure. Ye through the 
 Spirit must mortify the deeds of the body, if ye 
 would live ; and it is your duty therefore, " young 
 men^," to consider, how far systematic self-discipline 
 may be necessary to give you the victory over those 
 fleshly lusts which war against the soul. 
 
 Many certainly who bear the name of Christ, 
 walk as the enemies of His Cross ; whose God is 
 their belly ; who mind earthly things. Without you 
 is the Tempter; within you corruption and weak- 
 ness; around you the allurements of the world. 
 Can unmortified desires then and unruly affections 
 be safe ? Will not he who goeth through the earth, 
 seeking rest and finding none, return and occupy 
 the house which stands empty, swept, and gar- 
 nished for his reception ? Happy then are they who 
 mortify the deeds of the body, and cut off occasions 
 of sin by habitual and systematic Abstinence ; who 
 taste sparingly of worldly enjoyments; and are 
 lovers of God more than lovers of pleasure. 
 
 The joys of heaven may further be adduced in 
 support of the same argument. Whatever be the 
 employment of the glorified body, the gratifications 
 of touch and taste will surely not form a part of them. 
 The ties even of earthly affection will disappear in 
 
 f " Young men likewise exhort to be sober minded," i Tim. ii. 6. 
 " I write unto you, young men, because ye have overcome the wicked 
 one." I John ii. 13. 
 
LECTURE V. 99 
 
 the sublimer bond of universal love in the Lord. 
 The children of the resurrection will neither marry 
 nor be given in marriage. Whosoever hath done 
 the will of God upon earth, the same will be bre- 
 thren and sisters, and parents and kinsfolk, in the 
 kingdom of heaven. And though in this lower world, 
 that pure union of spiritual affection is perhaps be- 
 yond attainment, as well as subversive of the duties 
 which earthly ties impose, yet these latter must 
 undoubtedly so be borne, as to prove no hinderance 
 in our way to heaven. Through the Spirit earthly 
 affections must be mortified. 
 
 Under His training, indeed, they may even be- 
 come helps towards crucifying the old man, and 
 utterly abolishing the whole body of sin. What, for 
 example, is so unselfish as a mother's love? How 
 much of patience and self-denial does it involve? 
 Who can forget the tears and prayers of Monnica 
 in behalf of her prodigal chUd ? Surely instinctive 
 affection was sanctified to train her in faith and 
 patience, and perseverance in prayer ; — ^to the mor- 
 tifjdng of the flesh with its affections and lusts ». 
 
 Doubtless there are conjunctures both in public 
 and private life, when the Christian should not be 
 
 ? "Et mentitus sum matri et illi matri et evasi : quia et hoc tu 
 dimisisti mihi misericorditer, servans me ab aquis maris, plenum 
 exsecrandis sprdibus, usque ad aquam gratise tuse, qua me abluto 
 siccarentur flumina maternorum oculorum quibus pro me quotidie 
 rigabat terram sub vultu tuo. Et tamen recusanti sine me redire, 
 vix persuasi ut in loco, qui proximus nostrse navi erat memoria beati 
 Cypriani, manerat ea nocte. Sed ea nocte clanculo ego profeotus 
 sum : ilia autem remansit* orando et flendo." S. Augustini Ep. 
 Confess, lib. iii. 21. lib. v. 15. 
 
 * Non mansit. MS. 
 
 h2 
 
100 LECTURE V. 
 
 entangled with the cares of this world, that he may 
 the hetter serve Him who has chosen him to he a 
 soldier; hut unselfish feelings nevertheless spring 
 up and are matured round the domestic hearth. 
 And while the relations arising from the marriage 
 tie are selected by the Holy Spirit to reveal to us 
 the leading doctrines of our holy faith — especially 
 the union betwixt Christ and His Church — they are 
 sanctified to the Christian fi-om the profanation of 
 passion, and may not be less preparatory for the 
 joys of heaven than the ascetic devotion of the 
 virgin state. 
 
 Again, the necessity not only of mortifying the 
 deeds of the body, but of a sparing use of the 
 enjoyments of life, comes enforced to us by the 
 personal conduct of the second Adam. In Him there 
 was continual abstinence without austerity. The 
 marked contrast between his manner of life and 
 that of John the Baptist, was a leading objection 
 with the Pharisees. While He was with them the 
 disciples did not even observe the fastings customary 
 among the stricter Jews. He graced the marriage 
 feast ; He turned water into wine ; He refused not 
 the hospitality of the wealthy; He permitted the 
 costly spikenard very precious to be poured on his 
 head; yet, while avoiding Pharisaic austerity, He 
 nevertheless lived a life of continued self-denial. 
 The barley loaf or few small fishes constituted the 
 daily food of Himself and disciples. He had not 
 where to lay his head. He provided neither purse 
 nor scrip. Casual alms were the support of Himself 
 and His disciples. He made no provision for the 
 
LECTURE V. 101 
 
 flesh. The humblest dwelling was the scene of his 
 birth ; the obscurest village the witness of his child- 
 hood. The pride of life was mortified by the toil 
 and servitude of a handicraft. His daily life then is 
 the type of Christian abstinence, even as his death 
 was the pattern of self-sacrifice. Whoso then taketh 
 not his Cross, and through the Spirit mortifies the 
 deeds of the body cannot surely be his disciple : he 
 is not himself a living sacrifice, holy and acceptable 
 to God. 
 
 Necessary however as such crucifying of the flesh 
 appears to be for all who would be spiritual ; never- 
 theless, both the obligation and the measure of 
 abstinence — whether, in short, it is left wholly to 
 the discretion of the individual, or, on the other hand, 
 a systematic rule is binding upon the Church by 
 the authority of Scripture, is still the subject of 
 popular discussion. 
 
 If, however, the Sermon on the Mount be taken 
 as the exponent of principles, tempers, and duties 
 essentially Christian, in contradistinction to Jewish 
 and Pharisaic morality, then is there reason to think 
 that discipline of the body was to be systematically 
 observed by the Christian Church. The three duties 
 of fasting, almsgiving, and prayer, are there indisso- 
 lubly linked together ; and if the liturgical use of 
 the Lord's prayer is defended on that Scripture, 
 the same argument will equally enforce systematic 
 fasting, as well as prayer and the giving of alms. 
 A sacred reserve indeed, a care not to be seen of 
 men, is the sole restriction. And if our spiritual 
 danger chiefly arises from the world, the flesh, 
 and the Devil, it would seem that in those duties 
 
102 LECTURE V. 
 
 systematically performed are we to find our surest 
 defence. Fasting would subdue the flesh ; alms- 
 giving, the covetousness which is idolatry; prayer, 
 ithe suggestions of the Tempter. Finally, he that 
 heareth and doeth those sayings of our Lord is 
 likened by Him to a wise man. He buildeth his 
 house upon a rock. The winds may lift up their 
 voices, the rain may descend, and the floods may 
 beat upon it, but it will not fall ; for its founda- 
 tions are on the rock ; its walls also are daubed 
 with tempered mortar, even the word, and example, 
 and spirit of Christ himself. 
 
 The life of St. Paul exhibits traces of the same 
 systematic discipline ; of keeping under the body, 
 and bringing it into subjection, with its affections 
 and lusts. 
 
 None was ever freer from the " spirit of bondage" 
 than the great Apostle of the Gentiles. His writings 
 indeed manifest a remarkable union of two very 
 opposite qualities — frigid adherence to principle, and 
 easy compliance with indifferent customs. While 
 contending for the perfect freedom from the Jewish 
 ritual of the heathen converts, he himself never- 
 theless walked " orderly," and according to the 
 traditions of the law. Though he was not " subject 
 to ordinances," yet he complied with them. Never- 
 theless he sought not salvation otherwise than in 
 the Cross of Christ. 
 
 The simplicity indeed and godly sincerity of his 
 faith enabled him, in things indifferent, to become all 
 things to all men, that he might save some. To the 
 Jews he was in his religious habits as a Jew : while 
 the Gentiles he encouraged to hold fast the liberty 
 
LECTURE V. 103 
 
 wherewith Christ had made them free. Having re- 
 ceived life through the Spirit, they were not to seek 
 perfection by the Law. For this cause he withstood 
 St. Peter to his face, when by separating himself he 
 seemed desirous to place the yoke of bondage on 
 the Gentile converts. Yet in this same church of 
 Antioch we find a systematic discipline established. 
 The prophets and teachers fasted with prayer before 
 they set apart Saul and Barnabas, and sent them 
 away to preach the gospel to the heathen. This 
 " neglecting of the body" was surely no will worship 
 of himian invention ; for " as they ministered to the 
 Lord, and fasted, the Holy Ghost said. Separate me 
 Barnabas and Saul for the work whereunto I have 
 called them''." 
 
 Nor was it only on the solemn call of the Spirit 
 to designate for a particular work some of their 
 number by the imposition of hands, that the 
 prophets and teachers fasted. It was the regular 
 and ordinary practice of St. Paul and Barnabas in 
 the ordination of elders in every church. " When 
 they had preached the gospel to that city, and had 
 taught many, they returned again to Lystra, and to 
 Iconium, and Antioch." "And when they had or- 
 dained them elders in every church, and had prayed 
 with fasting, they commended them to the Lord, on 
 whom they believed'." In the like spirit he charged 
 the clergy of Corinth to approve themselves as 
 ministers of Christ, not only " in afflictions, in ne- 
 cessities, in distresses," but " in watchings, in fast- 
 
 •» Acts xiii. 1. > Acts xiv. 23. 
 
104 LECTURE V. 
 
 ings'\" He pointed to his own example, not only as 
 enduring " cold and nakedness," through the cruelty 
 of persecution ; but as being often " in watchings 
 and fastings'," lest having preached to others, he 
 himself should be a castaway. In like manner he 
 charges Timothy to watch in all things, {vtj(pe ev -waai,) 
 and to endure afflictions : at another time, he ex- 
 horts him to remit somewhat of the usual severity 
 of his abstinence in consideration of his weakened 
 health. 
 
 Again, in the married state, seasons of prayer 
 and fasting are recommended as helps to spiritu- 
 ality •" ; and he therefore must be bold indeed who 
 would stigmatize as formal and self-righteous such 
 mortification of the deeds of the body ; or hope for 
 a fuller communication of the Spirit of grace, while 
 neglecting the authoritative lesson of Scripture and 
 the example of Apostles. 
 
 It may be urged perhaps on the other side, that 
 Christianity is a religion of motives rather than of 
 rules ; and that they who would worship the Father 
 acceptably, must worship him "in spirit and in 
 truth." It is however as a means and help to that 
 very object, that habitual mortifying the deeds 
 of the body throiigh the Spirit is requisite, and a 
 systematic discipline expedient. There are still evil 
 spirits that go not out but by " prayer and fasting." 
 And if under the dispensation of the Comforter; 
 with om- Lord's promise of His abiding with His 
 Church for ever ; and of His presence wherever 
 " two or three are gathered together in His name," — 
 
 ^ 2 Cor. vi. 4, 5. '2 Cor. xi. 27. "' i Cor. vii. j. 
 
LECTURE V. 105 
 
 we cannot imagine that the Bridegroom is taken 
 from us, yet doubtless there are seasons, both to 
 individuals and the Church, when the light in the 
 heavens is darkened; and they long again to see 
 one of the days of the Son of man. At such times, 
 to chasten the soul with fasting; to abstain ft-om 
 ordinary indulgences and even allowable enjoy- 
 ments; to wait thus humbled and supplicating 
 patiently upon the Lord, may be the means of 
 recovering the comfort of His help again, and 
 being established with His free Spirit". 
 
 " The marriage," says the Homily of Fasting, " is 
 said then to be ended, and the Bridegi-oom to be gone, 
 when Almighty God smiteth us with affliction, and 
 seemeth to leave us in the midst of a number of 
 adversities. So God sometime striketh private men 
 privately with sundry adversities, as trouble of 
 mind, loss of friends, loss of goods, long and dan- 
 gerous sicknesses, &c. Then is it a fit time for that 
 man to humble himself to Almighty God by fasting 
 and to mourn and bewail his sins with a sorrowful 
 heart, and to pray unfeignedly, saying with the 
 prophet David, ' Turn away thy face, Lord, from 
 my sins, and blot out of thy remembrance all mine 
 ofiences.' Again, when God shall afflict a whole 
 region or country with wars, with famine, with 
 pestilence, with strange diseases and unknown 
 sicknesses, and other such like calamities ; then is 
 it time for all states and sorts of people, high and 
 low, men, women and children, to humble themselves 
 by fasting, and bewail their sinful living before 
 God, and pray with one common voice. . . . Fasting 
 
 " Psalm li. 12. 
 
106 LECTURE V. 
 
 thus used with prayer is of great efl&cacy, and 
 weigheth much with God"." 
 
 But while thus, on the authority of Scripture, 
 enforcing the duty of special and systematic ab- 
 stinence, our Reformers took care at the same time 
 to mark the true purpose and limits of fasting. 
 They carefully repudiated the notion of meriting 
 grace, whether of congruity or condignity. 
 
 But forasmuch, they said, as "fasting" and the 
 other works of self-mortification are of themselves 
 " merely indifferent, and are made better or worse 
 by the end they serve to," if they be done with 
 " this persuasion of mind, that they can make us 
 perfect and just men, and finally bring us to heaven, 
 it is a devilish persuasion p." 
 
 To trust then in crucifying of the flesh as of itself 
 meritorious before God ; to aim by it at appearing 
 holy before men ; or to substitute it to our own 
 consciences for inward purity — any or all of these 
 persuasions savour of that wisdom which is earthly 
 and from beneath. Whenever the idea of merit 
 in any degree enters into the mind, the inevitable 
 result must be something of Pharisaic satisfaction, 
 and an austerity more Stoical than Christian. The 
 triumph of spirit over matter, of mind over sense, 
 becomes gratif3dng to our self-love ; and so Heathen- 
 ism boasts of self-inflicted penances far beyond 
 those of the strictest Monasticism. 
 
 Such bodily exercise then cannot edify in faith 
 and love. It proceeds not from the Spirit. At 
 best, we are warned, it " profiteth little ;" and that 
 little is its aptitzide for repressing passion, and in- 
 
 ° Horn, of Fasting, 2nd. Part. P Horn, of Fasting, ist Part, 
 
LECTURE V. 107 
 
 ducing self-command, so that we may exercise our- 
 selves rather unto godliness. A mind indeed absorbed 
 in the one thing needful, a heart which hungers and 
 thirsts after righteousness, need not be tied down 
 by minute rules, " touch not, taste not, handle not." 
 Abstinence will be its daily rule, and the seasons 
 appointed by the church, its special guide : not 
 as if it were attaining temperance by painful asce- 
 ticism ; but using it as one whose treasure is in 
 heaven, and whose affections are weaned from the 
 world. 
 
 The gospel is undoubtedly characterised as a 
 law of liberty. It acts by motives rather than or- 
 dinances. It cleanses first the inside of the cup and 
 the platter, that the outside may be clean also. 
 Wholly to reverse the process is to mistake its 
 character. The denial of worldly lusts, — mortifying 
 our members that are upon the earth; the living 
 soberly, righteously and godly in this present world ; 
 systematic discipline, and keeping under the body, 
 follow, when men are pricked in heart, and cry out, 
 " What must I do to be saved ?" He who has received 
 the doctrine of the Cross cannot nourish his heart 
 as in a day of slaughter ; nor live in pleasure on 
 the earth". 
 
 One who so acts may indeed require, though he will 
 be the last to adopt, a rigid system of bodily disci- 
 pline. And after all, his constrained temperance 
 would be a poor substitute for that habitual absti- 
 nence, which fits the inner man for communing 
 with God and the fellowship of His Spirit. 
 
 o James v. 5 . 
 
108 LECTURE V. 
 
 Again, there is a mortification of the deeds of the 
 body, which flows from the desire of leading others 
 to recover themselves out of the snare of Satan ; 
 or to remove a stumblingblock out of their way ; 
 or to procure enlarged means of alms-giving. Ori- 
 ginating in such motives, we may confidently hope 
 that it proceeds from the Holy Ghost. Consideration 
 for his neighbour's spiritual good would have led 
 St. Paul to eat no fiesh so long as the world endured, 
 if meat made his brother to offend p. To walk 
 thus in charity is one of the most certain fruits of 
 the Spirit ; and he who, like the Apostle, for the sake 
 of peace, and edifying his neighbour, should think 
 it expedient to deny himself gratification and enjoy- 
 mient, would have the sure witness of the Spirit 
 with his spirit in the charity of his Abstinence. 
 
 Used then neither as justifying the sinner by way 
 of atonement ; nor as, strictly speaking, meritorious of 
 grace ; but simply for keeping under the body, 
 quickening the spirit of prayer, and testifying our 
 contrition before God, — left moreover, both as to 
 mode and measure, to individual discretion, though at 
 the appointed seasons of the Church, the habitual 
 and systematic abstinence which mortifies the flesh 
 will be an earnest and fruit of the Spirit of God. 
 It will testify its divine origin both by meekness of 
 spirit and the gentleness of charity, " fulfilling the 
 law" in self-denial and self-control. The Comforter 
 will witness in this as well as other ways the 
 reality of His presence. 
 
 P I Cor. viii. 13. Rom. xiv. 15. 21. 
 
LECTURE V. 109 
 
 God has indeed scattered in profuse variety inno- 
 cent enjo3Tnents along the path of life. Yet we need 
 not go out of our way to court affliction, or to en- 
 dure hardness. The season will assuredly come in 
 due time, in which the Christian will have to en- 
 counter both ; happy then if he shrinks not from 
 them, nor faints under the trial. It may be in these 
 latter times, that the outward circumstances of the 
 Church present little that is parallel to the trials of 
 old ; yet amid the refinements of society, occasions 
 are frequent, when a body brought under subjection 
 and a mortified spu'it may shine with quiet lustre, 
 if not the supernatural glory of the martjT.-. There 
 are still some who in desolation are unrepining ; 
 who, without S3Tiipathy or support, continue an 
 unobtrusive course of duty and charity in the stillest 
 shades of social obscurity. Like the widow of 
 Sarepta, they think not that they are the favourites 
 of Heaven, and chosen to be ensamples to the 
 Church for ever. Her mortified habit of life not 
 even famine could master, nor extremity of distress 
 render selfish. 
 
 Such is the crucifying of the fiesh which indicates 
 the presence of the Spirit. Springing from that 
 heavenly source, it will be free ; for " where the 
 Spirit of the Lord is, there is liberty;" not constrained, 
 but willing ; not downcast and embittered, but 
 thankful and rejoicing ; not excessive and ascetic, 
 but tempered and healthful ; without a thought of 
 merit, but clothed with humility ; secret as may be 
 before men, but known to Him who seeth in secret 
 and rewardeth openly. It will be, in short, as far 
 
110 LECTURE V. 
 
 removed from pampered self-indulgence, as from 
 servile scrupulosity. They who so mortify the deeds 
 of the body through the Spirit shall live. The 
 Spirit liveth in them. They are preserved from the 
 seductions of pleasure, as well as the gratification of 
 sense. They keep themselves unspotted from the 
 world. They purify themselves even as Christ is pure ; 
 and when He comes they will be owned as virgins 
 round His throne, having lived blameless and harm- 
 less the sons of God in the midst of a perverse and 
 self-indulgent world. 
 
LECTURE VI. 
 
 Romans viii. 23. 
 
 /ind not only they, hut ourselves also, which have the first-fruits 
 of the Spirit, even we ourselves groan within ourselves, waiting 
 for the adoption, to wit, the redemption of our body. 
 
 THE life of man is aptly described in those 
 solemn words of the afllicted patriarch : " He 
 fleeth as it were a shadow, and continueth not." The 
 corruptible body is undergoing perpetual change. 
 This curious frame, so "fitly joined together, and 
 compacted by that which every joint supplieth," 
 maketh increase of itself only to wax old and 
 dissolve. 
 
 In this respect, however, it stands in direct con- 
 trast with the living soul ; for though some portion 
 of mental power may seem to decay ; yet in all 
 probability it is merely suspended. The will and 
 affections, the temper and habits, harden into un- 
 changeableness, as men approach the allotted goal 
 of threescore years and ten. Even sickness, the 
 great corrector, then appears to lose its softening 
 power; and the undisciplined temper, amid weari- 
 
112 LECTURE VI. 
 
 ness and painfulness, loses what self-control it once 
 possessed. Irreligious old age is too often a period 
 of ungoverned irritability and selfish impatience. 
 On the other hand, the devout and pious spirit in 
 the evening of life, enjoys more unclouded sun- 
 shine. Mists have cleared away, storms have ceased, 
 the heavens are serene, a calm and holy gladness 
 pervades the soul, and cheers the closing hours of 
 a godly life. 
 
 If the spirit of man is thus capable of progress 
 and improvement, individual character will be 
 more or less developed at different periods. And 
 of the various thoughts, desires, and affections, 
 which make up the " inner man," some will stand 
 out more prominently than others as life advances. 
 The mild entreaty to Philemon that he would 
 pardon Onesimus, came from " such an one as Paul 
 the aged;" and seems to bespeak a less energetic 
 time of life, than when he withstood St. Peter to 
 the face ; or resisted the wish of St. Barnabas to 
 associate in their labours the less resolute Mark. 
 The softer graces thus shew to greater advantage 
 as the bodily strength decays, like the hues of 
 autumn banishing our regrets for the departed 
 splendours of summer. The scene indeed is substan- 
 tially the same ; the outline remains unaltered ; 
 but the general effect to the eye is different. So 
 too it is with Christian character. The liveliness 
 of youth and energy of manhood give place to the 
 soberness of age ; and while earth is receding from 
 the view, strong wishes, and ardent resolves, and 
 energetic labours yield to increasing desires for 
 
LECTURE VI. 113 
 
 that rest which remaineth for the people of, God. 
 The longing after immortality realizes to the groan- 
 ing spirit the powers of the world to come, and 
 faith actually hecomes the substance of things 
 hoped for, as well as the evidence of things not 
 yet seen. 
 
 Of the several mental habits then which have 
 been touched upon in the preceding Lectures, some 
 appear more especially to characterise the opening 
 of Christian life, while others are reserved for its 
 <;lose. For example, surrender of the will to the 
 will of God, seems the primary step in explicit 
 personal acceptance of the covenant of salvation ; 
 to mortify the deeds of the body, the peculiar duty 
 of that period of life, when the lust of the flesh, 
 and the lust of the eye, and the pride of life, are 
 most seductive. Again, brotherly love expands as 
 the business of life calls the Christian into ac- 
 tive commerce with the world, and commits him 
 to the interchange of sentiment and feeling with 
 all the variety of human character. Perhaps the 
 most pervading and permanent grace is the filial 
 love of God shed abroad in the heart ; and in like 
 manner the spiritual mind grows with the growth 
 and strengthens with the strength ; while the 
 earnest expectation of the creature, which waiteth 
 for the manifestation of the sons of God, emerges 
 to view as the day of life declines, and the gloom 
 of night sets in. 
 
 That this latter frame of the soul, no less than 
 the others, is a witness of the Spirit with our 
 spirit, seems evident from the Apostle's words : 
 
 I 
 
114 LECTURE VI. 
 
 " Ourselves also, which have the first-fruits of the 
 Spirit, even we ourselves groan within ourselves, 
 waiting for the adoption, to wit, the redemption 
 of our hody." 
 
 But though it characterises most strongly the 
 decline of life, when, like the aged Barzillai, the 
 Christian desires to be gathered in peace unto his 
 fathers, still whoever has the witness of the Spirit 
 in himself cannot be altogether without the desire 
 to depart and be with Christ, which is far better. 
 He must be gladdened with the thought that if 
 his earthly house of this tabernacle were dissolved, 
 he has a building of God, an house not made with 
 hands, eternal in the heavens. And this hope will 
 lead him to purify himself even as Christ is pure^ 
 Let us proceed then to illustrate the habit of mind 
 in the Christian "of full age;" tracing the various, 
 feelings which are associated with it; that so we 
 may complete the cycle of those subjective evi- 
 dences, whereby the Holy Spirit bears witness with 
 our spirit that we are children of God. 
 
 The Gospel has placed the resurrection of the 
 body on so firm a basis, and it is so explicitly 
 taught in all the creeds of the Church ; it enters 
 so largely into the motives which ought to sway 
 the Christian's conduct, and influences so exten- 
 sively his views of heaven, that no one on whom 
 it fails to exercise a palpable effect can presume 
 that he is " led of the Spirit," or truly enjoys the 
 fellowship of the Comforter. Even the Sadducees 
 were reproved on this head for their ignorance, 
 both of the Scriptures and the power of God. And 
 
 a I John iii. 3. 
 
LECTURE VI. 115 
 
 yet the law implied rather than ea'plicitly taught 
 the doctrine of a resurrection. The Pharisees, 
 though hetter instructed in the things of God, 
 nevertheless restrained its application to the right- 
 eous, while the wicked spirits'' were imprisoned 
 for ever in the night of death. St. Paul, on the 
 contrary, before the tribunal of Felix, avowed his 
 hope that there should be " a resurrection of the 
 dead, both of the just and unjust";" and then 
 immediately subjoins the practical effect of the 
 doctrine upon his own life and conversation. "Here- 
 in do I exercise myself, to have always a conscience 
 void of offence toward God, and toward men." In like 
 manner then the spiritual man, the ripe Christian, 
 will be discerned by the general frame of his mind 
 upon the same subject. The glorified body that 
 shaU be cannot faU to exercise an influence upon the 
 life in which he now is. His will be no Sadducean 
 philosophy, "Let us eat and drink, for to-morrow 
 we die." Nay, rather will he hear the Apostle 
 emphatically warning believers, " Ye are dead, and 
 your life is hid with Christ in God. When Christ, 
 who is our life, shall appear, then shall ye also 
 appear with him in glory^." 
 
 And the more the Christian realizes the future 
 
 ^ Kai Tois fiiv elpyfiov at&iov 7rpo(TTi6eir6ai, rois Se paa'Ta>V7]v tov dva- 
 ^lovv. Joseph. Antiq. xviii. i. §. 2. See Whitby on Acts xxiv. 15. 
 The like sentiment is put in the mouth of Titus in his address to his 
 soldiers, de Bell. Jud. VI. 1.5. rois aWas ixovtri tov kut elprivrjv fK 
 v6<Tov SdvaTov, ois pera tov iroopMTos Kal f) ''/'"X^ toc^ib KaraKpiverai, 
 immortality as heroes being reserved for those who die bravely in 
 battle. 
 
 e Acts xxiv. 15. * Coloss. iii. 3, 4. 
 
 I2 
 
116 LECTURE VI. 
 
 world, so will he learn not to lay up treasure upon 
 earth. For the interests of time and eternity are 
 not identical. They may not be pursued with equal 
 eagerness. "Ye cannot serve God and Mammon." 
 And yet the hope full of immortality will not 
 absorb all his thoughts, nor turn into a recluse one 
 who is bidden to be " not slothful in business," but 
 " fervent in spirit, serving the Lord." Like our great 
 Example, he will work " while it is day: for the 
 night Cometh, when no man can work*." 
 
 In all his labours, however, he will remember 
 that " one thing is needful ;" and that the great 
 end to be aimed at is the glory of God. Worldly 
 ambition is, scripturally speaking, idolatry. It is 
 an evil covetousness ; he therefore who groans 
 within himself, waiting for the adoption, will not 
 fall down and worship the Prince of the powers 
 of darkness, even though it were to obtain the 
 kingdoms of the earth and all their glory. 
 
 And here the question may arise as to the moral 
 effect of scholastic honours, and the principles on 
 which they are to be awarded. It may be asked, 
 how far it can be right, in a Christian point of view, 
 thus to stimulate youthful ambition? Is the love 
 of fame a motive compatible with a Christian tone 
 of mind ? May not the value and importance of 
 intellectual power thus receive undue prominence 
 in Christian training ? 
 
 The evU would indeed be great, and the error 
 inexcusable, if at the same time no effort were 
 made to elevate the thoughts beyond the world 
 
 s John ix. 4. 
 
LECTURE VI. 117 
 
 that now is. If " the glorious liberty of the children 
 of God" in the life to come is not habitually kept 
 in view, honour would only minister to vanity, 
 rewards to covetousness. But if the fleeting nature 
 of things present were duly remembered, if the 
 doctrine of the resurrection exercised a practical 
 influence, if the youthful mind were habitually 
 trained to look beyond the grave, and some friendly^ 
 voice should whisper to the vain or reckless youth, 
 as he turned to the right hand or the left, " What 
 is a man profited, if he shall gain the whole world, 
 and lose his own souls?" honourable distinctions 
 would work no evil. They would be estimated at 
 their real worth; not less sought for, but less 
 highly prized; not coveted for the gratification of 
 vanity ; but thankfully received as testimonies of 
 proficiency ; seals of the due improvement of the 
 talents God has given, and encouragements to 
 farther exertion. 
 
 In truth, the servant of Christ, whose life is 
 hid with Him in God, and who is waiting for the 
 redemption of the body, will consider every gift of 
 nature or means of grace, as a talent committed 
 to his charge — to trade with according to his ability. 
 It is of duty then and obligation, not as a matter 
 of ambition and for self-gratification, that the 
 young Christian cultivates the powers of mind with 
 which he is blessed. He will seek to be wise in his 
 generation, and to gain the approbation of those who 
 
 f It is related of Ignatius Loyola, that he thus converted Franci§ 
 Xavier at the university of Paris. 
 g Matt. xvi. 26. 
 
118 LECTURE VI. 
 
 are over him in the Lord, not to obtain a " corrup- 
 tible crown." Perhaps to his hands may hereafter be 
 given an unfading palm: his brows may be wreathed 
 with amaranths in the heavenly Jerusalem, if he 
 strives to adorn the doctrine of God his Saviour 
 in all things. It will be his endeavour then to 
 honour God with the first-fruits of his mental toil ; 
 to shew to the world in admirable union the best 
 qualities of head and heart; to commend the reli- 
 gion of the Gospel by intellectual superiority no 
 less than by spiritual attainments. 
 
 St. Paul did not disdain the aid of human learn- 
 ing, nor fail to make even heathen poetry subser- 
 vient to the cause of Gospel truth. He almost 
 seems (be it spoken with reverence) to have been 
 specially raised up as the Apostle of the Gentiles, 
 to shew that human learning must be consecrated 
 to God's service; that literature is no enemy to 
 Christian simplicity, and that civil rank and gene- 
 rous birth are not incompatible with devotedness 
 of spirit. 
 
 Not then the better to amass wealth, nor to attain 
 civil honours; nor to leave a name to posterity, will 
 the Christian improve all the powers of his mind. 
 Not for such objects is mental culture to be stimu- 
 lated by distinctions and rewards; but if knowledge 
 and ability, governed by the fear of God, are for 
 His glory and the welfare of mankind: if they 
 enable the wise and good to alleviate social evils, 
 and draw out the better instincts of human nature: 
 if the redemption of the body and a crown of glory 
 at the resurrection of the just, be the supreme and 
 
LECTURE VI. 119 
 
 ruling object kept in view, then the greater our 
 proficiency and higher our advance in knowledge, 
 the more will it redound to the Giver of all good, 
 from whom every good and every perfect gift cometh 
 down for the welfare of His creatures. 
 
 The redemption of the body thus tends to over- 
 throw what the world calls ambition. The Christian 
 ever bears about the body of death. In it he groans, 
 being burdened ; he feels that the creature is made 
 subject to vanity; he has no abiding city, but is 
 looking for one whose builder and maker is God. 
 To him therefore the best joys of earth, though 
 received with thanksgiving, are nevertheless enjoyed 
 with somewhat of distrust and awe. He knows 
 that love of the world is enmity with God. The 
 advantages of life, fortune, station, power, talents, 
 domestic happiness, all may serve to rivet his 
 affections to the world, choking the word and ren- 
 dering it unfruitful. As an heir of immortality 
 he finds it spiritually better to go to the house of 
 mourning than of feasting. He faints not when he 
 is corrected of the Lord. The time is short, and 
 he would fain redeem it to the saving of his soul. 
 
 The sons of God are essentially the same in all 
 ages, and from the cloud of witnesses under the 
 old covenant, the example of Moses may be selected 
 as affording a striking illustration of the Christian's 
 comparative view of things present and things to 
 come. When he had realized by faith Jehovah as 
 the God of Abraham, and the land of Canaan as 
 the inheritance of Israel, he refused any longer to 
 be called the son of Pharaoh's daughter. He had 
 
120 LECTURE VI. 
 
 no ambition to be as one of the princes of Egypt. 
 He preferred to suffer affliction with the people of 
 God. Bondage, though gilded by ease and splen- 
 dour, was to his yearning spirit still bondage. The 
 land flowing with milk and honey, the glory of all 
 lands, and the day of freedom, when he might 
 worship with his people the God of their fathers, 
 was continually in his thoughts, until the pent up 
 feelings of his heart burst forth into unlawful 
 violence, and in the ardour of his zeal he forgot 
 the duty of patient waiting upon God. 
 
 The Christian's views must in like manner be 
 cast forward into another land. He wiU long for 
 deliverance; he will despise the pleasures of sin 
 for a season. He wUl be sobered and patient, like 
 Moses after his forty years of exile; content to 
 follow the path which God in His providence opens 
 for him ; what his hand findeth to do, he will do 
 it with all his might, in singleness of heart fearing 
 God, and looking to that Canaan which his ascended 
 Saviour has opened to his hopes. This is his a-wo- 
 KapaSoKia, his earnest expectation ; as if with eagle- 
 eye he gazed upon the source of light, and piercing 
 through the veil, saw the general assembly of the 
 first-born, and the innumerable company of angels 
 before the throne of God and of the Lamb. It is 
 when the thought of heaven is thus habitually 
 present, elevating or absorbing all meaner themes, 
 that we trace the influence of the Spirit, and pos^ 
 sess a clear indication of His presence with the 
 Christian. 
 
 But our inner no less than outer life is made up 
 
LECTURE VI. 121 
 
 of contrasts ; and he who has been rapt into the 
 future world with intensest meditation, is propor- 
 tionably saddened when he returns to earthly 
 scenes, and compares what is going on around 
 with the bright images of his mental vision. The 
 " earnest expectation of the creature" is not attended 
 with unmixed pleasure. They who have the first- 
 fruits of the Spirit, says the Apostle, ()roan within 
 themselves, while they look and wait for their 
 deliverance from the burden of the flesh. 
 
 There is then a Christian sadness, which casts 
 down ambition and the pride of life. St. Paul- 
 depicts the chequered feelings of the ministers of 
 Christ, as being "sorrowful, yet alway rejoicing •"." 
 " The sorrow of the world," on the other hand, 
 " worketh death"." There is therefore a marked 
 difference between the sadness of the Christian, 
 whose thoughts are with the spirits of just men 
 made perfect, and the jaded feelings of the hopeless 
 worldling. Both indeed find that the creature is 
 made subject to vanity; both groan in spirit; 
 both acknowledge with the Preacher that " all is 
 vanity'' ;" but here ends the likeness. There is an 
 aching void in the heart of the one, and a restless 
 yearning after solid satisfaction. The sadness of 
 the other is cheered by hope. The former has 
 exhausted the enjojnnents of sense; to him all is 
 " stale, flat and unprofitable." No new world can be 
 discovered to rouse his flagging interest or stimu- 
 late his sated appetite. The relish indeed for vicious 
 pleasure has passed away, but a sense of disgust 
 
 h 2 Cor. vi. 10. ' 2 Cor. vii. 7. "^ Eccles. i. 2. 
 
122 LECTURE VI. 
 
 rather than sorrow ; of remorse, and not repentance, 
 embitters his memory of the past, and clouds his 
 prospect of the future. He is subject to vanity, 
 but without the consolation of the Christian. Faith 
 only can impart what he needs ; for " there remain- 
 eth a rest for the people of God ;" and this hope 
 relieves the sadness of the believer, who waits for 
 the adoption, to wit, the redemption of the body. 
 
 And what has the world to offer in comparison 
 or in lieu of this ? Will undying fame satisfy the 
 craving of the statesman ? will a name to live 
 in history give rest to the spirit of the soldier 
 when tired of war? can the memory of foughten 
 fields and carnage, or the sack of cities, give ease 
 to the inner man ? Well did the heathen moralist 
 remind^ his prince, that after the conquest of the 
 world he could but repose, and that he must 
 look elsewhere for rest, than the subjugation of 
 mankind. 
 
 And for the great multitude of men, who are 
 doomed to toil and suffer unrewarded by wealth, 
 or ungratified by fame, what remains but sensual 
 excitement, or gloomy discontent, unless the hopes 
 of religion sustain the fainting spirit™? The con- 
 sciousness then of being made subject to vanity 
 cankers like a worm in the bud all earthly enjoy- 
 ment, and makes both rich and poor travail in pain, 
 
 1 Tevofiepav de Travrav vcf) rjjxiv tI TTotrnro^ev ; Koi 6 Ilvppos e7nye\d(Tas' 
 S^oX^v, c0>7, a^ojiev ttoWiji/ k. t. X. Plut. Pyrr. XIV. 
 
 i» " Panem et Circenses," was the cry of the Roman populace. 
 Hence, gladiatorial exhihitions, bull-fights, prize-fights, and such 
 other exciting public amusements, as they are called. 
 
LECTURE VI. 123 
 
 until they realize the Gospel promises of an eternal 
 inheritance. Then sorrow no longer worketh death ; 
 then the Christian can go on his way through the 
 world rejoicing, like the Ethiopian eunuch, though 
 doomed to serve among those who neither under- 
 stand nor sympathise with his views. He groans 
 indeed within himself, " waiting for the adoption," 
 but he has a hope which the world neither gave, 
 nor can it take away ; a joy with which no man 
 intermeddleth. 
 
 Here then we find another feature of the mind 
 of the spiritual Christian. There is not only the 
 earnest looking for that better country, which makes 
 the life that now is appear like a parched desert 
 to the weary spirit ; but there is a cheerful hope 
 combined with the views of eternity. 
 
 Without this indeed, the certainty of judgment 
 to come, and of the restoration of the body to an 
 incorruptible and eternal state, would be trying 
 to the most approved servants of God. " The 
 righteous will scar cell/ be saved," says St. Peter", 
 and they who build on the true foundation 
 unsuitable materials, shall suffer loss, though they 
 themselves shall be saved as by fire". 
 
 Without the comfort then of hope, the expect- 
 ation of the believer would be anxious at the 
 best. But being " begotten again unto a lively 
 hope through the resurrection of Jesus Christ from 
 the deadP," he rejoices " with joy unspeakable and 
 full of glory "5." As he sees the day approaching, 
 
 n 1 Pet. iv. i8. ° I Cor. iii. 12-15. !' i Pet. i. 3. 'i i Pet. i. 8. 
 
124 LECTURE VI. 
 
 he dwells with triumphant exultation on the full 
 assurance of his reward. 
 
 Such was the peaceful confidence of the aged 
 Simeon, when he had seen the Lord's Christ ; and 
 such the desire of St. Paul to depart and be with 
 Christ, which is far better''. The discipline of 
 a painful life had purged out the old leaven of 
 stern unrelenting Pharisaism. Uncompromising as 
 ever, the love of Christ had shed its gentle influence 
 over that true but fiery spirit. His race was run, 
 and the goal attained ; the battle fought, the victory 
 won. He was ready to be offered, and the time 
 of his departure was at hand. The crown of 
 martyrdom awaited him, and in the hope that 
 maketh not ashamed, he looked joyfully to the 
 end, for the reward that was to be brought to him 
 at the day of Christ. 
 
 Another, however, and not less important charac- 
 teristic of the Christian's spiritual ripeness is linked 
 with his ew'pectation and his hope. Those two feelings 
 alone, the more intense and earnest they became, 
 would only add to the burden of the vanity of life. 
 The more ardently a rich inheritance is expected 
 and longed for, the more insupportable becomes 
 the pressure of those evils from which that inherit- 
 ance would relieve us. But in the matured Christian 
 there will be no such impatience. By an excellent 
 harmony — the work of the Spirit — no single temper 
 in him becomes unduly prominent, nor mars the 
 even growth of the different graces. The kingdom 
 
 >• Philip, i. 23. 
 
LECTURE VI. 125 
 
 of heaven indeed at its commencement upon earth 
 suffered violence, and the violent took it by force. 
 To scale Olympus, was in heathen fiction the 
 ungodly attempt of gigantic strength ; and over- 
 bold perhaps has sometimes been the language of 
 irreverent fanaticism : the gates of heaven have 
 been knocked at with impatient and presumptuous 
 confidence : but such is not the character of the 
 hope and expectation of the Christian of " full age." 
 He has his task assigned him, and his appointed 
 station in the vineyard. He may be called to bear 
 the bui'den and heat of the day ; " though he 
 longeth for the shadows of evening like the hire- 
 ling," yet in patience he will possess his soul ; and 
 ply with unrepining industry his daily task. "If 
 we hope for that we see not, then do we with 
 patience wait for it^" Our times are in God's hand. 
 We know not what work He may be carrying 
 on by us, although we see it not. Saints are the 
 salt of the earth, and all unconsciously they may 
 be preserving from corruption an evil generation, 
 which but for them would be utterly lost. Not 
 only for its own ripening must the good seed grow 
 up together with the tares, but also to clear the 
 everlasting judgment of God, in that sinners 
 have despised the riches not only of His goodness 
 and forbearance, but of His long-suflFering ; when 
 neither the example of the righteous, nor the pro- 
 vidences of God could awaken them to repentance ; 
 nor the means of grace abundantly bestowed. 
 
 s Rom. viii. 25. ' 
 
126 LECTURE VI. 
 
 We may well imagine that the feeling of the 
 Christian who has realized to himself the powers 
 of the world to come should be like that of the 
 wearied prophet, when he requested for himself 
 that he might die*, and said, "It is enough; now 
 O Lord, take away my life; for I am not better 
 than my fathers." And yet such impatience must 
 be corrected. Much work may remain for him 
 to do : even as for the prophet. Two kings were 
 to be anointed as God's special instruments of 
 vengeance upon his apostate people, and a successor 
 also consecrated to His own prophetical office. 
 Seven thousand faithful souls were yet to be 
 cheered and comforted by his presence on earth, 
 as their guide and counsellor, the anointed mes- 
 senger of the Lord. It was needful then for the 
 Church of God that he should abide ; and he 
 received strength proportioned to the " greatness 
 of the way." 
 
 In like manner, the great Apostle of the Gentiles, 
 though longing to depart and be with Christ, saw 
 that it was expedient for the infant Church that 
 he should abide in the flesh. Therefore, although 
 he had been " caught up into the third heaven, and 
 heard unspeakable words," and been present, " either 
 in the body or out of the body," with all the 
 company of heaven ; yet he cheerfully resigned 
 himself to the will of God, and was willing to 
 abide with the churches " for their furtherance and 
 joy of faith"." The earnest expectation then of 
 
 t I Kings xix. 4. 1 Philipp. i. 25. 
 
LECTURE VI. 127 
 
 the ripe Christian, his longing to depart, and hope 
 full of immortality, will be tempered also by 
 Resignation. 
 
 Nor is this all; for, lastly, it will live in the 
 spirit of Prayer. As years advance, and eternity 
 draws on, the hour of death will be the subject 
 of more constant meditation. In the vigour of 
 life, the Christian will ask for strength to overcome 
 the world, and do his Master's work, but when the 
 turmoil of life is over, and that work done, a 
 departure in peace, and if it please God without 
 pain, will be more earnestly supplicated. Yet even 
 here, aU will be left to God's ordering. Assured 
 that all things work together for good to them 
 that love Him, the Christian will not repine if he 
 be chastened and corrected even in old age. The 
 most painful death is but part of our inherited 
 penalty, and short of what sin has deserved. The 
 Captain of our salvation was made perfect through 
 suffering''. 
 
 We hardly know therefore what to pray for as 
 we ought, whether to be released without suffering, 
 or to endure, if so it be the will of God, the severest 
 trials of lingering disease. As in life, so also in 
 death; as in doing, so also in suffering, Christ may 
 be glorified ; and perhaps the triumph of the spirit 
 over the flesh, and the power of the Holy Ghost, are 
 never more distinctly seen, than in the Christian's 
 conquest over temper, and the irritability caused 
 by pain and sickness. But the Spirit helpeth his 
 infirmities ; and " having subdued all things unto 
 
 v Heb. ii. lo. 
 
128 LECTURE VI. 
 
 Himself, maketh intercession for him with groanings 
 that cannot be uttered ; and these silent aspira- 
 tions of the resigned heart, the Apostle assures us, 
 are according to the will of God. " He" therefore 
 " that searcheth the hearts knoweth what is the 
 mind of the Spirit," and apportions strength accord- 
 ing to the Christian's day. The sufferer is comforted 
 and satisfied, that the light affliction which is but 
 for a time will work for him a far more exceeding 
 and eternal weight of glory. 
 
 In expectation then, hope, longing, patience, resig- 
 nation, and prayer, the Christian " of full age" 
 waits for the adoption, to wit, the redemption of 
 the body. He looks to heaven, as the end of his 
 labours, and the goal of his pilgrimage. When 
 grace thus reigns triumphant, the residue of natural 
 corruption is well nigh destroyed, and this habit of 
 mind with respect to the future world is a witness 
 of the Spirit with his spirit that he is a child of 
 God. 
 
 Doubtless every creature has then reached its 
 proper proportion, when it fulfils the purpose of 
 Him who made it ; when the pulse at the extremity 
 of the frame beats in unison with the vibration at 
 the heart. In intelligent beings this is brought to 
 pass when the will of the creature is entirely 
 conformed to the will of the Creator. The holy 
 angels who kept their first estate thus do the will 
 of their heavenly Father. Even so must His will 
 be done on earth as it is in heaven. But the fallen 
 race of Adam need the sharp and continued disci- 
 pline of pain and sorrow before their wayward will 
 
LECTURE VI. 129 
 
 and affections are ordered according to the will of 
 God. The external circumstances therefore of the 
 world are wonderfully adapted to carry on this 
 moral discipline. And this very adaptation brings 
 home most strongly to us, that we are in the hands 
 of a merciful as well as faithful Creator. The 
 creature, indeed, He has made subject to vanity and 
 corruption, in order to correct the sinner and subdue 
 the desires of the flesh and mind. The pride and 
 pomp of kings, the victor's fame, the wisdom of 
 the statesman, and the learning of the sage, alike 
 are transient, and satisfy not. All have in turn 
 confessed the vanity of human wishes : and while 
 thus on the one hand carnal Reason mourns over 
 her fallen shrines, on the other, Faith raises a temple 
 of eternal hope from their ruins. She assures us 
 that a kind purpose is accomplished by this dispen- 
 sation ; that trial and probation are thus provided, 
 and " all things work together for good to them 
 that love God, to them who are the called according 
 to his purpose." The whole character of life is 
 thus changed. The sad confession that " man is 
 born to trouble" is divested of its gloomy influence 
 by the purposes and hopes with which it is asso- 
 ciated. If the wilderness seems long and dry to 
 the journeying Israelite, yet Egypt is left far behind, 
 and Canaan flowing with milk and honey is smiling 
 before him. 
 
 Were such views of human life inculcated in 
 youth; and were men not left (as they too often 
 are) to find by sad experience that they are placed 
 under a system of inevitable and strict probation ; 
 
130 LECTURE VI. 
 
 the vanities of the world would have less hold on 
 their affections ; its good things would less be 
 coveted; its disappointments felt less keenly. The 
 Christian as he entered on the race would gird up 
 the loins of his mind to run it with patience. The 
 flowers which spring up by the wayside would 
 refresh but not detain him. No golden apple would 
 lure him from the course, but fixing his eye upon 
 the distant goal, he would so run that he might 
 obtain the prize. 
 
 This steadfastness of purpose, this intentness of 
 the spiritual view, is impressively urged upon us 
 by " the vanity to which the creature is here made 
 subject," and the hope of redemption in which God 
 has so subjected it. To what other end indeed 
 should we turn the unsatisfying character of all 
 human pursuits, if not to detach us from the world? 
 This is the moral lesson which the want of sym- 
 pathy, coldness of heart, hard worldliness, decay 
 of early friendships, disappointment of cherished 
 wishes, the loss of loved companions, the pains and 
 danger of sickness, the gradual departure one by 
 one of parents and kinsfolk, our own silent progress 
 toward the grave, teach to thoughtful hearts; shew- 
 ing the loving-kindness of God in thus severing, 
 link after link, the chains which bind us to the 
 world. This reflection infuses sweetness into the 
 otherwise bitter cup of mortality. The vanity of 
 the creature is made less disheartening by the hope 
 of everlasting glory. Death is swallowed up in 
 victory. Thus the ripe Christian is the true philo- 
 sopher, and the wisdom from above the instruction 
 
LECTURE VI. 131 
 
 of life. The Holy Spirit is its teacher, and they 
 who are taught of Him will not only see the vanity 
 of the world, but will also have that earnest ex- 
 pectation, that longing, that hope, that patience, 
 that resignation, that inward supplication, which the 
 apostle has alluded to, and which doubtless present 
 a faithful transcript of his own devout mind. It 
 is thus the Holy Spirit bears witness with the spirit 
 of the Christian, who is ripe for immortality. He 
 groans within himself, waiting for the adoption, to 
 wit, the redemption of the body. The passage to 
 the world of spirits is thus rendered easy to the 
 child of God. The weary pilgrim disappears from 
 a scene on which he was but a stranger and 
 sojourner ; he enters the city of his rest, and 
 becomes a fellow-citizen of the saints and the 
 household of God in the heavenly and everlasting 
 Jerusalem. 
 
 k2 
 
LECTURE VIL 
 
 Acts v. 38, 39. 
 
 If this counsel or this work ie of mm, it will come to nought: but 
 if it he of God, ye cannot overthrow it ; lest haply ye he found 
 even to fight against God. 
 
 npHE course of these Lectiires has now brought 
 -■- us to the consideration of those unhappy men, 
 who, fulfilling the anticipations of Gamaliel, have 
 " not overthrown the counsel of God ;" while they 
 have been found to fight against Him, in the person 
 ©f the Holy Ghost. The aberrations of reason, and 
 the unruliness of will concerning the things of the 
 kingdom of God, involving, as they have done in 
 every age, the perdition of multitudes, can never 
 be without interest for the Christian. The more 
 we feel the blessedness of standing upon the faith 
 once delivered to the saints ; the more certainly we 
 perceive that we are built in through the Spirit, 
 as living stones in the Church of God, whose foun- 
 dations are on the Rock of ages ; the more painful 
 
LECTURE VII. 133 
 
 it becomes to contemplate such as have fallen from 
 the faith, " which is able to save their souls." 
 
 The earliest heresies were those which swerved 
 from the great confession of St. Peter : " Thou art 
 the Christ, the Son of the living God." No sooner, 
 however, had the voice of the Church borne solemn 
 witness at Nicsea to the " mind of the Spirit ;" and 
 Apostolic Tradition there attested had asserted the 
 sense of Scripture touching the " coequal and con- 
 substantial" Son; than the evil heart of unbelief 
 devised a fresh assault upon the Christian faith. ^ 
 Weapons borrowed from the armoury of Arius were 
 furbished anew for warfare against the Comforter ; 
 and the champions of the Gospel had to renew on 
 a fresh battle-field the combat with the foes of 
 Truth. The heresy however of Macedonius perished 
 sooner even than that which it succeeded ; but the 
 soldiery of Satan, though defeated and dispersed, 
 still cherished a secret hostility, and sought to 
 undermine what they dared no longer to assail. 
 When the Creed* of the universal church asserted- 
 the eternal procession of the Holy Ghost from the 
 Father'', the spirit of unbelief, ceasing to deny his 
 Personality and Agency, nevertheless artfully en^ 
 deavoured to explain it away. The sufficiency of 
 man to originate and work out his own salvation 
 was then disseminated by Pelagius. 
 
 To characterise these latter forms of Unbelief, 
 and to suggest those views of God and of ourselves, 
 
 " At the council of Constantinople, A. D. 381. 
 ^ " And the Son'' was added at a later period.— Pearson on the 
 Creed, Art. VIII. See Appendix. 
 
134 LECTURE VII. 
 
 which are corrective of the mental or moral state 
 from which they sprang, will be the object of the 
 present Lecture. 
 
 The Preacher in his retrospect of life asks, " Is 
 there any thing whereof it may be said. See, this is 
 new ? it hath been already of old time, which was 
 before us<=." This is singularly true of those fruits 
 of the evil heart of unbelief which we are about to 
 consider; for the Jewish church presents the like 
 phenomena. The Sadducee believed neither in 
 angel nor spirit. The Pharisee rested on his ability 
 to keep the whole law of God. With the former 
 the powers of the world to come were a mere 
 dream of the imagination, and the practical result 
 of his material philosophy was, " Let us eat and 
 drink, for to-morrow we die." All the elevating 
 hopes, linked with the belief in the ministry of 
 angels and the being of glorified spirits, were lost 
 to him. A cold selfish sensualism dried up the 
 better and more generous feelings; rendering at 
 length the temple at Jerusalem no meet habitation 
 for the Spirit of God. 
 
 The Pharisee, on the other hand, without reject- 
 ing the existence of spiritual beings or their agency 
 towards man, still relied on the sufficiency of Reason'^ 
 to teach the way of God in truth, and perfect 
 holiness in His fear. Hence his traditions making 
 the commandments of God of none effect : hence 
 
 c Eccles. i. lo. 
 
 d Joseph. Antiq. Xviii. l. §. 2. 'Ow re o \6yos Kpivas nape8a>K(v dya. 
 6a>v CTTOVTm rij riyefiovia, wepindxrjTov ffyovptvni ttjv (pvXaKrjV <ac wpoayo- 
 
LECTURE VII. 135 
 
 his boastful confidence in his own righteousness of 
 works. Feeling no hinderance from natural corrup- 
 tion, and no need therefore of supernatural help ; 
 he contrived to exhibit in his own person the hate- 
 ful union of austerity and uncleanness: of alms- 
 giving and extortion. His phylactery was made 
 broad ; but his heart was narrowed to the straitest 
 measure of pride and bigotry. The standard of 
 holiness was lowered in proportion as the sufficiency 
 of man was exalted, and setting aside as unneces- 
 sary the work of the Spirit in the heart, he resem- 
 bled the Pelagian, as the unbelieving spirit of the 
 Sadducee reappeared in the heresy of Macedonius. 
 
 It is thus in every age that Ecclesiastical history 
 presents the recurrence of the like errors; and 
 though the solemn condemnation of the universal 
 Church has overthrown those ancient forms of 
 heresy, yet there is enough both of positive unbe- 
 lief and sceptical rationalism in the world, to make 
 us guard with jealousy the deposit of the faith; to 
 assert continually both the divine Personality as 
 well as the inward and spiritual grace of the Com- 
 forter ; and to maintain in its integrity the frame- 
 work of the Apostolic Church, which He has made 
 the shield of our common faith, and chosen to be 
 the ordinary channel of His gifts and fellowship. 
 
 The world indeed ever loves its own. It may 
 be well therefore to notice in the first place the 
 character of these Heresiarchs, that we may not 
 be misled by appearances, or judge too favourably 
 from outward show. They were men of cultivated 
 minds, and decent mm-uls ; of plausible speech and 
 
136 LECTURE VII. 
 
 insinuating address^; but they wanted that singleness 
 of heart, humbleness of mind, steadfastness of 
 judgment, which are the most hopeful qualities in 
 the search of divine truth. Language in their 
 mouths became the medium of fraud. Wavering 
 in their faith, and yet afraid to avow their senti- 
 ments, they wrapped up their opinions in ambiguous 
 or inconsistent terms; and while seeming to confess 
 the being and agency of the Holy Ghost, they 
 explained away all that was divine in the one, 
 and all that was special, personal and individual 
 in the other. Such tampering with language seems" 
 indeed the perpetual characteristic of " the double- 
 minded man;" for that which is clearly appre- 
 hended can be plainly expressed ; and whatever is 
 firmly believed will be consistently stated. 
 
 The history of Macedonius is a melancholy 
 one. Obtruded by the Arian party on the see of 
 Constantinople, his enthronement was attended 
 with much bloodshed. Begun in violence his Epi- 
 scopate was carried on in guile ; and professing the 
 Arian dogma concerning the Son^, he proceeded to 
 deny the divinity of the Holy Ghost, asserting him 
 to be a created s being, and made'' by the Son. 
 
 Consistently with these views he placed the 
 agency of the Comforter on a par with that of 
 Angels '; but never taught that He was that Person 
 
 c Sozomen. IV. 27. August, de Pecoat. Meritis, lib. ii. 2j. 
 
 f The o/ioiova-iov. g Ktiutov, Theodorit ii. 6. 
 
 h VcyevrjcrBai, Sia tov vloij. Theodorit V. 1 1 . Ep. Datnasi Synodica 
 contra diversas hserdses. 
 
 ' AtaKovov Koi V7rrjp€Ti]v Kokav Kal o<ra jrepi Twv Seiatu ^AyyeXojp Xeycov 
 Tts ovK av a/iapToi. Soz. IV. 27, 
 
LECTURE VII. 137 
 
 of the ever blessed Trinity, without whom " nothing 
 is strong, nothing is holy." 
 
 In the catastrophe of his fortunes there seems 
 something of retributive justice; for having been 
 obtruded upon his See by the arm of flesh, he was 
 quickly pierced by the broken reed on which he 
 leant. Constantius, his patron, soon caused' him 
 to be deposed on charges of bloodshed, and laxity'' 
 of discipline ; and in the obscure suburbs' of that 
 city over which he had presided as patriarch, he 
 died a memorable example of the downfall of 
 ambition, unscrupulously leagued with heresy and 
 schism. Nor did his sect long survive him ; but 
 adopting with some reservation the Nicene faith, 
 preserved to the last™ the worldly and artful 
 character of their founder. 
 
 The Scriptural doctrine of the holy and undivided 
 Trinity being at length established both in the 
 East and West, the evil heart of unbelief manifested 
 itself under another form. As it is possible to 
 own the being of God and deny his Providence; 
 to acknowledge the Son, but reject His divinity; 
 so it was easy to confess the Holy Ghost, but dis- 
 own his grace. Such was the wicked attempt of 
 Pelagius. 
 
 This, like other heresies, had its germ in the 
 East, and grew out of an over-estimate of philo- 
 
 ' He was offended at the removal to another church, without his 
 permission, of the hones of Constantine. Socr. ii, 38. 
 
 k Socr. hh. ii. 42. ' Sozom. iv. 26. 
 
 "1 Under Jovian at the synod of Antioch, A.D. 363, they ac- 
 cepted the Nicene Creed, confessing the Son to be of the substance 
 of the Father ; but like instead of one with Him. Socr. iii. 25. 
 
]38 LECTURE VII. 
 
 sophy, as if necessary for Christian perfection". 
 Man being taught to look inward for moral strength, 
 the need of preventing and assisting grace was lost 
 sight of Holiness was to originate, not from the 
 Spirit of adoption, but in Stoical self-command and 
 a meritorious service of God. Much of this spirit 
 was doubtless owing to Monachism; Pelagius at 
 least, the great disseminator of such views, being 
 a layman and a monk. His heresy turns princi- 
 pally upon two points ; one, the assumed incorrupt- 
 ness of human nature ; the other, denial of super- 
 natural influence upon human will. 
 
 In connection with the first, it was asserted thai- 
 Adam's transgression was personal, and that neither 
 sin nor death passed upon all men through his 
 fall. Infants, therefore, it was contended, needed 
 not baptism for the remission of sin, being by 
 nature in the same state as Adam before he fell ; 
 that man's will is sufl&cient of itself to refuse the 
 evil and choose the good; so that he can perfect 
 righteousness, and overcome the world by the exer- 
 cise of his own free choice. Accordingly, men, it 
 was afllrmed, might be saved as well by the Law as 
 the Gospel ; but to that end the rich must renounce 
 their wealth, as it was said to the young ruler in 
 the Gospel, nor could they be called the children 
 of God until they were altogether without sin p. 
 
 " It may be traced back from Pelagius through Rufinus, a 
 Syrian; and Theodore of Mopsuesta in Cilicia to Origen. Commonit. 
 Mercatoris. in hseresim Pelagii &c. 
 
 ° Augustin. de Gest. Pelagii 6 1 . 
 
 P Such were the tenets of Coelestius, the disciple of Pelagius, 
 treated of in the synod of Lydda or Diospolis A. D. 415. Augustin. 
 de Gestis Pelag. 24. 
 
LECTURE VII. 139 
 
 On the second head — the denial of supernatural 
 influence — ^grace was explained to be God's original 
 gift to us of free will ; or His revelation of a moral 
 law to teach us ; that it was obtained therefore in 
 proportion to our own meritorious self-improve- 
 ment, and thus the penitent sinner was enabled to 
 earn for himself the pardon of his sins. 
 
 These sentiments, drawn partly from his own and 
 partly from the writings of Coelestius his disciple, 
 Pelagius had the meanness i first to disavow, and 
 then immediately republish. His object however 
 was gained by such prevarication ; on the one hand 
 he escaped formal condemnation by the rulers of 
 the churches, and on the other obtained time to 
 disseminate his views more widely. 
 
 It would be tedious however to trace his insin- 
 cere and artful proceedings, whereby he imposed on 
 the creduUty of some, and among others (for a 
 time at least) on Zosimus"' bishop of Rome. At 
 length, however, the plenary council, in which 
 under Aurelius of Carthage^ were assembled the 
 prelates of all Africa, anathematized in nine canons 
 the main principles of the heresiarch ; such as for 
 example, the natural mortality of Adam ; the non- 
 
 1 The conduct of Pelagius was singularly tortuous, and his abuse 
 of language most artful. By these means he contrived to escape 
 public condemnation for many years. At length, however, the ex- 
 treme danger of his opinions became manifest, and provoked the 
 censure both of Councils and Fathers. 
 
 r Zosimus seems at first to have been quite ignorant of the pro- 
 ceedings of Innocent his predecessor in regard to Pelagius ; see 
 his letter to Aurelius. Appendix. 
 
 8 A. D. 418. Cone. Africse Universale Honorio XII. et Theodosio 
 VIII. Coss. Appendix. 
 
140 LECTURE VII. 
 
 transmission of his corruption ; the asserted, need- 
 lessness of baptism to infants for the remission of 
 birth-sin ; their admission, though unbaptized, into 
 some inferior heaven; the grace of Christ being 
 only remission of past sin, not help against future ; 
 or only so far help, as it informed the understanding 
 without influencing the heart ; or that it only 
 enabled man to do the will of God better than he 
 could do without it; that the confession of their 
 sinfulness by saints, (according to the words of 
 St. John, " If we say we have no sin, we deceive 
 ourselves ;" and the Lord's prayer), was not real, but 
 for the exhibition of humility; or made for others 
 rather than themselves. All these positions were 
 simultaneously condemned, and the teachers of 
 them excommunicated until they should recant 
 their errors. To the vigilance then and firmness 
 of the African bishops, acting on their own inde- 
 pendent authority, was this important decision 
 owing, by which, under God, this most pernicious 
 heresy was put down. 
 
 And here we cannot omit some reference to 
 St. Augustine, whose accurate analysis of the lan- 
 guage of Pelagius brought the controversy to an 
 easy issue, and whose treatise* on the grace of Christ 
 clearly exposed his fraudulent use of that word. 
 Pelagius" had distinguished between the capacity, 
 and the act of willing, or doing ; which difference 
 he expressed by the terms " posse," " velle," " esse." 
 
 t Written A. D. 418, after the general council of Africa. 
 " In his work on Free Will, lib. iii. mentioned by St. Augustine 
 de Grat. Christi, c. 6. 
 
LP^CTURE VII. 141 
 
 To the first of these, namely, " posse" — the capacity 
 of willing or doing — he wholly confined the action 
 of God's grace. In this view grace became s3ti- 
 onymous, either with the natural capacity for good 
 implanted in us; or, since that was feeble and 
 needed aid, to the instruction supplied by revelation, 
 and the example of Christ. The doctrine of meriting 
 grace was a direct and obvious consequence; for 
 knowledge comes by research, and capacity is im- 
 proved by exercise. But any thing farther removed 
 from the Evangelical doctrine of grace, it is impos- 
 sible to conceive. No wonder then that St. Augustine 
 should cite the words of St. Paul to the Philip- 
 pians, " it is God which worketh in you both to 
 will and to do," as expressly designed by the Holy 
 Spirit^ to meet these enemies of grace; and to shew 
 that not only in man's capacity for good, but in 
 every single act of willing and doing righteously is 
 the power of the Comforter manifested. He rei- 
 terates the words of St. Ambrose, that " God calls 
 whom He counts worthy of the favour, and makes 
 him religious ;" through preventing grace he obeys 
 the call; he desires to be governed of God; sur- 
 renders his own will to God's will ; and by conti- 
 nually through grace cleaving to Him becomes as 
 the Apostle says, one spirit with Him. 
 
 After the specimens of the teaching of Pelagius 
 already cited, it is needless to pursue the labyrinth 
 of his ambiguous language. Nothing indeed im- 
 presses the mind with stronger indignation, than 
 his persevering attempts to mislead the simple by 
 
 " De Grat. Christi, 6. y De Grat. Christi, 5 1 . 
 
142 LECTURE VII. 
 
 his misuse of terms. Equally offensive is his 
 reiteration of heresy after repeated disavowals, 
 untU through the zeal of the African bishops, his 
 real doctrine was dragged into the light of day, 
 and crushed by the anathema of universal Christ- 
 endom. 
 
 Such then were the two great forms of hetero- 
 doxy concerning the Holy Ghost in the early 
 Church. The sect of Macedonius soon perished to 
 rise no more; but an off-shoot from that of Pelagius 
 kept his name still before the world. The Semi- 
 Pelagians, as they were called, would not arrogate 
 to man himself the praise of actually willing and 
 doing righteously. They conceded this to be the 
 gift of God ; but while they strained out the gnat 
 they swallowed the camel. The preparation'^ of 
 the heart in order to will and to act rightly, they 
 maintained was not from God, but originated in 
 man himself; and that to his merit in such pre- 
 paration was accorded the grace of so willing and 
 acting. Their error arose from supposing, that 
 the acknowledgment of divine grace destroyed 
 free will. 
 
 St. Augustine^ himself confesses, that before his 
 elevation to the episcopate he had been of that 
 opinion ; but his views were altered by considering 
 after Cyprian the passage of St. Paul, " What hast 
 thou that thou didst not receive''?" 
 
 Again, he argues from the words of our Lord, 
 " This is the work of God, that ye believe on him 
 
 z Aug. de Praedest. Sanct. 3,4. ^ De Praedest. c. 7. 
 
 t I Cor. iv. 7. c John vi. 29. 
 
LECTURE VII. 143 
 
 whom He hath senf^." Faith then itself, he infers 
 to be the work and gift of God ; not of man, lest 
 any one should boast. Thus the light, which 
 streamed from those two passages of holy Scripture, 
 dissipated the dark cloud which the pride of 
 reason and the self-sufficiency of will had spread 
 over the schools of Philosophy, and which brooded 
 for a time even upon the acute mind of this great 
 Prelate. 
 
 If we now analyse the nature of these heresies, 
 one may be characterised as an error of the Intel- 
 lect, the other of the WOl. Macedonius, like Arius, 
 seems to have permitted himself to speculate too 
 boldly on the mystery of the ever blessed Trinity. 
 It seems obvious that, when once Revelation is 
 admitted, the only business of Reason is to ascer- 
 tain what is contained in it; not to sit in judgment 
 on its contents, and square them to human notions. 
 If Scripture is inspired, then to scrutinize the 
 nature of God, as revealed to us in three Persons, 
 is to pry irreverently, as some did of old, into the 
 ark of God, and to provoke His judgments. 
 
 To such a spirit of speculation, the Arian, Nesto- 
 rian, Eutychian, Monothelite, and Macedonian here- 
 sies may be justly ascribed; and perhaps the Nicene 
 Fathers were providentially kept from error by 
 adhering firmly to the opposite principle; and 
 resting on the authority of that Concurrent, Perpe- 
 tual, and Ubiquitous tradition, which had come 
 down to them from the saints, to whom the faith 
 was delivered once for all. 
 
 It was the peculiar bane of the Greek mind, to 
 
144 LECTURE VII. 
 
 love the nice distinctions of philosophy, and to 
 view intellectually rather than morally the revealed 
 nature of God. For such disquisitions the way 
 had unhappily been prepared by Platonism; and 
 literary Christians were too fond of harmonizing 
 the truths of Christianity with the guesses of the 
 philosopher. " Professing to be wise they became 
 fools," as must ever be the case, when man will 
 thrust in his own crude notions upon God's reve- 
 lations. Intellect has indeed its proper oflftce, to 
 examine the credentials of revelation; but when it 
 would search "the deep things of God" it steps 
 beyond its sphere, and, like those who gaze at the 
 .sun, is blinded by excess of light. 
 
 The seat of the other heresy was rather the will 
 than the mind. It seems never to have entered 
 into the thoughts of Pelagius, to deny in terms the 
 Athanasian doctrine. He did not even expressly 
 deny the gift of grace ; but his view of the office 
 and work of the Holy Spirit was miserably defective 
 and low. Instead of an influence exercised upon 
 every act of will, and every deed done, with him 
 Grace was really nothing more than the effect of 
 a general law implanting a capacity in our nature ; 
 or it was limited to the act of inspiring the sacred 
 writers; or the help afforded to us through their 
 teaching, or recollection of the Cross of Christ. 
 The power to exert his own will aright, and to act 
 rightly in consequence, was arrogated to man him- 
 self. In the language of Scripture, the Pelagian 
 thought himself rich and increased with goods, 
 and in need of nothing. He knew not that he was 
 
LECTURE VII. 145 
 
 " wretched, and miserable, and poor, and blind, and 
 naked**." He sinned from pride of will. 
 
 Under the same two heads of intellectual and 
 moral unbelief, the enemies of revealed truth may 
 still be ranged. Like Macedonius, the Socinian not 
 only reduces to the condition of creatures the 
 consubstantial Son and eternal Spirit, but, with 
 Pelagius, he denies the supernatural influence of 
 the Holy Ghost upon the mind and will. His course 
 at least is plain ; he assumes no disguise ; employs 
 no subterfuge ; is guilty of no ambiguity. 
 
 The Rationalist, on the other hand, more timid 
 or less sincere, tries to explain away whatever is 
 mystical in religion. He rejects as hard sayings, 
 not only the definitions of the Athanasian Creed, 
 but portions of Holy Writ itself. On no better 
 ground indeed than his own private notion of 
 inspired Scripture, did Luther himself impugn the 
 divine authority both of the Epistle of St. James, 
 and the Apocalypse. The Song of Songs in our 
 day has been assailed on the same presumptuous 
 principle. Others have gone farther, and have 
 rejected, together with the Creeds, all that is posi- 
 tive and objective in faith. Thus the little cloud, 
 no bigger than a man's hand at the Reformation, 
 has gradually overspread the heavens, and threatens 
 by abuse of private judgment to overthrow the 
 faith of thousands. 
 
 There is another species of Rationalism, which 
 with no such intention tends nevertheless to 
 
 ■^ Rev. iii. 17. 
 L 
 
146 LECTURE VII. 
 
 further Pelagian views. Tlie doctrine which denies 
 sacraments to be means of grace, and reduces them 
 to symbolical teaching, is of this character; for 
 Pelagius would allow no gift of grace beyond 
 instruction conveyed by Revelation. And those un- 
 learned or unwise men, who disparage the sacra- 
 ments as " mere forms," instead of the appointed 
 channels of supernatural influence to those who 
 use them faithfully, are abetting the same danger- 
 ous error; for to stigmatize sacramental grace as 
 a superstitious dream is a step towards asserting 
 the sufficiency of the natural will. 
 
 And here it is to be lamented, that many earnest 
 persons, who magnify the grace of God, and try 
 to walk in that grace, should by lowering the effi- 
 cacy of the sacraments, when duly used, virtually 
 encourage such dangerous views. Why, it may 
 be asked, should not faith be exercised through 
 the medium of those holy rites, instead of being 
 opposed to them as if they were merely and irre- 
 trievably formal f In the hands of St. Augustine 
 infant baptism was an irrefragable proof of the 
 Church's belief in original* sin; of God's favour 
 
 « Ipsa inquam Sanctse Ecclesise Sacraraenta satis indicant, par- 
 vulos a partu etiam recentissimos per gratiam Christi de Diaboli 
 servitio liberari. Excepto enim quod in peccatorum remissionem, 
 non fallaci sed fideli mysterio baptizantur, etiam prius exorcizatur 
 in eis, et exsufflatur potestas contraria ; cui etiam verbis eorum a 
 quibus portantur se renuntiare respondent 
 
 Non enira solos setate majores, sed etiam pusillos eruit a potestate 
 tenebrarum, ut transferat in regnum Filii charitatis suse. De Peccat. 
 Orig. 45. 
 
 St. Augustine supports the view adopted in our twenty-fifth 
 Article, that Sacraments are not only tokens of Christian men's 
 
l.ECTURE VIT. U7 
 
 towards the child f, and its election; and of the gift 
 of grace to influence its will. In like manner, the 
 true mystical presence of Christ in the " commu- 
 nion of bread and wine" was the readiest illustration 
 to the Fathers of the incarnation of the Godhead. 
 They, on the other hand, who deny the association 
 of spiritual agency with material elements, might 
 by parity of reasoning question the reality of God 
 being manifested in the flesh ; they might stumble 
 at the clay and spittle and water of Siloam, the 
 shadow of Peter, or the kerchiefs touched by Paul, 
 as media of miraculous operations. The Sacraments' 
 in fact are the most palpable of aU testimonies, 
 that grace is needed by us ; and conveyed from the 
 Spirit of God to the spirit of man, in answer to 
 the special prayer oi faith. 
 
 It is hard to say whether the presumption, or 
 
 profession, but rather effectual signs of grace and God's good will 
 towards us, by which he does not only quicken, but also strengthen 
 and confirm our faith in him. 
 
 And since he says that Sponsors renounce the Devil in beheJf of 
 the infant, he certainly supposed an act of faith on their part would 
 precede the washing of regeneration to the infant. Such too is the 
 spirit of the Baptismal service ; which is made for Christians, not for 
 the unbelieving and profane. But though " in such only as 
 worthily receive the same the Sacraments have a wholesome effect or 
 operation," the unconscious infant cannot itself interpose a bar of 
 unworthiness : neither is the " effect of Christ's ordinance taken away 
 by the wickedness of Ministers ;" and by parity of reason, not of 
 Sponsors. See Art. XXVI. 
 
 ^ " Quo (originali sc. peccato) sive soluto per Dei gratiam, 
 sive per Dei judicium non soluto, cum moriuntur infantes, aut merito 
 regenerationis transeunt ex malis ad bona, aut merito originis 
 transeunt ex malis ad mala. Hoc catholica fides novit," De Prsedest, 
 Sanct. 23. 
 
 l2 
 
148 LECTURE VII. 
 
 the shortsightedness of such rationalizing views is 
 the greater: for it is by the outward shield of 
 the sacraments that the great Christian verities 
 of the incarnate Godhead, and the perpetual work 
 of the Comforter in the souls of men, are guarded 
 and enforced. Certain it is, where Sacramental 
 grace is systematically rejected, a wide door has 
 been opened for unbelief. Even where the evil 
 has not proceeded to this length, the guilt of birth- 
 sin ; the need of preventing grace to infants ; the 
 obligation to partake of the Lord's table ; the sinful- 
 ness of continuing in sin that grace may abound ; 
 the power of the believer through divine grace to 
 perfect holiness in the fear of God, are truths 
 either not apprehended, or practically denied. 
 Christianity thus becomes a matter of feeling, and 
 purely subjective. The creed of the Gospel is 
 held more by accident than on grounds of reason, 
 and Pelagianism virtually returns upon the scene. 
 
 In approaching then the mysteries of Revelation, 
 and among the rest the being and operations of the 
 Holy Ghost, we must carry along with us certain 
 principles, if we would avoid Unbelief or Ration- 
 alism — the Macedonian or Pelagian spirit. 
 
 Let our first rule be to receive with implicit 
 reverence the declarations of God concerning him- 
 self in Holy Writ. Our only inquiry should be, 
 what He has spoken by the mouth of His inspired 
 servants? When at the fulness of the time the 
 scheme of salvation was completed, the faith was 
 delivered once for all to the saints. It admits 
 therefore, neither of increase nor curtailment ; nei- 
 
LECTURE VII. 149 
 
 ther change nor novelty, under the specious name 
 of developement. The deep things of God His 
 Spirit alone can search, and by Him are they 
 revealed to holy and humble men of heart. He 
 who would believe rightly must say with Samuel, 
 " Speak, Lord, for thy servant heareth," or with 
 David, he must restrain his soul and keep it low, 
 " even as a child that is weaned from his mother p." 
 
 And secondly. What is there in the nature of 
 man, considered intellectually or morally, which 
 should make him refuse to submit himself to the 
 wisdom of God in a mystery? Can he fathom the 
 secrets of his own being, the union of matter and 
 spirit in himself? Can he divide the essence which 
 remembers, thinks, and wills; or does he confound 
 these faculties? If he cannot then do that whicli' 
 is least, even find out himself to perfection, how 
 should he dare to refuse the instruction of God. 
 concerning the Godhead? Why then will he not 
 receive with meekness the ingrafted word, which is 
 able to save his soul? Thus we are compelled both 
 by the majesty of God, and by our own blindness 
 and helplessness, to be taught of Him. Earthly 
 analogies within and around us bid cavils cease, and 
 mountains sink down under the power of faith. 
 
 And lastly, the character of our blessed Lord, who 
 is emphatically the faithful Witness, should impart 
 confidence amid the strife of tongues concerning 
 the word of Truth. The beauty of holiness in His 
 life renders His appeal to the unbelieving Jews 
 
 g Psalm cxxxi. 3 . 
 
150 LECTURE VII. 
 
 as overpowering to us as it was to them, " Which 
 of you convinceth me of sin? And if I say the 
 truth, why do ye not believe me*"?" The moral 
 persuasion thus arising ought to be an impe- 
 netrable shield against the fiery darts of un- 
 beUef, 
 
 With respect to the peculiar danger of Pelagian 
 or Semi-Pelagian views, we must seek safety in 
 Christian watchfulness over ourselves, and experience 
 ^f our own weakness. A slight acquaintance with 
 Scripture and real life ought to convince men of 
 their moral inability, so as not to think any thing 
 as of themselves. But unhappily the experimental 
 knowledge of evil lessens the sorrow for it; and 
 hence even conviction often loses its force, instead 
 of making sinners pray more earnestly for grace. 
 Still it does seem awful presumption, when men 
 deliberately reject the proifered help of the Spirit 
 of God ; or reduce grace to mere natural capacity, 
 or the knowledge imparted by revelation ; or arro- 
 gate to themselves the ability to turn from the 
 power of Satan unto God, — nay, both to wUl and do 
 righteously of their own good pleasure ; above all, 
 when they assume foreseen merit in their own acts 
 sufficient to determine from everlasting the pur- 
 poses of God concerning them. Surely it is humbler 
 and better, and wiser, to repose with confidence on 
 His perfect justice, holiness, goodness, and wisdom, 
 though to us His ways may be past finding out, 
 and His counsels unsearchable; and when we feel 
 
 ^ John viii. 46. 
 
LECTURE VII. 151 
 
 our own un worthiness, to empty ourselves of. every 
 thought of pride, and glory in Him alone. 
 
 What if the light of Conscience be not absolutely 
 extinguished; yet the preparation of the heart, 
 whereby we will what is good, and carry that same 
 will into good elTect, is from the Lord. And how 
 presimiptuous is it, we may say with St. Augustine, 
 to prefer to rest on the weakness of the will of 
 man, rather than on the stability of God's purposes 
 of mercy towards him ! 
 
 Penetrated with such thoughts, we shall not 
 presume to talk of our resolutions, and choice, and 
 determination to do the wUl of God ; but we shall 
 consider our baptismal calling, as the pledge of His 
 love, and of imparted as well as imputed grace. 
 We shall rejoice that the Comforter has been sent 
 from the Father by His Son our Redeemer; that 
 He is " the Lord and Giver of life ;" that by " one 
 baptism for the remission of sins" he has chosen 
 us out of the world, to have fellowship with the 
 saints and the household of faith ; that by working 
 in due season. He has given us power to obey Him 
 as His adopted sons; that He has worked in us 
 a good will, and with us when we had that good 
 will, "for we are His workmanship, created in 
 Christ Jesus unto good works," through the in- 
 dwelling guidance of the Holy Spirit. 
 
 Realizing thus His presence in ourselves by expe- 
 rience of his power, we shall go on our way rejoicing; 
 and while we are working out our salvation with 
 fear and trembling, we shall nevertheless feel that 
 we have the surest pledge of final perseverance in 
 
152 LECTURE VII. 
 
 God's love, and the aid of Him, who, proceeding 
 from the Father and the Son, with them " together 
 is worshipped and glorified ;" being of " one sub- 
 stance power and glory, very and eternal God," 
 
LECTURE VIII. 
 
 1 Cob. xii. 31. 
 
 But covet earnestly the best gifts :' and yet shew I unto you A 
 more eiBceUent way. Though I speak with the tongues of men 
 and of angels, and ham not charity, I am become as sounding 
 brass, or a tinkling cymbal. 
 
 TN considering the perversions of heresy, there 
 -*- are seldom many redeeming traits to heighten 
 the regret with which we contemplate their Authors. 
 There was nothing certainly in the artful conduct 
 of Pelagius to rescue his memory from merited 
 reproach ; nor can we pity the fall of Macedoniusj 
 when brought about by the same Arian party and 
 civil despotism, to which he owed his elevation 
 to the see of Constantinople. Political subserviency, 
 no less than doctrinal dishonesty, abate the sorrow 
 we might otherwise feel for these Heresiarchs ; who 
 sinned against the Holy Ghost, the one denying 
 His divinity, the other His spiritual agency in 
 the soul. 
 
 It is not so, however, with Enthusiasts or Fanatics. 
 In their case, the unforgiven sin does not seem to 
 be committed; is certainly not intended; and while 
 we are thus relieved from the sense of exceeding 
 
154 LECTURE VIII. 
 
 sinfulness in them, we cannot but pity that 
 fervour of imagination, which fondly presumed 
 on immediate inspiration ; or rejoiced on insufficient 
 grounds in the fancied impulses of the Comforter. 
 Even in such characters, nevertheless, evil traits 
 mixed up with much of good often arrest our 
 sympathy ; for while some Enthusiasts have been 
 simple, self-den3dng, and devout men, others have 
 turned the supposed grace of God into a cloak 
 of maliciousness, and made a gain of their pre- 
 tensions to higher spiritual attainments. 
 
 We have not however on the present occasion 
 to survey the evil heart of unbelief, "fighting 
 against the Holy Ghost"." But we are to trace 
 the views and feelings of men who have sup- 
 posed themselves more immediately and emi- 
 nently favoured with His presence. Compelled 
 indeed as we are to deny their pretensions ; and 
 that for the sake of truth itself, lest the real 
 graces of the Spirit should, by reason of such 
 extravagancies, be disparaged or denied ; yet we 
 shall have rather to arraign their want of wisdom 
 than of substantial piety. We could even desire 
 to say of them, what the Pharisees in the council 
 did of St. Paul, If a spirit or an angel hath spoken 
 to him, let us not fight against God"*. In a word, 
 we can sjntnpathize more with the Enthusiast than 
 the Heretic. 
 
 The earliest error concerning the dispensation 
 of the Spirit was not like those opinions which 
 
 a The followers of Macedonius were called ■nvivixaroiiaxoi. 
 b Acts xxiii. 9. 
 
LECTURE VIII. 155 
 
 were reviewed in the last Lecture, of an aggressive 
 character. Montanus, on the contrary, asserted 
 for himself a fuller and more striking effusion of 
 the Holy Ghost, than had been granted on the 
 day of Pentecost. His feelings at the state of the 
 Church in his day were similar to those of the 
 Psalmist: "We see not our tokens, there is not 
 one Prophet more^ :" he lamented over the decay 
 of spiritual power, and the withdrawal of super- 
 natm-al agency. Missing the fulfilment of prophecy, 
 and mistaking the time, he earnestly longed for 
 that season of refreshing, when God would pour 
 out of His Spirit upon all flesh ; and the sons and 
 daughters of Israel should prophesy, the old men 
 should dream dreams, and the young men should 
 see visions, and upon the servants, and upon the 
 hand-maids in those days the Spirit should be 
 poured from on high. Montanism then was in its 
 object restorative. It reverted to the original phe- 
 nomena of the day of Pentecost, and claimed to 
 reproduce them. To understand therefore its true 
 character, we must briefly advert to the extraor- 
 dinary gifts •= of the Spirit, which were then poiu-ed 
 
 ^ Psalm Ixxiv. lo. 
 
 •: See Appendix, Lect. viii. The distinctiou between gifts and 
 graces has been already noticed. The various habits, which were 
 considered in the six first Lectures, as combining to form the wit- 
 ness of the Spirit with our spirit, belong to the latter class. The 
 gifts which were the special credentials of the first ambassadors of 
 Christ, constitute the former. And whereas the gifts might be 
 severed from charity*, and so " profit" their possessor nothing ; 
 the graces were essentially combined with the " more excellent 
 way," and accordingly were effectual to the saving of the soul. 
 * Ghi'ysostom Horn. viii. on i Cor. tart Se koX vti^uo, noiiiffcu/Ta irapKiKhv tJvau 
 
156 LECTURE VIII. 
 
 out upon the Church, "for the perfecting of the 
 saints, for the work of the ministry, for the 
 edifying of the body of Christ"*." 
 
 Of those gifts, administrations, and operations 
 mentioned by St. Paul, some appear from then- 
 very nature to have been of temporary, others of 
 perpetual duration. Miracles, and healing ; the 
 Faith which could remove mountains; Tongues 
 which were for a sign to unbelievers; Prophecy 
 and Discerning of spirits seem peculiarly necessary 
 for the instruction and safeguard of the infant 
 church. But they were soon perverted to strife 
 and envying, vain-glory and ambition. We are 
 prepared therefore to expect that they would cease 
 with the race of Apostles or Apostolic men, by 
 whose authority even they were with difficulty 
 controlled and regulated. 
 
 That the poor had the Gospel preached to them *, 
 was referred to by our Lord, as a not less certain 
 witness of His mission from the Father, than that 
 the blind received their sight, the lepers were 
 cleansed, or the dead raised up. She who was 
 forgiven because she loved much, had in her peace 
 of mind as effectual an assurance that the Son 
 of man had power on earth to forgive sins, as he 
 who at the Lord's bidding took up the bed whereon 
 he lay palsied, and went unto his house. Even 
 so miracles and the other extraordinary gifts were 
 not needed for the eventual propagation of the 
 Gospel. It might be safely left, as the word of 
 the Spirit, to its inherent power of convincing 
 
 d Eph. iv. II. e Mat. xi. 5. 
 
LECTURE VIII. 157 
 
 the world of sin, and righteousness, and judgment 
 to come. The " word of wisdom" also, and " the 
 knowledge of mysteries," might likewise bfe suffered 
 to depend on the ordinary process of acquirement; 
 even as the care and instruction of the churches 
 was transferred from Apostles and Prophets to 
 Pastors and Teachers duly commissioned by those, 
 who should succeed to the Apostolic office of ruling 
 in the Chm-ch, and ordaining elders. 
 
 There was nothing then in the rarity, in his 
 time, of the extraordinary gifts of the Spirit, which 
 should have awakened the surprise, or stirred up 
 the fanatical zeal of Montanus; much less have 
 made him assert the superiority of the New Pro- 
 phecy, as he named his mission, over the effusion 
 of the Holy Ghost on the Apostles at the day of 
 Pentecost. Yet such were his presumptuous, or 
 enthusiastic pretensions ; and in this claim to special 
 and immediate illumination, we discover the prin- 
 ciple of Fanaticism in all ages. 
 
 The continuance or revival from time to time of 
 miraculous power in the Church is still matter of 
 dispute. On the one hand, it is contended that 
 miracles ceased either with the generation of 
 Apostles or Apostolic men, or soon after. On the 
 other, their continuance in the early church for 
 several centuries is boldly asserted ; nay, their pos- 
 session at the present day in the Roman commu- 
 nion, as weU as in some insignificant sections of 
 schismatic Protestants^. 
 
 e Vain however we trust is the subtilty which would confound 
 Providential and Miraculous interposition, because both are super- 
 natural; and would place the doubtfully evidenced miracles of 
 
158 LECTURE VIII. 
 
 The rise indeed of Montanism would seem to be 
 almost decisive of the question ; for why assert a 
 fresh effusion of the Holy Spirit in the extra- 
 ordinary gift of prophecy, if in every church 
 there were still inspired prophets and teachers, as 
 well as discerners of spirits, to whom the spirits 
 of the prophets were subject^? Had the extraor- 
 dinary seals of the Spirit and inspired authority 
 of the Apostles stUl existed in the churches, 
 Montanus and his prophetesses would hardly have 
 escaped the punishment of El3Tnas or the sons of 
 Sceva. They would have been delivered to Satan, 
 that they might learn not to blaspheme, instead of 
 being left to the ordinary censure of the Church f. 
 If, however, those gifts were gradually withdrawn 
 upon the departure of Apostles and Apostolic men, 
 it is not surprising that the false claims of Mon- 
 tanus should have been put forth within a few 
 
 Ecclesiastical history on the same pedestal of truth, as those which 
 are recorded in the Gospel by ej^e-witnesses of the word : much less 
 can we give credit to the hearsay wonders of the middle ages ; 
 or accept as a miracle Transubstantiation, the asserted change of the 
 substance of the bread and wine in the Eucharist being impalpable 
 to the senses ; or the temporary effects occasionally produced upon 
 diseased members of the body by a highly excited imagination. 
 The attempt to pass these off as miracles has always returned with 
 fatal recoil upon its authors, and damaged in an unbelieving world 
 the authority even of the Inspired Narrative itself. 
 
 '■ Tertullian even claims the title of " spiritual men" for the disci- 
 ples of Montanus, expressly on the grounds of their exclusive 
 acknowledgment of the new prophecy : that is, the revival of the gift 
 of prophecy in the church. But how could this argument avail for a 
 moment, if that as well as the other extraordinary gifts were conti- 
 nually being exercised and recognized universally. De Monogam. c. i . 
 
 ' See the account given by Apollinaris of Hierapolis, Euseb. v. 15. 
 
LECTURE yill. 159 
 
 years, and not far from the scene of the martyrdomff 
 of Polycarp''. 
 
 Again, the opening as well as closing words' of 
 the Apocalypse seem to intimate, that the testimony 
 of Jesus, the Spirit of prophecy, had then received 
 its fullest developement, and future generations 
 were to find the truth of God's word, not in a new 
 effusion of the Spirit, but in the fulfilment of that 
 great prophecy as it was gradually unfolded in the 
 course of ages. 
 
 The exact pretensions however of this Fanatic were 
 as follows. He asserted that he had received fuller 
 inspiration by the Paraclete than the Apostles ; and 
 that this new dispensation of the gift of Prophecy 
 was designed to complete and perfect what had been 
 left obscure and unfinished by themJ. Tertullian, 
 who at last became a disciple of this deceiver, in 
 his treatise on single Marriage m-ges*^, that " the 
 
 s A. D. 167. (Greswell, Feb. 24, A. D. 164.) Eusebius lib. v. 16. The 
 sect arose at Ardabau in Mysia when Gratus was proconsul of Asia. 
 
 li IrenEEUs indeed seems to intimate their continuance to his 
 time, A. D. 154 — 202. Kai n-oXXSv aKOvofUV dSf\<(>av iv rfj exxXijo-ig 
 TTpot^TiKa ^aplajxara exovTdnVy Kai T^avTobanais XaKovvrav 5ta tov Tlvev- 
 fuiTOs yXatrfrcus, Koi ra Kpv<l}ia Tcyv av6pama>v els <l)avepov aydvrav CTrt tm 
 arvii.<f)fpovTi, Kai ra /ivtrr^pia tov Qfov iKhiryyovfievav . lib. v. 6. Euse- 
 bius V. 7 ; who adduces this passage as a proof of the continuance to 
 that time of the extraordinary gifts. 
 
 ' Rev. i. 3 ; xxii. 1 8. 
 
 J St. Augustin. lib. de Hseresibus c. 26. 
 
 k " Cur non potuerit post Apostolos idem Spiritvs superveniens ad 
 deducendam disciplinam in omnem veritatem per gradus temporum 
 (secundum quod Ecclesiastes, Tempus omni rei, inquit) supremam 
 jam carni iibulam imponere, jam non oblique a nuptiis avocans, sed 
 exerte ; quum magis nunc tempus in collecto factum sit, annis cir- 
 citer CLX. exinde productis ? — Nihil novi Paracletus inducit, quod 
 praemonuit, definit ; quod sustinuit, exposcit.'' De Monogam. c. 3. 
 
 It is evident from this passage, that the distinction which Mosheim 
 
160 LE.CTURE VIII. 
 
 same Spirit, which inspired St. Paul to give the 
 preference to the unmarried state, had now by 
 Montanus imposed a final and complete restraint 
 on the flesh. The Paraclete, he said, introduced 
 no new doctrine; he definitively enjoins that of 
 which he before gave warning." And again, " The 
 Holy Spirit having previously allowed some doc- 
 trines to remain involved in obscurity, in order to 
 prove the faith of Christians, had now removed all 
 ambiguities by a clear and explicit developement^ 
 of the whole mystery of the Gospel, through the 
 new prophecy; which had been poured out abun- 
 dantly from the Paraclete." 
 
 The new prophecy then, however false its preten- 
 sions to supernatural gifts and divine authority, 
 still in its objects was not opposed to the agency 
 or work of the Comforter. Neither Montanus nor 
 his Prophetesses relaxed or tried to set aside the 
 requirements of the moral law, Theirs was no 
 Antinomian assumption of spirituality. They de- 
 sired rather to restore discipline; to bring in 
 excessive rigor ; more frequent and severer fastings; 
 neglecting of the body ; disparagement of marriage ; 
 
 (Eccl. Hist. ii. Cent. c. 5.) says was made by Montanus between 
 the Holy Spirit shed on the Apostles, and the Paraclete promised to 
 them, was not made by the heresiarch. 
 
 1 " At enim Deus Omnipotens adversus hsec incredulitatis, et perver- 
 sitatis ingenia, providentissima gratia sua effundens in novissimis die- 
 bas de suo Spiritu in omnem carnem in servos suos et ancillas, et fidem 
 laborantem resurrectionis carnalis animavit, et pristina instrumenta 
 manifestis verborum et sensuum luminibus, ab omni ambiguitatis 
 
 obscuritate purgavit idcirco jam omnes retro ambiguitates, et 
 
 quas volunt parabolas, aperta atque perspicua totius Sacramenti prse- 
 dicatione discussit per novam propfietiam de Paracleto mundantem." 
 Tertull.de Resur. Carn. 63. 
 
Lecture ViiJ. i6i 
 
 dfenial of absolution for breaches of the seventh 
 commandment. They taught that it was sinful to 
 fly from persecution, or by any means to purchase 
 a fallacious security. The New Prophecy in a word, 
 only claimed to enforce and develope truths already 
 revealed. Predictions '", strictly speaking, beyond 
 the general one — of the coming of Anti-Christ, and 
 speedy downfal of the Roman empire, there were 
 none. The whole conduct of Montanus is therefore 
 consistent with self-deceiving enthusiasm, and not 
 with deliberate fraud. Indeed, his organized system 
 of preachers", whose salaries he paid from the 
 oblations of his followers, seems more like modern 
 Methodism than the wild proceedings of an igno* 
 rant fanatic or impostor. 
 
 " Montanus," writes a learned prelate" of our 
 Church, "was evidently a man of weak intellect, who 
 was induced, partly by a superstitious temper, partly 
 by the desire of distinction, himself to pursue and 
 to recommend to others an ascetic course of life. 
 The austerity of his doctrine and practice naturally 
 gained him admirers and followers, and he con- 
 firmed his empire over their minds by professing 
 to see visions, and to receive revelations from 
 heaven. Perhaps he had succeeded in persuading 
 himself that he was divinely inspired. Fanaticism 
 is for the most part combined with fraud in the 
 character of the religious impostorP; nor is it 
 
 "■ Maximilla predicted wars and tumults after her death. (Kaye 1 7, 
 from Epiphanius.) Eusebi V. 16* 
 n Euseb. V. 18, from Apollonius. 
 
 o Kaye, bishop of Lincoln, on TertulliaDi Introduction, p. 30. 
 P The imputation of fraud seems inconsistent with the other 
 
 M 
 
162 LECTURE VIII. 
 
 improbable, that in the state of exhaustion to 
 which his body was reduced by the length and 
 frequency and severity of his fasts, his mind might 
 occasionally become disordered, and he might mis- 
 take for realities the creations of a distempered 
 fancy." 
 
 If now we analyse the feelings or principles 
 which lay at the bottom of his proceedings, they 
 seem to resolve themselves into two; namely, 
 his own personal illumination by the Holy Spirit ; 
 and his authority as a teacher specially called of 
 God to reform His Church. Under the first of 
 these convictions he asserted his own higher spi- 
 ritual attainments ; upon the second, he superseded 
 the Apostolic commission, and authority of the Epi- 
 scopate. i By this New Prophecy heresy was to be 
 
 circumstances of his behaviour ■- and we can hardly think that the 
 cute and legal TertuUian would have failed to detect such a 
 characteristic, or yielded himself unreservedly to any thing short 
 of a sincere fanaticism. Euseb. V. i6. The idea of fraud indeed 
 is easily conceived from the title of the " New Prophecy" 
 claimed by Tertullian for Montanism ; but it is necessary to bear 
 in mind the wide meaning of that term. The office of Prophet 
 under the old covenant was not confined to predicting future events. 
 Moral reproof and spiritual instruction were also included in 
 prophetic inspiration. The greater portion of the ancient pro- 
 phecies consists of these subjects. And so also in the Christian 
 Church, the office of prophet comprised not only foretelling* things 
 to come, but inspired t penetration of the inmost thoughts, preach- 
 ing J in the ordinary sense of that term, and composing § psalms 
 and hymns and spiritual songs. 
 
 1 Tertullian is plain upon both points. He claims for his sect 
 exclusively the title of " Spiritual men||," all others being carnal : 
 and he affirms the Church not to consist in the number of bishops, 
 
 * Agabus Acts xxi. 1 1 ; i Gor. xiv. 29. 6. 
 
 f iCor.xiT.24.cf.Origen,Rom.x.i5. X 1 Cor. xiv. 3. 
 
 i I Cor. xiv. 26; VaK/iln/, oiroK(<Aw)/n'. || De Monogam. c. 1. 
 
LECTURE VIII. 163 
 
 put down, controversies settled, Christian holiness 
 advanced. The fundamental doctrines indeed of 
 the Church were still the unalterable basis of the 
 Christian life ; but Episcopal rule was set aside by 
 the Montanist prophets, and the ordinary means of 
 grace discarded for immediate and sensible illapses 
 of the Spirit. 
 
 In these principles then, we seem to find the type 
 of religious fanaticism in all ages ; and the prolific 
 sources of all schism. As reason abused leads to 
 heresy, so the doctrine of grace is perverted to divi- 
 sion ; and He who is the Author of peace is profanely 
 made to authorize and approve of confusion''. 
 
 Proceeding onwards in Ecclesiastical History, we 
 detect the same principles at work in the great 
 African schism of the Donatists. 
 
 One, if not the principal cause of this separation 
 was the alleged unholiness of a bishops who had 
 joined in the consecration* of the primate" of 
 Carthage. It was said, that the grace of the 
 Holy Spirit could not be conveyed through the 
 instrumentality of one who was himself unspi- 
 ritual^. The validity of an official act was thus 
 
 but in the Spirit's indwelling in those who are spiritual* ; which is 
 true of the invisible church, while in the visible the evil have ever 
 been mingled with the good. S. Optati de Sch. Donat. lib. vii, 2. 
 
 r I Cor. ix. 33. s Felix. 
 
 * This had been irregularly performed in the absence of the 
 Numidian bishops. — St. Optatus lib. i. 18. 
 
 " Caecilianus, Augustin, Ep. 43. Breviculus CoUationis cum 
 Donatistis, die s^io, xiv. 
 
 "^ He and Felix were falsely accused of having delivered up the 
 scriptures to be burnt in the persecution of Diocletian. — August. 
 cont. Cresconium Donatistam, lib. iv. c. 10. 
 * De Pudicitia, cap. 21. 
 M 2 
 
164 LECTURE VIII. 
 
 confounded with the personal character of the minis- 
 ter ; but the same principle would render uncertain 
 or invalid every administration of the Sacraments, 
 Ordination, and all other rites of the Church. 
 
 Happily indeed for our comfort and peace of 
 mind, our Church has asserted the principle that 
 " the unworthiness of the minister hindereth not 
 the effect of the sacraments ;" and it might have 
 been thought, that the call of Judas Iscariot 
 and his mission to preach the gospel, heal the 
 sick, and cast out devils, would have for ever 
 precluded any such views ; but when did Fanaticism 
 listen to reason, argument, example or authority ? 
 
 On such grounds however, though falsely alleged, 
 did the Numidian bishops proceed to cut'' off the 
 rest of the Christian world from the Church of 
 God, which they affirmed to be exclusively with 
 themselves y. According to their own view, they 
 a,lone could impart valid baptism, and ordination ; 
 and they confidently pointed to the " Mirabilia*!" 
 or preternatural works of Donatus and Pontius, to 
 the waking visions, and dreams, and the successful 
 prayers of some of their brotherhood, as evincing 
 the true fold of Christ. 
 
 Here then, as in the history of Montanism, we 
 discover precisely the same enthusiastic pretensions 
 advanced, and in both cases made the ground of 
 schism. The spiritual and invisible church was 
 evoked to set aside the outward and visible 
 institution ; and though not styling itself a new 
 prophecy, Donatism claimed nevertheless the same 
 
 » August. Ep. 185. 
 
 y August, c. Donatist, 49. vulgo de Unitate Eccl. lib. ^ Ibid. 
 
LECTURE VIII, 165 
 
 seals of divine inspiration as Montanism : miracu- 
 lous gifts, ecstatic visions and dreams, together 
 with prayers manifestly and immediately ansvrered. 
 
 A close examination would probably shew, that 
 the various sects of the middle ages mixed up 
 the like views with much that was good and true. 
 The Paulicians for example, of the seventh century, 
 are classed by an early writer with the Montanists. 
 They certainly pretended to some extraordinary 
 gifts of the Spirit" ; while in their view the Sacra- 
 ments were reduced to mere s3Tnbolical teaching, 
 if not altogether dispensed with ; the word of the 
 gospel being in their judgment to the believer both 
 baptism and the supper of the Lord. The literal 
 interpretation of Scripture was thus necessarily 
 set aside, for figurative and allegorical meanings; 
 and they condemned not only prelacy, but even 
 the order as well as title of elders or presbyters 
 as savouring of Mosaic institution b. 
 
 Time would fail me, were I to dwell upon the views 
 or proceedings of the Cathari and Waldenses ; but 
 coming down to the Reformation, we find that mighty 
 agitation of intellect and spirit disengaging a fiercer 
 enthusiasm, and bringing out men who believed that 
 they were especially favoured with the illapses 
 of the Spirit. Like the Montanists of old, the 
 Puritans first disregarded, and then superseded 
 Episcopacy. Freeing themselves also from the 
 restraints of a Liturgy, they boldly pretended to 
 
 a Gibbon, c. liv. 
 
 ^ Milner, Cent. ix. c. i. refers to Petrus Siculus contra Mani- 
 chseos, and Photius hist, of Manicheism. Gibbon, c. liv. p. 173, 4. 
 and Mosheim Eccl. Hist. Book iii. c. ix. pt. ii. 
 
166 LECTURE VIII. 
 
 the immediate influence of the Spirit in congre- 
 gational prayer *=. 
 
 A writer'', who lived through the great Rebellion, 
 and had entered the Church under the Restoration, 
 thus represents the sentiments of the fanatics of 
 that day touching their pretensions to the Holy 
 Spirit : " Many," he says, " we know there have been, 
 and are, who pretend to such extraordinary gifts 
 of the Holy Spirit as were peculiar to the first 
 ages of the Church. Thus doth the Church of 
 Rome (as did the Donatists of old) make such 
 miraculous testimonies the necessary sign of a true 
 Church. And somewhat like both these are the 
 Enthusiasts of our late ages, who would make the 
 privileges of the Holy Spirit special and singular 
 to their enclosures'^." And for what purposes were 
 these special impulses and extraordinary illumi- 
 nations of the Spirit claimed ? Exactly the same 
 as those for which the Montanists and Donatists 
 claimed them ; first, for authenticating and inter- 
 preting the Holy Scriptures, — thus superseding 
 the prophetical ofl&ce of the Church, as the 
 witness and keeper of Holy Writ, and its authority 
 in controversies of faith ; secondly, for the personal 
 assurance of salvation and comfort of the Christian ; 
 and lastly, for his readiness in prayer, so that the 
 words and petitions might assume the authority 
 of immediate inspiration. 
 
 Calvin^ indeed, in his Institutes, had laid the 
 
 c The Assembly of Divines substituted the Directory (A. D. 1644.) 
 for the Prayer Book : but they only paved the way for the 
 inroads of wilder enthusiasts, 
 
 <i Puller. e Puller, Eden. p. 63. c. 5. 8. ' Instit. lib. i. c. ;. i. 
 
LECTURE VIII. 167 
 
 foundation for these extravagant claims. The 
 exigencies of his ecclesiastical position required 
 him to lower as far as possible the authority and 
 use of an external and apostolic Church. The 
 importance of its testimony to the authenticity s, 
 as well as true interpretation of Scripture, was 
 to be made of no account. He asserted therefore 
 that Holy Writ bears upon its face the character 
 of truth, as palpably as any white or black sub- 
 stance its colour. The Bible was made the witness 
 not only to its own truthfulness and inspiration, 
 but also to the authenticity and genuineness of its 
 several parts. The secret voice of the Spirit was 
 to secure the Christian against all doubts, and 
 enable him to extort this confession from the most 
 learned antagonist, that all^ the books of Holy 
 Scripture were far superior to all others*. And 
 yet, singular to say, his co-reformer Luther doubted 
 the inspiration both of the Apocalypse and the 
 Epistle of St. James. Hence it becomes evident, 
 that if we discard the testimony of the Church 
 to the canon of Scripture, or weaken that testimony 
 by casting off its ancient Episcopal succession, we 
 are thrown upon the restless ocean of rationalist 
 speculation, and drift at the mercy of every wind 
 of opinion ''- 
 
 S Inst. lib. i. 7. I. b Inst. lib. i. 7. 4. 
 
 ' There were some fanatics who superseded scripture altogether 
 as being a dead letter. Against these, Calvin expresses himself very 
 strongly : yet what was this but Montanism revived, or illumi- 
 nation of the Spirit pushed to its full extent. — Instit. i. y. i. 
 
 ^ It is very true, that the inward persuasion, without which, the 
 intellectual study of the evidences of scripture will profit nothing to 
 
168 LECTURE VIII. 
 
 And so it has been proved by experience ; for 
 the extensive fall of the Helvetic and Lutheran 
 churches from the orthodox faith, shews too plainly 
 how Calvin's idea of trusting to special illumination 
 of the Spirit, for ascertaining and interpreting 
 canonical Scripture, will in all probability end, 
 Thankful therefore ought we to be, that our own 
 Chiirch was preserved from such enthusiastic 
 rationalism, and both for the authenticity and 
 true doctrine of the Word of God, rested on the 
 witness of the Church in its primitive, universal, 
 and concurrent tradition, 
 
 Before however I select from the Homilies speci-. 
 mens of her teaching, it behoves me to notice 
 one more outbreak of enthusiasm in the early 
 phenomena and principles of Methodism, 
 
 Nurtured in the bosom of our Church, J. Wesley 
 at first contended for no more than this^ ; that men 
 should evince the reality of their regeneration by 
 personal righteousness. Since, he said, " if any man 
 be in Christ, he is a new creature," he must be 
 renewed in five particulars, his judgment, his 
 designs, his desires, his conversation, his actions, 
 
 salvation, is the work qf the Hqly Spirit. When the word of God 
 speaks to the inner man like the piercings of a sword*, there is 
 a different kind of assurance that it is from God, froni that derived 
 from the tradition of the Church ; hut how the former can be 
 pressed to the extent of proving to ourselves either all the books, 
 or all parts of them to be genuine and inspired, it is difficult to see ; 
 and as to satisfying others, our personal cqnvicticin must be nuga- 
 tory. 
 
 1 Nightingale on Methodism, Letter xi, 
 
 * The officers of the Chief Priests bore testimony to the power of our Lord's 
 TTord, when they «aid, " Never man spake like this man." 
 
LECTURE VIII. 169 
 
 He who lives in sin after baptism™, " if he was then 
 a child of God, is now a child of the Devil";" for 
 the works of his father he will do. Therefore he 
 must go through an entire change of heart. In 
 one not yet baptized you would call that change 
 the new birth. In the baptized sinner, call it what 
 you will; but remember meantime, if you or he 
 die without it, your baptism will be so far from 
 profiting you, that it will greatly increase your 
 " damnation," 
 
 Not satisfied however with such statements, he 
 soon began to preach instantaneous conversion, and 
 then identified it with the new birth of the Spirit°. 
 
 But the ravings and ecstacies, the dreamsP and 
 specially-answered prayers, of which the journals 
 of Whitfield and Wesley are full, if in some 
 instances they appear to have been followed by 
 a true conversion ; in others, they assuredly masked 
 a detestable h3^ocrisyi ; while the frantic pro- 
 phesyings of some of the female proselytes' irre- 
 sistibly remind us of the prophetesses of Montanus. 
 
 At an early period also of the Methodists' asso- 
 ciation, the schismatic tendency of the supposed 
 
 ™ A Further Appeal, Letter xl. 
 
 ° In his summary of doctrine, he says, " Baptism is the outward 
 sign of the new birth, which is supposed by our Church to be given 
 with, and through that sign to all infants." This testimony is worthy 
 of notice. 
 
 ° Without denying the fact of some sudden changes of views 
 and feelings, yet when the doctrine was applied to all cases, it pro- 
 duced a plentiful harvest of pride and self-deceit, while it sent away 
 the humble-minded, anxious and unhappy. 
 
 P Nightingale, Letter xiii. xxvii. 1 Letter xxxii, James Wheatley. 
 
 r Letter xii. Miss Roe. 
 
170 LECTURE VIII. 
 
 outpouring of the Spirit began to shew itself. It 
 could not be expected that men who felt in them- 
 selves, or supposed they felt, the immediate influence 
 of the Holy Spirit should long be tied down to 
 forms and ordinances, or continue subject to the 
 rule of pastors lawfully called and ordained in the 
 Church. 
 
 It soon therefore began to be asserted among 
 the brotherhood, that any Christian might preach 
 and administer the sacraments ; and that Christianity 
 knew nothing of any distinctive order of men as 
 spiritual church officers. Long and firm was the 
 resistance made by J. Wesley to this attempt'. 
 Time however modified his views, or enfeebled his 
 judgment. It rarely if ever happens, that one false 
 step in religion is retrieved. In his 82nd year, 
 he was induced to complete his work of schism, 
 by ordaining three missionaries* for America. 
 
 Here then was at length reproduced the likeness 
 of Montanism. The Apostolic authority of Episco- 
 pacy was infringed or superseded, even as ecstatic 
 illumination had before been claimed ; so per- 
 petually does human nature move in the same 
 vicious circle, and the unruliness of man's heart 
 display itself in one unvarying form. 
 
 s Shaw, the author of it was expelled from the society 1739. 
 Nightingale, Letter xiv. 
 
 t Nightingale, Lett, xxxvii. Coke, Whatcoat, and Vasey. C.Wesley 
 opposed the scheme, in the following Epigram : 
 
 " So easily are Bishops made 
 
 By man or woman's whim, 
 Wesley his hands on Coke hath laid ; 
 
 But who laid hands on him ?" 
 
LECTURE VIII. 171 
 
 The Montanist principles inherent in the church 
 of Rome have been already alluded to. The object 
 of the New Prophecy was, as we have seen, to 
 develope the teaching of the Apostles ; to remove 
 doubts and determine controversies by an appeal 
 to infallible authority; to carry out and perfect 
 the spiritual life by more rigid discipline ; and for 
 these ends the ordinary Episcopal authority was 
 superseded by Montanus, his prophetesses, and 
 preachers. Lastly, the pretensions of this schis- 
 matical communion were supported by the claim 
 of miraculous gifts and spiritual ecstasies. 
 
 It is not difficult to recognise the same features 
 in the Papal system. Here too, as in Montanism, 
 the faith delivered to the saints once for all, and 
 the apostolic order of episcopacy, have been set aside 
 as insufficient. New articles have been appended 
 to the Creed by an assumed infallible authority " ; 
 and the independent episcopal succession abolished 
 by the papal claim of divine right to supremacy. 
 The ascetic life also is unduly exalted; while 
 ambiguous miracles and ecstatic fervours complete 
 the parallel. Novelty, in a word, is masked under 
 the guise of developement. 
 
 It remains then to contrast with such views the 
 sober principles of our reformed Church. 
 
 1st, then, she does not leave the authentication of 
 inspired Scripture to some undefined inward witness 
 of the Spirit. On the contrary, she holds the 
 Catholic Church to have been both the witness 
 
 " XII. in number, vid. Prof. Fid. Cath. sec. Cone. Trid. ex bulla 
 Pii Papse IV. 
 
172 LECTURE VIII. 
 
 and keeper of the canonical Scriptures ; those books 
 both of the Old and New ■ Testament, of which in 
 the Church there never was any doubt. 
 
 2ndly, For the interpretation of those books, her 
 golden rule is set forth in the famous Canon of 
 1571, concerning preachers : " That nothing be 
 taught to be held or believed, upon the account of 
 religion, but what is agreeable to the doctrine of the 
 Old and New Testament, which the Catholic Fathers 
 and ancient Bishops have gathered from thence"'' 
 
 The faith once delivered to the saints contained 
 of course all things necessary to salvation ; and the 
 harmony of that faith, as taught in the three Creeds, 
 with the inspired Scriptures, is confirmed to us by 
 the concurrence of the universal Church in their 
 substance from the Apostolic age downward. In 
 other matters of probable or edifying opinion, the 
 joint testimony of the Fathers to the sense of Scrip- 
 ture, our Church holds to be a sufficient guide to 
 soundness of judgment. And if in such matters we 
 seem to see as through a glass darkly, yet this very 
 uncertainty may be intended for the exercise of 
 humility and charity, for greater diligence in prayer, 
 and more unwearied study of the Scriptures. As to 
 special illumination superseding the ordinary means 
 of knowledge, the judgment of our Church is well 
 set forth by Dr. Hammond ; " Study, search, 
 meditation, the collation of the places of Scripture ; 
 the use of reason, and learning and skill in original 
 languages; the help of our spiritual guides; the 
 declarations of God's Church; the analogy of re- 
 ceived doctrine ; constant prayer for God's blessing ; 
 
LECTURE VIII. 173 
 
 the necessary assistance and gracious aids of God's 
 Spirit; these are the ordinary means of sound 
 Scripture interpretation, for the assurance of faith, 
 and quieting of the conscience." 
 
 On these principles our Church repudiates alike 
 the assumed infallibility of the see of Rome, and 
 the equally unfounded pretensions of enthusiasts 
 and fanatics. The liberty of private judgment is 
 not perverted, on the one hand, to schismatic or 
 heretical rationalism ; nor is the authority of one 
 single portion of the Church exaggerated into 
 dominion over the faith of the world. 
 
 But let us pass to personal and subjective reli- 
 gion. Our Church denies the necessity of a sensible 
 impulse, or illumination, whether instantaneous or 
 otherwise, for assurance of salvation. " If you would 
 be sure of your faith," says the homily of Salvation, 
 " try it by your living ; the true Christian faith is 
 no dead, vain, unfruitful thing. Therefore let us, 
 by such virtues as spring out of faith, shew our 
 election to be sure and stable." 
 
 Neither for the gift of prai/er does she deem 
 sensible or conscious impulses necessary; because 
 He by whom the Spirit is given to the Church 
 taught His disciples, and in them all Christians, 
 a congregational form of prayer, requiring them to 
 use the same*. 
 
 Lastly, the homily for Whitsunday, part i, coun- 
 sels us thus on the fifth chapter of Galatians: 
 " Here now is the glass wherein thou must behold 
 thyself, and discern whether thou hast the Holy 
 
 t Matt. vi. 9 ; Luke xi. 2. 
 
174 LECTURE VIII. 
 
 Ghost within thee or the spirit of the flesh. If 
 thou see thy works to be virtuous and good, conso- 
 nant to the prescript rule of God's word, savory 
 and tasting not of the flesh but the Spirit, then 
 assure thyself thou art endued with the Holy Ghost : 
 otherwise, in thinking well of thyself, thou dost 
 but deceive thyself. The Holy Ghost doth always 
 declare himself by his fruitful and gracious gifts." 
 And again, part ii, " Wherever ye find the spirit 
 of arrogance and pride, the spirit of envy, hatred, 
 contention, cruelty, assure yourselves that there is 
 the spirit of the devil and not of God : albeit they 
 pretend to the world outwardly ever so much holi- 
 ness : for as the Gospel teacheth us, the Spirit of 
 Jesus is a good, holy, sweet, lowly, merciful Spirit, 
 full of charity and love, full of forgiveness and pity, 
 not rendering evil for evil, extremity for extremity. 
 According to which rule, if any man live uprightly, 
 of him it may be safely pronounced that he hath 
 the Holy Ghost within him ; if not, there is a plain 
 token he doth usurp the name of the Holy Ghost 
 in vain," 
 
 The consistency of these views with holy Scrip- 
 ture has, I trust, been manifested in the six first 
 of these Lectures. And if, by a close examination 
 of the words of St. Paul, the notes of the Holy 
 Spirit's presence in the Christian " of full age" have 
 been more distinctly set forth, I trust it may serve 
 to the edification of the sincere inquirer. To be 
 destitute of the Spirit of God is to be spiritually 
 dead ; and by the fruits of the Spirit will the sons 
 of God be known. What those fruits are cannot 
 
LECTURE VIII. 175 
 
 be doubted : a subdued will ; a spiritual mind ; the 
 love of God shed abroad in the heart ; the love of 
 man ; a mortified body with its affections and lusts ; 
 a patient waiting and longing for immortality. 
 On this solid basis, the assurance of salvation 
 through the indwelling of the Spirit of Christ may 
 be built up and stand. A saving justifying faith may 
 thus be known ; and where all or any of these fruits 
 are wholly wanting, there we may be satisfied that 
 the Spirit does not bear witness with our spirit 
 to our Adoption, No ecstatic feelings, no raptured 
 excitement, no pretensions to preternatural gifts, 
 either of healing or tongues", no simulated voice of 
 conscience must be allowed to set aside the mani- 
 fest work of the Holy Spirit in those chastened 
 and unearthly dispositions. We give place, no not 
 for an hour, to such delusions, even though they 
 come to us transformed as angels of light. 
 
 And if we can trace in the History of the Church 
 the general results of such pretensions to be schism 
 and heresy, let us reject the poison, whether it 
 come to us in the rude enthusiasm of the unlearned 
 and unstable; or wrapped up in the artful and 
 imposing structure of Papal ambition. 
 
 True to the sober faith and chastened reason 
 of our reformed communion, let us seek the fellow- 
 ship of the Spirit and Christian perfection, in what 
 appears to be God's appointed way ; namely, the 
 instrumentality of the holy Catholic Church; the 
 Scriptures interpreted by the Creeds of the cecume- 
 
 " See the accounts of the Rev. E. Irving, Nich. Armstrong, &c. in 
 1832. 
 
176 LECTURE VIII. 
 
 nical councils ; the Sacraments ordained by Christ 
 himself; an Apostolic ministry and ordinances; 
 diligent use of the primitive Liturgies, and the 
 constant practice of private prayer and meditation. 
 Through these means let us seek the comfort of 
 the Holy Ghost, and the earnest of the Spirit in 
 our hearts, trusting that He who vouchsafed to 
 make our vile body the tabernacle of His presence 
 upon earth; who in that body used the water of 
 Siloam, and clay and spittle and touch, to heal the 
 body and confirm faith, may even now sanctify 
 "beggarly elements" to the spiritual benefit of 
 those who use them, faithfully. 
 
 While the virtue resides not in them but in Him'', 
 we deify them not; we set them not up as idols; 
 we put them not in the place of the Saviour Him- 
 self. In the language of the Waldensian Catechism 
 of the thirteenth century, " We believe not in the 
 Church, for it is a creature ; but we believe that 
 there is oney;" we believe it to be, according to 
 St. Augustine, the outward and ordinary instrument 
 of adoption, and of Cod's imparting the Holy Spirit 
 to us. Thus joined through baptism to the visible 
 body of Christ, and inwardly to Himself by the 
 Spirit working opportunely, we grow in grace and 
 the knowledge of our God and Saviour : the new 
 man is raised up in us, and when it has come to 
 maturity, it will manifest itself to be " of full age" 
 by those fruits above specified. Call them by what 
 name you will, there is in them real ewperience of 
 
 ^ S. Optati de Schism. Donat. lib. v. 4. Augustin. Ep. 89- 
 y Milner, c. iii. Cent. xiii. 
 
LECTURE VIII. 177 
 
 the effectual working of the Holy Ghost. He who 
 has it may assuredly know that he has built his 
 house on the Rock of ages ; and the Church which, 
 organized on the primitive model, is blessed with 
 such members, may appropriate the promise that 
 " the gates of hell shall not prevail against her." 
 
 Believing such to be the case with that branch 
 of the Catholic Church in which our own spiritual 
 life has been imparted, my earnest prayer is, that 
 God will continue to bless its members with all 
 spiritual blessings. My endeavour has been to 
 point out the true " witness of the Spirit" subjectively; 
 in the Christian; resting neither upon implicit 
 obedience to the despotism of priestcraft, nor the 
 unruly impulses of fanatical illumination. And if 
 I have said any thing which either is wide of the 
 Scriptural teaching of our reformed communion,, 
 or of catholic truth as received in it, I retract it 
 as contrary to God's holy word, and the teachings 
 of His Spirit ; but wherein it is agreeable to that 
 word, I pray that it may serve to the edifying of 
 His Church, by leading you and others to self- 
 examination touching the work of the Spirit in 
 their hearts; remembering the awful saying -of 
 St. Paul, " Now if any man have not the Spirit of 
 Christ, he is none of His." But if He be in us, the 
 body indeed is dead because of sin ; but the Spirit 
 is life because of righteousness; and that same 
 Spirit by His presence shall quicken our mortal 
 bodies unto the resurrection of eternal glory. 
 
 N 
 
APPENDIX. 
 
 LECTURE VII. 
 
 Pearson, Exposition of the Creed, Art. viii. 
 
 " THE second General Council, held at Constantinople, 
 (A. D. 381), finding it necessary to make an addition to the 
 Nicene Creed, in the Article concerning the Holy Ghost, of 
 which that Council had said no more than this, ' I believe 
 in the Holy Ghost,' framed this accession against Mace- 
 donius ; ets ro Ilvriifxa to "Ayiov, to Kvpiov to (coottowv, to ck 
 Tov TJarpos eKiropevoufvov in which they spake most warily, 
 using the words of Scripture, and the language of the 
 Church, which was so known and public, that it is recorded 
 even by Lucian, in his Dialogue called Philopatris, §. 12 : 
 
 KPITIA2. Kai tlvo fVo/idcofioi ye ; 
 
 TPIE4>fiN. "Yi/'t/xcSon-a deov, fieyav, afi^pOTOV, ovpaviava, 
 
 ylhv riarpo;, fli'EGfj.a Ik narpds EKTropEudfiEfOK, 
 
 Ev « Tptav, Kal i^ evos Tpla. 
 
 Tavra vo/ii^e Zrjva, t6v8' fjyov Qeov. 
 
 " This Creed being received by the whole Church of God, 
 and it being added also by the next General Council at 
 Ephesus, that it should not be lawful to make any addition 
 to it, notwithstanding, the question being agitated in the 
 West : Utrum Spiritus Sanctus, sicut procedit a Patre, ita 
 et procedat a Filio ; and it being concluded in the affirm- 
 tive, they did not only declare the doctrine to be true, but 
 
 N a 
 
180 APPENDIX. 
 
 also added the same to the Constantinopolitan Creed, and 
 sang it publicly in their liturgy : ' Credimus et in Spiritum 
 Sanctum, Dominum et Vivificatorem, ex Patre Filioque 
 procedentem.' " 
 
 This being first done in the Spanish and French Churches, 
 it was opposed by Leo III., who caused two silver tablets to 
 be fixed up in the Basilica of St. Peter's, on which was 
 inscribed the Constantinopolitan Creed in Greek and Latin ; 
 adhering, in this instance, to the decree of the Council of 
 Ephesus. 
 
 Nicholas I. however (Sergius III. Vossius : Suicer. Thes. 
 eKiropevcris) admitted " Filioque," and hence the origin of the 
 schism between the Greek and Latin Churches. See the 
 account given by Pearson ibid, at large. 
 
 That the early Latin fathers held the doctrine which was 
 afterwards asserted in the Creed, is clear from the following 
 passages : 
 
 St. Hilary says of the Holy Spirit : " Loqui de eo non ne- 
 cesse est, quia de Patre et Filio auctoribus confitendus est." 
 De Trinit. lib. %. cap. 29. 
 
 St. Ambrose : " Spiritus quoque Sanctus cum procedit a 
 Patre et Filio, non separatur a Filio." De Sp. Sanct. c. 10. 
 
 " Spiritus autem Sanctus vere Spiritus est, procedens qui- 
 dem a Patre et Filio : sed non est ipse Filius quia non gene- 
 ratur ; neque Pater, quia frocedit ab utroque." Idem, De 
 Symb. c. 3. 
 
 The Greeks, though not saying that the Holy Spirit pro- 
 ceedeih from the Son, yet acknowledged in substance the 
 same truth. They understood Him to receive his infinite 
 and eternal essence from both the Father and the Son. 
 
 Justin Mart, in Expos. Fidei : to X\vi.v\i.a Ik tov Ilarpos 
 <f>Zs €K (fxoTos, ov jxrtv yevvriT&s, aW' iKiropevrias TTporjKOe. 
 
 Theophylact in c. xvi. Joannis : orav aKovaris on fKTTopfve- 
 TaL, p,!] voei a-TTocTToXfiv TTiv fKTT6piV(nv, orav aTToariKkovTai to, 
 keiTovpyma Ylv€viJ,ara, aWa (pvJiKTi vrrap^is tov Uvevp-aros ecrriv 
 fj fKTTopeva-ii. 
 
 Epiphanius : Oi/eC/xa yap &eov, koX Ylvevpia Ilarpos, Kal 
 llvevp^a Tlov, e/c tov Uarpbs Koi tov Tlov, rpiTov rfj 6vop.a(Tla, 
 in Ancorato, c. 8. 
 
LECTURE VII. 181 
 
 'Apa ©eos (k Uarpos koX Ttoi! to ITi/eC/Lia (p i-^fvaavTo ol 
 dnrb tov TtjuijjuaTos voiTifiiiTdixfvoi, in Ancorato. c. 9. 
 
 The Phiiopatris is considered not to be a genuine Dialogue 
 of Lucian ; but composed about the time of Julian the 
 Apostate. 
 
 " Pelagii hceresiarchce patria, vitce institutum et mores" ex pra- 
 fatione in tomum decimum 0pp. Sti AureUi Augustini, Hip- 
 ponensis Episcopi, S^c. opera et studio Monachorvm Ordinis 
 Sti Benedicti e congregatione S. Mauri. Editio Parisina 
 altera emendata et aucta. 
 
 Pelagius hseresis princeps vulgo dicebatur Brito : quod illi 
 cognomen Augustinus, ut ab illo distingueretur ejus sequali, 
 quem Pelagium Tarenti appeUabant, inditum esse credidit. 
 (Ep. 186. I.) Eodem ipsum cognomine Prosper in Ohronico 
 ad annum quadringentesimum decimum tertium, et Genna- 
 dius (in lib. Scriptorum Ecclesiasticorum) ad veteres codices 
 emendatus vocant. Dicitur quoque ab Orosio " Britannicus 
 noster" (Apolog.) ; a Mercatore " gente Britannus.'" Deni- 
 que Prosper, in carmine de Ingratis, auctorem haeresis Pela- 
 gianse notat his verbis : 
 
 " Dogma quod antiqui satiatum felle draconis 
 Pestifero vomuit Coluber sermone Britannus." 
 
 Et multo infra in Semipelagianam impietatem dicit 
 " Auctorem comitare exclusa Britannum." 
 
 Ideraque in epigrammate adversus quendam Augustini ob- 
 trectatorem : 
 
 " Aut hunc (ait) fruge sua sequorei pavere Britanni." 
 
 Prseterquam quod suo in Collatorem opere, ubi inimicoa 
 gratise quosdam in Britanniis deprehensos memorat, hos 
 " solum suae originis occupasse" scribit. Atque adeo idem 
 si fuerit Pelagius, quem dicit Hieronymus, " Scotorum puln 
 tibus praegravatum f hoc ipsum quod in homines natali ejus 
 solo finitimos quadrabat, ei attribuit. Qua ratione de eodem 
 in alio loco, Habet, inquit, progeniem Scotiose gentis, de 
 Britannorum vicinia.'" Quibus verbis nihil aliud significat, 
 
182 APPENDIX. 
 
 nisi ilium gente Scotum seu Hibernum videri ; quando et 
 innata eseent ipsi Scoticse, id est Hibernicse regionis vitia, et 
 ortum e finitima Britannia duxisse. Ipsum autem humilibus 
 parentibus natum prodit Orosius, quippe cui natales ait non 
 dedisse lit honestioribus disciplinis erudiretur, ob idque ad 
 conficiendos libros subsidiariis indiguisse operse comitibus, qui 
 sermonem ei suum commodarent. 
 
 Is turn Augiistino, turn aliis a quibus memoratur solet 
 Pelagius Monachus appellari ; unde colligas eum hoc vitae 
 genus non modo professum fuisse, verum etiam titulum, quo 
 vooaretur, clariorem nullum habuisse, atque clericali digni" 
 tate neutiquam cohonestatum. Hinc ejus hseresim Augus- 
 tinus non ab Episcopis, non a Presbyteris, vel quibuscumque 
 clericis, sed a quibusdam pseudo-monachis invectam affirmat. 
 De Pecc. Orig. 24. Ilium Orosius disertis verbis " hominem 
 laicum'" dicit queriturque locum ipsi in Jerosolymitano con- 
 cessu datum inter Presbyteros. Et Zosimus papa eidem 
 Pelagio, quem erroris falso insimulari existimabat, initio 
 favens eum, " laicum virum ad bonam frugem longa erga 
 Deum servitate nitentem" nuncupavit. Utrum vero mona- 
 chum in Anglia apud Bangorenses, vel in Italia induerit 
 
 Pelagius, statuere hie non magni refert 
 
 iii. Pelagiana hseresis originem ex Oriente primam traxit, 
 ab Origene Adamantio, ut volunt, prsecipue autem a Theo- 
 doro Mopsuestiae Episcopo proseminata. Hanc Rufinus qui- 
 dam natione Syrus Anastasio Romano Pontifice, id est circi- 
 ter annum Ohristi quadringentesimum, Romam primus in- 
 vexit : et " ut erat argutus," ait Mercator, " se quidem ab ejus 
 invidia muniens, per se proferre non ausus, Pelagium gente 
 Britannum monachum tunc decepit, eumque ad prsedictam 
 apprime inibuit atque instituit impiam vanitatem." Hue 
 faoit quod in Oarthaginensi eoncilio affirmabat Coelestius 
 Sanctum Rufinum, presbyterum Romse, qui mansit cum 
 eancto Pammachio, peccatum originale prsesente se atque 
 audiente negavisse. Sunt qui Rufini hujus nomine Aqui- 
 leiensem ilium toto Ohristiano orbe celebrem intelligant : 
 attamen Romse nunquam in convictu Pammachii fuisse Ru- 
 finum Aquileiensem, neque eum tempore Anastasii papse in 
 urbe commoratum esse asseverare licet 
 
LECTURE VII. 183 
 
 With the progress of heresy Pelagius seems to have grown 
 worldly. Orosius, in his Apology, A. D. 416, calls him 
 " novus magister ministerque mensarum ;" and remarks on 
 his inconsistency in that professing the perfectibility of hu- 
 man virtue, " avaijApTrfTos" venire sibi posse perfectionem 
 vitse immaculatse manducanti, bibenti, dormientique con' 
 firmet ; i. e. without " watching and fasting." Again : Balneis 
 epulisque nutritus latos humeros gestas robustamque cervi- 
 cem, prseferens etiam in fronte pinguedinem. He seems 
 therefore to have abandoned his monkish habits. Isidore 
 Pelusiota speaks of him as " ex alio monasterio in aliud sub- 
 inde migrans atque omnium mensas perscrutans atque ex- 
 plorans. Quamobrem si tibi carnium nidor atque obsoni- 
 orum condimentum curse est, iis qui magistratus gerunt po- 
 tius blandire atque urbium caminos vestiga ; neque enim 
 horqines eremitse faeultates eas habent ut te, quemadmodum 
 tibi gratum est, excipere valeant." Written probably about 
 A.D41J. 
 
 G-ennadius reports his having published three books, De 
 Trinitate, orthodox and useful. His book of Chapters or 
 Testimonies (after the manner of Cyprian's work to Quiri- 
 nus) was however infected with heresy. Though written in 
 Latin, places out of it were objected to in the synod of 
 Diospolis or Lydda. Jerome contrasts a passage from the 
 hundredth title, " Posse hominem sine peccato esse et Dei 
 mandata facile custodire si velit," with a passage from the 
 fifty-fourth title of the third book of Cyprian, which says, 
 " Neminem sine sorde et sine peccato esse." 
 
 Even his letter to Paulinus about A. D. 405, according to 
 Augustine, was unsound : " Naturae vires ac possibilitatem 
 ubique prsedicari, et pene ibi tantum Dei gratiam consti- 
 
 tuere, quin imo non apparere prorsus an aliud quid per 
 
 eam gratiam intelligi velit quam remissionem peccatorum ei; 
 Christi doctrinam." 
 
 Augustine also cites a Commentary of his upon St. Paul's 
 Epistles, A.D. 409, in which he suggests, under the person 
 of an objector, all the possible arguments against Original 
 Sin. 
 
184 APPENDIX. 
 
 A. D- 4 15, Pelagius wrote to Demetrias on her vow of 
 celibacy. Augustine, comparing this with his other writings, 
 found " gratiae ab illo vooabulum elevandse tantummodo 
 invidiae causa usurpari, neque aliud quidquam in illius ore 
 sonare hanc vocem, nisi vel institutam a Deo naturam, vel 
 doctrinam, vel ad summam remissionem peccatorem aut ex- 
 einplum Christi." 
 
 This offensive passage occurs in it : " Nam corporalis 
 nobihtas atque opulentia tuorum intelliguntur esse, non tua ; 
 spirituales vero divitias nullus tibi prseter te conferre potuit. 
 In his ergo jure laudanda, in his merito cseteris prseferenda 
 es, quae nisi eoe te et in te esse non possunt." 
 
 Cfielestius was the disciple, and Julian of Eclanum (hodie 
 Mirabella) the defender of Pelagius. 
 
 Of the former, Augustine says, '' Quid inter ipsum Pelagium 
 in hac qusestione distabit nisi quod ille apertior, iste occultior 
 fuit ; ille pertinacior, iste mendaeior ; vel certe ille liberior, 
 hie (Pelagius) astutior." De Pecc. Orig. 13. 
 
 About A. D. 412, Paulinus, Diaconus of Milan, accused 
 him of heresy. Seven heads of his doctrine were con- 
 demned, and himself excommunicated, in the Council of 
 Carthage : he appealed to the apostolic see, then filled by 
 ■Jnnocentius, 
 
 yaria Scripta -et Monmnenta ad hisioriam Pelagianorum 
 pertinentia. 
 
 Jncipit Comtnonitorium adversus haeresim Pelagii, et Ccelestii, vel 
 «tiatn scripta Juliani a Mario Mercatore servo Christi. 
 
 I. Qusestio contra catholicam fidem apud nonnullos Syro^ 
 Tum, et praecipue in Cilicia a Theodoro quondam episcopo 
 Oppidi Mansisteni* jamdudum mota, nunc usque penes pau- 
 cos eorum admodum roditur, nee ea palam profertur ; sed 
 ab ipsis qui de ea fomicantur, velut Catholicis, intra Ecclesias 
 
 * Legendum Mopsuestem. De Theodoro, Photius in Bibiroth. 
 cod. 177. 
 
LECTURE VII. 185 
 
 interim retinetur-: " Progenitores videlicet humani generis 
 Adam et Evam mortales a Deo creates, nee quenquam 
 posterorum, sui prsevaricatione transgressi, Isesisse sed sibi 
 tantum nocuisse ; seque mandati reos apud Deum fecisse, 
 alteram penitus nullum.'" 
 
 a. Hanc ineptam, et non minus inimicam rectse fidei quse- 
 stionem sub sanctse recordationis Anastasio (obiit an. 402.) 
 Eomanse Ecclesise summo Pontifice, Rufinus quondam na- 
 tione Syrus Romam primus invexit ; et ut erat argutus, se 
 quidem ab ejus invidia muniens, per se proferre non ausus, 
 Pelagium gente Britannum monachum tunc decepit ; eum- 
 que ad prsedictam apprime imbuit, atque instituit impiam 
 vanitatem, fcc. 
 
 3. Huic Pelagio adhsesit Ccfilestius, nobilis natu quidem, 
 iUius temporis auditorialis scholastieus (idem ac forensis. 
 Augustinus con. Julianum, lib. ii. n. 37. lib. vi. n. 34.) sed 
 naturae vitio eunuchus matris utero editus. Hie a Pelagio 
 prsedicto institutus, sensum istum itnpiissimum meracius im- 
 bibit, ac multos incredibili loquacitate amentise hujus suae 
 paxticipes et complices fecit, &c. 
 
 Photius in Bililioth. cod. 54. 
 
 2. Porro haec quidem Pelagiana seu Ccelestiana heeresis in 
 Oriente viguit, sed in Occidente quoque propagata est, et Car- 
 thagine in Africa ab Aurelio atque Augustino deprehensa et 
 convicta, variisque publico conciliis damnata. <Jui vero sic 
 sentirent ejecti tanquam hseretici extra Ecclesiam, tempori- 
 bus Episcoporum Theophili Alexandrise, et Innocentii urbis 
 Eomae, tam a Romanis quam Africanis, cseterisque Occidentis 
 Episcopis. 
 
 3. Ipse quidem Pelagius in Palsestina Synodo, cui Episcopi 
 quatuordecim aderant, absolutus fuit, cum alia quidem ob- 
 jectorum capitum, ut stulta, omnino abnegasset atque dam- 
 nasset ; alia vero a se quidem dicta confessus esset non, eo 
 tamen sensu quo accusatores ilia interpretarentur, et prout 
 cum Ecclesia catholica concordarent. Accusatores erant 
 Neporus* et Lazaras, Gallioani Episcopi, qui qusestioni de illo 
 
 * Heros. 
 
186 APPENDIX. 
 
 habitse non interfuere, ob alterius eorum invaletudinem ve- 
 niam precati, ne se sisterent. Sic in iis quae ad Aurelium 
 Carthaginis Episcopum scripsit Augustinus "*, prodit. 
 
 4. Haec eadem hseresis anathemate iterum dainnata est in 
 sacra Ephesina synodo. 
 
 Cowmonitorium aliud Mercatoris contra Pelagianos; ...ex Graico 
 in Latinum translatum per ewndem Marium Mercatorem 
 Ohristi servwn in consulatu Florentii et Dionysii, A. D. 429. 
 
 I. Coelestius quidam eunuchus matris utero editus, ante 
 viginti plus minus annos discipulus et auditor Pelagii egressus 
 ex urbe Eomana, Carthaginem Africse totius metropolim 
 venit, ibique de infra scriptis capitulis apud Aurelium Epi- 
 scopum memoratse urbis per libellum a quodam Paulino 
 Diacono sanctse memorise Ambrosii Mediolanensis episcopi 
 est accusatus, sicut gestorum confectio se habet, quibus idem 
 libellus insertus est (quorum gestorum exemplaria habemus 
 in manibus), tanquam hsec non solum ipse doceret, sed et per 
 provincias conspirantes sibi diversos, qui hsec per populos 
 disseminarent, misisset : id est, " Adam mortalem factum, 
 qui sive peccaret, sive non peccaret, moriturus fuisset." Quo- 
 niam " peccatum Adse ipsum solum Isesit, et non genus huma- 
 num." Quoniam " parvuli qui nascuntur in eo statu sunt, in 
 quo Adam fuit ante prsevaricationem.'" Quoniam " neque per 
 mortem, vel prsevaricationem Adse omne genus hominum 
 moriatur, neque per resurrectionem Christi omne hominum 
 genus resurgat." Quoniam " Lex sic mittit ad regnum ccelo- 
 rum quomodo et Evangelium." Quoniam " et ante adventum 
 Domini fuerunt homines impeccabiles, id est, sine peocato.'" 
 Quoniam " infantes etiamsi non baptizentur, habent vitam 
 setemam." 
 
 This last head is added from the other Oommonitorium 
 of Mercator. 
 
 * De Gestis Pelagii 2. 
 
LECTURE VII. 187 
 
 I)e Palcestina Synodo ajmd Diospolim in causa Pelagii celebrata 
 mense Decemhri Anno Christi 415. 
 
 Augustinus in libro 2. Retractationum, c. 47. 
 
 In Oriente, hoc est in Syria Palsestina, Pelagius a quibus- 
 dam catholicis fratribus ad Episcopalia Gesta perduotus, eis- 
 que absentibus qui de illo libellum dederant, quoniam ad 
 diem Synodi, non potuerunt occurrere, ab Episcopis quatuor- 
 decim auditus est, ubi eum dogmata ipsa damnantem, quae 
 inimica gratise Dei adversus eum de libello legebantur, catho- 
 licum pronuntiarunt. 
 
 Idem in libro de Gestis Pelagii 2. 
 
 Denique in his quae de libello, quem dederunt sancti 
 fratres, et coepiscopi nostri G-alli, Heros et Lazarus, qui 
 propter gravem (sicut postea probabilius comperimus) unius 
 eorum segritudinem praesentes esse minime potuerunt, recitata 
 sunt objecta Pelagio, illud est primum, quod in libro suo 
 quodam scribit, " Non posse esse sine pecoato, nisi qui legis 
 scientiam habuerit.'" Quo recitato Synodus dixit : " Tu hoc 
 edidisti, Pelagi V At ille respondit, " Ego quidem dixi, sed 
 non sicut illi intelligunt : non dixi, non posse peccare qui 
 scientiam legis habuerit ; sed adjuvari per legis scientiam ad 
 non peccandum, sicut scriptum est, Legem in adjutorium dedit 
 illis" (Is.viii.20. sec.LXX.) Hoc audito, Synodus dixit, " Non 
 sunt aliena ab Ecclesia, quae dicta sunt a Pelagio." Plane 
 aliena non sunt quae respondit ; illud vero quod de libro 
 ejus prolatum est alivd sonat. Sed hoc Episcopi, Graeci 
 homines, et ea verba per interpretem audientes discutere non 
 curarunt, hoc tantum intuentes quid ille qui interrogabatur 
 sensisse se diceret, non quibus verbis eadem sententia in ejus 
 libro scripta diceretur 
 
 Idem, in libro contra Julianam i. 1 9. 
 
 Vide jam utrum sufficiant tibi ex Orientis partibus duo 
 
 isti tam insignes viri, et tarn clara praediti sanctitate, et sicut 
 fertur etiam carne germani. (Basilii germanus frater Gre- 
 gorius Nyssenus.) Sed die non sufficere. Habenms alios 
 
188 APPENDIX. 
 
 orientales Episoopos quatuordecim, Eulogium, Joannem, 
 Ammonianum, Porphyrium, Eutonium, Porphyrium, Fidum, 
 Zoninum, Zoboennum, Nymphidium, Ohromatium, Jovinum, 
 Eleutherium, Olematium, quos uno loco simul inventos in 
 istum consessum introduoere valeamus ; illos ipsos qui Pe- 
 lagic judices prsesedenint, eumque ut homines, nullo ex altera 
 parte urgente adversario putantes catholicum, tanquam ca- 
 tholicum pronuntiarunt. Nisi enim in eorum oonspectu 
 audituque damnasset eos qui dicunt, " quod peccatum Adse 
 ipsum solum keserit, et non genus humanum ; et quod in- 
 fantes nuper nati in eo statu sint, in quo Adam fuit ante 
 peccatum ; et infantes, etiamsi non baptizentur, habere vitam 
 aeternam ;" nullo modo inde nisi damnatus exisset 
 
 Scriptio contra Pelagii errores ex Augustini Epistola i86. 31 — 
 33. ad PauUnum decerpta. 
 
 I . Quod ad Jerusalem nolentem coUigi filios suos Dominus 
 clamabat, hoc nos clamamus adversus eos qui filios Ecclesise 
 volentes ooUigi nolunt ; nee saltem post judicium quod de 
 ipso Pelagio in Palsestina factum est, corriguntur ; de quo 
 damnatus exisset, nisi objecta sibi contra gratiam Dei dicta, 
 quse obscurare non potuit ipse damnasset. 
 
 a. Prseter ilia enim quse quomodo potuit, ausus est quali- 
 cumque ratione defendere, objecta qusedam sunt, quse nisi 
 remota omni tergiversatione anathematizasset, ipse anathe- 
 matizatus exisset. Objectum est enim eum dicere : " quia 
 Adam sive peccaret, sive non peccaret, moriturus esset : et 
 quod peccatum ejus ipsum solum Iseserit, et non genus hu- 
 manum : et quod infantes nuper nati in illo statu sint in quo 
 Adam fuit ante prsevaricationem : et quod neque per mortem 
 vel prsevaricationem Adse omne genus humanum moriatur, 
 neque per resurrectionem Ohristi, omne genus humanum 
 resurgat : et infantes etiamsi non baptizentur, habere vitam 
 setemam : et divites baptizatos, nisi omnibus renuntient, si 
 quid boni visi fuerint facere, non reputari, nee eos habere 
 posse regnum Dei : et gratiam Dei atque adjutorium non 
 ad singulos actus dari, sed in libero arbitrio. esse, vel in lege 
 
LECTURE VII. 189 
 
 atque doctrina : et Dei gratiam secundum merita nostra dari ; 
 et Filios Dei non posse vocari, nisi omnino absque peccato 
 fuerint effecti : et non esse liberum arbitrium, si Dei indiget 
 auxilio ; quoniam in propria voluntate habet unusquisque fa- 
 cere aliquid vel non facere ; et victoriam nostram non ex 
 Dei adjutorio esse, sed ex libero arbitrio : et quod poeniten- 
 tibus venia non detur secundum gratiam et misericordiam 
 Dei, sed secundum meritum et laborem eorum qui per pceni- 
 tentiam digni fuerint misericordia.''^ 
 
 ;-j. Hsec omnia Pelagius sic anathematizavit, quod satis 
 Gesta ipsa testantur, ut nihil ad ea quoquo modo defendenda 
 disputationis attulerit ; undo fit consequens ut quisquis sequi- 
 tur illius episcopalis auctoritatem judicii, et ipsius Pelagii 
 confessionem, hsec tenere debeat, quae semper tenuit catholica 
 Ecclesia : Adam nisi peccasset non fuisse moriturum : quod 
 peccatum ejus non ipsum solum Iseserit, sed et genus huma- 
 num : et quod infantes nuper nati non sint in illo statu, in 
 quo Adam fuit ante prsevaricationem, ut ad ipsos pertineat 
 etiam quod breviter ait Apostolus : Per unum hominem mors, 
 et per unum hominem resurrectio mortuorum. Sicut enim in 
 Adam omnes moriuntur, ita et in Ghristo omnes vivificabuntur. 
 (i Cor. XV. 31, 12.) Unde fit ut infantes non baptizati, non 
 solum regnum cselorum, verum enim vitam seternam habere 
 non possint. Confiteatur etiam divites baptizatos, etiamsi 
 divitiis suis non careant, et sint tates quales ad Timotheum 
 describit Apostolus dicens, Prmcipe divites hujus mund% non 
 superle sapere, neque sperare in incerio divitiarum, sed in Deo 
 vivo, qui prcestat omnia ahundanter ad fruendum ; divites sint 
 in operibus bonis, facile tribuant, communicent, thesaurizent sibi 
 fundamentum bonum in futurwm, et appreJiendant veram vitam: 
 (i Tim. vi. 17-19.) non eos regno Dei posse privari. Fa- 
 teatur gratiam D' i et adjutorium etiam ad singulos actus 
 dari ; eamque non dari secundum merita nostra, ut vera sit 
 gratia, id est, gratis data, per ejus misericordiam qui dixit : 
 Miserebor cui misertus ero, et misericordiam prcestabo cui mise- 
 ricors fuero. (Rom. ix. 15.) Fateatur filios Dei vocari posse, 
 illos qui quotidie dicunt: Dimitte nobis dehita nostra: quod 
 utique veraciter non dicerent, si essent omni modo sine pec- 
 cato. Fateatur esse liberum arbitrium etiamsi divino indi- 
 
HO APPENDIX. 
 
 get adjutorio. Fateatur, quando contra tentationes, concu- 
 piscentiasque illicitas dimicamus, quamvis et illic habeamus 
 propriam voluntatem, non tamen ex ilia sed ex adjutorio 
 Dei nostram provenire viotoriam. Non enim aliter verura 
 erit quod Apostolos ait : Non volentis neque currentis, sed 
 miserentis est Dei. (Eom. ix. i6.) Fateatur secundum gra- 
 tiam et misericordiam Dei veniam poenitentibus dari, non 
 secundum merita eorum ; quandoquidem etiam ipsam poeni- 
 tentiam donum Dei dixit Apostolus, ubi ait de quibusdam : 
 Ne forte det illis Deus pmnitentiam. (2 Tim. ii. 25.) Hsec 
 omnia simpliciter sine uUis fateatur ambagibus, siquis in 
 auctoritatem catholicam, et in ipsius Pelagii expressa eccle- 
 siasticis gestis verba consentit. Neque enim ilia, quae his 
 sunt contraria, veraciter anathematizata esse credendum est, 
 nisi hsec quibus sunt contraria, fideli corde teneantur, et 
 aperta confessione promantur. 
 
 De Err ore PalcBstinorum Episcoporum et ipsius Zosimi, Papw, 
 in judicio Pelagii sive Ccelestii. 
 
 Facundus Episcopus Hermianensis, lib. vii. cap. 3. 
 
 Invenient etiam Pelagium hseresiarcham, a quo Pelagiani 
 dicuntur, in judicio Palsestinorum Episcoporum, quae contra 
 Christi gratiam sentiebat operientem, pravasque sententias 
 suas versutia interpretantem, per eandem ignorantiam abso- 
 lutum. Invenient postremo beatum quoque Zosimum Apo- 
 stolicse Sedis antistitem, contra sancti Innocentii decessoris 
 sui sententiam, qui primus Pelagianam hseresim condemnavit, 
 fidem ipsius Pelagii, ejusque complicis Ccelestii, quem in Ec- 
 clesia Carthaginensi convictum, atque appellantem Aposto- 
 licam Sedem, et ipse gestis discusserat, tanquam veram et 
 catholicam lawdantem, insuper etiam Africanos culpantem 
 Episcopos, quod ab iUis haeretici crederentur: cum, necdum 
 ipsis Africanis Episcopis dolos eorum multo manifestius 
 detegentibus, memoratos Pelagium et Ooelestium putaret 
 orthodoxos. 
 
 So much for the personal infallibihty of the successors of 
 St. Peter in the fifth centurv. 
 
LECTURE VII. 191 
 
 See the two letters addressed by Zosimus to Aurelius and 
 the bishops of all Africa, on the behalf of Coelestius and 
 Pelagius, A. D. 417, between the synod of Milevis, A. D. 416, 
 and the general council of Carthage, A. D. 418. 
 
 Concilium Africce Universale Garthagine Jiabitum anno 4 1 8 
 contra hceresim Pelagii et Ooelesiii. 
 
 Gloriosissimis imperatoribus Honorio duodecies et Theo- 
 dosio octies consuhbus, kalendis Mails, Garthagine in secre- 
 tario basilicse Fausti, cum Aurelius Episcopus in universali 
 concilio consedisset, astantibus diaconis, placuit omnibus 
 Episcopis, quorum nomina et subscriptiones indictse sunt, 
 in sancta Synodo Carthaginensis Ecclesise constitutis : 
 
 1. Ut quicumque dixerit Adam primum hominem morta- 
 lem factum, ita ut sive peccaret, sive non peccaret, more- 
 retur in corpore, hoc est, de corpore exiret, non peccati 
 merito, sed necessitate naturae, anathema sit. 
 
 2. Item placuit ut quicumque parvulos recentes ab uteris 
 matrum baptizandos negat, aut dicit in remissionem quidem 
 peccatorum eos baptizari, sed nihil ex Adam trahere origi- 
 naUs peccati, quod lavacro regenerationis expietur, unde sit 
 consequens ut in eis forma Baptismatis in remissionem pecca- 
 torum non vera, sed falsa inteUigatur, anathema sit. Quo- 
 niam non aliter intelligendum est, quod ait Apostolos, Per 
 unum hominem peccatwm intravit in mundum, et per peccatwn 
 mors ; et ita in omnes homines periransiit, in quo omnes pecca- 
 verunt, (Eom. v. 12.) nisi quemadmodum Ecclesia Catho- 
 lica ubique diffusa semper intellexit. Propter hanc enim 
 regulam fidei etiam parvuli, qui nihil peccatorum in semet- 
 ipsis adhuc committere potuerunt, ideo in remissionem pec- 
 catorum veraciter baptizantur, ut in eis regeneratione mun- 
 detur, quod generatione traxerunt. 
 
 3. Item placuit, ut si quis dicit, ideo dixisse Dominum, 
 In domo Patris mei mansiones multce sunt, (Joan. xiv. 2.) ut 
 inteUigatur, quia in regno ocelorum erit aliquis medius, aut 
 uUius ahcubi locus, ubi beate vivant parvuli, qui sine Baptismo 
 ex hac vita migrarunt, sine quo in regnum ccelorum, quod est 
 
192 APPENDIX. 
 
 vita seterna, intrare non possunt, anathema sit. Nam cum 
 Dominus dicat, Nisi quis renatus fuerit ex aqua el Spiritu 
 Sancto, non intrabit in regnum cmloram, quis catholicus dubi- 
 tet, participem fieri diaboli eum, qui cohseres esse non me- 
 ruit Ohristi ? qui enim dextera caret, sinistram proculdubio 
 partem incurret. 
 
 4. Item placuit ut quicumque dixerit, gratiam Dei qua 
 justificamur per Jesum Christum Dominum nostrum, ad 
 solam remissionem peccatorum valere, quae jam commissa 
 sunt, non etiam ad adjutorium, ut non committantur, ana- 
 thema sit. 
 
 5. Item quisquis dixerit, eandem gratiam Dei per Jesum 
 Christum Dominum nostrum propter hoc tantum nos adju- 
 vare ad non peccandum quia per ipsam nobis revelatur, et 
 aperitur intelligentia mandatorum, ut sciamus quid appetere, 
 et quid vitare debeamus, non autem per illam nobis prse- 
 stari, ut quod faciendum cognoverimus, etiam facere dihga- 
 mus, atque valeamus, anathema sit. Cum enim dicat Apo- 
 stolus, Scientia injlat, charitas vero cedificat ; valde impium 
 est ut oredamus, ad eam quae inflat, nos habere gratiam 
 Christi, et ad eam quae sedificat, non habere ; cum sit utrum- 
 que donum Dei, et scire quid facere debeamus et diligere 
 ut faciamus, ut sedificante charitate scientia non possit in- 
 flare. Sicut autem de Deo scriptum est, Qui docet hominem 
 scientiam ; ita etiam scriptum est, CJiaritas ex Deo est. 
 (1 Joan. iv. 7.) 
 
 6. Item placuit ut quicumque dixerit, ideo nobis gratiam 
 justificationis dari, ut quod facere per liberum jubemur arbi- 
 trium, facilius possimus implere per gratiam, tanquam etsi 
 gratia non daretur, non quidem facile, sed tamen possimus 
 etiam sine ilia implere divina mandata, anathema sit. De 
 fructibus enim mandatorum Dominus loquebatur, ubi non ait, 
 sine me difficilius potestis facere ; sed ait, Sine me nihil potestis 
 facere. (Joan. xv. 5.) 
 
 7. Item placuit, quod ait S. Joannes Apostolus, Si dixe- 
 rimus quia peccatum non habemus, nos ipsos seducimus, et Veri- 
 tas in nobis non est: quisquis sic accipiendum putaverit, ut 
 dicat propter humilitatem non oportere dici, nos non habere 
 peccatum, non quia vere ita est, anathema sit. Sequitur 
 
LECTURE VII. 193 
 
 enim Apostolus, et adjungit : Si autem confessi fuerimus pec- 
 cotta nostra, fidelis et Justus est, qui remittat nobis peccata, et 
 mundet nos ah omni iniquitate. Ubi satis apparet, hoc non 
 tantiim humiliter, sed etiam veraoiter dici. Poterat enim 
 Apostolus dicere. Si dixerimus quia non habemus peccatuni, 
 nos ipsos extollimus, et humilitas in nobis non est : sed cum 
 ait, N'os ipsos decipimus, et Veritas in nobis non est : satis 
 ostendit eum qui dixerit se non habere peccatum, non verum 
 loqui, sed falsum, 
 
 8. Item placuit ut quicumque dixerit, in oratione Dominica 
 ideo dicere sanctos, Dimitte nobis debita nostra, ut non pro se 
 ipsis hoe dicant, quia non est eis jam necessaria ista petitio, 
 sed pro aliis, qui sunt in suo populo peceatores : et ideo non 
 dicere unumquemque sanctorum, Dimitte mihi debita mea, 
 sed, Dimitte nobis debita nostra ; ut hoc pro aliis potius, quam 
 pro se Justus petere intelligatur, anathema sit. Sanctus enim 
 et Justus erat Apostolus Jacobus, cum dicebat, In multis enim 
 qffendimus omnes. Nam quare additum est, omnes ; nisi ut 
 ista sententia conveniret et Psalmo, ubi legitur, Non intres in 
 Judicium cum servo tuo, quoniam non justificabitur in conspectu 
 tuo omnis vivens (Ps. cxlii. 2.) : et in oratione sapientissimi 
 Salomonis, Non est homo qui non peccet : (Eccles. vii. 21.) 
 et in libro Job, In munu omnis hominis signat, ut sciat omnis 
 homo infirmitatem suam,, (xxxvii. 7.) Unde etiam Daniel 
 ^panctus et Justus, cum in oratione pluraliter diceret, Peccavi- 
 mus, iniquitatem fecimus ; et csetera quae ibi veraciter et hu- 
 militer confitetur, ne putaretur, (quemadmodum quidam sen- 
 tiunt) haec non de suis, sed de populi sui potius dixisse 
 peccatis, postea dixit, Gum orarem, et confiterer peccata mea, 
 et peccata populi mei Domino Deo meo : noluit dicere peccata 
 nostra, sed populi sui dixit, et sua, quia futures istos, qui tam 
 male intelligunt, tanquara propheta praevidit. 
 
 9. Item placuit, ut quicumque ipsa verba dominicse ora/ 
 tionis, ubi dicimus, Dimitte nobis debita nostra, ita volunt a 
 Sanctis dici, ut humiliter, non veraoiter hoc dicatur, anathe- 
 ma sit. Quis enim ferat orantem et non hominibus, sed ipsi 
 Domino mentientem, qui labiis sibi dicit dimitti velle, et 
 corde dicit, quse sibi dimittantur, debita non habere ! 
 
194 APPENDIX. 
 
 De eodem Carthaginensi Concilio Photius in Bibliotheca, Cod. 53. 
 
 I. Lectus liber seu Synodus adversus Pelagium et Cceles- 
 tium Carthagine in magna Ecolesia Fausti habita, Honorio 
 Occidentis imperii clavum tenente. Prsesedit in ea Aurelius 
 Episcopus, et Donatianus Teleptensis primse sedis Byzaoense 
 provincise : quibus adfuerunt variis e provinciis Episcopi 
 numero ducenti quatuor et viginti. Damnat hsec synodus 
 anathemate eos qui assererent, Adamum mortalem esse con- 
 ditum, non autem prsevaricationis causa morte mulctatum. 
 Similiter et eos qui recens natos infantes baptismo non indi- 
 gere dicerent, quod illos peccato originis ex Adamo non pu- 
 tarent obnoxios. Eos quoque qui affirmarent medio quodam 
 loco paradisum inter et inferos non baptizatos infantes beate 
 vivere. Sex item alia his affinia capita, quae Pelagianis et 
 Coelestianis favent, anathematizat. 
 
 3. Scripserunt vero et Theodosius et Honorius Imperato- 
 res contra eosdem hsereticos ad Aurelium Episcopum. Post 
 hsec etiam Constantius Placidise conjux, Valentiniani minoris 
 pater, de Ooelestio hseretico in exilium pellendo scripsit de- 
 cretum ad Volusianum Urbis Prsefectum 
 
 Epistola Imperialis ad Aurelium Garthaginensem Episcopum *. 
 
 Imperatores Honorius et Theodosius, Aurelio Episcopo, 
 salutem. 
 
 Dudum quidem fuerat constitutum, ut Pelagius atque 
 Coelestius nefandi dogmatis repertores ab urbe Roma, veluti 
 qusedam catholicse veritatis contagia pellerentur; ne igno- 
 rantium mentes scseva persuasione perverterent. In quo 
 secuta est dementia nostra judicium Sanctitatis tuse, quo 
 constat eos ab uiiiversis justa sententise examinatione dam- 
 natos, etc. Data quinto iduum Juniarum, Ravennse, Mo- 
 naxio et Plinta consulibus. Eodem tenore etiam ad Sanctum 
 Augustinum Episcopum data. 
 
 * Anno Christi 419. 
 
LECTURE VII. 195 
 
 Epistola Aurelii Carthaginemis Episcopi ad Universos Epi- 
 scopos per Byzacenam et Arzugitanam provinciam comtitutos, 
 de damnatione Pelagii et Gcelestii. 
 
 Dilectissimjs ac desiderabilibus fratribus et consacerdotibus, Dona- 
 tiano primee sedis, Januario, Felici, Palatine, Primiano, Gaiano, 
 et alii Gaiano, Januario, Victorino, et cseteris per tractum provin- 
 cise Byzacense et Arzugitanae constitutis, Aurelius Episcopus. 
 
 Super Ooelestii et Pelagii damnatione eorumque dogmati- 
 bus, participem se sancta dilectio vestra in plenario concilio 
 fuisse commeminit, dilectissimi ac desiderabiles fratres. Sed 
 quoniam pro honore Dei, in oujus manu cor regis est con- 
 stitutum, gloriosissimorum principum Ohristianorum fidem 
 rectam et catholicam custodientium accessit auctoritas, quam 
 per humilitatem meam universis meis coepiscopis voluit in- 
 timari : idcirco honorabilem fraternitatem vestram missis 
 exemplaribus instruere festinavi ; ne in aliqua parte provin- 
 cise, supra dictorum serpentina persuasio, ab universali eccle- 
 sia totius orbis exclusa, fortasse subrepat. Ad hoc ergo tam 
 necessaria constitutio Ohristianorum principum charitatem 
 vestram latere non debuit, et ad me ab eis datse literse vobis 
 mitti debuere : quarum simul exemplaribus lectis, quemad- 
 modum subscribere unusquisque vestrum debeat, Dilectio 
 vestra cognoscat, sive quorum in synodalibus gestis sub- 
 scriptio jam tenetur, sive qui non potuistis eidem plenario 
 totius Africse concilio interesse : quo cum de supra dictorum 
 hsereticorum damnatione omnium vestrum fuerit integrata 
 subscriptio, nihil omnino sit, unde ullius dissimulationis, vel 
 negligentise, vel occultse forsitan pravitatis aliqua videatur 
 merito remansisse suspicio. 
 
 Et alia manu : Opto fratres bene vivatis mei memores. 
 Data kalendis Augusti, Carthagine, Monaxio et Plinta con- 
 sulibus. 
 
 o a 
 
196 APPENDIX. 
 
 On Pelagianism. 
 
 St. Augustin. Ep. 1 45 *. ad Anastasium. 
 
 Anastasio rescribens Augustinus, docetnon per Legem sed per Gra» 
 
 tiatn, neque timore sed charitate, impleri justitiam. 
 
 8. 
 
 Nimium arrogant humanae voluntati, quam lege data 
 
 putant ad earn implendam sibi posse sufficere, nulla super 
 doctrinam legis gratia sanctse inspirationis adjutam : per 
 quorum disputationem infirmitati hominum miserse atque 
 indigse suadetur, ut nee orare debeamus ne intremus in ten- 
 tationem. Non quia hoc audent aperte dicere, sed eorum 
 sententiam velint nolint, hoc utique sequitur. Nam utquid 
 nobis dicitur, " Vigilate et orate ne intretis in tentationem ?" 
 utquid etiam secundum hanc exhortationem, cum doceret 
 orare, prsecepit ut dicamus, " Ne nos inducas in tentationem:" 
 si hoe non impletur ex adjutorio gratise divinsse, sed id totum 
 est in arbitrio voluntatis humanse ? 
 
 3. 
 
 .... Mundus quippe iste periculosior est blandus quara 
 molestus, et magis cavendus cum se illicit diligi quam cum 
 admonet cogitque contemni. Nam cum omnia quse in illo sunt 
 concupisoentia sint carnis, et concupiseentia oculorum et 
 ambitio sseculi, ssepe etiam iis, qui talibus spiritualia invisi- 
 bilia aeterna prseponunt, inserit se terrense suavitatis affectus 
 et delectationibus suis nostra comitatur offieia. Quanto enim 
 sunt charitate futura meliora, tanto sunt infirmitate violen- 
 tiora prsesentia. Et utinam ii qui ea videre et gemere nova- 
 runt vincere et evadere raereantur ! quod sine Dei gratia 
 nullo modo voluntas implet humana ; quse nee libera dicenda 
 est, quamdiu est vincentibus et vincientibus cupiditatibus 
 subdita. A quo enim quis devictus est, huic et servus ad- 
 diotus est, et, " si vos Filius liberaverit," ait ipse Dei filius, 
 " tunc vere liberi eritis.'" 
 
 7- 
 
 Quse charitas Dei (quod perpetua cogitatione tenendum 
 est) diffunditur in cordibus nostris per Spiritum Sanctum qui 
 datus est nobis, ut qui gloriatur in Domino glorietur. Cum 
 ergo nos hujus charitatis, qua lex verissime impletur, pau- 
 
 * alias 144. 
 
LECTURE VII. 197 
 
 peres egentesque sentimus, non de inopia nostra divitias ejus 
 exigere, sed orando petere, quserere, pulsare debemus ; ut ille 
 apud quem est fons vitse, det nobis inebriari ab ubertate 
 domus suae, et voluptatis suae potare torrente : quo inundati 
 atque vegetati non solum tristitia non absorbeamur, verum 
 etiam gloriemur in tribulationibus, scientes quia tribulatio 
 patientiam operator, patientia probationem, probatio spem, 
 spes vero non confundit ; non quia per nos ipsos hoc possu- 
 mus, sed quoniam charitas Dei diffusa est in cordibus nostris 
 per Spiritum Sanctum qui datus est nobis. 
 
 8. 
 
 Orate ergo pro nobis ut justi simus; quod quidem 
 
 homo non potest; nisi norit et velit, et erit continuo qui plena 
 voluerit : sed hoc ipsum in eo non erit, nisi gratia Spiritus 
 sanetur, et adjuvetur ut possit. 
 
 S. Augustin. de Gratia Christi. 
 3. 
 
 Etsi gratiam Dei, qua Christus venit in mundum 
 
 peccatores salvos facere, in *sola remissione peccatorum con- 
 stituat (Pelagius), potest huic sensui verba ista coaptare 
 dicens, ideo eam per singulas horas, per singula momenta et per 
 actus singulos necessariam ut semper in memoria retinentes et 
 reminiscentes dimissa nobis esse peccata non peccemus uUerius, 
 adjuti non aliqua subministratione virtutis sed viribus proprice 
 volimtatis, quid sibi remissione peccatorum prsestitum fuerit 
 per actus singulos recordantis. Item quoniam solent dicere 
 nobis in eo Christum ad non peccandum prsebuisse adjutorium, 
 quia juste ipse vivendo justeque docendo reliquit exempium : 
 possunt etiam ad hoc ista verba coaptare ut dicunt per 
 singula momenta, per singulos actus necessariam nobis esse 
 hujusmodi gratiam, id est ut omni conversatione nostra in- 
 tueamur dominicce conversationis eccemplum 
 
 3- 
 Gratiam Dei et adjutorium quo adjuvamur ad non 
 
 peccandum aut in natura et libero ponit arbitrio, aut in lege 
 
 atque doctrina: ut videlicet cum adjuvat Deus hominem ut 
 
 declinet a malo et faciat bonum, revelando et ostendendo quid 
 
 fieri debeat, adjuvare credatur; non etiam cooperando et 
 
 * The Italics are introduced by the Editor. 
 
198 APPENDIX. 
 
 dilectionem inspirando, ut id quod faciendum esse cognoverit 
 faciat. 
 
 Ipsa jam verba ejus accipite. " Nos," inquit, " sic tria 
 
 ista distinguimus — primo loco posse statuimus, secundo velle, 
 tertio esse. Posse in natura, velle in arbitrio, esse in effectu, 
 locamus, Primum illud, id est posse, ad Deum proprie per- 
 tinet, qui illud creaturae suae contulit : duo vero reliqua, hoc 
 est velle et esse, ad hominem referenda sunt, quia de arbitrii 
 fonte descendunt. Ergo in volwntate et opere bono lam hominis 
 est : imo et hominis, et Dei, qui ipsius voluntatis et operis 
 possibilitatem dedit, quique ipsam possibilitatem gratise suae 
 adjuvat semper auxilio. Quod vero potest homo velle bonum 
 atque perficere solius Dei est 
 
 " Et ut generaliter universa complectar quod possumus omne 
 bonum facere, dicere, cogitare, illius est qui hoc posse donavit, 
 qui hoc posse adjuvat : quod vero bene vel agimus vel loqui- 
 mur vel cogitamus nostrum est : quia haec omnia vertere in 
 malum etiam possumus. Unde quod propter calumniam ves- 
 tram ssepe repetendum est, cum dicimus hominem posse esse 
 sine peccato, et confessione possibilitatis acceptse laudamus 
 Deum, qui nobis hoe posse largitus est, nee est ibi uUa 
 laudandi homines occasio ubi solius Dei causa tractatur ; 
 non enim de velle nee de esse, sed tantummodo de eo quod 
 potest esse disseritur," 
 
 6.[V.] 
 
 St. Augustine comments upon this statement as follows : 
 Ecce est totum dogma Pelagii in libro ejus tertio pro Libero 
 Arbitrio, his omnino verbis diligenter expressum quo tria ista, 
 unum quod est posse, alterum quod est veUe, tertium quod 
 est esse, id est possibilitatem, voluntatem, actionem, tanta 
 curavit subtilitate distinguere, ut quandocunque legimus vel 
 audimus divines gratice adjutorium confiteri, ut a malo decli- 
 nemus bonumque faoiamus, sive in lege atque doctrina sive 
 ubilibet constituat, sciamus quod loquitur ; nee erremus alitor 
 eum intelligendo quam sentit. Scire quippe debemus quod 
 nee voluntatem nostram nee actionem divino adjuvari credit 
 auxilio, sed solam possibiUtatem voluntatis atque operis, 
 quam solam in his tribus nos habere affirmat ex Deo, tan- 
 
LECTURE VII. 199 
 
 quam hoc sit infirmura quod Deus ipse posuit in natura ; 
 csetera vero duo quae nostra esse voluit ita sint firma, et 
 fortia, et sibi sufficientia, ut nullo indigeant ejus auxilio ; et 
 ideo non adjuvet ut velimus, non adjuvet ut agamus, sed 
 tantummodo adjuvet ut velle et agere valeamus 
 
 He then refers to PhiUp. ii. i2, 13 Videte si non 
 
 Apostolus gratiae Dei futuros adversarios Sanoto Spiritu tanto 
 ante prsevidit, ut hsec duo, id est et velle et operari, quae 
 iste ita nostra esse voluit, tanquam ipsa divinse gratiae non 
 adjuventur auxilio, Deum in nobis dixit operari. 
 52. [XLVIL] 
 
 Quapropter quantum attinet ad istam de divina gratia 
 
 et adjutorio qusestionem, tria iUa quae apertissime distinxit 
 attendite, posse, velle, esse ; id est, possibilitatem, voluntatem, 
 actionem. Si ergo consenserit nobis, non solam possibilitatem 
 in homine, etiamsi nee velit, nee agat bene, sed ipsam quoque 
 voluntatem et actionem, id est ut bene velimus et bene 
 agamus, (quae non sunt in homine nisi quando bene vult et 
 bene agit :) si, ut dixi, consenserit etiam ipsam voluntatem 
 et actionem divinitus adjuvari, et sic adjuvari, ut sine illo 
 adjutorio nihil bene velimus et agamus ; eamque esse gratiam 
 Dei per Jesum Christum Dominum nostrum, in qua nos sua, 
 non nostra justitia justos facit, ut ea sit vera nostra justitia, 
 quae nobis ab illo est ; nihil de adjutorio gratiae Dei, quantum 
 arbitror, inter nos controversise relinquetur. 
 
 With regard to meriting grace, Augustine attacks the fol- 
 lowing passages of Pelagius. 
 
 23. [XXII. 
 
 Sed forte, ut daretur nobis, (charitas) prcecedentia merita 
 nostra fecerunt : sicut iste * de gratia Dei sentit in eo libro, 
 quem ad sacram virginemf scripsit. Ibi enim interposito 
 Jacobi apostoh testimonio, quo ait, " Subditi estote Deo ; 
 resistite autem Diabolo, ut fugiet a vobis," subjungit et dicit, 
 " Ostendit quomodo resistere debeamus Diabolo, si utique 
 subditi simus Deo, ejusque faciendo voluntatem, divinam me- 
 reanmr gratiam, et facilius nequam spiritui, Sancti Spiritus 
 auxilio resistamus 
 
 * Pelagius. t Uemetriadem. 
 
200 APPENDIX. 
 
 24. 
 Sed ne forte respondeat, ita se hie dixisse " Dei faciendo 
 voluntatem, divinam mereamur gratiam,'" sicut fidelibus et pie 
 viventibus additur gratia, qua resistunt fortitur tentatori, 
 cum tamen gratiam etiam primitus aocepissent ut Dei face- 
 rent voluntatem : ne forte ergo ita respondeat, alia de hac 
 re verba ejus accipite. " Qui currit, inquit, ad Dominum et ab 
 eo se regi cupit, id est, voluntatem suam ex ejus voluntate 
 suspendit ; qui ei adhserendo jugiter unus, secundum Aposto- 
 lum, cum eo fit spiritus, non hoc nisi de arbitrii efficit liber- 
 tate." Videte quantam rem dixerit non effici nisi de arbitrii 
 voluntate ; ac per hoc sine adjutorio Dei nos Deo existimat 
 adhserere : hoc est enim " nonnisi de arbitrii voluntate," ut cum 
 adhaeserimus eo non adjuvante, tunc quoniam adhsesimus, 
 etiam adjuvari mereamur. [XXIII.] Sequitur enim et dicit, 
 " qua qui bene utitur, id est arbitrii libertate qui bene utitur, 
 ita se," inquit, " totura tradit Deo, omnemque suam morti- 
 ficat voluntatem, ut cum Apostolo possit dicere, " Vivo, autem 
 jam non ego, vivit autem in me Christus," ponitque cor suum in 
 manu Dei, ut illud quo voluerit ipse deolinet." Magnum pro- 
 fecto adjutorium divinse gratis, ut cor nostrum quo voluerit 
 Deus, ipse declinet. Sed hoc tam magnum adjutorium sicut 
 iste desipit, tunc meremur, cum sine uUo adjutorio, nonnisi 
 de arbitrii libertate, ad Dominum currimus, ab eo nos regi 
 oupimus, voluntatem nostram ex ejus voluntate suspendimus, 
 eique adhserendo jugiter, unus cum iUo efRcimur spiritus. 
 Hsec scilicet tam ingentia bona nonnisi de arbitrii, secundum 
 istum, efficimus libertate, ut his prsecedentibus meritis sic ejus 
 gratiam consequamur, ut cor nostrum quo voluerit declinet. 
 Quomodo ergo est gratia, si non gratis datur ? quomodo est 
 gratia si ex debito redditur ? Augustine then quotes Eph. ii, 
 
 8,9- 
 
 51. [XLVL] 
 
 Contra autem beatus Ambrosius ipsius tam exceUenter ore 
 
 laudatus. " Dominus Deus, inquit, quem dignatur vocat, et 
 
 quem vult religiosum faeit." Ergo ut currat ad Dominum, 
 
 et ab eo se regi cupiat, suam que voluntatem ex ejus voluntate 
 
 suspendat, eique adhserendo jugiter unus, secundum Aposto- 
 
 lum, cum eo fiat Spiritus, Deus quem vult religiosum facit : 
 
 * Lib. vi. Expositionis Evangelii secundum Lucam. 
 
LECTURE VII. 201 
 
 fit hoc totum homo nisi religiosus non facit. Quapropter nisi 
 Deo fiat ut hoc faciat, quis hoc facit ? 
 
 55- [L-] 
 Lastly, he concludes Ipsa est enim per peccatum primi 
 
 hominis, quod ex libero ejus venit arbitrio, vitiata et dam- 
 
 nata natura; cui sola per Mediatorem Dei et hominum et 
 
 omnipotentem medicum, divina subvenit gratia 
 
 5a. [XLYII.J 
 
 Ista qusestio ubi de arbitrio voluntatis et Dei gratia 
 
 disputatur ita est ad discernendum diificilis ut quando de- 
 fenditur liberum arbitrium, negari Dei gratia videatur ; 
 quando autem asseritur Dei gratia, liberum arbitrium putetur 
 auferri. 
 
 This passage Juhanus, bishop of Eclanum *, who supported 
 the views of Pelagius, unfairly quoted and commented upon. 
 
 Aug. contr. Julian um iv. 47. 
 Asseris me in aUo Ubro meo dixisse, Negari liberum arbi- 
 trium si gratia commendetur, et iterum, Negari gratiam si 
 liberum commendetur arbitrium. Calumniaris : non hoc a 
 me dictum est ; sed propter ipsius qusestionis difficultatem 
 videri hoc posse dictum est et putari. Non est multum ut 
 ipsa verba mea ponam, unde videant qui hsec legunt quem- 
 admodum scriptis meis insidieris, et qua conscientia vel tardis, 
 vel ignaris cordibus abutaris 
 
 On the Semi- Pelagians. 
 
 S. Augustin. de Prsedestinatione Sanctorum, 2. [I.] 
 
 Pervenerunt autem isti patres nostri, pro quibus solli- 
 
 cita est pia charitas vestra, ut credant cum Ecclesia Ohristi, 
 peccato primi hominis obnoxium nasci genus humanum, nee ab 
 isto malo nisi per justitiam secundi hominis aliquem liberari. 
 Pervenerunt etiam, ut prseveniri voluntates hominum Dei 
 gratia fateantur, atque ad nullum opus honwm vel incipiendum 
 vel perficiendum sibi quenquam sufficere posse consentiant. 
 Eetenta ergo ista in quae pervenerunt, plurimum eos a Pela- 
 gianorum errore discemunt 
 
 * On the Via Appia, (near Mirabella.) 
 
202 APPENDIX. 
 
 3- [II-] 
 
 Prius itaque fidem qua Christiani sumus, donum Dei esse 
 debemus ostendere : si tamen diligentius id facere possumus, 
 quam in voluminibus tot tantisque jam fecimus. Sed nunc 
 eis respondendum esse video, qui divina testimonia, quse de hac 
 re adhibuimus, ad hoc dicunt valere, ut noverimus ex nobis 
 quidem nos habere ipsam fidem, sed incrementum ejus ex 
 Deo : tan quam fides non ab ipso donetur nobis, sed ab ipso 
 tantum augeatur in nobis, eo merito, quo ccepit a nobis. Non 
 ergo receditur ab ea sententia, quam Pelagius ipse in 
 Episcopali judicio Palaestino, sicut eadem Gesta testantur, 
 damnare compulsus est " G-ratiam Dei secundum merita nos- 
 tra dari f si non pertinet ad Dei gratiam quod credere 
 ccepimus, sed illud potius quod propter hoc nobis addatur, ut 
 plenius perfectiusque credamus ; ac per hoc, initiwm fidei 
 nostrse priores damns Deo, ut retribuatur nobis et supple- 
 mentum ejus, et siquid aliud fideliter poscimus. 
 
 4- . 
 
 Sed contra hsec cur non potius audimus ; " Quis prior dedit 
 
 ei et retribuetur illi ? quoniam ex ipso et per ipsum et in ipso 
 
 sunt omnia T et ipsum igitur initium fidei nostrse, ex quo, nisi 
 
 ex ipso est ! neque enim hoc except© ex Ipso sunt csetera 
 
 6. 
 
 Cavendum est, fratres dilecti a Deo, ne homo se extoUat 
 
 adversus Deum volens a se ipso sibi esse quod credit, 
 
 quasi componit homo cum Deo, ut partem fidei sibi vindicet, 
 atque partem iUi rehnquat : et quod est elatius, primam tollit 
 ipse, sequentem dat Illi ; et in eo quod dicit esse amborum 
 priorem se facit, posteriorem Deum. 
 
 7- [III.] 
 
 Non sic pius atque humilis doctor ille sapiebat : Oypria- 
 num beatissimum loquor, qui dixit, " In nuUo gloriandum, 
 quando nostrum nihil sit*." Quod ut ostenderet adhibuit 
 Apostolum testem dicentem, " Quid autem habes quod non ac- 
 cepisti 2 Si autem et accepisti, quid gloriaris quasi non acce- 
 peris?" Quo praecipue testimonio etiam ipse convictus sum, 
 cum similiter errarem, putans fidem qua in Deum credimus, 
 
 * Ad Quirinum, lib. 3. c. 4, 
 
LECTURE VII. 203 
 
 non esse donum Dei, sed a nobis esse in nobis, et per illam 
 nos impetrare dona quibus temperanter et juste et pie viva- 
 mus in hoc sseculo. Neque enim fidem putabam Dei gratia 
 prseveniri, ut per illam nobis daretur quod posceremus utili- 
 ter ; nisi quia credere non possemus si non prsecederet prse- 
 conium veritatis : ut autem prsedicato nobis evangelic con- 
 sentiremus nostrum esse proprium, et nobis ex nobis esse 
 arbitrabar. Quem meum errorem nonnuUa opuscula mea satis 
 
 indicant, ante Episcopatum meum scripta that is, 
 
 St. Augustine was then a Semipelagian. 
 
 .8. [IV.] 
 
 . . . Hoc igitur Apostoli testimonium, ubi ad reprimendam 
 hominis inflationem dixit " quid enim habes quod non acce- 
 pisti ?" non sinit quemquam fidelium dicere, " habeo fidem 
 quam non accepi.'" Eeprimitur omnino his apostolicis verbis 
 tota hujus responsionis elatio. Sed ne hoc quidem potest 
 dici : quamvis non habeam perfectam fidem habeo tamen 
 ejus initium, quo in Christum primitus credidi. Quia et 
 hie respondetur," Quid autem habes, &c. 
 
 i6. [VIIL] 
 
 Fides igitur et inchoata et perfecta donura Dei est : et hoc 
 donum quibusdam dari, quibusdam non dari, omnino non du- 
 bitet, qui non vult manifestissimis sacris Uteris repugnare. . . . 
 
 23. [XIL] 
 
 Sed omnia hsec ratio, qua defendimus gratiam Dei per 
 Jesum Christum Dominum nostrum vere esse gratiam, id est, 
 non secundum merita nostra dari, quamvis evidentissime divino- 
 rum eloquiorum testimoniis asseratur : tamen apud eos, qui 
 nisi aliquid sibi assignent, quod priores dent ut retribuatur 
 eis, ab omni studio pietatis reprimi se putant, laborat ali- 
 quantum in setate majorum, jam utentium voluntatis arbitrio : 
 sed ubi venitur ad parvulos, et ad ipsum Mediatorem Dei et 
 hominum, hominem Christum Jesum, omnis deficit praeceden- 
 tium gratiam Dei humanorum assertio meritorum : quia nee 
 illi ullis bonis prsecedentibus meritis discernuntur a cseteris, 
 ut pertineant ad liberatorem hominum ; nee iUe ullis humanis 
 prsecedentibus meritis, cum et ipse sit homo, liberator factus 
 est hominum. 
 
204 APPENDIX. 
 
 The difference between the Pelagian and Semipelagian is 
 well explained in the following passage. 
 
 38. 
 
 Sed hi nostri, de quibus et pro quibus nunc agimus, forsitan 
 dicunt, Pelagianos hoc apostolico testimonio refutari, ubi dicit 
 ideo nos electos et prsedestinatos (Ephes. i. 1 — 12.) ante 
 mundi constitutionem, ut essemus sancti et immaculati in 
 conspectu ejus in charitate. Ipsi enim putant, " acceptis pr<s~ 
 ceptis jam per nos ipsos fieri liberse voluntatis arbitrio sanetos 
 et immaculatos in conspectu ejus in charitate : quod futurum 
 Deus quoniam prsescivit, inquiunt, " ideo nos ante mundi 
 constitutionem elegit et prsedestinavit in Christo ;" cum dicat 
 Apostolus, non quia futures tales nos esse prsescivit, sed ut 
 essemus tales per ipsam electionem gratise suae, qua gratifi- 
 cavit nos in dilecto Filio suo. Cum ergo nos praedestinavit, 
 opus suum prsescivit, quo nos sanetos et immaculatos facit. 
 Unde recte hoc testimonio Pelagianus error arguitur. " Nos 
 autem dicimus, (Semipelagiani) inquiunt, nostram Deum non 
 prsescisse nisi fidem, qua credere incipimus, et ideo nos ele- 
 gisse ante mundi constitutionem ac prsedestinasse ut etiam 
 sancti et immaculati gratia atque opere ejus essemus." Sed 
 audiant et ipsi in hoc testimonio ubi dicit, " Sortem consecuti 
 sumus, prsedestinati secundum propositum qui universa ope- 
 ratur." Ipse ergo ut credere incipiamus operatur, qui uni- 
 versa operatur 
 
 St. Augustin. de Gratia et Libero Arbitrio. 
 
 The object of this Book is to shew from Scripture that Grrace 
 and Free Will are both there asserted ; that we can neither 
 will nor do without preventing and cooperating grace, and yet 
 we do freely what good we do by grace, or do freely the evil 
 we do, without it. The semi-Pelagian doctrine of " willing" 
 before grace given, is refuted. , 
 
 29. [XIV.] 
 Nam si fides liberi est tantummodo arbitrii, nee datur a 
 Deo, propter quid pro eis qui nolunt credere, oramus ut ere- 
 
LECTURE VII. 205 
 
 dant ? quod prorsus faceremus inaniter, nisi rectissime crede- 
 remus, etiam perversas et fidei contrarias voluntates omnipo- 
 tentem Deum ad credendiim posse convertere. Liberum qui- 
 dem hominis arbitrium pulsatur ubi dioitur : " Hodie si vocem 
 ejus audieritis, nolite obdurare corda vestra ;" sed nisi posset 
 Deus etiam duritiam cordis auferre, non diceret per prophe- 
 tam : Auferam ab iis cor lapideum et dabo eis cor carneum. 
 
 Ez. xi. 19, 20 
 
 Numquid ergo possumus nisi absurdissime dicere, 
 
 bonum meritum bonse voluntatis in homine prsecessisse, ut 
 evelleretur ab eo cor lapideum : quandoquidem ipsum cor lapi- 
 deum non significat nisi durissimam voluntatem, et adversus 
 Deum omnino inflexibilem ? Ubi enim prsecedit bona voluntas 
 jam non est cor lapideum. 
 
 3i-.[XV.] 
 
 Meminerimus eum dicere " et convertimini et vivetis," 
 
 (Ez. xviii. 31.) cui dicitur, " Converte nos, Deus (Ps. Ixxix. 4.). 
 Meminerimus eum dicere, " Projicite a vobis omnes impie- 
 tates vestras ;" cum ipse justificet impium, (Rom. iv. 5.) Me- 
 minerimus ipsum dicere, " Facite vobis cor novum et spiritum 
 novum ;" qui dicit, " Dabo vobis cor novum et spiritum novum 
 dabo in vobis." Quomodo ergo qui dicit, " Facite vobis," hoc 
 dicit, " Dabo vobis V Quare jubet si ipse daturus est ? Quare 
 dat si homo facturus est ; nisi quia dat quod jubet, cum ad- 
 juvat ut faciat cui jubet ? Semper est autem in nobis volimtas 
 libera, sed non semper est bona. Aut enim a justitia hbera 
 est, quando servit peccato et tunc est mala : aut a peccato 
 libera est, quando servit justitise, et tunc est bona. G-ratia 
 vero Dei semper est bona, et per hanc fit, ut sit homo bonse 
 voluntatis, qui prius fuit voluntatis malse. Per hanc etiam 
 fit, ut ipsa bona voluntas, quae jam esse coepit, augeatur, et 
 tam magna fiat, ut posset implere divina mandata, quae volu- 
 erit, cum valde perfecteque voluerit. Ad hoc enim valet quod 
 scriptum est, "Si volueris servabis mandata," Ecclus. xx. 15^ 
 ut homo qui voluerit et non potuerit, non se plene mile cog- 
 noscat, et oret, ut habeat tantam voluntatem, quanta sufficit 
 ad implenda mandata. Sic quippe adjuvatur, ut faciat quod 
 
206 APPENDIX. 
 
 jubetur. Tunc enim utile est velle, cum possumus ; et tunc 
 utile est posse, cum volumus : nain quid prodest, si quod non 
 possumus, aut quod possumus nolumus ? 
 
 32- [XVI.] 
 
 Magnum aliquid Pelagiani se scire putant, quando dicunt, 
 " Non juberet Deus, quod seiret non posse ab homine fieri ?" 
 Quis hoc nesciat ? Sed ideo jubet aliqua, quae non possumus, 
 ut noverimus quid ab illo petere debeamus. Ipsa est enim 
 fides, quse orando impetrat, quod lex imperat 
 
 Oertum est enim nos mandata servare, si volumus : 
 
 sed quia prseparatur voluntas a Domino, ab illo petendura 
 est ut tantum velimus, quantum sufficit ut volendo faciamus. 
 Certum est nos velle cum volumus, sed ille facit ut velimus 
 bonum, de quo dictum est, quod paulo ante posui, " Prsepa- 
 ratur voluntas a Domino." (Prov. viii.) 
 
 Certum est nos faeere cum facimus : sed ille facit ut facia- 
 mus, prsebendo vires efficacissimas voluntati, qui dixit, " Fa- 
 ciam ut in justificationibus meis ambuletis et judicia mea 
 observetis et/aciatis." (Ez. xxxvi. 22-7.) 
 
 33- 
 
 Ipsam charitatem Apostolus Petrus nondum habuit, 
 
 quando timore Dominum ter negavit. Timor enim non est 
 in charitate, &c 
 
 Et tamen, quamvis parva et imperfecta, non deerat quando 
 dicebat Domino, " Animam meam pro se ponam," putabat 
 enim se posse quod se velle sentiebat. Et quis istam etsi 
 parvam dare coeperat charitatem, nisi ille, qui prczparat volvM- 
 tatem, et cooperando perficit quod operando incipit ? quoniam 
 ipse ut velimus operatur incipiens, qui volentibus cooperatw 
 perficiens. Propter quod ait Apostolus : " Certus sum 
 quoniam, qui operatur in vobis opus bonum, perficiet us- 
 que in diem Christi Jesu, PhU. i. 6. Ut ergo velimus sine 
 nobis operatur ; cum autem volumus, et sic volumus ut faci- 
 amus, nobiscum cooperatur : tamen sine illo vel operante ut 
 velimus, vel cooperante cum volumus, ad bona pietatis opera 
 nihil valemus. De operante iUo ut vehmus, dictum est, " Deus 
 est enim qui operatur in nobis et velle." De cooperante autem 
 
LECTURE VII. 207 
 
 cum jam volumus, et volendo facimus, " Seimus," inquit, " quo- 
 
 niam diligentibus Deum omnia cooperatur in bonum 
 
 Upon free grace, election, baptism, vide 43 — 45. 
 
 De Peccato Originali, 16. [XV.] 
 
 Quid enim ad rem, de qua nunc agimus pertinet, quod dis- 
 cipulis euis respondet (Pelagius), " ideo se ilia objeeta dam- 
 nasse, quia et ipse dicit non tantum primo homini, sed etiam 
 humane generi primum illud obfuisse peccatum, non propagine 
 sed exemplo ;" id est non quod ex illo traxerint aliquod mtium, 
 qui ex iUo propagati sunt, sed quod eum primum peceantem 
 imitati sunt omnes, qui postea peccaverunt? aut quia dicit, 
 " ideo infantes non in eo statu esse, in quo fuit Adam ante 
 prsevaricationem, quia isti prseceptum capere nondum possunt, 
 ille autem potuit; nondumque utuntur rationalis voluntatis 
 arbitrio, quo ille nisi uteretur, non ei prseceptum daretur ? . . . 
 19. [XVIIL] 
 
 Objicitur autem illis, quod non baptizatos pamilos nolunt 
 
 damnationi primi hominis obnoxios confiteri, et in eos trans- 
 
 isse originale peccatum regeneratione purgandum : quoniam 
 
 propter accipiendum regnum cselorum tantummodo eos bap- 
 
 tizandos esse contendunt : quasi prseter regnum cselorum 
 
 habere nisi seternam mortem possint, qui sine participatione 
 
 corporis et sanguinis Domini aeternam vitam habere non 
 
 possunt 
 
 21. [XIX.] 
 
 De purgatione originalis peccati in parvulis qusestio est. 
 
 Inde se purget, qui non vult fateri, lavacrum regenerationis 
 
 in parvulis habere quod purget 
 
 30. [XXVL] 
 Non igitur sicut Pelagius et ejus discipuli, tempora divida- 
 mus, dicentes, " Primum venisse justos homines ex natura, 
 
 deinde sub lege, tertio sub gratia " 
 
 34. [XXIX.] 
 Quapropter quisquis humanam contendit in qualibet setate 
 naturam non indigere medico secundo Adam, quia non est 
 vitiata in primo Adam, non in aliqua qusestione, in qua dubi- 
 
208 APPENDIX. 
 
 tari vel errari salva fide potest, sed in ipsa regula fidei qua 
 
 Christiani sumus, graticB Dei convincitur inimicm Ex 
 
 quo tempore igitur " per unum hominem pecoatum intravit in 
 mundum, et per peecatum mors, et ita in omnes homines 
 pertransiit, in quo omnes peccaverunt," profecto universa 
 massa perditionis facta est possessio perditoris. Nemo itaque, 
 nemo prorsus inde liberatus est, aut liberatur, aut liberabitur 
 nisi gratia Eedemptoris. 
 
 42. [XXXVIL] 
 
 Naturae nascentis est auctor Deus, qui hominem con- 
 
 didit, et qui virum ac feminam nuptiaU jure conjunxit : vitii 
 vero auctor est diaboli decipientis calliditas, et hominis con- 
 sentientis voluntas. 
 
 43. [XXXVIII.] 
 
 Ubi nihil Deus fecit, nisi quod hominem Voluntate peccan- 
 
 tem, justo judioio cum stirpe damnavit : et ideo ibi quidquid 
 
 etiam nondum erat natum, merito est in prsevaricatrice radice 
 
 damnatum : in qua stirpe damnata tenet hominem generatio 
 
 carnalis, unde sola liberat regeneratio spiritualis 
 
 45. [XL.] 
 Eeatus itaque vitii ejus de quo loquimur, in regeneratorum 
 prole carnali tamdiu manebit donee et illic lavacro regenera- 
 tionis abluatur. Eegeneratus quippe non regenerat filios 
 carnis sed generat ; ac per hoc in eos non quod regeneratus, 
 sed quod generatus est, trajicit. Sic igitur, sive reus infidelis, 
 sive absolutus fidelis, non generat absolutos uterque, sed reos : 
 quomodo non solum oleastre, sed etiam olese semina non oleas 
 
 generant, sed oleastros 
 
 Denique ipsa Ecclesiw sacrammta quae tam priscse tra- 
 
 ditionis auctoritate coneelebrat, ut ea isti (Pelagiani), quamvis 
 in parvulis existiment simulatorie potius quam veraciter fieri, 
 non tamen audeant aperta improbatione respuere : ipsa in- 
 quam sanctse Ecclesise sacramenta satis indicant, panulos a 
 partu etiam recentissimos, per gratiam GJiristi de diaboli ser- 
 vitio liherari. Excepto enim quod in peccatorum remissionem 
 non fallaci sed fideli mysterio baptizantur, etiam prius exor- 
 cizatur in eis et exsufflatur potestas contraria ; cui etiam 
 verbis eorum a quibus portantur se renuntiare respondent. 
 Quibus omnibus rerum occultarum sacratis et evidentibus 
 
LECTURE VIII. 209 
 
 signis, a captivatore pessimo ad optimum Redemptorem trans- 
 ire monstrantur non enim solos setate majores, sed 
 
 etiam pusillos emit a potestate tenebrarum, ut transferat in 
 regnum Filii charitatis suae. 
 
 46. 
 
 Nee quisquam miretur et dicat, Our hoc creat bonitas Dei, 
 qUod possideat malignitas diaboli? Hoc enim suse creaturse 
 seminibus ex ilia bonitate largitur, qua etiam facit solem 
 suum oriri super bonos et malos, et pluit super justos et in- 
 justos. Hac quippe bonitate etiam ipsa semina benedixit vel 
 benedicendo constituit : quam benedictionem naturae lauda- 
 bili culpa damnabilis non ademit. Quae licet per Dei puni- 
 entis justitiam valuerit, ut homines cum peccati originalis 
 vitio nascerentur, non tamen valuit ut homines non nas- 
 cerentur 
 
 Quid ergo mirum est vel iniquum, ut immundo spiritui 
 subdatur homo, non propter naturam sed propter immun- 
 ditiam suam, quam non ex opere divino, sed ex humana 
 voluntate venientera in originis labe contraxit : cum et ipse 
 spiritus immxmdus bonum sit, quod spiritus ; malum quod 
 immundus ? lUud quippe est ex Dei opere, hoc ex propria 
 voluntate 
 
 LECTURE VIII. 
 
 The endowments of the Spirit, vifhich were the credentials 
 of the ministers of Christ in the Apostolic age, vs^ere xaptfji^tara, 
 htaKoviai, ivepyrniwra, I Cor. xii. 4, 5, 6, gifts, administrations, 
 operations. Of these some were temporary, others of a per- 
 manent character. The Siaxovtat, administrations, seem to be 
 of the latter class ; and all of them gave outward or objective 
 evidence of a due and authorized call to exercise the ministry 
 of the word and the stewardship of the mysteries of God. 
 But even these special seals of the Spirit did not supersede the 
 necessity of regular ordination by the imposition of the hands, 
 either of an Apostle, or those authorized by them to ordain 
 others. Certain " prophecies" prepared the way for the 
 ordination of Timothy by St. Paul, but nevertheless authority 
 to preach the word was communicated to him 5y the putting 
 
2!0 APPENDIX. 
 
 on of the Apostle's own hands loith the hands of the presby- 
 tery. The latter concurred in the act, but the right and 
 power to send into the Lord s vineyard was vested in the 
 Apostle alone ; 5y whose instrumentality the authority to 
 preach and minister the Sacraments was conveyed to Timothy. 
 
 " This charge 1 commit unto thee, son Timothy, according 
 to the prophecies which went before on thee," i Tim. i. i8. 
 
 " Wherefore I put thee in remembrance that thou stir up 
 the gift of God, which is in thee iy the putting on of my 
 hands," 2 Tim. i. 6. 
 
 Neglect not the gift that is in thee, which was given thee 
 by prophecy, with the laying on of the hands of the pres- 
 bytery," ] Tim. iv. 14. 
 
 This was in accordance with the original mission of the 
 Twelve, "As my Father hath sent me, even so send I you" 
 John XX. 2T. So also Paul and Barnabas ordained elders in 
 every city, Acts xiv. 23. and authority was delegated to 
 Timothy and Titus to ordain and rule the presbyters of given 
 churches. In the very earliest remains of Christian literature, 
 (Patres Apostolici) we find the three orders of Bishop, Priest 
 and Deacon, explicitly recognised, and that within a few years 
 of St. John's martyrdom. The succession of bishops in every 
 part of the universal Church was undisputed for 1500 years, 
 and therefore the outioard sign of an authorized ministry 
 seems undoubtedly to be Episcopal ordination, transmitted 
 through the regular succession of bishops, from the Apostles' 
 times to the present age. 
 
 By this means an authority external to the local congre- 
 gation is obtained, which strengthens discipline and elevates 
 the ministerial office above the despotism of the civil magis- 
 trate, or the caprice of a congregation. 
 
 The following seem? to be the true order of the Gifts : &c. 
 
 I Cor. xii. 28. .10. I Cor. nil. 8 — lo. i Cor. xiii. 
 
 1. Apostles. I. 
 
 2. Prophets. 2. troipia. 2. TlpotpnTiia. 
 
 3. Teachers. 3. yvoxris. 3. yvSxns ixvffrnpiav. 
 
 4. Miracles. 4. Swdfien, iriaTis. 4- trlffTis. 
 
 5. Healing. 5. la.ii.ara. f,. 
 
 6. Helps, (i Thess. V. 14.) 6. Trpo(pr)Tela. 6. 
 
 7. Governments (i Cor. xiv. 32.) 7. Discerning of spirits. 7. 
 
 8. Tongues. 8. yetni yXwatrtiiv. 8. yKSnTirai. 
 
 9. Interpretation. 9. ep/j.rivela- 9. 
 
LECTURE VIII. 211 
 
 To account for the place of -npocpr^TeCa, I Cor. xii. lo, as 
 sixth in the order of gifts, whereas Prophets stand second, 
 verse 29, Origen in loc. Cat. Grrsec. Pat. torn. v. Cramer, 
 divides Prophecj- into two kinds ; 1 . Predictive ; a. Judicial, 
 1 Cor. xiv. 24. The Predictive Prophet, such as Agabus, 
 came next to the Apostle; the other prophetical office 
 resembled that of the ordinary preacher, and might be 
 exercised by several individuals in a local Church by turns, 
 I Cor. xiv. 3- 31. 
 
 In Ephesians iv. 1 1 , the same order of offices is preserved 
 as I Cor. xii. 29, but the offices of EvangeUst and Pastor are 
 introduced, " And He gave some, apostles ; and some, pro- 
 phets; and some, evangelists; and some, pastors and teachers." 
 The Evangelist, like the Prophet, may be distinguished into 
 two sorts; 1. the inspired Writer of the Gospel; 2. the 
 Preacher of it, 2 Tim. iv. 5, epyov 'TToCrjcrov evayyekia-rov , 
 Isaiah lii. 7, mj apaioi ol tto'Sss t&v f.vayyeki^o)j,iv(i)v elpr)vr)v, 
 T&v evayyeXi^oixevatv to. ayaQd. Origen asks, IISs 8e koa. euxyye- 
 Ki<rrT)s ris €(TTai, ov fxr] utpaZoi — ol nohes r^y ■ylrvyijii ; He adds, 
 aXKa KoX •irpoc|)iiTT|i' cmia-Tovi kkiyyovTa kcu, hvaKpivovra' TOtoCroj 
 yap iiTTLV 6 TT)s xatvrjs 6ia0?jK7)s -npocprjTrjs. 
 
 The Prophet and Evangelist proper predicted, or wrote 
 under immediate inspiration, for the instruction and safety 
 of the Church. Pastors and Teachers taught probably from 
 acquired knowledge. 
 
 The Prophet or Evangelist, in the wider and secondary 
 signification, seems also, occasionally at least, to have been 
 under inspiration, as is evident from i Cor. xiv. 29, T!po<priTai 
 be hvo 7] Tpfks A.aAefroicraz' km, ot ciWoi biaKpLveToxrav iav bi 
 &W(a a;noKakv(f>dfj Kadrifxev(o 6 rrp&TOS (Ti.y6.TW bxivaaO^ yap 
 Kad^ ^va irdvTes Trpocjj-qTeiufLV, tva liavres ixavddvuxn Kot Trayres 
 TiapaKdK&vrai. 
 
 Perhaps the intimate knowledge of the human heart, which 
 enabled him to convince the Gentile hearer, may also have 
 been the special gift of the Spirit, verse 24, ibid, iav be TtavTes 
 ■npo(l)r)Tfva>aiv, eiaeXdj] be tls ciTTioros ?) t6i£ur?js iXeyx^^ai vtto 
 TrdvTtav, dvaKpiverai vtto TidvTaV koI oi/tcu to, KpvTtTO, r?js napbCas 
 avTov (pavepa yCverai. But ordinarily he seems to have been no 
 more than one who exhorted the congregation, Eom. xii. 6, 8, 
 
 p 3 
 
212 APPENDIX. 
 
 6 ■npo(f>T)Teva>v XaA-ei oiKoboixrjv /cat irapdickricnv Kal irapanvdiav, 
 I Cor. xiv. 3. 
 
 Verse 6, St. Paul distinguishes between airoKdXv^Ls. yv&cris 
 irpo^riTila and StSoxij. Of these perhaps vpo4>y]Tda and airoKii- 
 Kv\(ns belong to the vpocpriTrfs, yvSxri's and StSaxi? to the ttoijmiv 
 and StSder/caAos. 
 
 Verse 26, orai' crvvep\riade ^Kaarros Vjx&v ■yj/aXixbi' ex^'' 6t8axJJi' 
 ex?'. ■yAScro-ai' ex^'j ^t^okclKv^iv ex^h kpix-qvuav exei. Of these 
 the Psalm and Eevelation would, according to the analogy 
 of the Old Testament, belong to the office of Prophet. 
 
 None of these gifts implied necessarily the earnest of the 
 Spirit in the heart. Balaam was inspired, but wicked : lort 
 Koi (Tr]p,Ha TTofqaavTa etVat crapKiKov Chrysostom. Horn. 8. in 
 1 Cor. 
 
 Joseph Milner says in his History of the Church, cent. ii. 
 c. 9, " Even Justin Martyr, before the period of eclectic 
 corruption, by his fondness for Plato adulterated the gospel 
 in some degree, particularly in the article of Free Will. 
 Tatian his scholar went bolder lengths, and deserved the 
 name of heretic. He dealt largely in the merits of conti- 
 nence and chastity ; and these virtues pushed into extravagant 
 excesses under the notion of superior purity, became great 
 engines of self-righteousness and superstition, and obscured 
 men's views of the faith of Christ, and darkened the whole 
 face of Christianity. Under the fostering band of Ammo- 
 nius and his followers, this fictitious holiness, disguised under 
 the appearance of eminent sanctity, was formed into a system : 
 and it soon began to generate the worst of evils. That man 
 is altogether fallen — that he is to be justified wholly by the 
 faith of Christ — that his atonement and mediation alone 
 procures us access to God and eternal life— that holiness is 
 the effect of divine grace, and is the proper work of the Holy 
 Spirit on the heart of man ; these, and if there be any other 
 similar evangelical truths, as it was not possible to mix them 
 with Platonism, faded gradually in the Church, and were at 
 length partly denied and partly forgotten." 
 
 Century 3rd, c. 4. of Clemens Alexandrinus. " In his 
 Stromata he speaks with his usual partiality in favour of 
 
LECTURE VIII. 213 
 
 philosophy, and shews the effect his regard for it had on his 
 own mind, by saying that faith is God's gift, but so as to 
 depend on his own free will. In truth, if his knowledge of 
 Christian doctrine was really defective, the defect lay in 
 the point of original sin. Of this his philosophical spirit 
 knew nothing aright, and it must be owned he speaks of it 
 in a very confused, if not in a contradictory manner. That 
 he was in the main a truly pious person, neither makes this 
 account less credible, nor the danger less of admitting the 
 pestilent spirit of human self-sufficiency to dictate in the 
 Christian religion." 
 
 Cent. iii. c. 5. of Origen. " We seem to discover in the 
 very beginning of Origen the foundation of that presump- 
 tuous spirit which led him afterwards to philosophize so 
 dangerously in the Christian rehgion, and never to content 
 himself with plain truth, but to hunt after something singular 
 and extraordinary. 
 
 " What can this extraordinary teacher and author mean 
 by asserting the utility, and even the necessity of philosophy 
 for himself as a Christian? Are not the Scriptures able to 
 make a man wise unto salvation, through faith which is in 
 Christ Jesus ; that the man of God may be perfect, thoroughly 
 furnished to every good work. Certainly an acquaintance 
 with classical or philosophical learning may furnish him with 
 strong arguments to prove the necessity and the excellency 
 of divine revelation ; and therefore they deserve seriously to 
 be encouraged in the minds of all who are to instruct others — 
 for their improvement in taste, language, eloquence and 
 history : but if they are to dictate in religion, or are thought 
 capable of adding to the stock of theological knowledge, the 
 Scriptures — be it reverently spoken — may seem to have been 
 defectively written. In truth, we hear among these learned 
 converts of Origen nothing of conviction of sin — of conver- 
 sion — of the influence of the Holy Spirit — of the love of 
 Christ. The mischief which actually followed was to be 
 expected : characters were confounded : and henceforward 
 among the learned, the distinction between Christian godli- 
 ness and human philosophy is but faintly marked." 
 
 The following passages from some Apostolic and pri- 
 
214 APPENDIX. 
 
 mitive Fathers may serve to shew their subjective realiza- 
 tion of "inherent corruption," and the "power of divine 
 grace" upon the will. For objective doctrine concerning the 
 divinity of the Holy Ghost, Burton's Testimonies of the Ante- 
 Nicene Fathers will suffice ; and doubtless in connection with 
 Baptism " the gift of divine grace" may be amply illustrated : 
 but it is important to shew how the earliest Christian writers 
 realized the " fellowship of the Spirit" in their daily life. 
 
 Clemens Eomanus, ad Cor, : 
 
 Cap. 2 : oOTws tlpr\vr) ^aOeia koX Xnrapa ebeboTO nacnv koX 
 CLKopeaTos TToOos sls ayadoTTodav , koI irXriprjs Uvevixaros Aylov 
 iKxvo'Ls em TjAvras eyCveTO' jxearoC re oaCas j3ovX.7Js ev ayadfj 
 TTpodvp-Cq, fj,eT ev(Tej3ovs TreiroiOrjaeais i^ereCvare ras x^V'^^ vjx&v 
 •npos Tov TTavTOKpoLTopa @ebv, iKerevovTes avrov Ikiats yevecrOai, 
 ei Tt aKOVTis fjiidprerf. 'Ayav rjv vp.iv rip,ipas re Kal vvktos inrep 
 TT&crrjs rfjs a5eA.(|)orr)Tos, et? to (yca^effdai p,eT eXiovs /cat avvei,- 
 8)jo-ews TOV api6\xov tS>v eKksKT&v avrov' eiXiKpiviXs Koi aKipaioi 
 ^re KoX ap,vr}(riKaK0i sis aXXi^Xovs. nScra a-rda-is Koi -nav axi'^p.o, 
 PbeXvKTOv vpXv kin rots napaiiTwp.aai, tois ■nX7)(Tlov eisevdeixe to, 
 va-T€prjp,aTa avT&v tbia (KpCvfre' ap.iTap,iXr]Toi rjTe kill Trdcrr) 
 ayaOoTTodq, €toi\xoi els irav epyov ayadov. Tjj iravapiTi^ koX ae- 
 j8acr/;n'&) TioXireCa KeKorrp,r]p,evoL irAvTa ev t£ <p6(3<f avTov eitere- 
 Xeae- to, ■npoa-TAypaTO, koL to, biKaiJip,aTa tov KvpCov em ra ttXAtt] 
 rfjs KapbCas vp,S)V eyeypairro. 
 
 Cap. 38 : 6 ayvbs ev Tjj aapKi koi pi,ri aXa^ovevS' 
 
 (jQu), yw(!)(TK(av Stl erepos eaTLV 6 em)(opf]yS>v avT& ttjv iyKpd^ 
 Teiav dvaXoyLcrdixeOa ovv dbeX(j}6l Ik TroCas vXrjS eyevrjOrjpiev, 
 TTOioL Koi rives ela-qXOop,ev els tov Kocrpiov, o>s en tov Td(j)ov koI 
 
 (TKOTOVS. 
 
 Cap. 50 ■ Opare, ayaTDjrot, Tr&s fieya koX OavpLaaTov ecmv rj 
 aydTTTj, KoX rrjy TeXeioT-qros avTr\s ovk eariv e^riyrjaLs. TCs Ikuvos 
 ev avrfi evpeOfjvat, el p/r} o^s hv Kara^Koo-vj 6 ©eos; Eix.(^jue0a ovv 
 K.aX ahcipeda aTTO tov eA.eoiis avrov, tva ev dyaufj ^Gip.ev, bi^d 
 TTpoa-KXiaeois dv6pwKivr]s, 'dp,bip,OL. 
 
 Cap. 56 : Kat rjp.eh ovv evTvxwp.ev irepl r&v ev tlvi irapaTrrai- 
 juort VTTapxovratv, OTrcoy boOrj avroXs e-nieUeia Kal TaireLvocfipocTvvri, 
 els TO el^ai, aiiTovs /x^ fipHv, dXXa rcS OeXripari rov @eov. 
 
 Ignatius ad Eph. 5 : Ei yap eyta ev jUtKpm Xpdva Toiavrrjv 
 ervvrjBeMV ea-yov irpbs tov ei;C<TKOTTOv vp.S)v, ovk dvBpatirCvrjv ovaav 
 
LECTURE VIII. 215 
 
 ciWa TTveviJLaTiKriv, Trocca fiaWov vixas /xa/capifft) I'oi's ei'/cexpa- 
 jj-evovs ovTons, ws 'fj exKAjjcria Itjo-oC XpicrT<3 — 
 
 Ibid. C. 8 : . . . Ot a-apiciKol to, TrrevjuariKa TtpAcraav ov bvvavrai 
 oibi 01 irvfujuaTiKoi to, aapKiKd' uairep ovbe i) TTiaris to, ttjs 
 d/irKTrlaSi ovbi ?; airiaTM to. ttjs Tn'orecos' h bi Kara adpKa Trpdcrerere 
 Tovra TtvevnaTtKci eariv, fv 'IrjtroS yap XpioraJ Trdvra TTparrcrfTf. 
 
 Ibid, c 9 : . . . d>9 oires At'^ot vaoC TiaTpos, f]Toi\xa(T)xivoi eh oi- 
 KoSofXTJi' ®eov Ylarpos, avacjiepoixevoL els to, v^'>] bia ttjs ixrjxavris 
 'ijjcroS XpicrroiJ, os ecrriv crravpos, cr)(oiv!.io ^(^pdpievoi tu TIvevpiaTi. 
 Tw 'Ay(ia' fj be TTiaTis vji,&v avayatyevs vp.Qiv, fj be aya/nrj 68os 
 fi ava<pepov(7a eis &e6v 
 
 Idem, ad Magnesianos 14: ... . iTubeojxai yap ttjs f/vwixevrjs 
 vfxQtv ev ®em irpoo'ev^Tjs /cat ayd-nris, els to a^LcodfjvaL Trjv iv "Sivpla, 
 eKKKr)uiav bia ri)s eKKXrja-Cas vp.S>v bpocri,<T6rjvai. 
 
 Idem, ad Rom. 1 : . . . .rjv Kal aaTrdCofj,ai, ev 6v6p.ari. 'Itjo-oC 
 \pi(TT(iv v'wv YlaTpos, Kara (rApKa Kal -wvevp-a fivafjLevois Trdaji 
 evToXfj avTOV, veiiXr]p(>>p,ivois xdpiTOs ©eoC dbiaKpCTODS, 
 Kal d.TTobwXicrp.evois 0,1:0 dXkoTpiov xpu)p.aTos, ■nXelara ev 'iTjcroi! 
 Xp«7T(5 ru ©eu fjp,S>v aix(ap.a>s \aipeLV. 
 
 Ibid. 3 : . . . . jjLovov |uot bvvapnv ahelcrde eataOev re Kal e£- 
 mOev, iva /xrj p,6vov Xeyw aWo Kal di\a>' tva fx^ p.6vov Keyuip-ai 
 XptoTioi'os oKKa koX evpeQSt. 
 
 Ibid. 7 : . . . Z,G>v ypdfpui v^iv ep&v tov d-noQavelv 6 ep,bs epcas 
 e(TTavpu>Tai /cat ovk Icmv ev eixol TTvp (j}i\6vXov, vb(op be C^^y 
 Kal kaXovv ev eftoi eaaidev p,oi, \eyov " Aevpo Trpos tov Tlarepa." 
 
 Idem, ad Philad. Preface : . . . . o^s koto to tbiov 6ekr)p.a 
 ecrrrjpi^ev ev ^e^aiuicrvvri, tQ 'Aym avTov TIvevp-aTi, 
 
 Ibid. J : .... el yap Kal Kara adpKa p,e Tives rjOeXria-av irKa- 
 v^(rai, dWa to TTvevjxa ov TrXavdrai dirb &eov Sv olbev yap iroSei' 
 ep)^eTai. Kal ttov imdyei, Kal to, KpvnTO. eXey\ei. 
 
 Idem, ad Smyrn. 11 : . . . Kara di\rip.a be KaTrj^Lddrjv, ovk e/c 
 crvveiboTos aAA.' e/c x.<ip"'os Qeov, rjv ev^ojiai rekeCav p-oi bodT]vai, 
 tva ev Tfi irpoa-evxfi vfj,&v &eov kniT-vxo) 
 
 .... TeAetot ovTes Tekeia koi (ppovevre' dekovaiv yap vpZv ev 
 TTpda-creiv @ebs 'iToip,os els to -napaayeZv. 
 
 Ibid. 13 : .... epputcrde p.01 ev bvvdjxei YlvevjxaTos ep- 
 
 paicrOe ev \dpiTL ®eov. 
 
 Idem, ad Polycarpum 2 : .... bia tovto <rap(ct/cos el Kal 
 TTvevp-aTLKps iva to, <paiv6iJ,evd crov els Tpoawnov KoXaKevrjs' to. be 
 
216 APPENDIX. 
 
 aopara atret tva aoi (pavepatdfj ottojs f/,T]bevos ketirrj koI TravTos 
 X«/3io"jiia7oy Ttepiaaevris 
 
 Polycarpus ad Philip. ] i : Vers. Vet. Valde ergo fratres 
 contristor pro illo et pro conjuge ejus quibus det Dominus 
 pcEnitentiam veram. 
 
 Martyr. S. Ign. IV : . . . . ypa\xixaTa>v eirj^apuTT&v kKTsep.<pdiv- 
 ra>v TTpbs avras, "nvivp-aTiKJiv fxer everts Koi Trapaiveasias airocTTa- 
 
 ^OVTUIV -jfapLV 
 
 Eccl. Smjrn. Ep. de S. Polycarpi Martyr. 7 : . . . . t&v 6^ 
 eiTiTpexj/iivTbiv, araOils irpoaeva^TO, irkripris a)v Trjs xdpiTos tov 
 0eoC, oi/Tws wcrre em 8vo &pas p,rj hvvaaOai (nanrfjaai,, koI (kitXi^t- 
 rea-Bai Tovs aKovovras, ttoWovs re fxeTavoeiv em t<S eX-qXvOevai 
 em TowvTov OeoTrpenrj irpea-^vTrjv. 
 
 Ibid. 1 3 : TavTa he koI aXXa irXeiova Keyaiv, dapaovs koX 
 yapas evenipmXaTO, Koi to ■npoaaiiov aiiTOv x"P""os eTrXrjpovTO, 
 cSore oil p.6vov p,r\ (Tvp.'ne(Telv rapa^devros vtto t&v XeyojxiviaV irpos 
 avTov 
 
 Ibid. 13. . . . a<peTe p,e oijTots' 6 yap SotJs juot VTTOixe'ivai. 
 TO TTvp, b(aaei koi \a>pls ttjs vp,eTepas eK tS>v rjKatv a<T(f)a)\.eCas 
 affaXevTov e'nip.e'ivai Trj irvpd. 
 
 Ibid. 20 : . . . . Tw bvvap.eva TrdvTas fiiJ,as elcrayayeZv ev rfj 
 avTov \dpLTi Koit bb>peq els T-qv aldviov avTov ^acriXeiav bia tov 
 TratSos avTov tov fwvoyevovs 'Irjaov Xptoroi), (o fj bo^a, Tip/fj, Kpd- 
 ros, ixeyaXoavvr) els ai&vas. 
 
 Justin Martyr, Apol. ii. 10 : Sirep yap ovk ribwrjOrjcrav oi dv- 
 OpameiOL v6p,oi -npa^ai,, ToSra 6 Xoyos Oeios tov eipydcraTO, ei jmi oi 
 (fiavXot baipioves KaTetTKebaaav TroAA.a -^evbfj Kal &dea KaTrjyoprj- 
 ixara, (rv\xp.a\ov XdjSovTes Trfv ev eKaoro) KaK7\v irpoi vdv- 
 Ta Kal TTotKlXriv (l>vaei. e-niOvp.iav, S>v ovbev -npocreariv rjiuv. 
 
 Ibid. 36 : -npoyLvaxTKei ydp Tivas ex p-eTavoCas (riaOriaeorffaj,, 
 Kai Tivas pLribeTib) tcruis yevrjdevTas' Kal Tr)v dp)(riv voepov /cat 
 hvvdp.evov alpeiadaL TaXrjOfj, Kal ev TrpdTTeiv Tb yevos to avdpd- 
 ■nivov ireTToirjKev, wore TavaiioXoyriTov eXvai toXs Tiacnv dv- 
 6p(aTTOi9 irapa to) ©€q)' XoyLKol yap Kal OeaprjTLKol yeyivv-qvTai. 
 
 Ibid. 61 : TOV Xptoroi' trpiaToTOKov tov ©eoO elvai ebibd- 
 X6r]p.ev, Kal Trpoep.rjvvaap.ev Xoyov ovTa, oS Tray yivos avdpd-Trav 
 p,eTea-)(e' Kal 01 p,eTa Xoyov ^laaavTes Xpia-Tiavoi eicri, kclv dOeot 
 evop.La6r)(TaV olov ev "EXArjirt p,ev S(i>KpdTr)s /cat 'HpdKXetTos /cat 
 ot ofj,oi.oi avTolr ev ^ap^dpon be 'AjSpaap,. cf. S. Joan. Ev. I. 9. 
 
LECTURE VIII. 217 
 
 Ibid. 80 : eTTf ibi] rjji; TrpcaTrjv yevecriv fii.i&v ayvoovvTfs, Kar 
 avdyK-qv yeyevvqiMeda ef vypai cnropas Kara jxi^w Tr]V r&v yovimv 
 Ttpbs aW-qXavs, koX fv eBecn (j)av\ois Koi liovripoLS ai'aTpo(f>aLS 
 yfyovaixfv, ott&js fxr] avayjcTjs reKva iJ,r]bl ayvoCas ^iva>p.ev, 6X\a 
 •npoaipi(T€a>'s Ka\ iT!i.<TTr\p.rjs, acjyicrem re apLaprCav, VTtip &v -nporj- 
 lxdpToij.fv Tvxa>ij.fv iv r<3 vbari, eirovofj-dCeTai tm e\ofte'vu ava- 
 yfvvqdfjvai /cat p.iTavor\<ravTL eirl Tot's fifiaprrnx^voii ro tov 
 IlaTpos T&v oXav Koi btcmoTOV &eov ovo[i,a' avTO tovto p,6vov 
 sviKeyovres tovto v Xovaojxevov 6,yovTes iirl to kovTpov k. t. K. 
 
 (caAeiTat 8e tovto to XovTpov (fxaTKTixos, &)s (fxoTi^ofi^vav 
 
 TTjv btavoi.av t&v TavTa \xav6av6vTav. 
 
 Dialog, cum Tryph. : . . . (oriv ovv (j)r}ai r<3 ru rjfJL&v Toiavrrj 
 Tis KOI Toa-avTr] 8wa/xis h ij,ri rdxiov 8t' aia-drjo-eais iXa^fv : r} tov 
 6e6v dv6p(oTTov vovs o\j/eTa[ voTf ju.^ ay(<o YIvevixaTL KiKoa-firjixivos ; 
 Tis ovv rjfuv, eXeye, ovyyiveLa irpbs tov @e6v e<mv ; eUxov be irv 
 Ttpb ■ndvTav (fxarbs avotxOrjvai, TivXas' ov yap avvoTTTa ovbk 
 iTvvvorjTa Tracriv earlv, el fxri ro) ©eos 8&5 crvvuvai koX 6 
 XptoToy avTov. 
 
 Ibid. : . . . TrapecTT&Ti yap 8eif o) ort ov KevoTs ^wioTewa/iev jxvOois 
 ovbe dva-nobilKTOLs Xoyois dKXa fxeorois TTVfvp,aTos Oeiov (cat 
 
 bvvdixei PpVOVCTL Kal T€6T)X6<Tt, xdptTt. 
 
 Ibid. : '\-q(Tovs Xpicrros 6 Kvptos fjix&v vapfbcane irouw, 
 
 tva ajia re evyapLa-T5)p.ev tu 0e<o virip re tov tov Kocrphv exri- 
 KeVat avv iracrt roty ev ovtQ bia tov 6,v6pa>iTOV, xat inrep tov diro 
 TTJs KaKCas iv fj yeyovajxev -qXevdepiaKevai ^p,as Kal Tas apxas 
 Kal Tas e^oviTLas KaTaXeXvKevai k. t. X. 
 
 Ibid. : . . . . ^juets 8e 8ta tov j3aTrrL(riMiTos avTrjv [sc. TrepiToixqv 
 iTvevp,aTLKriv] eTTeibrj d/iaprcoAot eyeyoveip-ev bia to eXeos to Trapa 
 TOV &eov eXd^ofxev, /cat ■ndo'iv ecfxTov o/xotms Xafx^dveiv. 
 
 Ibid. : . . Kal yap irav yevos dvOpdnmv evpeOjja-eTai, ^wo Kardpav 
 ov /cara tov vop-ov M&jcre'ajs' emKaTdpaTos yap eiprjTai iras os ovk 
 eiJ,iJi,ev€L fv rots ytypap^piivois ev tS /3t/3\i(j) roC vofwv tov TTOirja-ai 
 avrd' Kal ovbels &Kpij3&s Ttdirra eTtOirjaev, oiS' ifxety roX/XTjcrere 
 
 avTenreXv e2 6^ 01 vtto v6p,ov tovtov vito KaTapav 
 
 (fiaCvovTai, elvai 8ta to firj Trdvra (j)vXd^ai, ov)(l ttoXv pi,dXXov irdvTa 
 TO, edvr] (pav^o'ovTai inro Kardpav ovTa Kal elbotXoXaTpovvTa Koi 
 ■!raibo(j)0opovvTa, Kal to, dXXa /ca/ca ipya^6p.eva ; 
 
 Ibid. : . . . ey<a re av etirov, otecrOe hv fjixas TroTe S dvbpes vevor]- 
 Kevai bvvqdrjvai ev Tali ypa^als TavTa, el fxr] 6eXr]p,aTi, tov 
 OeXrjcravTos aiiTa eXa^oixev ^apiv tov i/oTjtrat. 
 
218 APPENDIX, 
 
 Ep. ad Diog. : . . . /x^xP' M^^ "^^ ''""'^ irpocrdev xpovov dauev 
 ■ffjias a>s f^ovXoixfda drdxrots (fiopais (pepecrOai rjbovais (cat eTTiOvfii- 
 ais ayoixevovs' ov ttAvtolis i(f>rib6fj.evos rois ajj.apTr'ifj,a(nv fjix&v akk 
 av€xop.evos' ovbe t£ Tore ttj? d8t(cias Kaip<S avvivboKOV, dAAd tov 
 vovv biKaioavvrjs brnxiovpy&v tva ev ru tore xp6v(a e\ey\6ivTi'S 
 SK tSiv Ihmv ipytnv ava^ioi C<*^s, vvv cmo ttjs tov ©eoi! x/"?""™" 
 rrjTos a^iw6S>p.iV koI to Kaff kaviovs fpavipdxravres afivvarov 
 flae\6fLV eis T-qv l3a(nX.eiav tov @eov, rfj bwdpteL tov ©eoC 
 hvi'arol yevr\95)\j.ev. 
 
 Ibid. : ... ekey^as ovv ev ru -npocrdiv XP°'-''9 ™ abvvaTou ttjs- 
 TiiXiTipas <f>vae<>)s els to Tvxiiv t<B?j?, vvv be tov aoiTrjpa bei^as 
 bvvaTov aa^eiv, k. t. A. 
 
 Ibid. : . . . KOi fxTJ davixda-ris el bvvaTM fjuixrjTrjs avOpiarros yevecr- 
 6ai &eov' bvvarai, QekovTos avTov. 
 
 Ibid. : . . . oSros 6 air ap)(fjs 6 Kaivbs cfyavels kol . . . evpeOels. 
 Koi 'ndvTore veos ev ay(a>v KapbCais yevva>jj,evos- ovtos 6 ae\, crrjjxe- 
 pov vlos koyicrdels, 8t ov_ iikovTi^eTai, t] eKKkrjaia' koI X'JP'? aTrAoii- 
 jxevr] ev ayCois "nk^qOvverai TTape)(ovcra vovv, (pavepova-a fxva-TTjpia, 
 biayyikovaa Kuipovs, )(aipov(Ta eul TtiaToXs, em^7]T0V(TL b(i)pov- 
 fxevr)' dls opia irCaTecas ov OpaiueTai,, ovbe opia naTepuiv irapopiCe- 
 rai" etra (pofios vojxov abeTai, /cat TTpocprjT&v X"P'^ yivdaKeraL, Koi 
 evayyekioiv Titcrrts 'ibpvTai, (cat dTTOcrToAcoy Tiapaboais (pvkdcro-eTai, 
 KoX eKKkrja-Cas X'^P'^ tTKipTa. rjv xapiv p.7\ kvTT&v emyvcaafi a 
 koyos 6p,ikei, bi S>v ^ovkeTai, OTe dekei. 
 
 Irenseus Cont. Hsereses, III. 17. 2: . . . . Et sicut arida 
 terra, si non peroipiat humorem non fructificat : sic et nos 
 lignum aridum exsistentes primum, nunquam fructificaremus 
 vitam, sine superna voluntaria pluvia 
 
 III. 17.3: .... Quapropter necessarius nobis est ros Dei, 
 ut non comburamur neque infructuosi efficiamur, et ubi accu- 
 satorem habemus illic habeamus et paracletum 
 
 III. 18. 7 : .... Deus hominis antiquam plasmationem in 
 se recapitulans, ut oecideret quidem peccatum, evacuaret 
 autem mortem et vivifioaret hominem: et propter hoc vera 
 ejus opera. 
 
 IV. 3. 7 : Sed et legem psedagogum nostrum in- 
 
 Jesum Christum dixit. Non ergo quorundam infidehtatem 
 legi adscribant: non enim Lex perhibebat eos credere in 
 
LECTURE VIII. 219 
 
 Filium Dei sed et adhortabatur, dicens; non aliter salvari 
 homines ab antiqua serpentis plaga nisi credant in euin, qui 
 secundum sirailitudinem carnis pecoati in ligno martyrii 
 exaltatur a terra, et omnia trahit ad se, et vivificat mortuos. 
 This is quoted by S. Augustine, lib. i. cap. 3, against Julian 
 and Pelagius. 
 
 V. 6. I : . . . Cum autem Spiritus hie comniixtus animae 
 unitur plasmati; propter effusionem Spiritus, spiritualis et 
 perfectus homo factus est ; et hie est qui secundum imaginem 
 et similitudinem factus est Dei. Si autem defuerit animaa 
 Spiritus, animalis est vere qui est talis : et earnalis derelictus 
 imperfectus erit, imaginem quidem habens in plasmate, simi- 
 litudinem vero non assumens per Spiritum. 
 
 V. 6. I : . . . Perfecti igitur qui et Spiritum in se perse- 
 verantem habuerint Dei, et animas et corpora sine querela 
 servaverint: Dei, id est, illam quae est ad Deura fidem ser- 
 vantes, et earn quae est ad proximum justitiam custodientes. 
 
 V. 7. 1 : .... Hoc autem (mori) neque animse evenit ; 
 flatus est enim vitse : neque Spiritui : incompositus est 
 enim et simplex Spiritus qui resolvi non potest, et ipse Vita 
 est eorum qui percipiunt ilium. 
 
 V. 8. a : Qui ergo pignus Spiritus habent et non con- 
 cupiscentiis carnis serviunt, sed subjiciunt semet ipsos Spiri- 
 tui et rationabiliter conversantur in omnibus, juste Apostolus 
 spirituales vocat, quoniam Spiritus Dei habitat in ipsis. . . . 
 
 Eos autem qui abjiciunt quidem Spiritus consilium, 
 
 carnis autem voluptatibus serviunt, et irrationabiliter vivunt, 
 et ineffrenati dejiciuntur in sua desideria, quippe nullam 
 habentes adspirationem divini Spiritus, sed porcorum et canum 
 more vivunt ; . . . . 
 
 V. 9. 1 : .... Propter hoc autem et mortui tales dicti 
 sunt a Domino : sinite enim inquit mortuos sepelire mortuos 
 suos : quoniam non habent Spiritum qui vimficet hominem. 
 
 V. 9. 2 : Quotquot autem timent Deum, et credunt in 
 adventum Fihi ejus, et per fidem constituunt in cordibus 
 suis Spiritum Dei, hi tales juste homines dicentur, et mundi, 
 et spirituales, et viventes Deo : quia habent Spiritum Patris 
 qui emundat hominem et sublevat in vitam Dei. 
 
 V. 9. 3 : kml aviv Tweu^aros ©eoC cra>Brivai ov hvvd^iOa, 
 
220 APPENDIX. 
 
 irpoTpe'noixevns rji/.a9 6 'Ato'otoXos 8ia rrjs TrCffTeais Kai Trjs ayvr]s 
 avacrTpo(j)ris avvTrjpeiv to Ylvevi/,a tov &eov, 'iva ixt] a/xotpoi 
 Tov &eov TIvevp.aTos yevoixevoL, aiTOTVxbifJ-ev rfjs ^aenXeias r&v 
 ovpav&v, i^orjcre juTJ hvvaadai Trjv adpxa Kad' (avrrjv ev r<S at^art* 
 ^acriKetav KKrjpovop,7juai ©eoS. 
 
 V. 15. 3 : .... Et quoniam in ilia plasmatione, quae se- 
 cundum Adam fuit, in transgressione f actus homo, indigebat 
 lavacro regenerationis ; postquam linivit lutum super oculos 
 ejus, dixit ei : Vade in Siloam et lavare ; simul et plasma- 
 tionem, et earn qum est per lavacrum regenerationem resti- 
 tuens ei 
 
 Lib. V. 19. I : . . . . Et quemadmodum adstrictum est morti 
 genus humanum per virginem, salvatur per virginem: sequa 
 lance disposita, virginalis inobedientia, per virginalem obe- 
 dientiam. Adhuc enim protoplasti peccatum per correp- 
 tionem primogeniti emendationem accipiens, et serpentis 
 prudentia devicta in columbse simplicitate, vinculis autem 
 illis resolutis, per quae alligati eramus morti. 
 
 Tertullian ad Martyr. : ... In primis ergo, benedicti, nolite 
 contristare Spiritum Sanctum qui vobiscum introiit carcerem. 
 Si enim non vobiscum nunc introisset, nee vos illic hodie 
 fuissetis. Et ideo date operam, ut illic vobiscum perseveret : 
 ita vos inde perducat ad Dominum 
 
 . . . Bonum agonem subituri estis, in quo agonothetes Deus 
 vivus est : Xystarchus Spiritus Sanotus : corona seternitas : 
 brabium angeHcse substantise politia in oselis, gloria in ssecula 
 sseculorum. Itaque epistates vester Christus Jesus : qui vos 
 Spiritu unxit, et ad hoc soamma produxit, voluit vos ante 
 diem agonis ad duriorem tractationem a liberiore conditione 
 seponere, ut vires corroborarentur in vobis 
 
 Idem, de Anima, cap. ai : . . . . Non dabit enim arbor mala 
 bonos fructus, si non inseratur ; et bona malos dabit, si non 
 colatur; et lapides filii Abrahse fient, si in fidem Abrahse 
 formentur, et genimina viperarum fructum poenitentise facient, 
 si venena malignitatis expuerint. Hsec erit vis divinw 
 graticB, potentior utique natura, habens in nobis subja- 
 
 * Legit Interpies, Ka\ to mfia. 
 
LECTURE VIII. 221 
 
 centem sibi liberam arbitrii potestatem, quod avre^ovdiov 
 dicitur ; quae cum sit ipsa naturalis atque mutabilis, quoquo 
 vertitur, natura convertitur. Inesse autem nobis rh avre^ovcnov 
 naturaliter, jam Marcioni ostendimus et Hermogeni 
 
 Idem, Exh. Cast. ii. : Non est bonse et solidse fidei sic 
 
 omnia ad voluntatem Dei referre, et ita adulari sibi unum- 
 quemque dicendo nihil fieri sine nutu ejus, ut non intelli- 
 gamus esse aliquid in nobis ipsis. Ceterum excusabitur 
 omne delictum si contenderimus nihil fieri in nobis sine Dei 
 
 voluntate ; quos vult ipse et velle, qui malum 
 
 non vult. Ita nostra est voluntas, cum malum volumus 
 adversus Dei voluntatem, qui bonum vult 
 
 Idem, adv. Praxeam, c. 29 : ... quando et nos pati pro Deo 
 non possumus nisi Spiritus Dei sit in nobis, qui et loquitur de 
 nobis, quae sunt confessionis ; non ipse tamen patiens, sed 
 pati posse prsestans. 
 
 Idem, de Patientia, i : Atque utinam erubescere istud 
 
 remedium ferat, uti pudor non exhibendi quod aliis suggestum 
 imus, exhibendi fiat magisterium. Nisi quod bonorum quo- 
 rundam, sicuti et malorum intolerabilis magnitude est : ut 
 ad capienda et prwstanda ea, sola gratia divinse inspirationia 
 operetur : nam quod maxime bonum id maxime penes Deum, 
 neo alius id, quam qui possidet, dispensat, ut cuique dig- 
 natur 
 
 Idem, c. 15: Nam ubi Deus ibidem et alumma ejus, pati- 
 entia scilicet. Cum ergo Spiritus Dei descendit, individua pati- 
 entia comitatur eum. Si non eam cum spiritu admiserimus in 
 nobis morabitur semper ? Immo nescio an diutius perseveret. 
 Sine sua comite ac ministra omni loco ac tempore angatur 
 necesse est. Quodcunque inimicus ejus inflixerit, solus 
 sustinere non poterit, carens instrumento sustinendi. Hsec 
 patientise ratio, haec disciplina, hsec opera cselestis et verae, 
 scilicet Ohristianse ; non ut ilia patientia gentium terrse falsa, 
 probosa. 
 
 Idem. De Virg. Vel. c. i. . . . Hac lege fidei manente, csetera 
 jam disciplinse et conversationis admittunt novitatem correc- 
 tionis, operamte scilicet et proficiente usque ad finem gratia Dei. 
 Quale est enim ut diabolo semper operante et adjiciente ad 
 iniquitatis ingenia, opus Dei aut cessaverit, aut profioere 
 
222 APPENDIX. 
 
 destiterit? cum propterea Paracletuni iniserit Dominus, ut 
 quoniam humana mediocritas omnia semel oapere non poterat, 
 paulatim dirigeretur, et ordinaretur, et ad perfectmn perdu- 
 ceretiir disciplina ab illo vicario Domini Spiritu Sancto" .... 
 " QviaB est ergo Paracleti administratio nisi lisec, quod disci- 
 plina dirigitur, quod Scripturse revelantur, quod intellectus 
 reformatur, quod ad raeliora proficitur V 
 
 On Mmitanism. 
 
 " Tertullian," says bishop Kaye, " who beHeved that Mon- 
 tanus was commissioned to complete the Christian revelation, 
 could not deem him inferior to the apostles, by whom it was 
 only obscurely and imperfectly developed." This in answer 
 to Lardner, who says, " that the Montanists could not think 
 his inspiration equal to that of the apostles, as it did not 
 relate to the great articles of faith, but chiefly to matters of 
 external order and discipline." 
 
 Did they not hold his inspiration to be from the same 
 Spirit, and given with a view to perfect practice rather than 
 teach a new doctrine or system ? 
 
 Idem, de Monogamia 3 : cur non potuerit post apo- 
 
 stolos idem Spiritus superveniens ad deducendam disciplinam 
 in omnem veritatem, per gradus temporum (secundum quod 
 Ecclesiastes, Terapus omni rei, inquit) supremam jam carni 
 fibulam imponere, jam non oblique a nuptiis avocans sed 
 exerte a nuptiis avocans, quum magis nunc tempus in coUecto 
 factum sit, annis oirciter clx exinde produotis? Nonne ipse 
 apud te retractares, Vetus hsec disciplina est, prsemonstrata 
 jam tunc in earne Domini et voluntate ; dehino in Aposto- 
 lorum ejus tarn consiliis quam exemplis. Olim sanctitati 
 huic destinabamur. Nihil novi Paracletus inducit : quod prae- 
 monuit definit : quod sustinuit exposuit. Et nunc reoogitans 
 ista, facile tibi persuadebis multo magis unicas nuptias 
 competisse Paracleto praedicare, qui potuit et nuUas. Magis- 
 que credendum temperasse ilium, quod et abstulisse decuisset 
 si quse velit Ohristus intelligas. In hoc quoque, Paracletum 
 agnoscere debes advocatum, quod a tota oontinentia infirmi- 
 tatem tuam excusat. Secedat nunc mentio Paracleti ut nostri 
 
LECTURE VIII. 223 
 
 alioujus auctoris. Evolvanuis communia instrunienta scrip- 
 turarum pristinarum. Hoc ipsum demonstratur a nobis 
 neque novam neque extraneain esse Monogamise disciplinam, 
 immo et antiquam et propriain Christianorum, ut Paracletum 
 
 restitutorem potius sentias ejus, quam institutorem 
 
 Idem, cap. 14: .... Si enim Christus abstulit quod Moyses 
 prsecepit, quia ab initio non fuit sic, nee sic ideo ab alia 
 venisse virtute reputabitur Christus; cur non et Paracletus 
 abstulerit, quod Paulus indulsit? quia et secundum matri- 
 monium ab initio non fuit, nee ideo suspectus habendus sit, 
 quasi spiritus alienus, tantum ut Deo et Oliristo dignum sit, 
 quod superinducitur] Si Deo et Ohristo dignum fuit duri- 
 tiam cordis tempore expleto compescere, cur non dignius sit 
 et Deo et Christo infirmitatem carnis tempore jam coUectiore 
 discutere ? Si justum est matrimonium non separari, utique et 
 non iterari honestum est. Denique, apud seculum utrumque 
 in bona disciplina deputatur, aliud Concordite nomine, aliud 
 Pudicitise. Eegnavit duritia cordis usque ad Christum ; regna- 
 verit et infirmitas carnis usque ad Paracletum. Nova lex 
 abstulit repudium, habuit quod auferret. Nova Prophetia, 
 secundum matrimonium, non minus repudium prioris. Sed 
 
 facilius duritia cordis Christo cessit quam infirmitas carnis 
 
 Idem, De Virg. Vel. 1 : Eegula quidem fidei una omnino 
 est sola immobilis, et irreformabihs, credendi scilicet in unicum 
 Deum omnipotentem mundi conditorem, et Filium ejus Jesus 
 Christum, natum ex Virgine Maria, crucifixum sub Pontio 
 Pilato, tertia die resuscitatum a mortuis, receptum in coelis 
 sedentem nunc ad dexteram Patris, venturum judicare vivos 
 et mortuos, per carnis etiam resurrectionem. Hac lege fidei 
 manente csetera jam disciplinse et conversationis admittunt 
 novitatem correctionis operante scilicet et proficiente usque 
 ad finem gratia Dei. Quale est enim ut diabolo semper 
 operante et adjiciente quotidie ad iniquitates ingenia, opus 
 Dei aut cessaverit aut proficere destiterit? cum propterea 
 Paracletum miserit Dominus ut quoniam humana mediocritas 
 omnia semel capere non poterat paulatim dirigeretur, et 
 ordinaretur, et ad perfeotum perduceretur disciplina ab illo 
 vicario Domini Spiritu Sancto. " Adhuc inquit, multa, habeo 
 loqui vobis, sed nondum potestis ea bajulare : Cum venerit ille 
 
224 APPENDIX. 
 
 Spiritus veritatis deducet vos in omnem veritatem et super- 
 venientia renunciabit vobis." Sed et supra de hoc ejus opere 
 pronunciavit. Quse est ergo Paracleti admiiiistratio nisi hsec 
 quod disciplina dirigitur, quod scripturse revelantur, quod 
 intellectus reformatur, quod ad iiieliora proficitur ? Nihil sine 
 setate, et omnia tempus expectant. IJenique Ecclesiastes, 
 Tempus, inquit, omni rei. Aspice ipsam creaturam paulatim 
 
 ad fructum promoveri Sic et justitia (nam idem Deus 
 
 justitise et creaturse) primo fuit in rudimentis, Natura Deum 
 metuens : dehino per Legem et Prophetas promovit in infan- 
 tiam : dehinc per EvangeHum effervuit in juventutem : nunc 
 per Paracletum componitur in maturitatem. Hie erit solus 
 a Christo magister et dicendus et verendus. Non enim ab se 
 loquitur, sed quse mandantur a Christo. Hie solus ante- 
 cessor, quia solus post Christum. Hunc qui receperunt veri- 
 tatem consuetudini anteponunt. Hunc qui audierunt usque 
 nunc, non olim, prophetantem, Virgines contegunt. . . . 
 
 Idem, c. 13 : Et si a Deo confertur continentise virtus ; 
 quod gloriaris quasi non acceperis? Si vero non accepisti, 
 quid habes quod datum tibi non est ? Hoc ipso autem constat 
 a Deo datam tibi non esse quod illam non soli Deo prsestas ! 
 Videamus ergo quod humanum est an firmum sit et verum. 
 
 Idem, de Monog. c. i : ... Penes nos autem quos " spiri- 
 tahs" merito dici faeit agnitio spiritalium charismatwm, &c. 
 
 Idem, de Pudicit. c. 31 : . . . . Ecclesia Spiritus per spiri- 
 talem hominem, non ecclesia numerus episcoporum. . . . 
 
 Idem, con. Manic, iv. 22 : In spiritu homo constitutus, 
 prsesertim cum gloriam Dei consjpicit, ml cum per ipswm Deus 
 loquitur, necesse est excidat sensu, obumbratus scilicet virtute 
 divina. . . . 
 
 On Donatism, 
 August. Ep. 76. Class. 2 : Attenditis falsa quse vobis 
 dicuntur ab hominibus, aut mentientibus aut errantibus 
 de traditione codicum divinorum est in hseretica separatione 
 moriamini : et non attenditis quod vobis ipsi codices dicunt 
 ut in catholica pace vivatis. 
 
LECTURE VIIl. 226 
 
 Ibid. 2: Fingitis vos ante tempm messis fugere pertnia^a 
 zimnia ; quia vos estis sola zizania : nam si frumenta essetis 
 permixta zizania toleraretis, et a segete Christi non vos 
 divideretis 
 
 Ibid. 3 : Ille communicat malis qui consentit factis malo- 
 rum, non qui tolerat in agro dominico zizania usque ad 
 messem, vel paleam usque ad ultimam ventilationem 
 
 Ibid. 4 : Si haptismum vos soli habetis, quid apud vos facit 
 baptismus Maximianistarum . . . . ? 
 
 Ibid. Cent. Donatist. Ep. 48, vol. v. p. 586 : Quisquis ergo 
 huic epistolse respondere se prseparat, ante denuntio, ne mihi 
 dicat : Illi codices dominicos ignibus tradiderunt, illi simu- 
 lacris gentium sacrificaverunt, illi nobis iniquissimam perse- 
 cutionem fecerunt ; et vos eis in omnibus consensistis. 
 Breviter enim respondeo quod ssepe respondi : aut falsa 
 dicitis, aut, si vera sunt, non ad frumenta Christi, sed ad 
 eorum paleam pertinent ista quae dictis 
 
 Ibid. 49 : Omissis ergo istis morarum tendiculis ostendat 
 Ecclesiam vel in sola Africa, perditis tot gentibus, retinendam, 
 vel ex Africa in omnibus gentibus reparandam atque adim- 
 plendam , 
 
 S. Optati Afri Milevitani Episcopi de Sckismate Donatistarum, 
 
 lib. i. 18. 
 " Tempestas persecutionis peracta et definita est. Jubente 
 Deo, indulgentiam mittente Maxentio, (anno 311) Christianis 
 libertas est restituta. Botrus et Celestius, ut dicitur, apud 
 Carthaginem ordinari cupientes, operam dederunt, ut absen- 
 tibus Numidis, soli vieini episcopi peterentur, qui ordina- 
 tionem apud Carthaginem celebrarent. Tunc suifragio totius 
 populi Csecilianus eligitur : et manus imponente Felice 
 Aptungitano, episcopus ordinatur. Botrus et Oelestius de 
 spe sua dejecti sunt. Brevis auri et argenti sedenti Caeci- 
 liano, sicuti delegatum a Mensurio fuerat, traditur, adhibitis 
 testibus. Convocantur supra memorati seniores, qui faucibus 
 avaritise commendatam ebiberant prsedam. Cum reddere 
 cogerentur subduxerunt communioni pedem. Non minus et 
 
226 APPENDIX. 
 
 ambitores, quibus et ordinari non contigit : necnon et Lucilla, 
 qiiEe jamdudum ferre non potuit disciplinam, cum omnibus 
 suis potens et factiosa femina, communioni misceri noluit. 
 Sic tribus convenientibus causis et personis, factum est 
 ut malignitas haberet eifectum. 
 
 19- 
 Schisma igitur illo tempore confusae mulieris iracundia 
 
 peperit, ambitus nutrivit, avaritia roboravit. Ab his tribus 
 personis contra Osecilianum causse confictae sunt, ut vitio 
 diceretur. Ad Secundum Tigisitanum missum est, ut Oartha- 
 ginem veniretur : proficiscuntur omnes supra memorati tradi- 
 tores, suscepti hospitio ab avaris, ab ambitoribus, ab iratis : non 
 a catholicis, quorum petitione Osecilianus fuerat ordinatus. In- 
 terea ad Basilicam, ubi cum Oaeciliano tota civica frequentia 
 fuerat, nuUus de supradictis accessit. Tunc a Cseciliano man- 
 datum est : " Si est quod in me probetur, exeat accusator et 
 probet.'" Illo tempore a tot inimicis nihil in eum potuit confingi : 
 sed de ordinatore suo, quod ab iis falso traditor diceretur, me- 
 ruit infamari. Iterum a Cseciliano mandatum est, ut si Felix 
 in se, sicut iUi arbitrabantur, nihil contulisset, ipsi tanquam 
 adhuc diaconum ordinarent Caecilianum. Tunc Purpurius solita 
 malitia fretus, quasi et Osecilianus filius sororis ejus esset, sic 
 ait : " Exeat hue quasi imponatur illi manus in Episcopatu, 
 et quassetur illi caput de poenitentia." His rebus compertis, 
 tota Ecclesia Osecilianum retinuit, ne se latronibus tradidisset. 
 Illo tempore aut reus de sede debebat expelli, aut commu- 
 nicari debuit innocenti. Oonferta erat ecclesia populis : plena 
 erat cathedra episcopalis : erat altare suo loco, in quo paci- 
 fici episcopi retro temporis obtulerant, Oyprianus, Lucianus, 
 et cseteri. Sic exitum est foras, et altare contra altare 
 erectum est ; et ordinatio illicite celebrata est ; et Majorinus 
 qui Lector in diaconio Oseciliani fuerat, domesticus LucUlae, 
 ipsa suffragante, Episcopus ordinatus est a traditoribus, qui 
 in concilio Numidise (ut superius diximus) crimina sua sibi 
 confessi sunt, et indulgentiam sibi invicem habuerunt. Mani- 
 festum est ergo exiisse de Ecclesia, et ordinatores qui tradi- 
 derunt, et Majorinum, qui ordinatus est. 
 
 20. 
 
 Interea de suorum oriminum fonte, qui apud eos multorum 
 
LECTURE VIII. 227 
 
 flagitiorum venis exuberaverat, unum traditionis convicium 
 in ordinatorem Cseciliani derivandum esse putaverunt : provi- 
 dentes quod fama duas res similes uno tempore loqui non 
 posset: ut crimina in silentium mitterent sua, vitam infa- 
 mare conati sunt alienam : et cum possent ipsi ab innocentibus 
 argui, innocentes arguere studuerunt, mittentes ubique litteras 
 livore dictante conscriptas, quas inter cseteros actus habemus 
 
 in posterum 
 
 Of administering Baptism Optatus speaks thus to his oppo- 
 nent Parmenianus a Donatist, lib. i. cap. v Si peccatoribus 
 
 non licet, etiam peccatores vos esse testimonio divino convin- 
 cimus. Et tamen quia semel licet, non per electvm hominem, 
 sed per quod semel licet, idea post vos non emendamus, quia 
 et apud nos et apud vos imura est Sacramentum 
 
 Of the Holy Spirit, lib. ii. 7. 
 Eece jam apud vos dotes esse non possunt; non enim 
 Spiritum Dei soli vobis vindicare potestis, aut includere quod 
 intelligitur, et non videtur. Sic enim in Evangelio scriptum 
 est. " Nam Spiritus Deus est ;" " et ubi vult aspirat, et vocem 
 ejus audis, et nescis unde veniat et quo eat." Permitte 
 Deum unde velit ire, et quo veht accedere habeat libertatem : 
 qui audiri potest, et videri non potest. Et tamen studio 
 criminandi libenter blasphemare voluisti, ut diceres : " Nam 
 in ilia Ecclesia quis Spiritus esse potest, nisi pariat filios 
 Gehennse." .... 
 
 Ibid. ao. 
 Etiam vos ipsi qui sancti et innocentes videri ab hominibus 
 vultis, dicite, unde est ista sanctitas, quam vobis licentius 
 usurpatis? quam Joannes apostolus profiteri non audet, qui 
 ait: Si dixerimus, quia peccatum non habemus, nos ipsos 
 decipimus fee 
 
 On, the PauUcians. 
 
 Photii lib. i. c. 7. contra Manichseos. 
 
 'Q.<TavTm 6^ rjfv Koivatviav tov niJiCov (rdnaros Koi aXixaros 
 
 Xpio-ToC TOV &eov riix&v i^vpiais ij^petri. TrXvvovTfs, &7ro8exf<rda( 
 
 (paa-i, c&fia Koi aliia, TfpaTokoyovvres to. bta-iTOTiKci pritiara, h 
 
 Q % 
 
228 APPENDIX. 
 
 Kal (ftacn yxeroStSwra rots ' AttocttoKois elirtiv kd^ere, (jxiyfre /cat 
 wi'eTf, dXA.' ovK &pTOv moOiv rj otvov vpocri^iipovTa. 
 Idem, c. 9. [IX.] 
 
 KaOokiKrjv be eKKkrjcriav ra tavr&v KaXovai crvvebpia jjwxa 
 /uoAtora irpos tovs eva-e^eis Xoyovs koX (Tv^rjT'qa'e is Kivov<n' KaO 
 kavTovs yap TrpocreD^as Kakoviriv avr&v to. crvvibpia, ov p,7]V akka 
 KoX TO (TWTripiov biaiTTvovTes fiaTtricrp.a, inroirkaTTOVTai Trapabe- 
 X^cdai aiiTO, tcl tov EvayyeX(ov p'qpLara ry tov ^a'!tT(,a}i,aTOS fpaivfj 
 VTrofiakkovT€s' kol yap (paaiv, 6 Kvpios e<pr]' Eyco elfxi to vb(ap to 
 C&V 
 
 akka Kal tovs iraiSas avT&v, vito t5>v ttjs E/ck\?j- 
 
 cr^as irpea-^vTipcav, alxixakaaCas koyco TrokkaMs Trap avTOis /care- 
 Xop.ivu)V, ru a-a>Trjpt(f a^Lovcri tpcoT KrdfjvaL paTrTla-fiaTV kvffirekeiv 
 ru ad^aTL tov re crravpov koi to ^omTicrp.a 01 Trdcrris dxfiekeCas 
 koyoTioLovvTes avd^ioi, p/q p.€VTOL ye biajSaCveLV T-qv TOVTcav evep- 
 yeiav els \jruxqs nddapaw, rj riva dkkrjv TaijTrjs acpekeCav. Nat bri 
 Kal TTJs KOLvonvCas elfrlv avT&v ovk okCyot tov Tip.Cov a-dfxaTos Kal 
 a'ip,aT0S XpicTTOv tov &fov r)^S>v. 'AA\a tovto irpos k^andTrjv t&v 
 cnikoviTTipoinr p,eTakajx^dvov(nv . 'Etti be rots elpr]p.evois ovbe tovs 
 TTis KaOokiKTJs 'E/cKXrjtrias -npecr^vT^povs, ovbe tovs konrovs lepeis 
 airobixovTaf bwTi (f>aai to Kara "KpKJTOv crvvebpiov 01 lepeis Kal 
 TTpea^vTepoi tov kaov avvea'T-qaavTO. tovs p.evToi -nap avTOis 
 iepea>v rd^iv ^TtexovTas ovx lepeis dkka ffvveKbqp.ovs Kal vorapiovs 
 eT!ovop.d^ov(Tiv. OvToi be ovre a-)(r)p.aTi oiJre Siofrrj ovTe Tivl akk<^ 
 rpoTra ^iov uejivoTepov iiiiTekovvTi, to bidif)opov avT&v Ttpos to 
 ■nkrfOos eTnbeiKVWTai. 
 
 Petri Siculi Historia. 
 E sex ManichBeoruin sectse capitibus seu paradoxis. [y'.] 
 Tpfroi'. TO rriv OeCav Kal (fypiKTriv t&v ayiatv iwcrrrjpCiov tov 
 crtSjtiaros koI alp.aTos tov Kvptov Kal Qeov fjp,&v p.eTdkrj'^iv cmo- 
 Tpeyj/ai, ov pAvov be dkka Kal dkkovs Trepl tovto ireCdeiv olea-daf 
 kiyovTes ort ovk rjv &pTos Kal oi/Jos, hv 6 Y^ipws eblbov rots jxadt}- 
 Tais avTov eTil tov belvvov dkXa crvp.^okiK&s to, prip,aTa avTov 
 avTOLS ebCbov &>s dpTov Kal otvov. 
 
 Ibid. r'. 
 "'Ektov to tovs TTpecr^vTepovs ttjs 'E,KKkr](TCas aTioTpeTiecrdaL- 
 (j>r](n be ori ttjv 01 'npe(T^ijTepoi xara tov Kvplov (rvv-qxe^vav , Kal 
 
LECTURE VIII. 229 
 
 bih TOVTO oi XP^ avrohs dvoixACeadat., i/^iXu r<p 6v6i^ari Kal n6v<f 
 a.T:e)(6av6\j.ivoi. 
 
 Peter, after summing up the unhappiness, which Sergiua 
 (who called himself Tychicus, after the feUow-worker of St. 
 Paul) had caused by his teaching, indignantly asks, Ka\ 6 ro- 
 a-ovTwv KaKUj; irapaTios irpotrKweto-floi 5pa d(l>e[Kei ws napdxXjjros ; 
 KoXyap ol nadriTal avrov kv r<5 &v6y.aTi avrov fixoiJ^evoi Uyovaip- 
 fl evxri Tov ayCov -nve^fiaTOS eAe7?o-et fiimr 6 be <t>ri(Ti.v, lyw rSi/ 
 KaKav TovT<ov &.vaCTi6s ei^if woAXa yap 7fap7}yyeA.Aoi; avToXs fK tov 
 alxiMKatTCCetv roiis 'Patpialovs airocrTrivai- km oiik virriKov<T6.v /xoi. 
 
 On the Montanistic character of Romish Developement. 
 
 Assertionis Lutheranee con/utatio per Bemrendum Patrem 
 
 Boffensem Episcopum. (Fisher, cons. A. D. J504.) 
 
 Artieulus decimus octavus. 
 
 •' Indulgentise sunt pise fraudes fidelium, et remissiones 
 bonorum operum, et sunt de numero eorura quae licent et non 
 de numero eorum quae expediunt.'" 
 
 Multos fortasse movet, indulgentiis istis nos usque adeo 
 fidere, quod earum usus in Ecclesia videatur esse recentior, 
 et admodum sero repertus apud Christianos. Quibus ego 
 respondeo non certo constare, a quo primum tradi cceperunt. 
 Fuit enim nonnuUus earum usus (ut aiunt) apud Romanos 
 vetustissimus. Quod vel ex stationibus in urbe frequentatis- 
 simis, intelligi datur. Sed et Gregorium primum (A.D. 590) 
 aiunt, aliquas suo tempore concessisse. Neque cuique obscuruni 
 est, quin posteriorihus ingeniis multa sunt, tam ex Evangeliis 
 quam ex Scripturis cseteris, nunc excussa luculentius, et 
 intellecta perspicacius, quam fuerant olim. Nimirum aut 
 quia veteribus adhuc non perfracta glacies, neque sufficiebat 
 illorum setas, totum illud Scripturarum pelagus ad amussim 
 expendere: aut quia semper in amplissimo scripturarum 
 campo, post messores quantumvis exquisitissimos, spicas 
 adhuc intactas licebit coUigere. Sunt enim adhuc in Evan- 
 geliis loca pleraque satis obscura, quae non dubito, posteritati 
 multo fient apertiora. Cur enim istud desperabimus, quum 
 ideo traditum sit Evangelium, irt a nobis penitus et ad 
 
230 APPENDIX . 
 
 unguem intelligatur. Quum igitur in ecclesiam euam amor 
 Ohristi, non minus nunc quam antea, fortis perseverat, cujus 
 etiam potestas nihil hactenus est imminuta : quumque sacer 
 ille Spiritus perpetuus ejusdem ecclesise custos et sedituus 
 fuerit, cujus dona tam indesinenter et seque copiose fluunt, 
 sicut ab initio, quis ambigere potest, quin ad eorum, (quae 
 jam in Evangelic supersunt incognita) claram notitiam, in- 
 genia posteriorum illustrabuntur *. Oseterum (ut dicere 
 coepimus) multa sunt, de quibus in primitiva ecclesia nulla 
 qusestio facta f'uerat, quse tamen posteriorum diligentia, 
 subortis dubitationibus, jam evaserunt perspicua. Nemo certe 
 (ut ad negotium nostrum redeamus) jam dubitat orthodoxus 
 an purgatorium sit, de quo tamen apud priscos iUos nulla vel 
 quam rarissima fiebat mentio. Sed et Grsecis ad hunc usque 
 diem, non est creditura purgatorium esse. Legat qui velit 
 Graecorum veterum conrunentarios et nullum quantum opinor, 
 aut quam rarissimum de purgatorio sermonem inveniet. Sed 
 neque Latini, simul omnes ac sensim, hujus rei veritatem 
 conceperunt. Neque tam necessaria fuit, s\\q purgatorii, seu 
 indulgentiarum fides in primitiva ecclesia atque nunc est. 
 Nam tunc usque adeo charitas ardebat, ut paratissimi fue- 
 rant singuli pro Christo mortem oppetere. Rara fuerunt 
 crimina, et ea quse contigerunt magna fuerant canonum seve- 
 ritate vindicata. Nunc aut bona pars populi, magis Ohris- 
 tianismum exureret, quam rigorem canonum pateretur, ut 
 non absque Sancti Spiritus dispensatione factum sit, quum 
 post tot annorum curricula, purgatorii fides, et indulgentiarum 
 usus ab orthodoxis sit receptus. 
 
 The acknowledgment of the novelty of purgatory and 
 indulgences ; the hearsay argument for referring the com- 
 mencement of the latter to the time of Gregory I. ; the claim 
 to progressive illustration, and new developement of the sense 
 of Scripture; the assertion of the unceasing and abundant 
 flow of spiritual gifts in the Church ; the quiet assumption of 
 the truth of those doctrines, and resting them upon their 
 expediency, in the decay of true piety, rather than Scripture, 
 as attested by primitive tradition, will not escape the atten- 
 
 * alin man\i, illiistrabunda sint. 
 
LECTURE VIII. 231 
 
 tion of the reader. The theory of developement is plainly 
 no new scheme of papistic controversy, but is essentially Mon- 
 tanistic. 
 
 On the Moderation of the Church of England. 
 Puller, Moderation of Ch. p. 63. c. v. 7. 
 
 " Though the moderation of the Church shews itself in 
 that it doth not vain-gloriously boast of the Spirit, yet it may 
 well consist with her excellent modesty to believe of herself, 
 that in the interpretation of holy Scripture, she hath such an 
 assistance of the Spirit of God as is promised to the Church 
 in general, the Church of England being a true part thereof, 
 
 subject to and governed by the word of God (Can. 139.)... 
 
 It may be presumed that where the lawful representative of a 
 church is gathered together rightly, the assistance of God's 
 Spirit is not wanting : wherefore it argues immoderate pre- 
 sumption in them who receive with impious scorn our confes- 
 sion of our undoubted hope, that the Church of England 
 hath the testimony of the Spirit of God in her interpretation 
 of Scripture ; and yet these depravers of the Scripture shall 
 with glorious assurance affirm to themselves and their com- 
 plices the wonderful illwpses and impulses of the divine Spirit, 
 when at the same time they contradict the holy Catholic 
 Church and themselves ; and when also many pretenders to 
 a double portion of the Spirit have acted as the eldest sons of 
 Belial. Whereas indeed, the testimony of the Spirit in the 
 hearts of the faithful themselves, for the interpreting holy 
 Scripture, and determining doubtful matters, hath been more 
 often urged than understood : yea, if we could suppose it was 
 not a precarious assertion, to be sure it is an improper method 
 to convince gainsayers, yet to those who are out of commu- 
 nion with the Church, it must needs be a most uncertain and 
 insufficient testimony. 
 
 8. Many we know there have been and are, who pretend to 
 such extraordinary gifts of the Holy Spirit as were peculiar 
 to the first ages of the Church : thus doth the church of 
 Eome (as did the Donatists of old) make such miraculous 
 testimonies the necessary sign of a true church. And some- 
 
232 APPENDIX. 
 
 what like both these, are the enthusiasts of our late age, who 
 would make the privileges of the Holy Spirit special and sin- 
 gular to their inclosures ; afi&rming a particular inspiration 
 of the Spirit absolutely necessary, i . to convey into our minds 
 the sense and interpretation of Scripture ; 2. to assure aU Chris- 
 tians of the certainty of their salvation ; 3. to furnish them 
 with words and petitions in prayer ; 4. to convince any of the 
 authority of holy Scriptures and the certainty of faith. Our 
 Church declares [Horn. Whit-Sunday, part 2.] " It is not the 
 duty and part of any Christian, under pretence of the Holy 
 Ghost, to bring in his own dreams and phantasies into the 
 Church ; for such blaspheme and behe the Holy Ghost : 
 whereas, " the proper office of the Holy Ghost is not to insti- 
 tute and bring in new ordinances, contrary to His doctrine 
 before taught ;" the doing of which the homily declares " is 
 the sign of a false church, and of such as are deceivers." 
 
 It is to be acknowledged, that the discourses concerning 
 the operation and testimony of the Spirit are liable to many 
 difficulties; but the principal conclusions which are rightly 
 made in this matter, I suppose may be truly made out to be 
 the sense of our Church declared in her own words : i st, for. 
 interpretation of holy Scripture, the reason why our Church 
 holds such extraordinary illumination not necessary is, be- 
 cause all things necessary for our salvation are plain to 
 understand, that is, as the Homilies deliver, to such as use 
 the means, and so far as their explicit knowledge is required. 
 (2nd Homily of Scripture). For our Church doth speak of 
 the illumination of the Spirit and interpretation of Scripture, 
 as generally joined with the use of means : " when any apply 
 their minds to the study of the Scripture, to hear, read, and 
 search, thus God openeth the dark things of Scripture unto 
 faithful people. " It cannot be," saith St. Ohrysostom, " that 
 such should be left without help." When our homily mentions 
 the Holy Ghost " inspiring the true meaning of the Scrip- 
 ture," it adds, ''to them that with humility and diligence do 
 search therefore,"" which clause is not to be left out (as it is by 
 the author of the Scripture's Genuine Interpreter, p. 5.) 
 " Those that thus thankfully, cheerfully, and diligently hear, 
 read, meditate, and ruminate on holy Scripture, such have the 
 
LECTURE VIII. 233 
 
 sweet juice, spiritual effect, taste, comfort, and consolation 
 of them;" which doctrine of our Church is most intelligible 
 and sober, and different from what some others mystical^ 
 have discoursed of concerning spiritual gusts, which they 
 attribute to accountable communications. The ordinary 
 means to which the interpretation of Scripture is generaUy 
 annexed, our Church judgeth the same which Dr. Hammond 
 mentions in his Postscript concerning divine illuminations: 
 study, search, meditation, the collation of places of Scripture, or 
 bringing one place together with another, the use of reason and 
 learning and sEll in original languages: the help of our spiri- 
 tual guides, the declarations of God's Church : the analogy of 
 received doctrine : constant prayer for God's blessing : the 
 necessary assistance and gracious aids of God's Spirit. (Homily 
 of places of Scripture, part 2 ; ist and 2nd Homily of Scrip- 
 ture; 3rd part of Homily for Eogation week.) 
 
 Our Church doth not judge that the particular immediate 
 
 testimony of God's Spirit is necessary to every Chistian for 
 his comfortable assurance of salvation ; but supposeth that the 
 best assurance of salvation is from the sure trust and belief 
 of God's promises; and a certain consciousness of our own 
 sincerity, according to what is required of us. " If you would 
 be sure of your faith, try it by your living : the true Christian 
 faith is no dead, vain, or unfruitful thing. Therefore, let us 
 by such virtues as spring out of faith shew our election to be 
 sure and stable. Homily of Salvation; Homily of Alms- 
 deeds, part 2 ; Homily of Falling from God, part 1 . 
 
 Our Church doth not judge an immediate gift of the Spirit 
 necessary to every Christian, '• to furnish them with words in 
 prayer ;" but doth rightly suppose, that the Holy Spirit doth 
 effectually assist every sincere and devout person using a 
 good form of prayer; because He by whom the Spirit is 
 given to the Church did teach his disciples, and in them all 
 Christians, a form of prayer, requiring them to use the same. 
 Our Church hath also furnished those of her communion with 
 general prayers, according to their occasions ; judging also 
 that such common prayers are most available before God, 
 (Homily of Prayer,) and the means of obtaining the Holy 
 Spirit to be most assisting us in our prayers, our Church 
 
234 APPENDIX. 
 
 declares is for us, " to humble ourselves in his sight, and in all 
 our prayers both public and private, to have our minds fully 
 fixed on Him," so that our Church supposeth those that are 
 thus humble to pray by the Spirit. 
 
 [0. vi. 8. Others there are, who deliver that an infallible cer- 
 tainty of assent, wrought only by the immediate extraordinary 
 operation of the Spirit of God, is necessarily in every true be- 
 liever. Now, though our Church doth, as much as any can do, 
 own the necessity of God's grace and Holy Spirit to prevent, 
 assist and follow us, especially in what concerns divine matters ; 
 yet our Church is not so bold with the Holy Spirit of God, 
 to affirm that such an inward testimony of the divine Spirit 
 working together in our spirits an infallible assent is so 
 necessary to assure us of the certainty of faith and of the 
 authority of holy Scriptures, and of the truth of other doc- 
 trines in question, as without which we could have no such 
 belief as is required to salvation. Which precarious presump- 
 tion tends to render useless aU those sufficient evidences we 
 have of divine truth, by the gracious means which Grod hath 
 appointed ordinary in his Church : and whereas the asserters 
 of this extraordinary spirit exclude all other means of real 
 certainty as insufficient, such a doctrine being false must 
 needs tend also to overthrow all Christian religion. Such is 
 the sad consequence of the doctrines of Dr. J. Owen in his 
 Reason of Faith, and Mr. J. Serjeant in his Faith Vindicated 
 from possibility of falsehood, London, 1667, 8vo, in making, 
 though on differing grounds, an infalUble assent necessary to 
 a true belief .... To preserve us from these uncertainties, 
 among the very many reasons which we have from rational 
 and moral evidence, whereby the truth of the divine testimony 
 is confirmed to us abundantly, our Church owns no one greater 
 (since the miraculous gifts) than the testimony of God's Church 
 now and in all ages since Christ and his apostles' time.''''] 
 
 From which few passages, cited in comparison of those 
 very many to the same purpose which abound in the Homilies 
 for Whit-Sunday ; the Homily of Good Works ; of Salvation ; 
 of Falling from God ; of Alms-deeds : it is most evident that 
 our Church judgeth rightly concerning the Holy Spirit of 
 God ; and lays down the best fules for discerning who have 
 
LECTURE VIII. 235 
 
 the Holy Spirit ; for according to the doctrine of our Church, 
 believing and obeymg the gospel and having the Spirit are all 
 one. " For how can a man have true faith when he liveth 
 ungodly, and denieth Christ with his deeds ; contrariwise, he 
 is most inspired with the Holy Ghost who is most changed in 
 his Ufe. So then this is to be taken for a most true lesson, 
 taught by Christ's own mouth, that the works of the moral 
 commandments of God be the very true works of faith, which 
 lead to the blessed life to come." (Homily of Good Works, 
 
 part 2.) 
 
 Our Church also doth suppose that those who receive most 
 of the Spirit, are such as are most truly virtuous and good : 
 such have most of the divine grace to confirm and strengthen 
 them in all goodness, as it is in the office for the holy com- 
 munion, " if with a true penitent heart and lively faith we 
 receive that holy sacrament, then we dwell in Christ and 
 Christ in us." " Wherefore, if any say, O but how shall I 
 know that the Holy Ghost is within me? some man will 
 perchance say, Forsooth, as a tree is known by the fruit, so is 
 also the Holy Ghost : the fruits of the Holy Ghost according 
 to the mind of Paul are these ; love, joy, peace, long-suffering, 
 gentleness, goodness, faithfulness, meekness, temperance, &c. 
 Contrariwise, the deeds of the flesh are these ; adultery, forni- 
 cation, &c. and such like. Here now is the glass, wherein 
 thou mayest behold thyself, and discern whether thou hast 
 the Holy Ghost within thee or the spirit of the flesh. If 
 thou see thy works be virtuous and good, consonant to the 
 prescript rule of God's word, savory and tasting not of the 
 flesh but the Spirit, then assure thyself that thou art endued 
 with the Holy Ghost : otherwise in thinking well of thyself 
 thou dost but deceive thyself. The Holy Spirit doth always 
 declare himself by his fruitful and gracious gifts." Sermon 
 for Whit-Sunday, part i. 
 
 " But to conclude, (part 2) ye shall briefly take this short 
 lesson ; wheresover ye find the spirit of arrogancy and pride, the 
 spirit of envy, hatred, contention, cruelty, &c., assure yourselves 
 that there is the spirit of the devil, and not of God, albeit 
 they pretend outwardly to the world never so much holiness. 
 For as the gospel teacheth us, the Spirit of Jesus is a good, 
 
236 APPENDIX. 
 
 holy, sweet, lowly, merciful Spirit, full of charity and love, 
 fuU of forgiveness and pity, not rendering evil for evil, extre- 
 mity for extremity. According to which rule, if any man 
 live uprightly, of him it may be safely pronounced, that he 
 hath the Holy Ghost within him : if not, then it is a plain 
 token that he doth usurp the name of the Holy Grhost in 
 vain." 
 
 As for the manner and measure of the operations of the 
 Holy Spirit, the modesty and moderation of our Church doth 
 not decree any thing, lest, as St. Austin saith, " human in- 
 firmity proceed beyond what is safe." Yet our Church gives 
 a right account in sundry places of its Homilies, (Homily of 
 Falling from Grod, part 2.) " how the Holy Spirit comes to be 
 withdrawn from men : by all these examples of holy scrip- 
 ture we know, that as we forsake Grod, so shall he even forsake 
 us. When he withdraweth from us his word, the right 
 doctrine of Christ, his gracious assistance and aid which is 
 ever joined with his word; and leaveth us to our own wit 
 and will and strength; he declareth then he beginneth to 
 forsake us ;" which is (Homily of Falling from God, pt. i), as it 
 follows, " after any do neglect the same, if they be unthankful 
 to him, if they order not their lives according to his example 
 and doctrine." From whence we see also, that our Church 
 judgeth " the promise of the Spirit is conditional : for as 
 God for his part delivered his Son to suffer death for us, so 
 again we for our parts should walk in a godly life, as becometh 
 his children so to do. He that is first made good by the 
 Spirit and grace of God, afterward bringeth forth good 
 fruits." (Hom. Alms-deeds, part 3.) 
 
 As for those who afiirm a supernatural and immediate 
 illumination necessary, without which other ordinary means 
 are insufiicient, either to give us certainty of the authority or 
 interpretation of divine writ, they affirm that which is no- 
 where declared : that which we have little reason to credit 
 from them that affirm so : we having neither experience of 
 their extraordinary knowledge and goodness, but have found 
 them most mistaken of any in their interpretations of Scrip- 
 ture : and also by the notes of having the Spirit delivered in 
 Scripture, what is quite different hath appeared. The holding 
 
LECTURE VIII. 237 
 
 such an opinion tends to lessen the authority of the written 
 Word of God, and to make the dictates of the human spirit, 
 if not sometime the diabolical, equal with the holy canon. 
 
 And those others, who lay the stress of the proof of the 
 authority of the Scripture, and the certainty of faith, and the 
 interpretation of Scripture upon such uncertainties as only 
 the internal testimony of the Spirit, (as is yet neither proved 
 necessary or real ; however, of which there is no proof unto 
 others ;) verily such labour unprofitably to overthrow 
 Christianity, and render all our faith uncertain. Their doc- 
 trine leads to such enthusiasm as is not consistent with the 
 peace of kingdoms, much less the peace of God's Church. 
 
 But such is the constant moderation of our Church, though 
 it doth reject and oppose all fanatical and ungrounded pre- 
 tensions of the Spirit ; yet our Church most frequently, and 
 with all humble reverence, owns the necessity of the gracious 
 aids and assistance of the Spirit.