Mog ag A Ree, ae oat oe py ae ee Bes f 5 se Sg Pe ee es etre TESS ATS = a octet om Pde ene ane ee tee een mm nthe! Eo oGica, eu Digitized by the Internet Archive in 2008 with funding from Microsoft Corporation https://archive.org/details/witnessofspiritwOOshor 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 SERMONS PREACHED BEFORE THE UNIVERSITY OF OXFORD, IN THE YEAR MDCCCXLVI. AT THE LECTURE FOUNDED BY THE LATE REV. JOHN BAMPTON, M.A. CANON OF SALISBURY. BY THE REV. AUGUSTUS SHORT, M.A. VICAR OF RAVENSTHORPE, NORTHAMPTONSHIRE, RURAL DEAN: AND LATE STUDENT OF CHRIST CHURCH. OXFORD: J. H. PARKER, F. AND J. RIVINGTON, LONDON. 1846. PRINTED BY T. COMBE, PRINTER TO THE UNIVERSITY. EXTRACT FROM THE LAST WILL AND TESTAMENT OF THE REV. JOHN BAMPTON, CANON OF SALISBURY. Se “I give and bequeath my Lands and Estates to ‘¢ the Chancellor, Masters, and Scholars of the University of , yi “Oxford for ever, to have and to hold all and singular «‘ the said Lands or Estates upon trust, and to the intents 6 . 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 " ‘ nn ce ‘ . . . ‘¢ Easter Term, a Lecturer be yearly chosen by the Heads “of Colleges only, and by no others, in the room adjoiming ce 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 6 © 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 Aposties’ and “‘ Nicene Creeds. «Also I direct, that thirty copies of the eight Divimty “‘ 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.” Pa oe A: ‘THE 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.” a pmADrAhad a) AA * ” pps vi pPSROPERTY OF Stay NX \ 2 PRINCETON LECTURE I. Romans vii. 9. Now if any man have not the Spirit of Christ, he is none GE MRT OOD ko cena Aras Mladen ares ch tras dee e cas ens dead LECTURE II. Romans vill. 5. They that are after the Spirit do mind the things of the BS BUG rated vat Asthic a ans gee des PR at uok hed sins seins vag deslgcmaeceise ON LECTURE III. Romans vill. 15, 16. Ve have not received the Spirit of bondage again to fear ; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that PEC OTA CHMOLON Of GOO ven -is2stieaancasadstisss «ieeuacee ence sm: 46. LECTURE IV. Romans vill. 4. That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. .......ccsceceeees 67. LECTURE V. Romans viii. 13. Tf ye through the Spirit do mortify the deeds of the body, ye MRP ne Ree ooo ek ees yan ccawes van av seed euesce asters 88. Vill CONTENTS. LECTURE VE Romans viii. 23. And not only they, but 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. ......... A: LECTURE VIL. PELAGIANISM. Acts v. 38, 39. If this counsel or this work be of men, it will come to nought : but if it be of God, ye cannot overthrow it; lest haply ye be found even to fight agarmst God. ........ccsecescecesesevcerses 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 sounding brass, or a tinkling cymbal. .........s00cesesenees nose aoe 153. DAAAAAAS VW pPFROPERTY 0 ? ‘& PRIN OBTON \ 3 es K ALL AY oo LECTURE I. Romans vil. 9. Now if any man have not the Spirit of Christ, he is none of His. seep 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 peculiar 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 ewvistence, 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 erant 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 an (Cor Ween. 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 wndecided 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 all 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 /:mits are BZ + LECTURE . 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- eress 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 evil®.” Of this peculiar stage of the spiritual life, St. Paul takes notice in several passages : “ Howbeit we speak wisdom among them that are perfect®:” “Let us there- fore, as "many as be perfect, be thus minded? :” “ Brethren, be not children in understanding : how- beit in malice be ye children, but in understanding be men®;” that is, “ perfect,” 7éAco, “ of a ripe age,” as it is translated in the margin. The like dis- tinction prevails also in the early Christian writings. a Col. ili. 10. b Heb. v. 14. 1 Cor.11.-6: d Phil. iii. 15. e x Cor. xiv. 20. LECTURE TI. 5 Irenzeus¢ 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 ewtent 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 iz our hearts®.”. And St. John says, “If we love one another, God dwedleth a Daa 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, anu of right- eousness, and of judgmenti.” And therefore St. Paul affirms, “that no man can say that Jesus is the Lord, but by the Holy Ghost*.” It is then of moral effects, not miraculous gifts, as Ej lab. voG. 8, f 1 Thess.-v. 23. G52; Cor... 2/6422; h 1 John iv. 12,13. i John xvi. 8. Kp Cor:, xi) 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 Spirit, Lord, and God worked all in them all'; 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 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 is ne- cessary ; and enable us to arrive at evidence satis- factory, it is hoped, to the sober-minded ; unavailable Lei Wor. iy; 6500: LECTURE lI. 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 zndwelling 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 zz 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 must be affirmed, 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 ix 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 iz them, and Thou in me, that they may be made perfect in one?.” m Rom. viii. g, ro. 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 ali.” ne Cor vie 17. © John xiv. 17. P John xvi. 22. LECTURE I. 9 The effect, moreover, of this blessed fellowship is represented as passing on to the Jody; 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 dodies by his Spirit that dvwelleth in you%.” 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 /ed by the Spirit. Such indeed is the prophetic character of the people of Christ : “Thy people shall be willing in the day of thy powert.” The Bride in like manner is admonished: “ Hearken, O 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 inarage*.” But “ the wrath q Rom. vii. 11. Peal. ex. 3: S Psal. xlv. 10. t 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 isa 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 ¥.” 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 chi/dhood. 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. u James i. 20. x John ix. 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 will of Him 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 ourselves 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-offer- ing !” This then it is to be ded 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 A. which are heard upon earth! To remove the discord, and bring 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 natural 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 would¢. Such is ¢hzs 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 ¢ John xxi. 18, d Luke i. 38. LECTURE I. 13 might we not hope for our 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 dy 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 rzght influ- ence the conduct; and every step be weighed in the balances of eternity. Thus alone will 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 /ghtly, 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 se//- 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 ona 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 IL. the lap; but the whole disposing thereof is of the Lorde.” 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 Ceesarea: “ What mean ye to weep and to break mine heart? for Iam 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 Colossee; 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 e Prov. Xvi. 33. f Acts xxi. 13- LECTURE I. uiive 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 surrender 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 Auman 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 chi/dren in malice, Christians are to de 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 ew 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 d- rected, and so far restrained; still its claims are neither 6 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 surrender 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—in sickness, and pain, 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 sympathy, 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 isa 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 s7pe age. Then he ERCTURE, ¥. 19 habitually feels that he is not his own; that he is bought with a price, and glorifies God in his body and his spirit, 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 this world. In its effects, those around him recog- nise the real presence and effectual indwelling of the Comforter; who is not only wth, 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 will 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 daily 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 spirit of his daily prayer : * Thy will be done on earth, as it isin 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 sperttual 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 Anow 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 ewercise. “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 wayward, carnal, and un- yielding hearts. LECTURE II. Romans Vill. 5. They that are after the Spirit do mind the things of the Spirit. HE coming of the Holy Ghost upon earth was 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 suffering: for “His visage was so marred more than any man, and His form more than the sons of men».” 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. Beds. i. 04. ¢ 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, 1 John ii.1. And Q2 LECTURE’ If. 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 God4. 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®. By the same Spirit also they spake with a w7zsdom 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. 16, “ who maketh intercession for us with groanings which cannot be uttered.” Rom. viii. 26. Under the encouraging symbols then of the Lamb and Deve, the surest pledges have been conveyed to us of acceptance in heaven, and succour upon earth. d 1 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, until He had “led captivity captive, and received gifts for meni,” 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 now believe attain unto the like knowledge; for not only is He the Comforter dwelling in them, and sanctifying them to be meet 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 al 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 i Psalm Ixvii. 18. k John xiy. 20. E Eph..ii. 22 1 Cor. vi. 19. m yCor di: 12% 24 LECTURE II. 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 wnruli- 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’. 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 zntellectual 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 nom. 1. 21. 31. o Eph. iv. 18. P Rom. i. 22. 4 Rom. i. 29. LECTUBE If. 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 dpoveis, 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 Aave 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 foolst.” 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 F Matt. xvi. 23. s Rom; 1.32. t 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 transeresses 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 mind’. 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, ppovyua capxos, doth remain, yea in them that are regenerated, renatis, or bap- u Gal. vi. 8. v Eph. iv. ro. w Ps. 1. at. x Is. xliv. 20. y Eph. ii. 3. ae Tit. 1.95. a 1s: ye 22 b Rom. i. 28. LECTURE II. 27 tized¢;” 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 mznd 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 personal 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 wor/d 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 the fleshly mind ? The Holy Spirit has not left us without warning against the sinful presumption both of Heresy and cu Art, EX. a SPH. 1516. 28 LECTURE; TH. Schism. Some, for example, of the Colossians“, vainly puffed 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 be 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 au- thority. There is yet another fruit of the unruly carnal 4 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. £7 Corciva6: LECTURE II. 29 mind; namely, recklessness of severing the body of Christ. Hence those d:yooracia, or standings apart, which the Apostle has enumerated among “the works of the flesh®.” Concerning the doers of such things, St. Jude has affirmed 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 unity 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; & Gal. v. 20. h Wuyixol, mvedpa pu) €xovres, (Jude 1g.) In throwing off the supre- macy of the bishopof Rome, the Crown and Church of England claimed once more their undoubted ancient independence of that See—the “ Jus 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. Conc. Trid. It made the schism, not we. ‘‘ Nec 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. 12.20: 30 LECTURE II. the work of the flesh is his; and as such it affords no doubtful mark of “ the carnal mind” within. To wn- ruliness of thought; but not, let us hope, dislike of holiness; must be ascribed the divisions and of- fences, which have disturbed 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 world 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 Anow the things that are freely given to us of God!” “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 k He who rejects the Universal, Concurrent, Uninterrupted ¢estz- mony of Apostolic tradition (so far as it will go) as the means of ascertaining the ‘‘ mind of the Spirit” revealed in the Scriptures, throws the Church back on the dictation of an asswmed 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. Pr Corml. 12. i ii (Oleves sis (Gs LECTURE II. 31 ereat 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 truth 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 definiteness, the indestruct- ible basis of spiritual thought; as well as a living rule of daily action. “ This is life eternal, that they might Anow thee the only true God, and Jesus Christ, whom thou hast sent®.” “The Son of God is come, and hath given us an wnderstanding, 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- n John xvii. 3. oy John v. 10. 32 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 fellowship 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, sanctification, and redemption: then, since the first fruit being holy, the lump also is holy’, 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 Ephesians 4, 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. 1. 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 being 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 Jesus4.” 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 ; q Ephes. 11. 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 elevated 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 Lords.” 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 r 2 Cor. iii. 18. S Coloss. ili. 16. t Malachi ii. 17. LECTURE II. 35 contemplative functions; which delightsin thelaw 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 possibly 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. Vv Luke xii. 42. w 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 error. 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 spzrztual 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 x 2 Thess. ii. 9, LECTURE. It. 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 form of sound words in faith and love which are in Christ Jesus’; to continue in the things which we have learned, and been assured of, knowing from whom we have learned them; and that the Holy 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- Yor Dim...i. 03. z 2 Tim. ill. 14, 15. a See the case of Riembauer, 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 spe- 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, wrested 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 office 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 [Xth Article, and the spirit (as well as letter) of the baptismal office. Renatis is rendered in the English version of the [Xth 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, [ would ask, compatible with the spiritual mind®? 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 in 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 b 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 LECT Ss. 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 whole 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 erzsis 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 zn- 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 hin- self “to every man’s conscience in the sight of God.” ¢ 2 Thess. il. Ic. Psalm: exxxi.(7 bon Tam sig: LECTURE ITI. 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 twin them from darkness to light'.” 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 zgnorance that is in them, because of the blindness of their heart®.” It cannot be then from ztse/f 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 ; while 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 willeth, 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. 18. & 1 Peter 1. 9. h Eph. iv. 18. 42 LECTURE II. righteousness and sanctification 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, until 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 zntellect alone will be vain, as it is presumptuous. Religious zaformation may be so acquired, but not experimental Anowledge ; 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 ; into heaven, ascended and invested with all power zz heaven and on earth, opens to him a grandeur and va- LECTURE II. 43 riety of thoughts matchless in the range of human speculation. What are the views of the statesman or philanthropist, embracing as they do the earthly well-being of kingdoms and generations, compared with the prospects which bring all heaven before our eyes? Ifthe 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 We bet. ts 6 44 LEC TURE 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 theChurch; and separating theJewish 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. g. 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 mending 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. vill. 15, 16. 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 Spirit itself beareth witness with our spirit, that we are the children of God. E 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 I know even as also I am known®*.” The Holy Ghost therefore, as the Spirit of Truth, will make manifest to the spiritual mind only in part the things, which are “freely given 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 y Cor. xili. 12. LECTURE II. 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. 48 LECTURE -1iT. 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. «T 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 cunpaptupe®, (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,” TUMMAPTUPOVG nS QUTOV TIS cuverdncews!, And if the voice of their conscience, either excusing ¢2Tim.iv.7. 4 Matt. xxiv.13. ¢€2Cor.xii.g. 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 prayerfuli 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 jomt 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 | qvedpa viobecias ev @ Kpagoper. kK airo 76 Tvedpa. 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. * Chrysost. in Ep. ad Rom. c. viii. hom. xiv. Contrasting the Christian’s privileges with those of the Jews, he says, Ovdauod TotTo ebploxouey adtois KaAoovTas Td pha, Tov Oedv’ ovde edXomevous ovTwS. Tuets BE Gnaytes Kal icpets Ka) idiGra Kad &pxovres Kai apyduevar otTws ctxecOar exeAcvaOnuev’ Kal TavTHY mpaorny ableuev pov, meta Tas Oavuacras wdivas éxevas, Kat Tov Eevoy Kal ma- padotoy Tav AoXEvUATwY VouoV. Ti dé dori, Td mvedUa TS TvEebmart cuupapTupel; 6 MapdKAntds, pnot, TP Xaplo- pate TG Sedomévy hiv ob yap Tod xaplopaids eat | pwr) pdvov, GAAG Kal TOD ddvros Thy Bwpedy TapaxAhtou' avrhs yap nuas obros ebldake dia Tov xaplouaros ottw pbeyyerbar. E 50 LECTURE II. 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 sufficient 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 dondage 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 Anowledge, but in the enjoyment 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 111. 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 knowledge ;? 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 five 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 fearfal 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 ferrzb/e 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 n x Cor. ii. 9. © Exod. xxxiv. 14. E2 52 LECTORE 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-suffering 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 them?,” 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. ili. To. a Heb, ii. 15. r Isai. Ixi. 1. 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 Azm 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 reformation’.” 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 surrender the obligations of the law; and abandon that mid-wall of partition, behind which their selfish pride would still have entrenched itself! By allegory, therefore, by argument, by exposition of prophecy, by just sarcasm, by bold reproof, yea, even of his fellow- 8 Heb. ix. Io. 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 bondaget; while Jeru- salem from above alone is free, “ which is the mother of us all.” To as many as Jéelieve, 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’;” 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 ‘Gali ni 13. * Gal. iv. 5. y Rom viii. 1. LECTURE III. 55 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 be 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 Z John iv. 23. a 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.” b x Cor. vi. 17. ¢ 1 Johni. 3. his 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 Til. the temple or synagogue, but in the lonely wilder- ness, on the bleak mountain-top, the darkness of the night, or stillness of the dawn, 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 ¢o 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 iso/ation 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, Jet 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 affection. “ 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- ablee.” 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. xxill. 26. e Psal. liv. 6. 58 LECTURE III. of Israel could not steadfastly behold his face for the glory of itf; but we all, with open face, be- hold as in a glass the glory of the Lord#. We are invited as adopted sons to draw near to God, We have “ do/dness 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- gels, in offering the sacrifice of praise to our Father . which is in heaven. We are no more servants but sons; heirs of God, and joimt-heirs with Christ; no longer have the Spirit of bondage to fear, but the Spirit of adoption, whereby we cry, Abba, Father. The promise even of the life that zow 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 we not the Spirit itself, the true Comforter; whose presence in ourselves and with his ' Exod, x2xive28); 2 Cor. ili. 7. g 2 Cor. ii. 18. LECTURE TT. 59 Church should give us guwéetness and assurance for ever ? He who has this witness; supplicating 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 social 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. h Luke xviii. 7. i Psalm xxxi./22. 60 LECTURE TIL. Nor have they merely a vague and shadowy hope of of spiritual joys, in some future state of disembodied existence. Redemption of the dody 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 imoperative. 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 either forced or fictitious : and the Spirit of truth must spurn the self-delusion of excitement, 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 It. 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 xever pray, or who pray not with the spirit as well as the understanding; who use the words of knowledge without the unction of devotion; they 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 grieved 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, 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 xpaCouey 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. 11. 62 EECYURE 71, only but in reality. It breathes reverence and godly fear, without servile dread. He who thus prays may repose tranquilly on the love of his heavenly Father; and the intercession of One, who 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 Him!? But there is another and outward 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 fora 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 zaward 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 lékeness 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. EBECWOU RE Tf. 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 degotien 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 Gode.” They are dead to sin and to the world, and their life is hid with Christ in God?. Tested thus by its outward fruits——likeness to the express image of the Father in m7nd and con- versation, as well as by the yearnings of filial love towards Him—the Spirit of adoption surely cannot deceive. It is only when the inward eaperience and the outward fruits 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 aetwal likeness between the parent and the child. m Philipp. 1.15. n Philipp. i. 5- © Rom. xii. 2. P Coloss. ill. 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 within, 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 hearts4. “If God be for us,” and iz 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 4 Gal. iv. 6. LECTURE III. 65 various thorns in the flesh, that we have a work to do, and a warfare to accomplish. We should remem- ber, that when God would bring many sons unto glory, He made the Captain of their salvation perfect through suffering: “Though he were a Son, yet learned he obedience 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 Highs.” 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 fell assurance of faith and hope. They are adopted sons, and if r Heb. v. 8. s Psalm 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’st. Such is the witness of the Spirit with our spirit, in the hadit of filial love towards God; and the next is like unto it, even the dove of our neigh- bour as ourselves, the fulfilling the righteousness of the law; which shall be reserved for the ensuing Lecture. tricone ive 22. LECTURE IV. Romans vill. 4. That the righteousness of the law might be fulfilled nm us, who walk not after the flesh, but after the Spirit. 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 doves righteousness for zs own sake. The real Christian is a law unto himself, being under law to Christ. Indeed mora/ virtue, if it ay Tim. i. 9. KF 2 68 DEC PU RE Ty. 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 zmputed per- fection, it matters little in what degree that perfec- tion is ¢mparted; 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 concurrent with an eaclusive 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 our 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 the five /ast 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 fu/- filling of the law’.’ In like manner he writes to the Galatians’, “ All the law is fw/filled 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 po, 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. ¢ Rom. xiii, to. 4 Gal. v.14. ¢ Matt. xix. 16. LECTURE Iy. 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?” 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 Jdelieve on Him whom He hath sents.” The same habit of mind probably dictated the enquiry of the lawyer, “ Which is the great command- f John vi. 28. g 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 will suffice. “ 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 survey brotherly love, as one of the distinct evidences of the presence of the Comforter. I shall attempt to shew, Ist, 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 illustra- & Matt. v. 21. 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 zmpossible. “ 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 hy John iv. rr. ‘' 1 Johniv. 20. 1 John iii. ro. + 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 filled 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 euique 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 znfancy characterized by self- will and self-love! 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, ili. 17—19. n Aineid. 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 membrorum infantilium innocens est, non animus infantium.” Conf. Ease 76 LECTURE IV. devoted bravery shrink into measureless inferiority. Spartan heroism or Roman virtue had thei 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 theiy welfare! Oh! where else shall we find such love, but in the only begotten of the Father, full of erace 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 drethren’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 amoment the c7v7/ history of class- ical antiquity. Observe how thoroughly genuine patriotism was confounded with zeal for party, or personal ambition. Who has not turned with 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 LECTURE IV. 77 unknown in public life should flourish in its private relations. The soldier, or magistrate, or statesman, who identified his country’s interests with his own, would hardly act wnselfishly towards his friends and kinsfolk. Ueathen 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 Saznts. 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 pardon injury, was as inconceiv- able, as it was unpractised. P:radeAdia 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 dove thy neighbour, and /ate thine enemy :” and what could be worse than the cold unfeeling selfishness of Priest and Levite, the off- 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 /ove ; 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 another4.” 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 ; 9 John xiii. 35. r Rom. v. 7,8. s 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 martyrdom 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 elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal gloryt.”. 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 in the last temptation of our blessed Lord, when he E 2, Tim. Ni... 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, still 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 sanctification, but for the “elects 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 dear 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. [t 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 prayed 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, bodily 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 ¢hat, 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 u 1 Cor. xiii. v x John iil. 14. 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: x 1 John iii. ro. 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 dove one another, as He gave us commandment’.” 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 our self- y 1s John iit. 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 erace 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 EHC PURE: 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 with 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 dying for His brethren, commended His spirit into the hands of God, and with His latest breath entreated pardon for His murderers. LECTURE V. Romans vill. 13. Lf ye through the Spirit do mortify the deeds of the body, ye shall live. N 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 subjectione’ 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. a Coloss. iii. 5. b Compare the Collect for the Circumcision of Christ. e ¢ Cor, 1x. 27. d Rom. xiv. 22. LEePrURE. 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 house 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 full 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 a 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. There 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 devils 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. 9] 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 will, 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 who 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 unscriptural; 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, fasting 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 VEGL Une TV: 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 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 “ bedily 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 f77a/ 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 presence of God in LECTURE 'V. 93 Paradise depended on the preservation of this ori- ginal harmony 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 sovereignty of God’s will—from the pover of the Potter over the clay—to the final cause of His arrangements, and to reason upon the mysteries of His government and creation, fria/, 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 ¢ria/, would at the same time have made them Gods. Being finite, they were liable to sin. b 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 oly angels therefore are they which fepé their first estate; while they which sinned are delivered into chains of darkness to be reserved unto judgement °. 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 sufficient 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 upright 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 6.9 Per tay as 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 appears to have existed in the force 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. //e 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 ¢hat 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 énfancy 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- oy Tim. ivads hin (Cora yim. LECTURE V. 37 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 form 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 enjoyments 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 e «« Jussisti enim et sic est,” says St. Augustin, “ut pcena 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 «Young men likewise exhort to be sober minded,” 1 Tim. ii. 6. ‘“«T write unto you, young men, because ye have overcome the wicked ’ one.” 1 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 /7is 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 child? Surely instinctive affection was sanctified to train her in faith and patience, and perseverance in prayer ;—to the mor- tifying of the flesh with its affections and lusts®. Doubtless there are conjunctures both in public and private life, when the Christian should not be s «Et mentitus sum matri et illi matri et evasi: quia et hoc tu dimisisti mihi misericorditer, servans me ab aquis maris, plenum exsecrandis sordibus, usque ad aquam gratie tua, 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 nostre navi erat memoria beati Cypriani, manerat ea nocte. Sed ea nocte clanculo ego profectus sum; illa autem remansit* orando et flendo.” §. Augustini Ep. Confess. lib. iii. 21. lib. v. 15. * Non mansit. MS. H 2 100 LECTURE V. entangled with the cares of this world, that he may the better serve Him who has chosen him to be a soldier; but unselfish feelings nevertheless spring up and are matured round the domestic hearth. And while the relations arising from the marriage tie ave 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 from 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 LHeCTURE? 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, the 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—rigid 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 “ saudject 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 human 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- h Acts xiii. 2. i 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, (vie év 7aox,) 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 through 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 our 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,’— k 2 Cor. vi. 4, 5. 1-2 Conta 27- m 1 Cor. vii. 5. 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 from 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 Bridegroom 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, O Lord, from my sins, and blot out of thy remembrance all mine offences. 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 n Psalm li. 12. 106 LECTURE V. thus used with prayer is of great efficacy, 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 merzting erace, 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,” zf 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 gratifying 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 aptitude for repressing passion, and in- ° Hom. of Fasting, 2nd. Part. P Hom. of Fasting, 1st Part. a 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 imner man for communing with God and the fellowship of His Spirit. © 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 flesh so long as the world endured, if meat made his brother to offend?. 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- ment, 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 erace; 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. Pa: Cor: vill. 13,8 Roticsay: 15.621, ERECTURE V. 109 God has indeed scattered in profuse variety inno- cent enjoyments 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 spirit may shine with quiet lustre, if not the supernatural glory of the martyr. There are still some who in desolation are unrepining ; who, without sympathy 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 flesh 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 vill. 23. And not only they, but 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. HE life of man is aptly described in those solemn words of the affiicted 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 ERCTURE) 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 becomes 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 close. 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 body.” 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 ay John iii. 3. Wee LURE VI. 115 yet the law ¢mplied rather than eaplicitly taught the doctrine of a resurrection. The Pharisees, though better 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 shall be cannot fail 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 glory4.” And the more the Christian realizes the future b Kai rats ev eipypov aidiov mpoaribecOa, trois Sé€ paor@rny Tov ava- Budv. Joseph. Antiq. xviii. 1. §. 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 a\ANws €xovor tov Kar’ eipynyny &k vooou @dvatoy, ois peta TOU GwpaTos Kal 7 Wry Tadw KaTakpiverat, immortality as heroes being reserved for those who die bravely in battle. ¢ Acts xxiv. 15. 4 Coloss. ili. 3, 4. 12 hn 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 evil would indeed be great, and the error inexcusable, if at the same time no effort were made to elevate the thoughts beyond the world e John 1x. 4. LeECLUnRE VI. 17 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 Francis Xavier at the university of Paris. £ Matt. xvi. 24. 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 will long for deliverance; he will despise the pleasures of sin for a season. He will 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 azo- capadoxia, 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. 14 | 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, groan 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 enjoyments 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 hi 2° Cor. viz ro: i; Cor. vil..7; k Eccles. i. 2. 122 LECTURE? VL: 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 Tevopevav d€ ravrov tp hpyiv rl roujropev; Kal 6 Uvppos émcyeddoas* SxoAnv, ey, déowev moArHY kK. 7. A. Plut. Pyrr. XIV. m * Panem et Circenses,” was the cry of the Roman populace. Hence, gladiatorial exhibitions, bull-fights, prize-fights, and such other exciting public amusements, as they are called. LECTURE VI. 12% 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 scarcely 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 dead?,” he rejoices “ with joy unspeakable and full of glory4.” As he sees the day approaching, my Petviv. 18: .¢ 1 Cor, du 14-25.), ) 1 Pet.1.3, 91 Pet.a. 8, 124 LECTURE VE 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 eapectation 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 r 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 burden 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-suffering; 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. vill. 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 1 Kings xix. 4. u 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, all 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 //fe, 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 Vv Heb. ii. Io. 128 LECTURE YE 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 erace 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 sulyect 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 ; K 130 LECRUR EE: 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. ee — LECTURE VII. Acts vy. 38, 39. Tf this counsel or this work be of men, it will come to nought : but if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. HE course of these Lectures 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 of 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 BEC TU HE Vil. 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 Niczea 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. b « 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. * Cy) eon s Ev ek tpi@yv, Kat €€ évos Tpia. Tatra vopite Ziva, tévd tyov Ocdv. “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 2 180 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. exmopevors) 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. 2. cap. 29. St. Ambrose: “ Spiritus quoque Sanctus cum procedit a Patre et Filio, non separatur a Filo.” De Sp. Sanet. ¢. 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 procedit ab utroque.” Idem, De Symb. c. 3. The Greeks, though not saying that the Holy Spirit pro- ceedeth 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: 1ré [veda é« rod [arpos pds ex dhords, ov piv yevvynt@s, GAN extopevTds Tpo7ndAde. Theophylact in ec. xvi. Joannis: érav dxovons Ore exmopeve- Tal, pr) vdEL ATooToAnY THY exmdpevolv, Stay aTooTEAAOVTAL TA Aevtoupytka vetpata, adda pvaorki) brapéis Tod Uvevparos €or ) €xTOpeEvats. Epiphanius: Uvedya yap cod, cat Tvedya Tarpos, kal [lvetua Yiod, ex tov Tlatpos cai tod Yiov, tpitoy ti ovopacia, in Ancorato, e. 8. LECTURE VII. 18] "Apa @cds ex Ilatpds kcal Yiod rd TIvedpa © eWetoavro ot ano Tod TysnpaTos vordurduevot, in Ancorato. ¢. 9. The Philopatris is considered not to be a genuine Dialogue of Lucian; but composed about the time of Julian the Apostate. “ Pelagit heresiarche patria, vite institutum et mores,” ex pra- Jatione in tomum decimum Opp. Sti Aurelii Augustini, Hip- ponensis Episcopi, &c. opera et studio Monachorum Ordinis Sti Benedicti e congregatione S. Mauri. Editio Parisina altera emendata et aucta. Pelagius hzeresis princeps vulgo dicebatur Brito: quod illi cognomen Augustinus, ut ab illo distingueretur ejus eequali, quem Pelagium Tarenti appellabant, inditum esse credidit. (Ep. 186. 1.) Eodem ipsum cognomine Prosper in Chronico ad annum quadringentesimum decimum tertium, et Genna- dius (in lib. Scriptorum Ececlesiasticorum) ad veteres codices emendatus vocant. Dicitur quoque ab Orosio “ Britannicus noster” (Apolog.): a Mercatore “ gente Britannus.” Deni- que Prosper, in carmine de Ingratis, auctorem heeresis Pela- gianze 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.” Idemque in epigrammate adversus quendam Augustini ob- trectatorem : « Aut hunc (ait) fruge sua equorei pavere Britanni.”’ oD Preeterquam quod suo in Collatorem opere, ubi inimicos gratiz quosdam in Britanniis deprehensos memorat, hos “solum suz originis occupasse” scribit. Atque adeo idem si fuerit Pelagius, quem dicit Hieronymus, ‘“ Scotorum pul- tibus preegravatum :” hoc ipsum quod in homines natali ejus solo finitimos quadrabat, ei attribuit. Qua ratione de eodem in alio loco, Habet, inquit, progeniem Scoticz gentis, de Britannorum vicinia.” Quibus verbis nihil aliud significat, 182 APPENDIX. nisi illum gente Scotum seu Hibernum videri; quando et innata essent ipsi Scoticee, id est Hibernicee regionis vitia, et ortum e finitima Britannia duxisse. Ipsum autem humilibus parentibus natum prodit Orosius, quippe cui natales ait non dedisse ut honestioribus disciplinis erudiretur, ob idque ad conficiendos libros subsidiariis indiguisse operze comitibus, qui sermonem ei suum commodarent. Is tum Augustino, tum aliis a quibus memoratur solet Pelagius Monachus appellari; unde colligas eum hoe vite genus non modo professum fuisse, verum etiam titulum, quo vocaretur, clariorem nullum habuisse, atque clericali digni- tate neutiquam cohonestatum. Hine ejus heresim Augus- tinus non ab Episcopis, non a Presbyteris, vel quibuscumque clericis, sed a quibusdam pseudo-monachis invectam affirmat. De Pece. Orig. 24. Illum Orosius disertis verbis “ hominem laicum” dicit queriturque locum ipsi in Jerosolymitano con- eessu datum inter Presbyteros. Et Zosimus papa eidem Pelagio, quem erroris falso insimulari existimabat, initio fayvens 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 hic non magni refert....... ili. Pelagiana heeresis originem ex Oriente primam traxit, ab Origene Adamantio, ut volunt, praecipue autem a Theo- doro Mopsuestize Episcopo proseminata. Hane Rufinus qui- dam natione Syrus Anastasio Romano Pontifice, id est circi- ter annum Christi 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 tune decepit, eumque ad preedictam apprime imbuit atque instituit impiam vanitatem.” Hue facit quod in Carthaginensi concilio affirmabat Ccelestius Sanctum Rufinum, presbyterum Rome, qui mansit eum sancto Pammachio, peccatum originale presente se atque audiente negavisse. Sunt qui Rufini hujus nomine Aqui- leiensem illum toto Christiano orbe celebrem intelligant : attamen Romze nunquam in convictu Pammachii fuisse Ru- finum Aquileiensem, neque eum tempore Anastasii pape 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, “ dvaydpryntos,” venire sibi posse perfectionem vite immaculate manducanti, bibenti, dormientique con- firmet ; i. e. without “watching and fasting.” Again: Balneis epulisque nutritus latos humeros gestas robustamque cervi- cem, preeferens 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 curz est, lis qui magistratus gerunt po- tius blandire atque urbium caminos vestiga; neque enim homines eremitz facultates eas habent ut te, quemadmodum tibi gratum est, excipere valeant.”” Written probably about Ae DALI. Gennadius 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 Del 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: ‘“ Naturze vires ac possibilitatem ubique preedicari, et pene 27 tantum Dei gratiam consti- tuere, quin imo non apparere prorsus an aliud quid per eam gratiam intelligi velit quam remissionem peccatorum et 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. 415, Pelagius wrote to Demetrias on her vow of celibacy. Augustine, comparing this with his other writings, found “ gratiz ab illo voeabulum elevande tantummodo invidize causa usurpari, neque aliud quidquam in illius ore sonare hane vocem, nisi vel institutam a Deo naturam, vel doctrinam, vel ad summam remissionem peccatorem aut ex- emplum Christi.” This offensive passage occurs in it: ‘“ Nam corporalis nobilitas atque opulentia tuorum intelliguntur esse, non tua ; spirituales vero divitias nullus tibi preeter te conferre potuit. In his ergo jure laudanda, in his merito ceteris preeferenda es, quee nisi ev te et in te esse non possunt.”’ Coelestius was the disciple, and Julian of EKelanum (hodie Mirabella) the defender of Pelagius. Of the former, Augustine says, ‘* Quid inter ipsum Pelagium in hac queestione distabit nisi quod ille apertior, iste occultior fuit ; ille pertinacior, iste mendacior ; vel certe ille liberior, hic (Pelagius) astutior.” De Pece. 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 ‘Innocentius. Varia Scripta et Monumenta ad historiam Pelagianorum pertinentia. Incipit Commonitorium adversus heresim Pelagii, et Ceelestii, vel etiam scripta Juliani a Mario Mercatore servo Christi. 1. Queestio contra catholicam fidem apud nonnullos Syro- rum, et precipue in Cilicia a Theodoro quondam episcopo oppidi Mansisteni* jamdudum mota, nune usque penes pau- cos eorum admodum roditur, nec ea palam profertur ; sed ab ipsis qui de ea fornicantur, velut Catholicis, intra Ecelesias * Legendum Mopsuesteni. De Theodoro, Photius in Biblioth. cod. 177. LECTURE VII. 185 imterim retinetur: ‘“ Progenitores videlicet humani generis Adam et Evam mortales a Deo creatos, nee quenquam posterorum, sui przevaricatione transgressi, leesisse sed sibi tantum nocuisse; seque mandati reos apud Deum fecisse, alterum penitus nullum.” 2. Hane ineptam, et non minus inimicam rectz fidei quee- stionem sub sanctze recordationis Anastasio (obit an. 402.) Romanz Ecclesize 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 tune decepit ; eum- que ad preedictam apprime imbuit, atque instituit impiam vanitatem, &c. 3. Huic Pelagio adhzesit Ccelestius, nobilis natu quidem, illius temporis auditorialis scholasticus (idem ac forensis. Augustinus con. Julianum, lib. ii. n. 37. lib. vi. n. 34.) sed nature vitio eunuchus matris utero editus. Hic a Pelagio preedicto institutus, sensum istum impiissimum meracius im- bibit, ac multos ineredibili loquacitate amentiz hujus suze participes et complices fecit, &e. Photius in Biblioth. cod. 54. 2. Porro hee 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 publice conciliis damnata. Qui vero sic sentirent ejecti tanquam heeretici extra Keclesiam, tempori- bus Episcoporum Theophili Alexandrize, et Innocentii urbis Rome, tam a Romanis quam Africanis, ceeterisque Occidentis Episcopis. 3. Ipse quidem Pelagius in Palestina 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 illa interpretarentur, et prout eum Eeclesia catholica concordarent. Accusatores erant Neporus* et Lazarus, Gallicani Episcopi, qui queestioni de illo * Heros. 186 APPENDIX. habitze non interfuere, ob alterius eorum invaletudinem ve- niam precati, ne se sisterent. Sic in iis que ad Aurelium Carthaginis Episcopum scripsit Augustinus *, prodit. 4. Heee eadem heeresis anathemate iterum damnata est in sacra Ephesina synodo. Commonitorium aliud Mercatoris contra Pelagianos; ...ex Greco in Latinum translatum per eundem Marium Mercatorem Christi sercum in consulatu Florentii et Dionysit, A. D. 429. 1. Coelestius quidam eunuchus matris utero editus, ante viginti plus minus annos discipulus et auditor Pelagii egressus ex urbe Romana, Carthaginem Africe totius metropolim venit, ibique de infra scriptis capitulis apud Aurelium Epi- scopum memorate urbis per libellum a quodam Paulino Diacono sanctze memorize Ambrosii Mediolanensis episcopi est accusatus, sicut gestorum confectio se habet, quibus idem libellus insertus est (quorum gestorum exemplaria habemus in manibus), tanquam heee non solum ipse doceret, sed et per provincias conspirantes sibi diversos, qui heee per populos disseminarent, misisset: id est, ‘* Adam mortalem factum, qui sive pecearet, sive non pecearet, moriturus fuisset.” Quo- niam ‘“ peccatum Adee ipsum solum kesit, et non genus huma- num.” Quoniam “ parvuli qui nascuntur in eo statu sunt, in quo Adam fuit ante preevaricationem.” Quoniam “ neque per mortem, vel przevaricationem Adze 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, sme peccato.” Quoniam “ infantes etiamsi non baptizentur, habent vitam eeternam.” This last head is added from the other Commonitorium of Mercator. * De Gestis Pelagii 2. LECTURE VII. 187 De Palestina Synodo apud Diospolim in causa Pelagii celebrata mense Decembri Anno Christi 415. Augustinus in libro 2. Retractationum, c. 47. In Oriente, hoe est in Syria Palestina, Relagius a quibus- dam catholicis fratribus ad Episcopalia Gesta perductus, 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, quze inimica gratiz Dei adversus eum de libello legebantur, catho- lieum pronuntiarunt. Idem in libro de Gestis Pelagii 2. Denique in his que de libello, quem dederunt sancti fratres, et coepiscopi nostri Galli, Heros et Lazarus, qui propter gravem (sicut postea probabilius comperimus) unius eorum zgritudinem przesentes esse minime potuerunt, recitata sunt objecta Pelagio, illud est primum, quod in libro suo quodam scribit, “‘ Non posse esse sine peccato, nisi qui legis scientiam habuerit.” Quo recitato Synodus dixit: ‘ Tu hoe edidisti, Pelagi?’ At ille respondit, ‘“* Ego quidem dixi, sed non sicut illi intelligunt: non dixi, non posse peceare qui scientiam legis habuerit ; sed adjuvari per legis scientiam ad non peccandum, sicut seriptum est, Legem in adjutorium dedit illis” (Is. vili.20. see. LX. X.) Hoe audito, Synodus dixit, ‘ Non sunt aliena ab Ecclesia, que dicta sunt a Pelagio.”’ Plane aliena non sunt quee respondit; illud vero quod de libro ejus prolatum est aliud sonat. Sed hoe Episcopi, Greeci homines, et ea verba per interpretem audientes discutere non curarunt, hoe tantum intuentes quid ille qui interrogabatur sensisse se diceret, non quibus verbis eadem sententia in ejus libro seripta diceretur...... Idem, in libro contra Julianum i. 19. .....Wide jam utrum sufficiant tibi ex Orientis partibus duo isti tam insignes viri, et tam clara preediti sanctitate, et sicut fertur etiam carne germani. (Basilii germanus frater Gre- gorius Nyssenus.) Sed die non sufficere. Habemus alios 188 APPENDIX. orientales Episcopos quatuordecim, Eulogium, Joannem, Ammonianum, Porphyrium, Eutonium, Porphyrium, Fidum, Zoninum, Zoboennum, Nymphidium, Chromatium, Jovinum, Eleutherium, Clematium, quos uno loco simul inventos in istum consessum introducere valeamus ; illos ipsos qui Pe- lagio judices preesederunt, eumque ut homines, nullo ex altera parte urgente adversario putantes catholicum, tanquam c¢a- tholicum pronuntiarunt. Nisi enim in eorum conspectu audituque damnasset eos qui dicunt, “ quod peccatum Adee ipsum solum leserit, 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 zeternam ;”’ nullo modo inde nisi damnatus exisset...... Scriptio contra Pelagii errores ex Augustini Epistola 186. 31— 33. ad Paulinum decerpta. 1. Quod ad Jerusalem nolentem colligi filios suos Dominus clamabat, hoe nos clamamus adversus eos qui filios Ecclesize volentes colligi nolunt; nee saltem post judicium quod de ipso Pelagio in Palestina factum est, corriguntur; de quo damnatus exisset, nisi objecta sibi contra gratiam Dei dicta, que obscurare non potuit ipse damnasset. 2. Preeter illa enim quae quomodo potuit, ausus est quali- cumque ratione defendere, objecta queedam sunt, que 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 peceatum ejus ipsum solum leserit, et non genus hu- manum: et quod infantes nuper nati in illo statu sint in quo Adam fuit ante przevaricationem: et quod neque per mortem vel preevaricationem Adze omne genus humanum moriatur, neque per resurrectionem Christi, omne genus humanum resurgat: et infantes etiamsi non baptizentur, habere vitam eeternam: 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 pceniten- tibus venia non detur secundum gratiam et misericordiam Dei, sed secundum meritum et laborem eorum qui per pceni- tentiam digni fuerint misericordia.” 3. Heee omnia Pelagius sic anathematizavit, quod satis Gesta ipsa testantur, ut nihil ad ea quoquo modo defendenda disputationis attulerit ; unde fit consequens ut quisquis sequi- tur illius episcopalis auctoritatem judicii, et ipsius Pelagii coniessionem, hzee tenere debeat, quae semper tenuit catholica Keclesia: Adam nisi peccasset non fuisse moriturum: quod peccatum ejus non ipsum solum leserit, sed et genus huma- num: et quod infantes nuper nati non sint in illo statu, in quo Adam fuit ante preevaricationem, 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 Christo omnes vivificabuntur. (1 Cor. xv. 21,12.) Unde fit ut infantes non baptizati, non solum regnum czlorum, verum enim vitam eternam habere non possint. Confiteatur etiam divites baptizatos, etiamsi divitiis suis non careant, et sint tates quales ad Timotheum deseribit Apostolus dicens, Precipe divites hujus mundi, non superbe sapere, neque sperare in meerto divitiarum, sed in Deo vivo, qui prestat omnia abundanter ad fruendum ; divites sint in operibus bonis, facile tribuant, communicent, thesaurizent sibi fundamentum bonum in futurum, ec apprehendant veram vitam : (; Tim. vi. 17-19.) non eos regno Dei posse privari. Fa- teatur gratiam Dei 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 prestabo cui mise- ricors fuero. (Rom. 1x. 15.) Fateatur filios Dei vocari posse, illos qui quotidie dicunt: Dimitte nobis debita nostra: quod utique veraciter non dicerent, si essent omni modo sine pec- cato. Fateatur esse liberum arbitrium etiamsi divino indi- 190 APPENDIX. get adjutorio. Fateatur, quando contra tentationes, concu- piseentiasque illicitas dimicamus, quamvis et illic habeamus propriam voluntatem, non tamen ex illa sed ex adjutorio Dei nostram provenire victoriam. Non enim aliter verum erit quod Apostolos ait: Non volentis neque currentis, sed miserentis est Dei. (Rom. ix. 16.) Fateatur secundum gra- tiam et misericordiam Dei veniam poenitentibus dari, non secundum merita eorum; quandoquidem etiam ipsam pceni- tentiam donum Dei dixit Apostolus, ubi ait de quibusdam : Ne forte det illis Deus ponitentiam. (2 Tim. ii. 25.) Heee omnia simpliciter sine ullis fateatur ambagibus, siquis in auctoritatem catholicam, et in ipsius Pelagii expressa eccle- siasticis gestis verba consentit. Neque enim illa, que his sunt contraria, veraciter anathematizata esse credendum est, nisi heee quibus sunt contraria, fideli corde teneantur, et aperta confessione promantur. De Errore Palestinorum Episcoporum et ipsius Zosimi, Pape, in judicio Pelagit sive Coclestii. Facundus Episcopus Hermianensis, lib. vii. cap. 3. Inyenient etiam Pelagium heeresiarcham, a quo Pelagiani dicuntur, in judicio Palzestinorum Episcoporum, que contra Christi gratiam sentiebat operientem, pravasque sententias suas versutia interpretantem, per eandem ignorantiam abso- lutum. Invenient postremo beatum quoque Zosimum A po- stolicze Sedis antistitem, contra sancti Innocentii decessoris sul sententiam, qui primus Pelagianam heeresim condemnavit, fidem ipsius Pelagii, ejusque complicis Coelestii, quem in Ec- clesia Carthaginensi convictum, atque appellantem A posto- licam Sedem, et ipse gestis discusserat, tanquam veram et catholicam laudantem, insuper etiam Africanos culpantem Episcopos, quod ab illis heeretici crederentur: cwm, needum ipsis Africanis Episcopis dolos eorum multo manifestius detegentibus, memoratos Pelagium et Ccelestium putaret orthodoxos. So much for the personal infallibility of the successors of St. Peter in the fifth century. 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. OConcilium Africe Universale Carthagine habitum anno 418 contra heresim Pelagit a Colestir. Gloriosissimis imperatoribus Honorio duodecies et Theo- dosio octies consulibus, kalendis Matis, Carthagine in secre- tario basilicee Fausti, cum Aurelius Episcopus in universali concilio consedisset, astantibus diaconis, placuit omnibus Episcopis, quorum nomina et subscriptiones indictee sunt, in sancta Synodo Carthaginensis Ecclesize 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 naturze, anathema sit. 2. Item placuit ut quicumque parvulos recentes ab uteris matrum baptizandos negat, aut dicit in remissionem quidem pececatorum eos baptizari, sed nihil ex Adam trahere origi- nalis peccati, quod lavacro regenerationis expietur, unde sit consequens ut in eis forma Baptismatis in remissionem pecca- torum non vera, sed falsa intelligatur, anathema sit. Quo- niam non aliter intelligendum est, quod ait Apostolos, Per unum hominem peccatum intravit in mundum, et per peccatum mors; et ita in omnes homines pertransiit, in quo omnes pecca- verunt, (Rom. vy. 12.) nisi quemadmodum Ecclesia Catho- lica ubique diffusa semper intellexit. Propter hance enim regulam fidei etiam parvuli, qui nihil peccatorum in semet- ipsis adhuc committere potuerunt, ideo in remissionem pec- eatorum 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 multe sunt, (Joan. xiv. 2.) ut intelligatur, quia in regno ccelorum erit aliquis medius, aut ullius alicubi locus, ubi beate vivant parvuli, qui sine Baptismo ex hac vita migrarunt, sine quo in regnum coelorum, quod est 192 APPENDIX. vita «eterna, intrare non possunt, anathema sit. Nam cum Dominus dicat, Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non intrabit in regnum coelorum, quis catholicus dubi- tet, participem fieri diaboli eum, qui cohzeres esse non me- ruit Christi? qui enim dextera caret, sinistram protuldubio partem incurret. 4. Item placuit ut quicumque dixerit, gratiam Dei qua justificamur per Jesum Christum Dominum nostrum, ad solam remissionem peccatorum yalere, quee 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- rare 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 pre- stari, ut quod faciendum cognoyerimus, etiam facere diliga- mus, atque valeamus, anathema sit. Cum enim dicat Apo- stolus, Scientia inflat, charitas vero edificat; valde impium est ut credamus, ad eam que inflat, nos habere gratiam Christi, et ad eam que eedificat, non habere; cum sit utrum- que donum Dei, et scire quid facere debeamus et diligere ut faciamus, ut edificante charitate scientia non possit in- flare. Sicut autem de Deo scriptum est, Qui docet hominem scientiam ; ita etiam scriptum est, Charitas 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 illa 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, St dixe- rimus quia peccatum non habemus, nos ipsos seducimus, et veri- tas in nobis non est: quisquis sie accipiendum putaverit, ut dicat propter humilitatem non oportere dici, nos non habere peceatum, non quia vere ita est, anathema sit. Sequitur LECTURE VII. 193 enim Apostolus, et adjungit: Si autem confessi fuerimus pee- cata nostra, fidelis et Justus est, qui remittat nobis peccata, et mundet nos ab omni iniquitate. Ubi satis apparet, hoe non tantum humiliter, sed etiam veraciter dici. Poterat enim Apostolus dicere, Si dixerimus quia non habemus peceatum, nos ipsos extollimus, et humilitas in nobis non est: sed cum ait, Nos 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 peccatores: et ideo non dicere unumquemque sanctorum, Dimitte mihi debita mea, sed, Dimitte nobis debita nostra ; ut hoe pro aliis potius, quam pro se justus petere intelligatur, anathema sit. Sanctus enim et justus erat Apostolus Jacobus, cum dicebat, Zi multis enim offendimus omnes. Nam quare additum est, omnes; nisi ut ista sententia conveniret et Psalmo, ubi legitur, Von intres in judicium cum servo tuo, quoniam non justificabitur in conspectu tuo omnis vivens (Ps. exlii. 2.): et in oratione sapientissimi Salomonis, Non est homo qui non peccet: (Hecles. vii. 21.) et in libro Job, Zn manu omnis hominis siqnat, ut sciat omnis homo infirmitatem suam, (xxxvii. 7.) Unde etiam Daniel sanctus et justus, cum in oratione pluraliter diceret, Peccavi- mus, iniquitatem fecimus ; et cetera quee ibi veraciter et hu- militer confitetur, ne putaretur, (quemadmodum quidam sen- tiunt) hee non de suis, sed de populi sui potius dixisse peceatis, postea dixit, Cum orarem, et confiterer peccata mea, et peccata populi met Domino Deo meo: noluit dicere peceata nostra, sed populi sui dixit, et sua, quia futuros istos, qui tam male intelligunt, tanquam propheta preevidit. g. Item placuit, ut quicumque ipsa verba dominic ora- tionis, ubi dicimus, Dimitte nobis debita nostra, ita volunt a sanectis dici, ut humiliter, non veraciter hoe dicatur, anathe- ma sit. Quis enim ferat orantem et non hominibus, sed ipsi Domino mentientem, qui labiis sibi dicit dimitti velle, et corde dicit, quee sibi dimittantur, debita non habere ? 194 APPENDIX. De eodem Carthaginensi Concilio Photius in Bibliotheca, Cod. 53. 1. Lectus liber seu Synodus adversus Pelagium et Coeles- tium Carthagine in magna Ecclesia Fausti habita, Honorio Occidentis imperil clavum tenente. Przesedit in ea Aurelius Episcopus, et Donatianus Teleptensis primze sedis Byzacenze provincize: quibus adfuerunt variis e provinciis Episecopi numero ducenti quatuor et viginti. Damnat hee synodus anathemate eos qui assererent, Adamum mortalem esse con- ditum, non autem prezevaricationis causa morte muletatum. Similiter et eos qui recens natos infantes baptismo non indi- gere dicerent, quod illos peceato 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, quee Pelagianis et Ceelestianis favent, anathematizat. 2. Seripserunt vero et Theodosius et Honorius Imperato- res contra eosdem heereticos ad Aurelium Episcopum. Post heec etiam Constantius Placidize conjux, Valentiniani minoris pater, de Ccelestio hzeretico in exilium pellendo scripsit de- eretum ad Volusianum Urbis Preefectum...... Epistola Imperialis ad Aurelium Carthaginensem Episcopum *. Imperatores Honorius et Theodosius, Aurelio Episcopo, salutem. Dudum quidem fuerat constitutum, ut Pelagius atque Ceelestius nefandi dogmatis repertores ab urbe Roma, veluti queedam catholic veritatis contagia pellerentur; ne igno- rantium mentes sczva persuasione perverterent. In quo secuta est clementia nostra judicium Sanctitatis tuae, quo constat eos ab universis justa sententize examinatione dam- natos, ete. Data quinto iduum Juniarum, Ravenne, Mo- naxio et Plinta consulibus. Hodem tenore etiam ad Sanctum Augustinum Episcopum data. * Anno Christi 419. LECTURE VII. 195 Epistola Aurelii Carthaginensis Episcopi ad Universos Epi- scopos per Byzacenam et Arzugitanam provinciam constitutos, de damnatione Pelagii et Coclestii. Dilectissimis ac desiderabilibus fratribus et consacerdotibus, Dona- tiano prime sedis, Januario, Felici, Palatino, Primiano, Gaiano, et alii Gaiano, Januario, Victorino, et ceteris per tractum provin- cie Byzacene et Arzugitane constitutis, Aurelius Episcopus. Super Ceelestii 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 cujus manu cor regis est con- stitutum, gloriosissimorum principym Christianorum 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- ciz, supra dictorum serpentina persuasio, ab universali eccle- sia totius orbis exclusa, fortasse subrepat. Ad hoc ergo tam necessaria constitutio Christianorum principum charitatem vestram latere non debuit, et ad me ab eis datze literze vobis mitti debuere: quarum simul exemplaribus lectis, quemad- modum subscribere unusquisque vestrum debeat, Dilectio vestra cognoseat, sive quorum in synodalibus gestis sub- scriptio jam tenetur, sive qui non potuistis eidem plenario totius Africe concilio interesse: quo cum de supra dictorum heereticorum damnatione omnium vestrum fuerit integrata subscriptio, nihil omnino sit, unde ullius dissimulationis, vel negligentiz, vel occult 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. 196 APPENDIX. On Pelagianism. St. Augustin. Ep. 145 *. ad Anastasium. Anastasio rescribens Augustinus, docet non per Legem sed per Gra= tiam, neque timore sed charitate, impleri justitiam. 8. ..+.. Nimium arrogant humane voluntati, quam lege data putant ad eam implendam sibi posse suffiecere, nulla super doctrinam legis gratia sanctze inspirationis adjutam: per quorum disputationem infirmitati hominum miserze atque indigee suadetur, ut nee orare debeamus ne intremus in ten- tationem. Non quia hoc audent aperte dicere, sed eorum sententiam velint nolint, hoe utique sequitur. Nam utquid nobis dicitur, “ Vigilate et orate ne intretis in tentationem 2” utquid etiam secundum hane exhortationem, eum doceret orare, preecepit ut dicamus, ‘* Ne nos inducas in tentationem:” si hoe non impletur ex adjutorio gratize divinze, sed id totum est in arbitrio voluntatis humane ?..... : 2. ... Mundus quippe iste periculosior est blandus quam molestus, et magis cavendus cum se illicit diligi quam cum admonet cogitque contemni. Nam cum omnia que in illo sunt concupiscentia sint carnis, et coneupiscentia oculorum et ambitio seeculi, seepe etiam iis, qui talibus spiritualia invisi- bilia «eterna preeponunt, inserit se terrenze suavitatis affectus et delectationibus suis nostra comitatur officia. Quanto enim sunt charitate futura meliora, tanto sunt infirmitate violen- tiora preesentia. Et utinam ii qui ea videre et gemere nove- runt vincere et evadere mereantur! quod sine Dei gratia nullo modo voluntas implet humana; que nec libera dicenda est, quamdiu est vincentibus et vincientibus cupiditatibus subdita. A quo enim quis devictus est, huie et servus ad- dictus est, et, “si vos Filius liberaverit,” ait ipse Dei filius, “tune vere liberi eritis.” Ths Que 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, quzerere, pulsare debemus ; ut ille apud quem est fons vitze, det nobis inebriari ab ubertate domus suze, et voluptatis suze potare torrente: quo inundati atque vegetati non solum tristitia non absorbeamur, verum etiam gloriemur in tribulationibus, scientes quia tribulatio patientiam operatur, patientia probationem, probatio spem, spes vero non confundit; non quia per nos ipsos hoe 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 plene voluerit: sed hoe ipsum in eo non erit, nisi gratia Spiritus sanetur, et adjuvetur ut possit. S. Augustin. de Gratia Christi. 2. ..... 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 ulterius, adjuti non aliqua subministratione virtutis sed viribus proprie coluntatis, quid sibi remissione peccatorum prezestitum fuerit per actus singulos recordantis. Item quoniam solent dicere nobis in eo Christum ad non peceandum preebuisse adjutorium, quia juste ipse vivendo justeque docendo reliquit exemplum : possunt etiam ad hoe ista verba coaptare ut dicunt per singula momenta, per singulos actus necessariam nobis esse hujusmodi gratiam, id est ut omni conversatione nostra 7- tucamur dominice conversationis exemplum..... . a .....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. 5. [IV] ..... [psa 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 creaturze suze contulit : duo vero reliqua, hoe est velle et esse, ad hominem referenda sunt, quia de arbitrii fonte descendunt. Ergo in voluntate et opere bono laus hominis est: imo et hominis, et Dei, qui ipsius voluntatis et operis possibilitatem dedit, quique ipsam possibilitatem gratiz suze adjuvat semper auxilio. Quod vero potest homo velle bonum atque perficere solius Dei est.,..... * Kt ut generaliter universa complectar quod possumus omne bonum facere, dicere, cogitare, illius est qui hoc posse donavit, qui hoe posse adjuvat: quod vero bene vel agimus vel loqui- mur vel cogitamus xostrum est; quia heee omnia vertere in malum etiam possumus. Unde quod propter calumniam ves- tram sepe repetendum est, cum dicimus hominem posse esse sine peccato, et confessione possibilitatis accepte laudamus Deum, qui nobis hoc posse largitus est, nec est ibi ulla laudandi homines oceasio ubi solius Dei causa tractatur ; non enim de velle nee de esse, sed tantummodo de eo quod potest esse disseritur,” 6: Vel St. Augustine comments upon this statement as follows: Eece 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 velle, tertium quod est esse, id est possibilitatem, voluntatem, actionem, tanta curavit subtilitate distinguere, ut quandocunque legimus vel audimus divine gratie adjutorium eonfiteri, ut a malo deeli- nemus bonumque faciamus, sive in lege atque doctrina sive ubilibet constituat, sciamus quod loquitur; nee erremus aliter eum intelligendo quam sentit. Scire quippe debemus quod nec voluntatem nostram nee actionem divino adjuvari credit auxilio, sed solam possibilitatem voluntatis atque operis, quam solam in his tribus nos habere affirmat ex Deo, tan- LECTURE VII. 199 quam hoe sit infirmum quod Deus ipse posuit in natura ; cetera vero duo que 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 Philip. 11.12, 13..... .. Videte si non Apostolus gratize Dei futuros adversarios Sancto Spiritu tanto ante preevidit, ut hee duo, id est et velle et operari, que iste ita nostra esse voluit, tanquam ipsa divine gratiz non adjuventur auxilio, Deum in nobis dixit operari. G2 SLVIT.| ....-Quapropter quantum attinet ad istam de divina gratia et adjutorio queestionem, tria illa que 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, (que 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, que nobis ab illo est; nihil de adjutorio gratize Dei, quantum arbitror, inter nos controversiz relinquetur. With regard to meriting grace, Augustine attacks the fol- lowing passages of Pelagius. 25% ROT. Sed forte, ut daretur nobis, (charitas) precedentia merita nostra fecerunt: sicut iste* de gratia Dei sentit in eo libro, quem ad sacram virginem+ scripsit. Ibi enim interposito Jacobi apostoli 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- reamur gratiam, et facilius nequam spiritui, Sancti Spiritus auxilio resistamus....... * Pelagius. + Demetriadem. 200 APPENDIX, 24. Sed ne forte respondeat, ita se hic dixisse “ Dei faciendo voluntatem, divinam mereamur gratiam,” sicut fidelibus et pie viventibus additur gratia, qua resistunt fortitur tentatori, cum tamen gratiam etiam primitus accepissent ut Dei face- rent voluntatem: ne forte ergo ita respondeat, alia de hae 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 adhzerendo jugiter unus, secundum A posto- lum, cum eo fit spiritus, non hoe nisi de arbitrii efficit liber- tate.” Videte quantam rem dixerit non effici nisi de arbitrii voluntate ; ac per hoe sine adjutorio Dei nos Deo existimat adhzerere : hoe est enim “ nonnisi de arbitrii voluntate,” ut eum adhzeserimus eo non adjuvante, tune quoniam adhesimus, etiam adjuvari mereamur. [X XIII.] Sequitur enim et dicit, “qua qui bene utitur, id est arbitrii libertate qui bene utitur, ita se,” inquit, * totum tradit Deo, omnemque suam morti- ficat voluntatem, ut cum A postolo possit dicere, “* Vivo, autem jam non ego, vivit autem in me Christus,” ponitque cor suum in manu Dei, ut illud quo voluerit ipse declinet.””, Magnum pro- fecto adjutorium divinze gratia, ut cor nostrum quo voluerit Deus, ipse declinet. Sed hoe tam magnum adjutorium sicut iste desipit, tune meremur, cum sine ullo adjutorio, nonnisi de arbitri libertate, ad Dominum currimus, ab eo nos regi cupimus, voluntatem nostram ex ejus voluntate suspendimus, eique adhzrendo jugiter, unus cum illo efficimur spiritus. Heee scilicet tam ingentia bona nonnisi de arbitrii, secundum istum, efficimus libertate, ut his preecedentibus 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. il. 8, 9, Sie XLVI Contra autem beatus Ambrosius ipsius tam excellenter ore laudatus. ‘“* Dominus Deus, inquit, quem dignatur vocat, et quem vult religiosum facit.”. Ergo ut currat ad Dominum, et ab eo se regi cupiat, suamque voluntatem ex ejus voluntate suspendat, eique adhzrendo jugiter unus, secundum Aposto- lum, cum eo fiat Spiritus, Deus quem vult religiosum facit ; * Lib. vi. Expositionis Evangelii secundum Lucam. LECTURE VII. 201 et hoe totum homo nisi religiosus non facit. Quapropter nisi a Deo fiat ut hoe faciat, quis hoe 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..... 59. | XBVIT. | .....Ista quzestio ubi de arbitrio voluntatis et Dei gratia disputatur ita est ad discernendum difficilis ut quando de- fenditur liberum arbitrium, negari Dei gratia videatur ; quando autem asseritur Dei gratia, liberum arbitrium putetur auferri. This passage Julianus, bishop of Eclanum*, who supported the views of Pelagius, unfairly quoted and commented upon. Aug. contr. Julianum iv. 47. Asseris me in alio libro 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 queestionis difficultatem vider hoe posse dictum est et putari. Non est multum ut ipsa verba mea ponam, unde videant qui hzee legunt quem- admodum scriptis meis insidieris, et qua conscientia vel tardis, vel ignaris cordibus abutaris...... On the Semi-Pelagians. S. Augustin. de Preedestinatione Sanctorum, 2. [I.] ..... Peryenerunt autem isti patres nostri, pro quibus solli- cita est pia charitas vestra, ut credant cum Keclesia Christi, peceato primi hominis obnoxium nasci genus humanum, nec ab isto malo nisi per justitiam secundi hominis aliquem liberari. Pervenerunt etiam, ut preveniri voluntates hominum Dei gratia fateantur, atque ad nullum opus bonwm vel incipiendum vel perficiendum sibi quenquam sufficere posse consentiant. Retenta ergo ista in que pervenerunt, plurimum eos a Pela- gianorum errore discernunt...... * On the Via Appia, (near Mirabella.) 202 APPENDIX. Soli 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 nune eis respondendum esse video, qui divina testimonia, quee de hae re adhibuimus, ad hoe dicunt valere, ut noverimus ex nobis quidem nos habere ipsam fidem, sed inerementum ejus ex Deo: tanquam fides non ab ipso donetur nobis, sed ab ipso tantum augeatur in nobis, co merito, quo capit a nobis. Non ergo receditur ab ea sententia, quam Pelagius ipse in Episcopali judicio Paleestino, sicut eadem Gesta testantur, damnare compulsus est “‘ Gratiam Dei secundum merita nos- tra dari;” si non pertinet ad Dei gratiam quod credere ccepimus, sed illud potius quod propter hoe nobis addatur, ut plenius perfectiusque credamus ; ac per hoc, ¢nitiwm fidei nostre priores damus Deo, ut retribuatur nobis et supple- mentum ejus, et siquid aliud fideliter poscimus. Sed contra hzee cur non potius audimus ; “ Quis prior dedit ei et retribuetur illi? quoniam ex ipso et per ipsum et in ipso sunt omnia?” et ipsum igitur initium fidei nostrze, ex quo, nisi ex ipso est ? neque enim hoe excepto ex Ipso sunt czetera..... 6. Cavendum est, fratres dilecti a Deo, ne homo se extollat adversus Deum...... volens a se ipso sibi esse quod credit, quasi componit homo eum Deo, ut partem fidei sibi vindicet, atque partem illi relinquat: et quod est elatius, primam tollit ipse, seqguentem dat Illi; et in eo quod dicit esse amborum priorem se facit, posteriorem Deum. Pe Non sie pius atque humilis doctor ille sapiebat: Cypria- num beatissimum loquor, qui dixit, “ In nullo gloriandum, quando nostrum nihil sit*.’? Quod ut ostenderet adhibuit Apostolum testem dicentem, “ Quid autem habes quod non aec- cepisti? Si autem et accepisti, quid gloriaris quasi non acce- peris?” Quo preecipue testimonio etiam ipse convictus sum, cum similiter errarem, putans fidem qua in Deum credimus, * Ad Quirinum, lib. 3. ¢. 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 hoe seculo. Neque enim fidem putabam Dei gratia preeveniri, ut per illam nobis daretur quod posceremus utili- ter; nisi quia credere non possemus si non preecederet pre- conium veritatis: ut autem preedicato nobis evangelio con- sentiremus nostrum esse proprium, et nobis ex nobis esse arbitrabar. Quem meum errorem nonnulla opuscula mea satis indicant, ante Episcopatum meum scripta...... that is, St. Augustine was then a Semipelagian. SEV] ... Hoe 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.” Reprimitur omnino his apostolicis verbis tota hujus responsionis elatio. Sed ne hoe quidem potest dici: quamvis non habeam perfectam fidem. habeo tamen ejus initium, quo in Christum primitus credidi. Quia et hic respondetur,” Quid autem habes, &e. 10. Vir] Fides igitur et inchoata et perfecta donum Dei est: et hoe donum quibusdam dari, quibusdam non dari, omnino non du- bitet, qui non vult manifestissimis sacris literis repugnare. . . . 22 (UTE Sed omnis hee 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 ztate majorum, jam utentium voluntatis arbitrio: sed ubi venitur ad parvulos, et ad ipsum Mediatorem Dei et hominum, hominem Christum Jesum, omnis deficit preeceden- tium gratiam Dei humanorum assertio meritorum: quia nee illi ullis bonis przecedentibus meritis discernuntur a ceteris, ut pertineant ad liberatorem hominum ; nee ille ullis humanis preecedentibus 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 nune agimus, forsitan dicunt, Pelagianos hoe apostolico testimonio refutari, ubi dicit ideo nos electos et preedestinatos (Ephes. i. 1—12.) ante mundi constitutionem, ut essemus sancti et immaculati in conspectu ejus in charitate. psi enim putant, “ acceptis pre- ceptis jam per nos ipsos fieri liberee voluntatis arbitrio sanctos et immaculatos in conspectu ejus in charitate: quod futurum Deus quoniam preescivit, inquiunt, “ideo nos ante mundi constitutionem elegit et praedestinayit in Christo ;”? cum dicat Apostolus, non quia futuros tales nos esse preescivit, sed ut essemus tales per ipsam electionem gratiz suze, qua gratifi- cavit nos in dilecto Filio suo. Cum ergo nos preedestinavit, opus suum preescivit, quo nos sanctos et immaculatos facit. Unde recte hoe testimonio Pelagianus error arguitur. ‘‘ Nos autem dicimus, (Semipelagiani) inquiunt, nostram Deum non preescisse nisi fidem, qua credere incipimus, et ideo nos ele- gisse ante mundi constitutionem ae preedestinasse ut etiam sancti et immaculati gratia atque opere ejus essemus.” Sed audiant et ipsi in hoe testimonio ubi dicit, “ Sortem consecuti sumus, preedestinati 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 Grace 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. 2. SIVi) Nam si fides liberi est tantummodo arbitrii, nee datur a Deo, propter quid pro eis qui nolunt credere, oramus ut cre- LECTURE VII. 205 dant? quod prorsus faceremus inaniter, nisi rectissime erede- remus, etiam perversas et fidei contrarias voluntates omnipo- tentem Deum ad credendum posse conyertere. Liberum qui- dem hominis arbitrium pulsatur ubi dicitur : “ 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. Hex, 19, 20... 2) ......Numquid ergo possumus nisi absurdissime dicere, bonum meritum bonz voluntatis in homine preecessisse, ut evelleretur ab eo cor lapideum: quandoquidem ipsum cor lapi- deum non significat nisi durissimam voluntatem, et adversus Deum omnino inflexibilem? Ubi enim precedit bona voluntas jam non est cor lapideum. Evian Big] ..... Meminerimus eum dicere “ et convertimini et vivetis,” (Eiz. xviii. 31.) cui dicitur, “ Converte nos, Deus (Ps. lxxix. 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 noyum et spiritum novum dabo in vobis.’’ Quomodo ergo qui dicit, ‘ Facite vobis,” hoe dicit, “ Dabo vobis?” 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 voluntas libera, sed non semper est bona. Aut enim a justitia libera est, quando servit peccato et tune est mala: aut a peccato libera est, quando servit justitiz, et tune est bona. Gratia vero Dei semper est bona, et per hane fit, ut sit homo bonze voluntatis, qui prius fuit voluntatis male. Per hane etiam fit, ut ipsa bona voluntas, quae jam esse ccepit, augeatur, et tam magna fiat, ut posset implere divina mandata, quee volu- erit, cum valde perfecteque voluerit. Ad hoe enim valet quod scriptum est, “Si volueris servabis mandata,” Keclus. xx. 15, ut homo qui voluerit et non potuerit, non se plene velle cog- noscat, et oret, ut habeat tantam voluntatem, quanta sufficit ad implenda mandata. Sic quippe adjuvatur, ut faciat quod 9 206 APPENDIX. jubetur. Tune enim utile est velle, cum possumus; et tune utile est posse, cum volumus: nam quid prodest, si quod non possumus, aut quod possumus nolumus ? a2. [XVI] Magnum aliquid Pelagiani se scire putant, quando dicunt, “ Non juberet Deus, quod sciret non posse ab homine fieri?”’ Quis hoe nesciat? Sed ideo jubet aliqua, que non possumus, ut noverimus quid ab illo petere debeamus. Ipsa est enim fides, quee orando impetrat, quod lex imperat...... ..... Certum est enim nos mandata servare, si volumus: sed quia preeparatur voluntas a Domino, ab illo petendum est ut tantum velimus, quantum sufficit ut volendo faciamus. Certum est nos velle cum yvolumus, sed ille facit ut velimus bonum, de quo dictum est, quod paulo ante posui, “ Praepa- ratur voluntas a Domino.” (Prov. vil.) ..... Certum est nos facere cum facimus: sed ille facit ut facia- mus, preebendo vires efficacissimas voluntati, qui dixit, “ Fa- ciam ut in justificationibus meis ambuletis et judicia mea observetis et faciatis.”’ (Hz. xxxvi. 22-7.)...... 33° .....Ipsam charitatem Apostolus Petrus nondum habuit, quando timore Dominum ter negavit. ‘Timor enim non est in charitate, é&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 cceperat charitatem, nisi ille, qui preparat volun- tatem, et cooperando perficit quod operando incipit? quoniam ipse ut velimus operatur incipiens, qui volentibus cooperatur perficiens. Propter quod ait Apostolus: “ Certus sum quoniam, qui operatur in vobis opus bonum, perficiet us- que in diem Christi Jesu, Phil. 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 ecooperante cum volumus, ad ,bona pietatis opera nihil valemus. De operante illo ut velimus, dictum est, ‘‘ Deus est enim qui operatur in nobis et velle.” De cooperante autem LECTURE VII. 207 cum jam volumus, et volendo facimus, ‘‘ Scimus,” 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 suis respondet (Pelagius), “ideo se illa objecta dam- nasse, quia et ipse dicit non tantum primo homini, sed etiam humano generi primum illud obfuisse peccatum, non propagine sed exemplo ;” id est non quod ex illo traxerint aliquod vitium, qui ex illo propagati sunt, sed quod ewm primum peccantem imitati sunt omnes, qui postea peceaverunt! aut quia dicit, “ideo infantes non in eo statu esse, in quo fuit Adam ante preevaricationem, quia isti preeceptum capere nondum possunt, ile autem potuit; nondumque utuntur rationalis voluntatis arbitrio, quo ille nisi uteretur, non ei preeceptum daretur?... NOs oc Leh Objicitur autem illis, quod non baptizatos parvulos nolunt damnationi primi hominis obnoxios confiteri, et in eos trans- isse originale peccatum regeneratione purgandum: quoniam propter accipiendum regnum czlorum tantummodo eos bap- tizandos esse contendunt: quasi preter regnum celorum habere nisi eternam mortem possint, qui sine participatione corporis et sanguinis Domini zternam vitam habere non possunt....... a1. [XIX.] .... De purgatione originalis peccati in parvulis queestio est. Inde se purget, qui non vult fateri, lavacrum regenerationis in parvulis habere quod purget....... 30. [XXVE| Non igitur sicut Pelagius et ejus discipuli, tempora divida- mus, dicentes, ‘“ Primum venisse justos homines ex natura, deinde sub /ege, tertio sub gratia... ...” 34. [XXI1X.] Quapropter quisquis humanam contendit in qualibet ztate naturam non indigere medico secundo Adam, quia non est vitiata in primo Adam, non in aliqua quzestione, in qua dubi- 208 APPENDIX. tari vel errari salva fide potest, sed in ipsa regula fidei qua Christiani sumus, grati@ Dei convincitur inimicus ...... Ex quo tempore igitur “ per unum hominem peccatum intravit in mundum, et per peccatum 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 Redemptoris. 42. [XXXVITI.] ..... Naturze nascentis est auctor Deus, qui hominem con- didit, et qui virum ac feminam nuptiali jure conjunxit : vitii vero auctor est diaboli decipientis calliditas, et hominis con- sentientis voluntas. 435 | XC dT] Ubi nihil Deus fecit, nisi quod hominem voluntate peccan- tem, justo judicio cum stirpe damnavit: et ideo ibi quidquid etiam nondum erat natum, merito est in preevaricatrice radice damnatum : in qua stirpe damnata tenet hominem generatio earnalis, unde sola liberat regeneratio spiritualis. .... Fa ate] Reatus itaque vitii ejus de quo loquimur, in regeneratorum prole carnali tamdiu manebit donee et illic lavacro regenera- tionis abluatur. Regeneratus 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 oleze semina non oleas generant, sed oleastros...... ... Denique ipsa Ecclesia sacramenta que tam prisce tra- ditionis auctoritate concelebrat, ut ea ist? (Pelagiani), quamvis in parvulis existiment simulatorie potius quam veraciter fieri, non tamen audeant aperta improbatione respuere : ipsa in- quam sancte EKeclesiz sacramenta satis indicant, parvulos a partu etiam recentissimos, per gratiam Christi de diaboli ser- vitio Viberari. Excepto enim quod im peccatorum remissionem non fallaci sed fideli mysterio baptizantur, etiam prius exor- cizatur in eis et exsufflatur potestas contraria; cul 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 etate majores, sed etiam pusillos eruit a potestate tenebrarum, ut transferat in regnum Fili charitatis sue. 46. Nec quisquam miretur et dicat, Cur hoe creat bonitas Dei, quod possideat malignitas diaboli? Hoc enim suze creature seminibus ex illa bonitate largitur, qua etiam facit solem suum oriri super bonos et malos, et pluit super justos et in- justos. Hae quippe bonitate etiam ipsa semina benedixit vel benedicendo constituit: quam benedictionem nature lauda- bili culpa damnabilis non ademit. Que licet per Dei puni- entis justitiam valuerit, ut homines cum peccati originalis vitio nascerentur, non tamen valuit ut homines non nas- COROME Reis <0. ke 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 venientem in originis labe contraxit: cum et ipse spiritus immundus bonum sit, quod spiritus; malum quod immundus? Ilud quippe est ex Dei opere, hoe ex propria voluntate........ LECTURE VIII. Tue endowments of the Spirit, which were the credentials of the ministers of Christ in the Apostolic age, were xapioyuara, diakoviau, évepynwara, 1 Cor. xii. 4,5, 6, gifts, administrations, operations. Of these some were temporary, others of a per- manent character. The dcaxovia, 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 by the putting rE 210 APPENDIX. on of the Apostle’s own hands with 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; 4y 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,” 1 Tim. i. 18. “ Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands,” 2 Tim. i. 6. Neglect not the gift that is in thee, which was given thee by prophecy, eth the laying on of the hands of the pres- bytery,” 1 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. 21. 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 ovtward 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 seems to be the true order of the Gifts: &e. I Cor. xii. 28. 30. 1 Cor. xii. 8—to. 1 Cor. xiii. 1. Apostles. rf 2. Prophets. 2. sodla. 2. Mpopnteta. 3. Teachers. 3. yraos. 3. yuaos wvornplav. 4. Miracles. 4. Suvduers, whorts. 4. mlotts. 5. Healing. 5. iduara. xe 6. Helps, (1 Thess. v. 14.) 6. mpopnrela. 6. 7. Governments (1 Cor. xiv. 32.) 7. Discerning of spirits. 7. 8. Tongues. 8. yévn yAdoowr. 8. yA@coat. g. Interpretation. . épunveia. No) S LECTURE VIII. 211 To account for the place of zpopnrefa, 1 Cor. xil. 10, as sixth in the order of gifts, whereas Prophets stand second, verse 29, Origen in loc. Cat. Greece. Pat. tom. v. Cramer, divides Prophecy into two kinds; !. Predictive; 2. Judicial, 1 Cor. xiv. 24. The Predictive Prophet, such as Agabus, came next to the Apostle; the other prophetieal office resembled that of the ordinary preacher, and might be exercised by several individuals in a local Church by turns, F Cor! xiv. 3.23505 In Ephesians iv. 11, the same order of offices is preserved as 1 Cor. xii. 29, but the offices of Evangelist 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, épyov moincoy eiayyedwotod, Isaiah lil. 7, @s @pator of médes Tay evayyeAtCopevav eipyvny, Tov evayyeAiCopever Ta ayaa. Origen asks, [lds 6€ Kai edayye- Aoths tls Coral, o0 i) Gpaior—ot mddes THs Wuxns; He adds, GAG Kal Tpopytyy arioTous eh€yxovTa Kal avaKpivovta’ ToLovTos yap eat 6 Ths Kawis diabnkhs Tpodytys. The Prophet and Evangelist proper predicted, or wrote under immediate inspiration, tor 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 1 Cor. xiv. 2y, popyrat dé dvd 7) Tpets AadElrwoav Kal of GAou SiakpiveT@omL™ Edv OE Gio atoKkahugdy Kadnueve 6 TpOtos ovydtw’ dvyvacbe yap Kad’ é€va Tavres TpopyTevey, iva TavTes pavOavect Kal TarTES TApakaA@VTal. 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. ea» 6€ waves mpopynrevaoww, elo€AOn SE Tis AmLOTOS 7) ldudTNS EAEYXETAL UTO TAVTOV, avakpiveTal bTO TaVT@L’ Kal OTH TA KpUTTA TIS Kapdlas avtod davepa yivera. But ordinarily he seems to have been no more than one who exhorted the congregation, Rom. xii. 6, 8, Pas 212 APPENDIX. 6 mpopynrevov adel olkodopny Kal TapdkAnow Kal TtapapvOlav, 1 Cor. xiv. 3. Verse 6, St. Paul distinguishes between dzoxdAvwis, yroous mpopyreta and ddaxy. Of these perhaps zpodnrefa and dzokd- Avis belong to the zpodirns, yrGos and ddaxy to the Toryv and dddoKados. Verse 26, dtav cvvépynode Exaotos tuav Warmov exer, ddaxiV éxet, yAGooar exer, AToxddvwiy exe, Epunveiar éxer. Of these the Psalm and Revelation 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 Aeart. Balaam was inspired, but wicked: éo7e Kal onela Toujocavta elvar capikdv' Chrysostom. Hom. 8. in 1 Cor. Joseph Milner says in his History of the Church, cent. ii. e.g, “Kyven 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 hand 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, ¢. 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-sufficieney to dictate in the Christian religion.” Cent. ili. ¢. 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 religion, 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 Seriptures—he 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 Romanus, ad Cor, : Cap. 2: otrws eipyvn Babeta kat AiTapa €déd0T0 Tacw Kal b) , , ’ b) he ‘ / / ¢ 7 akdpeatos 7000s eis ayaboroilav, kat TAnpys IIvetpatos Ayiov ¥ 3 ‘ / , we / c ‘4 Led 3 e Led Exxuols emt TaVvTas eylveTo’ peatol TE Oolas BovdArs ev ayabh Tpobuula per eboeBods TeTOWOioEws eLeTElvaTe Tas XElpas pOVv mpos TOV TavToKpatopa @eov, txeTevovTes avTov irA€ws yéeverOar, el TL Gkovtes tpaptete. “Ayov jv tyiv huepas Te Kal vuKTos bTEp / co > , > SS , DD ah \ Taons THs abeA@dtyntos, eis TO ToleTOat eT EAEOUS KaL TVVEI- djoews TOV apiOpov TOV exAEKT@v avTov" EiALKpivEis Kal AKEpator s x > ce ) 2] / ° / \ ca s, 77€ Kal Gvynotkakot eis GAAHAOVs. Ilaca oraows kal Tay cxiopa BoedukrTov tpiv’ emt tots TapatTeépact Tots TAnolov emevOcire’ Ta vorepypata attav tdia eéxpivere’ dpetapeAntor ire emt Taon ayaborouia, €roysor eis Tav Epyov ayabdv. Th mavapéT@ kal oe- , , / / 3 n , > a °, Bacuio ToXTEia KEeKoopNpEevor TavTa Ev TH PoOBw avTod ezeTeE- AeiTe. TA TpOTTAypaTa Kal TA OiKaL@pata TOD Kupiov etl Ta TAT THs Kapdlas buOv ey€eypanto. Cap. 38: 6 @yvos év tH capxi...... Kal pr adafoveve- 0, ywookorv bru Erepds eotiv 6 emxXopnyGVv a’Te THY eyKpa- Tetav’ dvadoyitépeOa ov adeAdol ex molas bAns eyevynOnyer, lal \ / ’ / >? x , c 3 fal if \ motor kal tives elonAOopev els TOY KOopOV, ws EK TOU Tadov Kal OKOTOUS. Cap. 50: ‘Opare, adyamnroi, 7s péya kal Oavpacrdy éotiv h oO / bY ~ , rn a] > ¥ - / i c \ aydmn, Kal THs TeAELOTHTOS adTHs ovK Eat e€jynots. Tis ikavds €v avTn edpeOnvat, ei pa ods dv Katakidon 6 Ocds; Etxapeba odv \ , / b) A cel 3 / > nan ee b] 3 n lal / Kal airwpe0a amd Tov e€d€ovs adtod, Wa ev ayanhn COuev, dixa mpookAtcews avOperivys, dpopor. Cap. 56: Kal iets obv évrdxwpev mepl Tov Ev Tie TapaTTO - part tTapxXovtav, Otws 6007 avtois eTLElkELa Kal TaTELVOppoovrn, , \ > ’ \ X Ls lal >) \ had / cal fol eis TO €i€ar avTovs pur) NIV, AAAG T@ OeAHpaTL TOD Oeod. Ignatius ad Eph. 5: Ei yap éym é€v puxp@ xpov@ Toradtny avrnbeiav Exyov Tpos Tov éenloKoToY bpOrv, ovK avOpertvnv oboar LECTURE VIII. 215 GAAG TVEVpATLKIV, TOTH paAAoV tpas (Ce bs ep b nv, DM vy vpas pakaplC@m TOUS EVKEKpa- 5) ie a Mévous oUTas, @s 1) ExxAnola Inco’ XpiotG — Ibid. ¢.8:.. . O8 capkixol Ta TrevpatiKa Tpdocew ov SivavTat ovde of mvevpatikol Ta capKiKd? BoTEp ovde 1) TloTLs Ta THs amotias, ovde 7 amiotia Ta THs TloTEws’ & Se KaTa od pKa TpdoCeETE TavTa Tvevpatikd eat, €v ‘Inood yap Xpiote Tdvta mpaocere. Ibid. ¢ g: ...@s dvtes AiPou vaotd Tarpos, jroywacpévor eis oi- Kodopiv Ocod Uarpos, avaepdpevor eis Ta HW Sia Tis pnxavijs ’ a a ¢ \ , a Inoot Xpiorod, 6s eotiv atTavpos, cXowim xpeépyevor TS Ivetpare To S/N / 5 c oe tor v OV Ava NOX c lal c de >) d 550 @ ‘Ayio’ 4 6€ mlotTis tev dvaywyeds tyadv, 7 be aydan 6d0ds c >] / > , n avadepovoa eis Meov....... Idem, ad Magnesianos 14: .. . . émd€opau yap Tis hvepevns UUOV ev Oc@ Tpocevxis Kal ayd ls TO a£iwO7, Hv ev Supl be » Tp x1 yarns, els TO aiwOyjvar THY Ev Lupia 3 / ‘ ”~ 3 7 ig lal nm exkAnotav dia THs ExkAnolas tuav Spots Ojvat. Idem, ad Rom. 1:....7v cat dondfopar év évdpate “Inood r a ee \ ‘ a Xpiorod viod Ilarpos, cata odpxa Kat tvedpa Hvepevors Tao7n 3 ~ >’ lal / ny ° EVTOAH avTod, TETANPwMEVOLS xXapLTOos Oeo0d adiaxplros, \ 3 / > Ni 3 7 , tal b) , cal kal avodwAuopevors ATO aAAoTpiov xpeyuatos, TAEicTa €v ‘lnoov ° lod Sie lal p) , / Xp.oT@ TO Oc@ 7TpOv apopos xaipew. Ibid. 3:....pdvov pow dvvamw aireiobe eowbéy te Kai e&- aber, iva pr povov A€yo GAG Kal O€Aw: iva pH} povov A€yopat Xpiotiavos GAAG Kal ebpeOO. Ibid. 7: .. . Zév ypade piv epdv rod amobavetv’ 6 euods Epws 3 / \ > ys b] b] \ al fee WA x lal €oTavpwtat Kal ovK €oTi Ev Eol Tp diAdcdvAov, Vowp S€ Cor, kal Aadovy ev eyo EcwO€v por, A€yov' “ Aebpo mpos tov Tlarépa.” Idem, ad Philad. Preface: .... ots cata TO tOvov O€Anua 7 >] / a ¢ / >’ n 4, eornpitev ev BeBarwovvyn, TO “Ayiw adrod [vetvpare. Ibid. 7: .... €¢ yap kal kata odpka pe tives nO€Anoav TAa- om >) ~ NX _ > lad >] \ an a \ , vicar, dAAa TO TVEdpa OV TAaVaTAaL ATO Oecov Ov" oidev yap TODEV épxetat kal Tov bTayel, kal TA KpUTTA eA€yyXeL. Idem, ad Smyrn. 11: ... kava O€Anpa 6€ KarnL@Onv, ovK Ek auvelodtos GAN ek xdpitos Ocod, nv ebxowar Tedelav por So0Ojvat, > a ee na m~ 3: / iva év TH TpocEryxy} tpav Ocod emirdvxo. . . .... Tédevor Ovres TéAeva Kal dpoveire’ O€Aavow yap vpiv eb mpdocew Ocds Eroipos eis TO Tapacyeiv. Ibid. 13: .... &ppwobe pou é€v dvvapyer [vevpatos———ép- c 3 / fal poode ev xapitt Oecod. Idem, ad Polycarpum 2: .... 61a TodTo sapKiKos EL Kat mvevpatikos iva Ta pawopeva cov Els TPdcwTOV KoAaKEvNS’ Ta bE 216 APPENDIX. aopata aire: iva cor pavepwOh Srws pndevds Aeltn Kal TavTos xaplopatos Tepiooev’ns. .... Polyearpus ad Philip. 11: Vers. Vet. Valde ergo fratres contristor pro illo et pro conjuge ejus quibus det Dominus peenitentiam veram. Martyr. S. Ign. IV: .... ypapparer evxapiotov éexreupev- T@Y TPOS AUTAS, TVEVPATLKIY PET EVXTS Kal Tapaiwecews ATOTTA- Covtov xdpw..... Eccl. Smyrn. Ep. de 8. Polyearpi Martyr. 7:.... rév 8 emitpeyavtav, otabeis mpooevatto, TANpns Ov THs xXapitos Tod Ocod, obtws Sorte ert dVo Spas pi) SbivacOar cvwmjoat, Kal exwAT- TeoOar Tovs akovovtas, ToAdovs TE peTavoeiy emt TO eANAVOEVAL €ml ToLovToy OeompeTn TpETBUTHV. Ibid. 12; Tatra 6& kat dAda TAclova €ywov, Oapoovs Kal xapas évev(umdato, kal TO TpdcwTov avTod xdpitos émAnpodro, @OTE OV PLOY i) TUMTETELY TapaxOevTos b7d TOV AEyoMEVOV TPOS QUTOVS se Ibid. 13.... aperé pe otrws' 6 yap dots mou bropetvat TO Top, ddoe Kal xwpis THs tueTépas ex TOV TAwv dodadrelas dodAevtov emeivar TH Tupa. Ibid, 20: .... 7@ Svvapevm Tavtas tas eicayayety ev TH avrod xdpite Kal doped eis THY aidvioy adTovd BactArclay 61a TOD Tald0s avtod Tod povoyevods Inood Xpiotod, © 7 dd€a, Tyu7, Kpd- Tos, weyadoovry eis aidvas. Justin Martyr, Apol. ii. 10: é7ep yap od« jdvvnOnoav ot av- Opdrrevoe vopor Tpakat, TavTa 6 Adyos Oetos dv eipyacaro, ei ui ot dadrou datyoves Kateckédacav TOAAG Wevdy Kal GOea Karnyopn- pata, ovppaxov AdBovtes THY ev ExdoTH KAKIVY TPOS TAV- Ta kal wToukiAnv dvoet ETLOvpLlav, Sv odev TpdcEoTLV TLV. Ibid. 36: apoywoécKe: ydp twas éx petavolas cwOjrecOa., kal tias pndémo tows yernOévtas’ Kal tiv apxiv voepov Kal duvdpevov atpeicOar TaAnOn, Kal eb mpatTEW TO yeévos TO avOpa- Tivov TEeTOinkev, GoTE TaVaTOADYNHTOV Elva Tots Tao dv- Opedros Tapa TO Oew oyikol yap kal Oewpytikol yeyevvnvrat. Ibid. 61: tov Xpictdv spwrdtoxov tod Oeod eivar edid4- xOnpev, Kal Tpoeunvicapyev Adyov OvTa, ov Tay yévos avOpdreVv petéoxe’ kal ol peta Adyou Bidcavtes Xpiotiavol elo, kav aber evoulaOnoav' otov év”"EAAnoe pev Swxpatrns kal “HpdkAetos Kal vl Gpouot avtois’ ev BapBdpors b€ ABpadp. ef.S. Joan. Ev. I. 9. aie LECTURE VIII. 217 Ibid. 80: évewdy rHv mperny yeveow tudv dyvoodvres, Kar / las Cc al avaykny yeyevunpeda €€ vypas oTopas Kata pie riv Tov yovéwy / a - mpos GAArAous, Kal €v eect avAots Kal Tovnpais avatpodais , o NOP Sas / eee tS) , , > x yeyovaper, OTS pH avayKns Téxva pnde dyvolas wévopev, GAG l , a Mpoaipegews Kal ETLoTHUNS, Abeceas TE Gyaptlwov, breép Gv Tpon- / 4 3 tay y 5) , ~ PapToMEy TUX@HEVD EV TH VOaTL, ETOVOUACETAL TO EAOMEVM GV a- yevvnOyjvat Kal petavojoavts ent tots tpyaptnwévors TO Tod Ilatpos tév dAov Kal decrdétov Ocod Gvopa aitd TodTo pdvov , = 5 emlA€yovtes TovTOV Aovaduevov tyovTes em TO AoUTPOV’ K.T. A. kadcirat d€ TodTO TO AoUTPOY wTicpos, os PoTiCouevav Thy Siavotav TOY TadTa pavdavorvTwnr. Dialog. cum Tryph.: . .. €or ody dyot To ve hpydv Tovadry \ , 7 A ~ , ,’ ’ tp vs x \ Tis Kal TooavTy Svvayis O pun TAaXLOV OL aicOjcews EAaBEV: 7) TOV \ a Oedv avOpdrov vovs dweral Tore pt) Gylo Lvedpare Kexoopnpevos 5 RN fal / b] Tis ovv muir, EAEyE, TVyyEvELA TpOS TOV Oedv EoTLV ; EvXOU BE oV \ , \ 9 lo 4 A ’ SS XX 3 2S Tpo0 TaVT@V cwTos avoltxOjvat TvAaS’ Ov yap TvVOTTA OvdE cuvvonta Taw eoTiv, ef Wyn TY Oeds 66 TuvrLevat Kat 6 Xpiords avrod. il = lal XX 7 4 > na > / / bid. : ...mapeorari yap delEw Gru od Kevols emia TEVoapeEV pvOoLS XOX 3 7 , ) SS a / / AN Ovde avaTode(Ktols Adyous GAAA peoTois TVEvpaTos Belov Kat / duvaper Bpvovr. Kat TEONASTL XaputTe. = > a na / lal Ibid. :——Inoods Xpiords 6 Kvpios tev tapedmxe Tovety, vA > lal mn a is , lal \ \ , ta dua Te evxapioT@yev TO Ow brEep TE TOU TOV KOOMOV EKTL- Kévat ody Tat Tols Ev aiT@ bia TOV AvOpwToP, Kal bTEp TOU ATO THS KaKlas €v } yeyovaper jAEvOEepwxKevat Has Kal Tas apxas \ ‘\ b} / / Kal Tas e€ovolas KataAeAvuKevan k. T. A. . An a \ Ibid. : .. . . jets 6€ b1a Tod Banricuaros adi [Sc. TEpiToujv XN 3 X\ c \ e] / XX Ni, \ X\ TVEVPATLKIY] €TELO GuapTwdol eyeydverpev Oa TO EAEOS TO Tapa nn nN lol Ul Tod Ocod ehaBopev, kal Tacw edherov dpolws AapBavew. . r , / \ / Ibid.:.. kal yap Tav yevos avOpdTwv ebpeOjoeTal VTO KaTapay / b) o a > dv Kata Tov vopov Mocews* emiKaTapatos yap elpnTar Tas Os OvK eupever ev TOs yeypappevols EV TH BLBAL@ TOD Lopov TOV ToLT}T aL 3 , \ = LNG > lan / b) 7 x5) val / avira’ Kal ovdeEls axpiBGs TavTa eTOinoEV, OVO tyEls TOA NOETE a a / dQvreumety' .. 1... +. €f O€ Of UTO Voyov TotTov bTO KaTapay / / lad hs gaivovtat eivat b1a TO pa) TavTa Ppvddgat, odxi TOAY MaAdov TavTa ra €Ovn pavjcovta td Katdpav dvta Kal eidmAodaTpodvTa Kat matdopOopodrra, kal Ta GAAG Kaka epyatoueva. ; _ P , ee ¥ Chee 5S »y Ibid.:... éyé Te ad eizov, olecO€ dv pas TOTE w AvdpeEs VEVoN- / lol b} na lal fal ~ \ / ~ Kevat duvnOfjvar év tais ypadais Tatra, «i pn OedAnpate Tod / f fal nr Oed\noavtos atta €haBouev xapiv TOD voyoa. 218 APPENDIX. Ep. ad Diog.: . . . wéxpe per ody Tov mpdcbev xpdvov €elacev Has ws €Bovrcpeda araxtors popats peperOat ydovais Kat emOvpl- 5 / _ 1) / 3 , ~ ‘3 , ¢ n 3 ’ als AyOpLEVOUS’ OV TAVTMS E:bNddpeVvos TOLs GuapTHMaATLY NU@V AAA > , IO n” , lal ° / ”~ cel 2 XX \ QVEXOMEVOS* OVOE TH TOTE THS GOtKias Kalpw TuvEvOOKOU, GAAG TOV na / Cert . > n” , /, 3 4 ; vobv dikatoovvyns OnutovpyOv" iva ev TH TOTE xpovw €eEyyxOErvTeEs b) lal ID / y i / Led a b) X las a fal , ex TOV ldiwv Epywr ava€.ot Cams, viv a7 THs Tod Oeod xpynotd- >] lal \ \ Jeo \ , 2 7 TyTos afiwOGpev’ Kal TO KAO EavTovs havepwoartes AHUVVATODV eiceAOciv eis THY Baotdelav Tod Ocov, TH Svvayer TOD Oecod duvatol yevnOGpev. a / > oO ”~ Ibid.: ... €déy£as ody €v TH TpdaVEV xpdrm TO addvvaTov THs c / / , A cal lal Lal XX \ fal lal qpetepas dtoews eis TO TvxXElv Cons, viv b€ TOv cwrhpa Seitas duvvarov o@€etv, k.T. X. = / Ibid. :. .. Kal pr Oavpaons ef dvvaTat pipyntns GvOpwmos yevér- Oat cod: Stivarar O€AOvTOS adTod. = e () >a) ”~ € \ \ \ c \ Ibid.: ... odrTos 6 am apxijs 6 Katvos pavels kat ... etpeOeis, kal mavToTe véos ev &ylwv Kapdias yevvepevos. ovTOS 6 GEL, ONME- pov vidos AoytaGels, bv ob TAovTiCeTaL 7 ExKAnola® Kal xdpis amAov- peévn ev aylous TAnOdverar Tapexovoa vovv, pavepodtoa pvoTipta, diayyeAoveca Katpods, xalpovoa emi muoTots, emu{nTodoL Swpovr- / a - v4 > / NN eee / / pévn’ ols Gpia tlorews ov OpaveTat, ode Gpia TaTEpwv TapopiCe- — r lat / rau’ eita pdéBos vopov ddeTar, Kal TpodynTGv xapts ywweoKeTat, Kar > / / ef \ >) / / f evayyeAlov Tiotis tdpuTat, Kal aTooTOA@Y Tapadools dvAaoceTat, ‘ bp] f =x a , x a 2 Be & Kat exkAnolas xapis oKipTa. jv Xap py AvT@V EnLyvoon a lal 7 @ Adyos dpirci, &0 Gv BovreTaL, dre OeArEL. Trenzeus Cont. Heereses, II]. 17. 2: ....Et sicut arida terra, si non perecipiat humorem non fructificat: sic et nos lignum aridum exsistentes primum, nunquam fructificaremus vitam, sine superna voluntaria pluvia. .... III. 17. 3: .... Quapropter necessarius nobis est vos 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 vivificaret hominem: et propter hoe vera ejus opera. TVA age Aer Sed et legem peedagogum nostrum in Jesum Christum dixit. Non ergo quorundam infidelitatem legi adscribant: non enim Lex pevrhibebat eos eredere in LECTURE VIII. 219 Filium Dei sed et adhortabatur, dicens; non aliter salvari homines ab antiqua serpentis plaga nisi credant in eum, qui secundum similitudinem carnis peceati in ligno martyrii exaltatur a terra, et omnia trahit ad se, et vivificat mortuos. This is quoted by 8. Augustine, hb. i. cap. 3, against Julian and Pelagius. . V.6.1: ....€um autem Spiritus hic commixtus anime 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 anime Spiritus, animalis est vere qui est talis: et carnalis derelictus imperfectus erit, imaginem quidem habens in plasmate, simi- litudinem vero non assumens per Spiritum. V.6.1:... Perfecti igitur qui et Spiritum in se perse- verantem habuerint Dei, et animas et corpora sine querela servaverint: Dei, id est, illam quz est ad Deum fidem ser- vantes, et eam que est ad proximum justitiam custodientes. V.7.1:.... Hoc autem (mori) neque anime evenit ; flatus est enim vite: neque Spiritui: incompositus est enim et simplex Spiritus qui resolvyi non potest, et ipse Vita est corum qui percipiunt lum. V. 8. 2: 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... . ice rens.s 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.g.1t:.... Propter hoe autem et mortui tales dicti sunt a Domino: sinite enim inquit mortuos sepelire mortuos suos: quoniam non habent Spiritum qui vivificet hominem. V.9. 2: Quotquot autem timent Deum, et ecredunt in adventum Filii 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: énet dvev mvetpatos Ocod coOjva ov bvvayeda, 220) APPENDIX. eo mpotperdpevos tas 6 Amdorodos 81a Ths TloTeEws Kal Tis ayvis dvactpopys cuvtnpeiv Td Ilvedya tod Ocod, twa pa Gporpor To0 @ceod Ivedvparos yevopuevor, aroTtbyouev tis BacwWelas TOV otpavarv, &Bdnoe pi) SbvacOa Tiv odpKa Kad’ CavTiy ev TO aipati* Baowrelav KkAnpovopnoa Ocod. V.15.3:.... Et quoniam in illa plasmatione, que se- eundum Adam fuit, in transgressione factus homo, indigebat lavacro regenerationis; postquam linivit lutum super oculos ejus, dixit ei: Vade in Siloam et lavare; simul et plasma- tionem, et eam gue est per lavacrum regenerationem resti- tuens el..... Lib. V. 19. 1:.... Et quemadmodum adstrictum est morti genus humanum per virginem, salvatur per virginem: equa lance disposita, virginalis mobedientia, per virginalem obe- dientiam. Adhue enim protoplasti peccatum per correp- tionem primogeniti emendationem accipiens, et serpentis prudentia devieta in columbze simplicitate, vineulis autem illis resolutis, per quee alligati eramus morti. Tertullian ad Martyr.:... In primis ergo, benedicti, nolite contristare Spiritum Sanctum qui vobiscum introit carcerem. Si enim non vobiscum nune 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 Sanctus: corona eternitas: brabium angelicze substantize politia in ceelis, gloria in seecula seeculorum. Itaque epistates vester Christus Jesus: qui vos Spiritu unxit, et ad hoe scamma produxit, voluit vos ante diem agonis ad duriorem tractationem a liberiore conditione seponere, ut vires corroborarentur in vobis..... Idem, de Anima, cap. 21:.... Non dabit enim arbor mala bonos fructus, si non inseratur ; et bona malos dabit, si non colatur; et lapides filii Abrahze fient, si in fidem Abrahze formentur, et genimina viperarum fructum peoenitentiz facient, si venena malignitatis expuerint. Hee erit vis divine gratie, potentior utique natura, habens in nobis subja- * Legit Interpres, kal 76 dipa. LECTURE VIII. 221 centem sibi liberam arbitrii potestatem, quod adtrefovovov dicitur ; que cum sit ipsa naturalis atque mutabilis, quoquo vertitur, natura convertitur. Inesse autem nobis 76 atregovo.ov naturaliter, jam Marcioni ostendimus et Hermogeni .... Idem, Exh. Cast. ii.: ..... Non est bone et solidee 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 Wolumbabes',. 2a, 2 see 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, ¢. 29: .. . quando et nos pati pro Deo non possumus nisi Spiritus Dei sit in nobis, qui et loquitur de nobis, quze sunt confessionis; non ipse tamen patiens, sed pati posse preestans. Idem, de Patientia, 1: ..... 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 magnitudo est: ut ad capienda et prestanda ea, sola gratia divine inspirationis operetur: nam quod maxime bonum id maxime penes Deum, nec alius id, quam qui possidet, dispensat, ut cuique dig- MABUM S ereis Idem, ¢.15:.... Nam ubi Deus ibidem et alumna 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 ae tempore angatur necesse est. Quodcunque inimicus ejus inflixerit, solus sustinere non poterit, carens instrumento sustinendi. Heee patientiz ratio, hee disciplina, heee opera ceelestis et vere, seilicet Christiane ; non ut illa patientia gentium terre falsa, probosa. Idem. De Virg. Vel. c.1.... Hac lege fidei manente, cetera jam disciplinee et conversationis admittunt novitatem correc- tionis, operante 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 proficere 222 APPENDIX. destiterit? cum propterea Paracletum miserit Dominus, ut quoniam humana mediocritas omnia semel capere non poterat, paulatim dirigeretur, et ordinaretur, et ad perfectum perdu- ceretur disciplina ab illo vicario Domini Spiritu Saneto”.... “ Quze est ergo Paracleti administratio nisi heec, quod disci- pina dirigitur, quod Seripture revelantur, quod intellectus reformatur, quod ad meliora proficitur 2”... .. On Montanism. “ Tertullian,” says bishop Kaye, “who believed that Mon- tanus was commissioned to complete the Christian revelation, eould 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: ..... eur non potuerit post apo- stolos idem Spiritus superveniens ad deducendam disciplinam in omnem veritatem, per gradus temporum (secundum quod Keclesiastes, Tempus omni rei, inquit) supremam jam carni fibulam imponere, jam non oblique a nuptiis avocans sed exerte 2 nuptiis avocans, quum magis nune tempus m collecto factum sit, annis circiter ctx exinde productis? Nonne ipse apud te retractares, Vetus hee disciplina est, preemonstrata jam tune in carne Domini et voluntate; dehine in Aposto- lorum ejus tam consiliis quam exemplis. Olim sanctitati huie destinabamur. Nihil xovt Paracletus inducit : quod pree- monuit definit : quod sustinuit exposuit. Et nune recogitans ista, facile tibi persuadebis multo magis unicas nuptias competisse Paracleto praedicare, qui potuit et nullas. Magis- que credendum temperasse illum, quod et abstulisse decuisset si que velit Christus intelligas. In hoe quoque, Paracletum agnoscere debes advoeatum, quod a tota continentia infirmi- tatem tuam excusat. Secedat nune mentio Paracleti ut nostri LECTURE VIII. 223 alicujus auctoris. Evolvamus communia instrumenta serip- turarum pristmarum. Hoe ipsum demonstratur a nobis neque novyam neque extraneam esse Monogamie disciplinam, immo et antiquam et propriam Christianorum, ut Paracletum restitutorem potius sentias ejus, quam institutorem..... Idem, cap. 14:.... Si enim Christus abstulit quod Moyses preecepit, quia ab initio non fuit sic, nec 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 Christo dignum sit, quod superinducitur? Si Deo et Christo dignum fuit duri- tiam cordis tempore expleto compescere, cur non dignius sit et Deo et Christo infirmitatem carnis tempore jam collectiore diseutere Si justum est matrimonium non separari, utique et non iterari honestum est. Denique, apud seculum utrumque in bona disciplina deputatur, aliud Concordiz nomine, aliud Pudicitize. Regnavit 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: Regula quidem fidei una omnino est sola immobilis, et irreformabilis, 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 ccelis sedentem nune ad dexteram Patris, venturum judicare vivos et mortuos, per carnis etiam resurrectionem. Hace lege fidei manente cetera jam discipline 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 perfectum perduceretur disciplina ab illo vicario Domini Spiritu Saneto. ‘‘ 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 hoe ejus opere pronunciavit. Que est ergo Paracleti administratio nisi heee quod disciplina dirigitur, quod scripture revelantur, quod intellectus reformatur, quod ad meliora proficitur? Nihil sine eetate, et omnia tempus expectant. Denique Ecclesiastes, Tempus, inquit, omni rei. Aspice ipsam creaturam paulatim ad fructum promoverl..... Sie et justitia (nam idem Deus justitiz et creature) primo fuit in rudimentis, Natura Deum metuens: dehine per Legem et Prophetas promovit in infan- tiam : dehine per Evangelium effervuit in juventutem: nune per Paracletum componitur in maturitatem. Hie erit solus a Christo magister et dicendus et verendus. Non enim ab se loquitur, sed quee mandantur a Christo. Hie solus ante- cessor, quia solus post Christum. Hune qui receperunt veri- tatem consuetudini anteponunt. Hune qui audierunt usque nunc, non olim, prophetantem, Virgines contegunt. . . . Idem, c. 13: Et si a Deo confertur continentiz virtus ; quod gloriaris quasi non acceperis! Si vero non accepisti, quid habes quod datum tibi non est? Hoe ipso autem constat a Deo datam tibi non esse quod illam non soli Deo prestas ! Videamus ergo quod humanum est an firmum sit et verum. Idem, de Monog. ¢.1: ... Penes nos autem quos “ spiri- talis” merito dici facit aguitio spiritalium charismatum, &e. Idem, de Pudicit. c. 21: .... Ecclesia Spiritus per spiri- talem hommem, non ecclesia numerus episcoporum. . . . Idem, con. Manic. iv. 22: In spiritu homo constitutus, preesertim cum gloriam Det conspicit, vel cum per ipsum Deus loquitur, necesse est excidat sensu, obumbratus scilicet virtute divina.... On Donatism. August. Ep. 76. Class. 2: Attenditis falsa que vobis dicuntur ab hominibus, aut mentientibus aut errantibus de traditione codicum divinorum est in heeretica separatione moriamini: et non attenditis quod vobis ipsi codices dicunt ut in catholica pace vivatis. LECTURE VIII. 225 Ibid. 2: Fingitis vos ante tempus messis fugere permixta zizania ; quia vos estis sola zizania: nam si frumenta essetis permixta zizania toleraretis, et a segete Christi non vos divideretis. ..... Ibid. 3: Ile 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 daptismum vos soli habetis, quid apud vos facit baptismus Maximianistarum ... .¢ Ibid. Cont. Donatist. Ep. 48, vol. v. p. 586: Quisquis ergo huie epistole respondere se preeparat, ante denuntio, ne mihi dicat: Illi codices dominicos ignibus tradiderunt, ili simu- lacris gentium sacrificaverunt, illi nobis iniquissimam perse- cutionem fecerunt; et vos eis in omnibus consensistis. Breviter enim respondeo quod szepe respondi: aut falsa dicitis, aut, si vera sunt, non ad frumenta Christi, sed ad eorum paleam pertinent ista que 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 Schismate Donatistarum, libvas 1s: “ 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 vicini episcopi peterentur, qui ordina- tionem apud Carthaginem celebrarent. Tune suffragio totius populi Cecilianus cligitur: et manus imponente Felice Aptungitano, episcopus ordinatur. Botrus et Celestius de spe sua dejecti sunt. Brevis auri et argenti sedenti Ceci- liano, sicuti delegatum a Mensurio fuerat, traditur, adhibitis testibus. Convocantur supra memorati seniores, qui faucibus avaritie commendatam ebiberant preedam. Cum reddere cogerentur subduxerunt communioni pedem. Non minus et Q 226 APPENDIX. ambitores, quibus et ordinari non contigit: neenon et Lueilla, que 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 effectum. 19. Schisma igitur illo tempore confuse mulieris iracundia peperit, ambitus nutrivit, avaritia roboravit. Ab his tribus personis contra Ceecilianum cause confictze sunt, ut vitio diceretur. Ad Secundum Tigisitanum missum est, ut Cartha- ginem yeniretur: proficiscuntur omnes supra memorati tradi- tores, suscepti hospitio ab avaris, ab ambitoribus, ab iratis: non a eatholicis, quorum petitione Czecilianus fuerat ordinatus. In- terea ad Basilicam, ubi cum Ceciliano tota civica frequentia fuerat, nullus de supradictis accessit. Tune a Ceeciliano man- datum est: ‘‘Si est quod in me probetur, exeat accusator et probet.” Ilo tempore a tot inimicis nihil in eum potuit confingi: sed de ordinatore suo, quod ab iis falso traditor diceretur, me- ruit infamari. Iterum a Ceciliano mandatum est, ut si Felix in se, sicut illi arbitrabantur, nihil contulisset, ipsi tanquam adhue diaconum ordinarent Cecilianum. Tune Purpurius solita malitia fretus, quasi et Ceecilianus 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 Czecilianum retinuit, ne se latronibus tradidisset. Illo tempore aut reus de sede debebat expelli, aut commu- nicari debuit innocenti. Conferta erat ecclesia populis: plena erat cathedra episcopalis: erat altare suo loco, in quo paci- fici episcopi retro temporis obtulerant, Cyprianus, Lucianus, et czteri. Sic exitum est foras, et altare contra altare erectum est; et ordinatio illicite celebrata est ; et Majorinus qui Lector in diaconio Ceeciliani fuerat, domesticus Lucille, ipsa suffragante, Episcopus ordinatus est a traditoribus, qui in concilio Numidize (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 ecriminum fonte, qui apud eos multorum LECTURE VIII. 227 flagitiorum venis exuberaverat, unum traditionis convicium in ordinatorem Ceeciliani derivandum esse putaverunt: provi- dentes quod fama duas res similes uno tempore loqui non posset: ut erimina 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 czeteros 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 electum hominem, sed per quod seme licet, ideo post vos non emendamus, quia et apud nos et apud vos unum est Sacramentum..... Of the Holy Spirit, lib. ii. 7. Ecce 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 voeem ejus audis, et nescis unde veniat et quo eat.” Permitte Deum unde velit ire, et quo velit accedere habeat libertatem : qui audiri potest, et videri non potest. Et tamen studio eriminandi libenter blasphemare voluisti, ut diceres: “ Nam in illa Ecclesia quis Spiritus esse potest, nisi pariat filios Gehenne.”.... Ibid. 20. 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 &c...... On the Paulicians. Photii lib. i. ¢. 7. contra Manichzos. ‘Qeatros 8 THY Kowwviay tod Tyslov gdpaTos Kal aluaros Xpicrod rod Oeod yudv pupiais tBpeot mAVvovtes, av0d€xecOal act oGpa Kal alua, tepatoAoyotvres Ta SeoToTLKa pryyata, & Qz 228 APPENDIX. cal n / xal aot peradiddvra tois AvoordAos eimeiy’ AaBere, padyere Kal , > > > bY S BAG eae / mleTe, GAN ovK apTov ToOEY 7 Olvovy TpoceporTa. Ps Idem, c. 9. [TX.] Kadoduxy 8& éxkAnolay ta éavTGv Kadovor cuvédpia jviKa / \ \ > tal , «. / fal > > pddusta mpos tovs evoeBeis Adyouvs Kal ouvenTioELs KLVoUoL Kad < \ \ > a Cee ax X ld > NW 3 X\ €avTovs yap Tpovevyas Kadovow avTGv TA ouvEdpia, OV pV GAAG / / kal TO cwTiplov SiamTVvovTes BanTicpa, DromAaTTovTa, TapadE- 3X XX ~ , / cy7. ioe fal 7 Ca xec0ar adtd, Ta TOD EvdayyeAlov pryata tH Tod Bantiopatos pwvy ua \ imoBdddovtes* Kal yap pac, 6 Kvpwos épn* "Eye elute ro top TO ROU ote es ate a we ie n a an Lovee rd wea eeeess GAAG Kal TOs Taldas adtGv, t7d0 TOV THs ’ExkAn- / >) / , / ’ > an alas TpecButepwv, aixpadtwotas Aoyw ToAAGKis Tap avTols KaTeE- XOMEVOV, TO ToTNpio afodor PoticOjvar Barticparer Avoitedeiv - , , \ \ A /, c / > TO o@pat. TOV Te oTaUpdY Kal TO BdaTicpa ol Taons wedrelas an / Noyorouobyres avag.or, pry pevtTor ye SiaBalvew THY TovT@V evEp- lal X\ yevav eis Woxijs Kapow, 7) Twa GAAnv Tadrns Opedrctav. Nat oy lal , n na x Kal Tis Kowwvlas eioly avTGv odk dAlyou TOD Tyuiov TdpaTos Kal aipatos Xpiotod rod Ocot jyudv. *AAAG TodTo Tpbs eEaTarnY TOV 3 / / ’ \ XX a > / OX \ amovotéepwv petadapBavovow. "Ent 5€ tots eipnwevois ovde Tovs c a > / / ION x \ € a Ths KaBoAuKhs “ExxAnotas mpeaBuTepovs, ovd€ Tovs AoiTOUs LEpeEts > ! 4 , \ \ \ A , eve a amodexovta’ bidT. act TO Kata Xpiordv cuvedptov ot tepets Kal mpecBvTEpor TOD aod ouvEoTHcaYTO. Tovs pEvTOL Tap avTots € / / b] / > € cal b>) \ / \ / lepewy Tag éemeXoVTas OvX Lepets GAAG ovVEKOHNOUS Kal VoTapiovs erovopdtovow. Obrou b€ ovre cxipare ovTE dtalryn ovTE Ti GAA@ , al nr X\ tpomm Biov cewvdrepov emitedodyTt, TO Siaopov ait@y mpos TO TAHOoS emOElKVULTAL. Petri Siculi Historia. E sex Manicheorum sectz capitibus seu paradoxis. [y’.] Tplrov. ro rthv Oelay Kal dpixtyy Tdv aylov protnplwy Tod gopatos Kal aiwaros ToD Kuplov kal Ocod jay petadnww damo- Tpéwat, ov pdvov 6 AAAQ kal GAXovs TeEpl TodTo TElOe olecOau A€yovres Sti ovk Fv Aptos Kal oivos, dv 6 Kuvpuos edidov Trois pabn- tais avtod én rod delmvov' GAAG ovpPorLKGs TA pyuata avTod avtois €dfd0u ws aptov Kal oivor. Ibid. ¢’. “Extov" TO tTovs mpeaButépovs tis "ExxAnolas amotpemecdau not d€ dru THY ot TpeaBUTeEpor Kata Tod Kuplov: cvv7xOnoav, Kal LECTURE VIII. 229 4, dua Totro od xpi adrovs dvopaterOa, WAG TO dvdpare Kal pov@ amex Oavopevot. Peter, after summing up the unhappiness, which Sergius (who called himself Tychicus, after the fellow-worker of St. Paul) had caused by his teaching, indignantly asks, Ka? 6 ro- 4 fan / o iy > / c TOUTMY KAKOY Tapatios TpocKUVElTOaL apa delet ws LlapakAntos ; kal yap of wadyral atrod ev TO dvdyartt adrov ebydpuevor N€yovow" c > X\ ay « / /, pI / ¢ ° c / 3) \ lal n €vX7) TOD aylov TVEvpaTos EhEenoeL Has’ O 6€ now, Eyw TOV KaKOV TovT@V avaitids Ely? TOAAA yap TapryyeAAov avrots eK TOU aixpadurifew tovs ‘Pwmalovs admoorivat Kal ovK bmjKOVodY pol. On the Montanistic character of Romish Developement. Assertionis Lutherane confutatio per Reverendum Patrem Roffensem Episcopum. (Fisher, cons. A. D. 1504.) Articulus decimus octavus. “ Indulgentiz sunt pi fraudes fidelium, et remissiones bonorum operum, et sunt de numero eorum quee licent et non de numero eorum que expediunt.” Multos fortasse movet, indulgentiis istis nos usque adeo fidere, quod earum usus in Heclesia videatur esse recentior, et admodum sero repertus apud Christianos. Quibus ego respondeo non certo constare, a quo primum tradi coeperunt. Fuit enim nonnullus 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 obscurum est, quin posterioribus ingeniis multa sunt, tam ex Evangeliis quam ex Scripturis ceteris, nunc excussa luculentius, et intellecta perspicacius, quam fuerant olim. Nimirum aut quia veteribus adhue non perfracta glacies, neque sufficiebat ilorum zetas, totum illud Seripturarum pelagus ad amussim expendere: aut quia semper in amplissimo scripturarum campo, post messores quantumvis exquisitissimos, spicas adhue intactas licebit colligere. Sunt enim adhue in Evan- geliis loca pleraque satis obscura, quee non dubito, posteritati multo fient apertiora. Cur enim istud desperabimus, quum ideo traditum sit Evangelium, ut a nobis penitus et ad 230 APPENDIX . unguem intelligatur. Quum igitur in ecclesiam suam amor Christi, non minus nunc quam antea, fortis perseverat, cujus etiam potestas nihil hactenus est imminuta: quumque sacer ille Spiritus perpetuus ejusdem ecclesiz custos et edituus fuerit, cujus dona tam indesinenter et eeque copiose fluunt, sicut ab initio, quis ambigere potest, quin ad eorum, (que jam in Evangelio supersunt incognita) claram notitiam, in- genia posteriorum illustrabuntur*. Czeterum (ut dicere ccepimus) multa sunt, de quibus in primitiva ecclesia nulla queestio facta fuerat, que 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 illos nulla vel quam rarissima fiebat mentio. Sed et Greecis ad hune usque diem, non est creditum purgatorium esse. Legat qui velit Greecorum veterum commentarios et nullum quantum opinor, aut quam rarissimum de purgatorio sermonem inyeniet. Sed neque Latini, simul omnes ac sensim, hujus rei veritatem conceperunt. Neque tam necessaria fuit, sive purgatorii, seu indulgentiarum fides in primitiva ecclesia atque nune est. Nam tune usque adeo charitas ardebat, ut paratissimi fue- rant singuli pro Christo mortem oppetere. Rara fuerunt crimina, et ea que contigerunt magna fuerant canonum seve- ritate vindicata. Nune aut bona pars populi, magis Chris- 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 /Acarsay argument for referring the com- mencement of the latter to the time of Gregory I.; the claim to progressive illustration, and xew 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- * alia manu, illustrabunda 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. ¢. 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. i39.)... 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 illapses 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 wacertain 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 Rome (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 ; affirming a particular inspiration of the Spirit absolutely necessary, 1. to convey into our minds the sense and interpretation of Scripture; 2.to assure all 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 [Hom. 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 belie 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 lable 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: ist, 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 Seripture). For our Church doth speak of the illumination of the Spirit and interpretation of Seripture, 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. Chrysostom, “ that such should be left without help.” When our homily mentions the Holy Ghost “inspiring the true meaning of the Serip- 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 Scriptures Genuine Interpreter, p. 5.) “Those that thus thankfully, cheerfully, and diligently hear. read, meditate, and ruminate on holy Scripture, such haye 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 mystically have discoursed of concerning spiritual gusts, which they attribute to accountable communications. The ordinary means to which the interpretation of Scripture is generally 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 skill 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; 1st and 2nd Homily of Scrip- ture; 3rd part of Homily for Rogation 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. [C. 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 doe- 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 all those sufficient evidences we have of divine truth, by the gracious means which God 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 infallible 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 rules for discerning who have LECTURE VIII. 235 the Holy Spirit; for according to the doctrine of our Church, believing and obeying 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 life. 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, Xe. Contrariwise, the deeds of the flesh are these ; adultery, forni- eation, &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 1. “ 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, full 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 Ghost 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 God, 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 God, 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. 1), 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 2.) As for those who affirm a supernatural and immediate illumination necessary, without which other ordinary means are insufficient, 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 Serip- ture: and also by the notes of having the Spirit delivered in Seripture, 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 Jay 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 wncertain. 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. ’ a ou ae , ‘ in fat . a. Sink 1 sh sa GI Fre oie rep thr) aa ee RS debtatrataetin 9 rok nt ' i (MIME 7 ‘ oD a Er be eS A LAP OO LA A ALAA I ee WO N00 1012 01131 1307 pt) apo DUE i , Pan ni oo, i Wire _ eit Late hare nate AS SE METS es na Pi ta iia Nala were eee or see Z ot. BS Pectin Fo) Foose Ps %3 iets eine Fan oe tee Sh atin eaalte re) Lae ttn _- ASP AA a - Ae NLA Oe De dee, FIFRA Name ok