not, you so boldly say, "One advantage we have over them, and that is reason." Nay, that is the very question. I appeal to all mankind, whether you have it or no. However, you are sure we have it not, and are never likely to have. For "reason," you say, "cannot do much with an enthusiast, whose first principle is to have nothing to do with reason, but resolve all his religious opinions and notions into immediate inspiration." Then, by your own account, I am no enthusiast; for I resolve none of my notions into immediate inspiration. I have something to do with reason; perhaps as much as many of those who make no account of my labors. And I am ready to give up every opinion which I cannot by calm, clear reason defend. Whenever, therefore, you will try what you can do by argument, which you have not done yet, I wait your leisure, and will follow you step by step, which way soever you lead.

OPERATIONS OF THE HOLY GHOST.

(Written in 1744.)

WHAT I mean by the ordinary operations of the Holy Ghost I sum up in the words of a modern writer:

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

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

"The third part of this office is to lead, direct, and govern us in our actions and conversations. If we live in the Spirit,' quickened by his renovation, we must also 'walk in the Spirit,' following his direction, led by his manuduction. We are also animated and acted by the Spirit of God, who giveth 'both to will and to do;' and 'as many as are' thus 'led by the Spirit of God, are the sons of God' (Rom. viii, 14). Moreover, that this direction may prove more effectual, we are guided in our prayers by the same Spirit; according to the promise, 'I will pour upon the house

of David, and upon the inhabitants of Jerusalem, the Spirit of grace and supplication' (Zech. xii, 10). Whereas, then, 'this is the confidence which we have in him, that if we ask any thing according to his will, he heareth us;' and whereas we know not what we should pray for as we ought, the Spirit itself maketh intercession for us with groanings which cannot be uttered;' and 'he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God" (Rom. viii, 27). From which intercession (made for all true Christians) he hath the name of the Paraclete given him by Christ, who said, 'I will pray the Father, and he will give you another Paraclete' (John xiv, 16, 26). For if any man sin, we have a Paraclete with the Father, Jesus Christ the righteous,' saith St. John; 'who maketh intercession for us,' saith St. Paul (Rom. viii, 34). And we have another Paraclete,' saith our Saviour (John xiv, 16), 'which also maketh intercession for us,' saith St. Paul (Rom. viii, 27). A Paraclete, then, in the notion of the Scriptures, is an intercessor.

"It is also the office of the Holy Ghost to 'assure us of the adoption of sons,' to create in us a sense of the paternal love of God toward us, to give us an earnest of our everlasting inheritance. The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.' 'For as many as are led by the Spirit of God, they are the sons of God.' 'And because we are sons, God hath sent forth the Spirit of his Son into our hearts, crying, Abba, Father.' 'For we have not received the spirit of bondage again to fear; but we have received the Spirit of adoption, whereby we cry, Abba, Father; the Spirit itself bearing witness with our spirit that we are the children of God' (verses 15, 16).

As, therefore, we are born again by the Spirit, and receive from him our regeneration, so we are also by the same Spirit 'assured of our adoption.' Because, being 'sons, we are also heirs, heirs of God, and joint heirs with Christ,' by the same Spirit we have the pledge, or rather the earnest, of our inheritance.' For 'he which establisheth us in Christ, and hath anointed us, is God; who hath also sealed us, and hath given us the earnest of his Spirit in our hearts:' so that 'we are sealed with that Holy Spirit of promise which is the earnest of our inheritance.' The Spirit of God, as given unto us in this life, is to be looked upon as an earnest, being part of that reward which is promised, and, upon performance of the covenant which God hath made with us, certainly to be received."

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

In her daily service she teaches us all to beseech God "to grant us his Holy Spirit, that those things may please him which we do at this present, and that the rest of our life may be pure and holy;" to pray for our sovereign lord the king, that God would "replenish him with the grace of his Holy Spirit;" for all the royal family, that they may be "endued with his Holy Spirit, and enriched with his heavenly grace;" for all the clergy and people, that he would "send down upon them the healthful Spirit of his grace;" for "the Catholic Church, that it may be guided and governed by his good Spirit ;" and for all therein who at any time "make their common supplication unto him," that "the fellowship," or communication, "of the Holy Ghost may be with them all evermore."

Her collects are full of petitions to the same effect: "Grant that we may daily be renewed by thy Holy Spirit." (Collect for Christmas Day.) "Grant that in all our sufferings here, for the testimony of thy truth, we may by faith behold the glory that shall be revealed, and, 'being filled with the Holy Ghost,' may love and bless our persecutors." (St. Stephen's Day.) "Send thy Holy Ghost, and pour into our hearts that most excellent gift of charity." (Quinquagesima Sunday.) “O Lord, from whom all good things do come, grant to us, thy humble servants, that by thy holy inspiration we may think those things that are good, and by thy merciful guidance may perform the same." (Fifth Sunday after Easter.) "We beseech thee, leave us not comfortless, but send us the Holy Ghost to comfort us.” (Sunday after Ascension Day.) "Grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort." (Whit-Sunday.) (N.B.— The Church here teaches all Christians to claim the Comforter, in virtue of the promise made, John xiv.) "Grant us, Lord, we beseech thee, the Spirit, to think and do always such things as be rightful." (Ninth Sunday after Trinity.) "0 God, forasmuch as without thee we are not able to please thee; mercifully grant that thy Holy Spirit may in all things direct and rule our hearts." (Nineteenth Sunday after Trinity.) "Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name." (Communion Office.)

"Give thy Holy Spirit to this infant (or this person), that he may be born again. Give thy Holy Spirit to these persons (N. B., already baptized), that they may continue thy servants.

"Almighty God, who hast vouchsafed to regenerate these persons by water and the Holy Ghost; strengthen them with the Holy Ghost the Comforter, and daily increase in them the manifold gifts of thy grace." (Office of Confirmation.)

From these passages it may sufficiently appear for what purposes every Christian, according to the doctrine of the Church of England, does now "receive the Holy Ghost." But this will be still more clear from those that follow; wherein the reader may likewise observe a plain, rational sense of God's revealing himself to us, of the inspiration of the Holy Ghost, and of a believer's feeling in himself "the mighty working" of the Spirit of Christ:

"God gave them of old grace to be his children, as he doth us now. But now, by the coming of our Saviour Christ, we have received more abundantly the Spirit of God in our hearts." (Homily on Faith, part ii.)

"He died to destroy the rule of the devil in us; and he rose again to send down his Holy Spirit, to 'rule in our hearts.'' (Homily on the Resurrection.)

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

"The Holy Ghost sat upon each of them, like as it had been cloven tongues of fire; to teach that it is he which giveth eloquence and utterance in preaching the Gospel; which engendereth a burning zeal toward God's word, and giveth all men a tongue, yea, a fiery tongue." (N. B.-Whatever occurs in any of the Journals of God's "giving me utterance," or "enabling me to speak with power," cannot therefore be quoted as enthusiasm, without wounding the Church through my side.) "So that if any man be a dumb Christian, not professing his faith openly, he giveth

men occasion to doubt lest he have not the grace of the Holy Ghost within him." (Homily on Whit-Sunday, part i.)

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

From this passage I learn, first, that every true Christian now "receives the Holy Ghost," as the Paraclete or Comforter promised by our Lord (John xiv, 16); secondly, that every Christian receives him as "the Spirit of truth" (promised John xvi), to "teach him all things ;" and, thirdly, that "the anointing," mentioned in the First Epistle of St. John, "abides in every Christian."

"In reading of God's word, he profiteth most that is most inspired with the Holy Ghost." (Homily on reading the Scripture, part i.)

'Human and worldly wisdom is not needful to the understanding of Scripture, but the revelation of the Holy Ghost, who inspireth the true meaning unto them that with humility and diligence search for it." (Ibid., part ii.)

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

"If we feel our conscience at peace with God, through remission of our sin, all is of God." (Homily on Rogation Week, part iii.)

"If you feel such a faith in you, rejoice in it, and let it be daily increasing by well working." (Homily on Faith, part iii.)

"The faithful may feel wrought tranquillity of conscience, the increase of faith and hope, with many other graces of God." (Homily on the Sacrament, part i.) 'Godly men feel inwardly God's Holy Spirit inflaming their hearts with love." (Homily on certain places of Scripture, part i.)

"God give us grace to know these things and to feel them in our hearts! This knowledge and feeling is not of ourselves. Let us therefore meekly call upon the bountiful Spirit, the Holy Ghost, to inspire us with his presence, that we may be

able to hear the goodness of God to our salvation. For without his lively inspiration can we not so much as speak the name of the Mediator. 'No man can say that Jesus is the Lord, but by the Holy Ghost;' much less should we be able to believe and know these great mysteries that be opened to us by Christ. 'But we have received,' saith St. Paul, 'not the spirit of the world, but the Spirit which is of God ;' for this purpose, 'that we may know the things which are freely given to us of God.' In the power of the Holy Ghost resteth all ability to know God and to please him. It is he that purifieth the mind by his secret working. He enlighteneth the heart to conceive worthy thoughts of Almighty God. He sitteth in the tongue of man to stir him to speak his honor. He only ministereth spiritual strength to the powers of the soul and body. And if we have any gift whereby we may profit our neighbor, all is wrought by this one and the self-same Spirit." (Homily for Rogation Week, part iii.)

Every proposition which I have anywhere advanced concerning those operations of the Holy Ghost which, I believe, are common to all Christians in all ages, is here clearly maintained by our own Church.

Under a full sense of this I could not well understand for many years how it was that on the mentioning any of these great truths, even among men of education, the cry immediately arose," An enthusiast! An enthusiast!" But I now plainly perceive this is only an old fallacy in a new shape. To object enthusiasm to any person or doctrine is but a decent method of begging the question. It generally spares the objecter the trouble of reasoning, and is a shorter and easier way of carrying his cause.

For instance, I assert that "till a man receives the Holy Ghost' he is without God in the world; that he cannot know the things of God unless God reveal them unto him by the Spirit ; no, nor have even one holy or heavenly temper without the inspiration of the Holy One." Now, should one who is conscious to himself that he has experienced none of these things attempt to confute these propositions, either from Scripture or antiquity, it might prove a difficult task. What, then, shall he do? Why, cry out, "Enthusiasm! Enthusiasm!" and the work is done.

But what does he mean by enthusiasm? Perhaps nothing at all; few have any distinct idea of its meaning. Perhaps "something very bad," or, "something I never experienced and do not understand." Shall I tell you then what that "terrible something" is? I believe thinking men mean by enthusiasm a sort of religious madness, a false imagination of being inspired by God; and by an enthusiast, one that fancies himself under the influence of the Holy Ghost, when, in fact, he is not.

Let him prove me guilty of this who can. I will tell you once