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« adapted thereunto are not sufficient; but there is ne“ cessarily required an union of the DIVINE SPIRIT with “ both, as it were a THIRD ESSENTIAL PRINCIPLE. , “ This, as it is a certain truth, so it is a great MYSTERY, « OF CHRISTIANITY.* * * * .“ The great Basil, in his homily intitled, Quod Deus « non est Author peccati, speaking of the nature of man, " as it was at first created, hath these words: * What « was the chief or principal good it enjoyed? THE ASSES-" SION OP GOD AND ITS CONJUNCTION WITH HIM BY ĻOVE; from which, when it feil, it became depraved with variļous and manifold evils. So in his book, de Spiritu Sancto, cap. 15, he plainly tells us, † The dispensation ll of God and our Saviour towards man, is but the recall"ing of him from the fall, and his return into the friendship of that God, from that alienation which sin had

caused. This was the end of Christ's coming in the flesh, of his life and conversatiori described in the gos"pel, of his passion, cross, burial, and resurrection; that " man, who is saved by the imitation of Christ, might re" gain that ANTIENT ADOPTION. Where he plainly sup“ poseth that man before his fall had the adoption of a “son, and consequently the Spirit of adoption. And

so he expressly interprets himself afterwards in the

* « Τι δε ήν αυτή το προηΓέμενον άγαθών και προσόδρεία του * 98, και και δια της αγάπης συνάφεια» ής εκπεσ&σα, τους ποικί4 λοις και πολυθρόπους αρρως ήμασιν έκακώθη.” * * « Η του θες και σωλήρG- ημων περί τον άνθρωπον οικονομία, « ανάκλησίς έσιν από της εκπώσεως, και επάνοδο εις οικείωσιν, « 9ι&, από της δια την παρακοής γενομένης αλλοτριώσεως: διά « τετο, και μετά σαρκός επιδημία Χρισέ και των ευαγ[ελικών πολι«Ζευμάτων υπόθύπωσις· τα πάθη και ταυρός και ταφή και ανάσασις, « ώσε τον σωζόμενον άνθρωπον διά μιμήσεως Χρις 8, την αρχαία « εκείνην υιοθεσίαν απο λαζάν..

“ same chapter: By the * Holy Spirit we are restored into paradise, we regain the kingdom of heaven, we return to the adoption of sons. Again, (Homil. advers. Eunomium 5, p. 117.) which have these express “ words: † We are called in the sanctification of the Spi« rit, as the apostle teacheth. This (Spirit) renews us, 6 and makes us again the image of God, and by the laver of regeneration, and the renewing of the Holy Ghost, we ( are adopted to the Lord, and the new creature again " partakes of the Spirit, of which being deprived, it had waxed old. And thus man becomes again the image of u God, who had fallen from the divine similitude, and was become like the beasts that perish.

« St. Cyril (7th Dial. de Trin. p. 653.) delivers the 6 same doctrine with great perspicuity and elegancy, « in these words | For when the animal (viz. man) had

* « Διά σιεύμG- αγία, και εις παράδεισον αποκαλάστασις» « και τις βασιλείαν έρανών άνοδG-· και εις υιοθεσίαν επάνοδο». Vide ejusdem Libri, cap. 9."

ή « 'Εν αγιασμώ το πνεύματG- εκλήθημεν, ως και απόστολG« διδάσκει, τέτο ημάς ανακαινού, και πάλιν εικόνας αναδείκνυσι « θεά, δια λετρά σαμιγ[ενεσίας και ανακοινώσεως πνεύμαlΘ« αγία υιοθετέμεθα κυρίω" καινή πάλιν κλίσεις μεταλαμβάνεσα « του πνεύματG-, και περ έσερημενη πεπαλαίω7ο· εικών πάλιν θεά « ο άνθρπG- εκπεσών της ομοιότης της θείας, και παρασυμβλη« θείς κλήνεσιν ανοήτους και ομοιωθείς αυτοίς.» 5 + “ ΔιανενευκότG- γάρ τε ζώε προς το σγημμηλές, και της « ειςποίητον αμαρλίαν εκ της εισάπαν φιλοσάρκίας ήρρωσηκότG-, « το προς θείαν εικόνα διαμορφών αυτόν, και σημάντρε δίκην απορ« ρήτως ένα θειμενον απενοσφίζελο πνεύμα, φθαριόν τε έτω, και « ακαλλές, και τί γαρ εχί των εκτόπων συνειλοχός άναπέφανται; « έπει δε ο τών όλων γενεσιεργός ανακομίζειν έθελεν εις εδραιότηλα, « και ευκοσμίαν την εν αρχαϊς το διολισθήσαν εις φθοραν, παρά-, « σημόντε, και ακαλλές διά την είσποίηλον γεΓονός αμαρτίαν, ενηκεν « αύθις αυτό το αποφοιτήσαν ποτε θεϊον τε, και άγιον πνεύμα, με

" turned aside unto wickedness, and out of too much love of the flesh had superinduced on himself ihe disease of sin, THAT SPIRIT WHICH FORMED HIM AFTER THE DI« VINE IMAGE, AND AS A SEAL WAS SECRETLY IMPRESSED " ON HIS SOUL, WAS SEPARATED PROM HIM, and so he became corruptible and deformed, and every way vicious. But after that the Creator of the universe had designed to restore to its pristine firmness and beauty that which 6 was fallen into corruption, and was become adulterated. « and deformed by sin superinduced, he sent again into it 66 that divine and holy Spirit which was withdrawn from « it, and which hath a natural aptitude and power to change 66 into the celestial image, viz. by transforming us into « his own likeness. And in the fourth book of the same 66 work, * When the only begotten Son was made man, find6 ing man's nature bereft of its antient and primitive good, " he hastened to transform it again into the same state, out « of the fountain of his fulness, sending forth (the Spirit),

and saying, Receivė The Holy Ghost,

“ Fouši sú pána agès tho útspróopioy sixóve, rij We puros se dy. « γάμενον δια το προς ιδίαν ημάς μεταρρυθμίζειν εμφέρειαν.. *“ 'Oré yeyovev ävegana o povoyerins; égópiny tố város, rej " y ágxcīs sezocoś sú év@gáns quos sügày, wéénu cítinn sis « εκείνο μελανοιχειών ηπειγείο, καθάπερ από πηγής του ιδία πλ66 ngápol ou évosis of rj abywy 1«6ils trybūksce yo.” :


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The Opinions of Bishop Pearson and Doctor Scott, Author,

of the Christian Life, and an Advocate for natural Religion, against spiritual Pretensions,

(SHOP Pearson is in the highest esteem as a divine. His book on the Creed is recommended by tu*tors, by Bishops' chaplains, and by Bishops, to young students in the course of their reading preparatory to "to holy orders. It has been most accurately examined and universally approved by the most eminent theolo

gues of our church, as an orthodox exposition of the .. Christian Creed. Let us hear him on the subject of

the SPIRIT's evidence, which now engages our attention.

*** As the increase and perfection, so the original or “ initiation of faith 'is from the Spirit of God, not only “ by an EXTERNAL PROPOSAL IN THE WORD, but by an .6.INTERNAL ILLUMINATION in the soul, by which we « are inclined to the obedience of faith, in assenting to "" those truths which unto a natural and carnal man are “ foolishness. And thus we affirm not only the revela.6tion of the will of God, but also the illumination of the « soul of man, to be part of the office of the Spirit of “God*.”

Dr. Scott, an orthodox divine, a zealous teacher of morality, celebrated for a book intitled the Christian Life, says, “ That without the Holy Ghost we can do nothing; « that he is the AUTHOR AND FINISHER of our faith, who 66 worketh in us to will and to do of his good pleasure. “ His first office is the informing of our minds with the « light of heavenly truth. Thus the apostle prays that

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“the God of our Lord Jesus Christ, the Father of Glo“ ry, would give unto them the Spirit of wisdom and “ revelation in the knowledge of him, that THE EYES “ OF THEIR UNDERSTANDINGS being enlightened, they “ might know what is the hope of Christ's calling*; and “we are told, that it is by RECEIVING THE SPIRIT OF God, that we know the things that are freely given us

of Godt.

“ Now this illumination of the Spirit is twofold: first, “ external, by that revelation which he hạth given us of “God's mind and will in the holy scripture, and that “ miraculous evidence by which he sealed and attested “ it; for all scripture is given by inspiration of Godf; or', " as it is elsewhere expressed, was delivered by holy men, as they were moved by the Holy Ghost|l; and all these “ miraculous testimonies we have to the truth and di“ vinity of scripture are from the Holy Ghost, and, upon " that account, are called the demonstration of the Spirit; " so that all the light we receive from scripture, and ALI, “ the evidence we have that that light is divine, we de« rive originally from the Holy Spirit.

« But besides this external illumination of the Holy · “ Spirit, there is also an INTERNAL one, which consists is in impressing that external light and evidence of scrip“ture upon our understandings, whereby we are enabled “ more clearly to anprehend, and more effectually to be« lieve it.

« For though the divine Spirit doth not (at least in “ the ordinary course of his operation) illuminate our “ minds with any new truths, or new evidences of truth, " but only presents to our minds those old and primitive “ truths and evidences 'which he at first revealed and “ gave to the world; yet there is NO DOUBT but he still

* Ephes. i. 17, 18. 1 2 Tim. iii. 16.

+ 1 Cor. ii. 12. 1 2 Pet. i. 21.

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