It is granted, that he interprets not only John xvi. 13. but also both the passages in the 14th chapter, as primarily belonging to the apostles. Yet part of his comment on the 26th verse, is as follows.
“Such is that grace (of the Comforter) that if it finds sadness it takes it away; if evil desire, it consumes it. It casts out fear, and suffers him that receives it to be a man no longer, but translates him, as it were, into heaven. Hence none of them counted any thing his own, but continued in prayer, with gladness and singleness of heart. For this chiefly is there need of the Holy Ghost. For the fruit of the Spirit is joy, peace, faith, meekness. Indeed spiritual men often grieve; but that grief is sweeter than joy. For whatever is of the Spirit, is the greatest gain, as whatever is of the world, is the greatest loss. Let us therefore in keeping the commandments” (according to our Lord’s exhortation, verse 15.) “secure the unconquerable assistance of the Spirit, and we shall be nothing inferior to angels.”
St. Chrysostom here, after he had shewn, that the promise of the Comforter primarily belonged to the apostles: And who ever questioned it? undeniably teaches, That in a secondary sense, it belongs to all Christians: To all spiritual men, all who keep the commandments. I appeal therefore to all mankind, whether his authority, touching the promise of our Lord in those texts, does not overthrow the proposition it was cited to prove?
Although your lordship names no other author here, yet page 42. you say, “The assigned sense of these passages was confirmed by the authority of Origen.” It is needful therefore to add, what occurs in his works, with regard to the present question.
He occasionally mentions this promise of our Lord, in four several places. But it is in one only that he speaks pertinently to the point in hand, (Volume II. page 403. Edition Benedictine.) where his words are these:
When the Spirit of truth is come, he will guide you into all truth, and he will teach you all things. “The sum of all good things consists in this, that a man be found worthy to receive the grace of the Holy Ghost. Otherwise, nothing will be accounted perfect in him, who hath not the Holy Spirit.”
Do these words confirm that “sense of those passages that your lordship had assigned?” Rather do they not utterly overturn it? And prove, (as above) that although this promise of our Lord, primarily belongs to the apostles, yet in the secondary sense, it belongs (according to Origen’s judgment) to all Christians in all ages?
17. The fourth text mentioned as belonging to the first Christians only, is Romans viii. 15, 16: and page 26. it is said, “This interpretation is confirmed by the authority of the most eminent fathers.” The reader is particularly referred to Origen and Jerom in locum. But here seems to be a mistake of the name. Jerom in locum should mean, Jerom upon the place, upon Romans viii. 15, 16. But I cannot perceive that there is one word upon that place, in all St. Jerom’s works.
Nor indeed has Origen commented upon it any more than Jerom. But he occasionally mentions it in these words:
“He is a babe who is fed with milk—but if he seeks the things that are above—without doubt he will be of the number of those, who receive not the Spirit of bondage again unto fear, but the spirit of adoption, through whom they cry, Abba Father.” Volume I. page 79.