19. The fifth text your Lordship quotes, as describing a miraculous gift of the Spirit, is 1 Corinthians xiv. 15. To prove which, you comment on the 8th chapter to the Romans, particularly the 26th verse: and here again it is said, “That the interpretation assigned, is confirmed by several of the most eminent fathers, more especially the great John Chrysostom, as well as by Origen and Jerome upon the place.”
I cannot find St. Jerome to have writ one line upon the place. And it is obvious, that St. Chrysostom supposes, the whole context from the 17th to the 25th verse, to relate to all Christians in all ages. How this can be said to “confirm the interpretation assigned,” I cannot conjecture. Nay, it is remarkable, that he expounds the former part of the 26th verse, as describing the ordinary privilege of all Christians. Thus far, therefore, he does not confirm, but overthrow “the interpretation before assigned.” But in the middle of the verse he breaks off, and expounds the latter part, as describing one of the miraculous gifts.
Yet I must do the justice to this venerable man to observe, he does not suppose that a miraculous gift was given, only that the inspired might do what any ordinary Christian might have done without it. (This interpretation, even of the latter part of the verse, he does in no wise confirm.) But that he might ask in every particular circumstance, the determinate thing which it was the will of God to give.
20. The third father by whom it is said this interpretation is confirmed is Origen. The first passage of his, which relates to Romans viii. 26. runs thus: (volume I. page 199.)
“Paul perceiving how far he was, after all these things, from knowing to pray for what he ought, as he ought,” says, We know not what we should pray for as we ought. But he adds, whence, what is wanting may be had by one who indeed does not know, but labours to be found worthy of having the defect supplied. For he says Likewise the Spirit also helpeth our infirmities. “For we know not what we should pray for as we ought. But 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. The Spirit which crieth Abba, Father, in the hearts of the saints, knowing well our groanings in this tabernacle, maketh intercession for us to God, with groanings which cannot be uttered. To the same effect is that scripture, 1 Corinthians xiv. 15. I will pray with the Spirit, I will pray with the understanding also. For our understanding (or mind [♦]ὁ νοῦς) cannot pray, if the Spirit do not pray before it, and the understanding, as it were, listen to it.”
[♦] “ὀ νοῦς” replaced with “ὁ νοῦς”
*Again (Volume II. page 146.) “I would know, how the saints cry to God without a voice. The apostle shews, God hath sent forth the Spirit of his son into our hearts, crying, Abba, Father! And he adds, the Spirit itself maketh intercession for us, with groanings which cannot be uttered. And again, 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. Thus therefore, the Spirit making intercession for us with God, the cry of the saints is heard without a voice.”
Once more in his Homily on Joshua, (volume II. page 419.)
“Jesus, our Lord, doth not forsake us; but although when we would pray, we know not what to pray for as we ought, yet the Spirit itself maketh intercession for us with groanings which cannot be uttered. Now the Lord is that Spirit: The Spirit assists our prayers, and offers them to God with groanings which we cannot express in words.”
I believe all rational men will observe from hence, that Origen is so far from confirming, that he quite overturns your Lordship’s interpretation of the 16th as well as the 26th verse of this chapter: seeing, in his judgment, both that testimony of the spirit and this prayer belong to all Christians in all ages.