*The reasons why in speaking of these things I use those terms, (_inspiration_ particularly) are, 1. Because they are scriptural. 2. Because they are used by our church. 3. Because I know none better. The word “_influence_ of the Holy Ghost,” which I suppose you use, is both a far stronger and a less natural term than inspiration. It is far stronger; even as far as “flowing into the soul” is a stronger expression than “breathing upon it:” and less natural; as _breathing_ bears a near relation to Spirit; to which _flowing in_ has only a distant relation. “But you thought I had meant _immediate inspiration_.” So I do, or I mean nothing at all. Not indeed such inspiration as is _sine mediis_. But all inspiration, tho’ by means, is _immediate_. Suppose, for instance, you are employed in private prayer, and God pours his love into your heart. God then acts _immediately_ on your soul: and the love of him which you then experience, is as _immediately_ breathed into you by the Holy Ghost, as if you had lived 1700 years ago. Change the term. Say, “God then _assists_ you to love him?” Well, and is not this _immediate assistance_? Say, “His Spirit _concurs_ with yours.” You gain no ground. It is _immediate concurrence_ or none at all. God, a Spirit acts upon your Spirit. Make it out any otherwise if you can. *I cannot conceive, how that harmless word _immediate_, came to be such a bugbear in the world: “Why, I thought you meant _such inspiration_ as the apostles had; and _such a receiving_ the Holy Ghost as that was at the day of _Pentecost_.” I do, in part: indeed I do not mean, that Christians now receive the Holy Ghost, in order to work miracles: but they do doubtless now receive, yea, _are filled with the Holy Ghost_, in order to be filled with the fruits of that blessed Spirit. And he _inspires_ into all true believers now, a degree of the same peace and joy and love, which the apostles felt in themselves on that day, when they were first _filled with the Holy Ghost_. 29. I have now considered the most material objections I know, which have been lately made against the great doctrines I teach. I have produced, so far as in me lay, the strength of those objections, and then answered them, I hope, in the Spirit of meekness. And now I trust it appears, that these doctrines are no other than the doctrines of Jesus Christ: that they are all evidently contained in the word of God, by which alone I desire to stand or fall; and that they are fundamentally the same with the doctrines of the church of _England_, of which I do, and ever did profess myself a member.