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“ ment, and the best in the world.” To which he now added, " that obedience to 5 God is the best internal instrument.”
· This subject he repeated before the university of Dublin in June in the following year, and the Discourse was published in quarto. It is inserted in the fifth edition of the Errautos under the title of Via Intelligentia, and is little inferior to that last described. One passage in it cannot be too much regarded. “ There is in every righteous man “ a new vital principle; the spirit of God is “ the spirit of wisdom,. and teaches us by “ secret inspirations, by proper arguments, “by actual persuasions, by personal applica“ tions, by effects and energies; and as the "soul of a man is the cause of all his vital “ operations, so is the spirit of God the life “ of that life, and the cause of all actions
and productions spiritual: and the conse" quence of this is what St. John tells us of, "" Ye have received the unction from above, " and that anointing teacheth you all things :' “ all things of some one kind; that is, cer“ tainly, all things that pertain to life and
London, for R. Royston, 4to. 1662.
« godliness; all that by which a man is wise " and happy.' We see this by common ex* perience. Unless the soul have a new life “ put into it, unless there be a vital principle “ within, unless the Spirit of Life be the * informer of the spirit of man, the word of * God will be as dead in the operation as the s body in its powers and possibilities. Which “ principle divers fanaticks, both among us, “ and in the church of Rome, misunderstandsing, look for new revelations, and expect “ to be conducted by extacy, and will not “ pray but in a transfiguration, and live upon “ raptures and extravagant expectations, and “ separate themselves from the conversation “ of men by affectations, by new measures “ and singularities, and destroy order, and “ despise government, and live upon illiterate " phantasms and ignorant discourses. These “men · belie the Holy Ghost :' for the spirit “ of God makes men wise ; it is an evil spirit " that makes them fools. The spirit of God “makes us ' wise unto salvation :' it does not “ spend its holy influences in disguises and " convulsions of the understanding: God's “ spirit does not destroy reason, but heightens “ it; He never disorders the beauties of go6 vernment, but is a God of order; it is the
s spirit of humility, and teaches no pride;
He is to be found in churches and pulpits, “ upon altars, and in the Doctor's chair ; not
in conventicles and mutinous corners of a “ house : He goes in company with His own “ ordinances, and makes progressions by the “ measures of life; His infusions are just as “ our acquisitions, and His graces pursue the “ methods of nature : that which was impers fect He leads on to perfection, and that “ which was weak He makes strong: He opens “ the heart, not to receive murmurs, or to « attend to secret whispers, but to hear the 6 word of God; and then He opens the heart, 66 and creates a new one; and without this 6 new creation, this new principle of life, we “ may hear the word of God, but we can “ never understand it; we hear the sound, « but are never the better ; unless there be in “ our hearts a secret conviction by the spirit • " of God, the gospel itself is a dead letter, “ and worketh not in us the light and righ“ teousness of God.”
Upon the translation of Dr. Robert Lesley to the see of Raphoe, the king, by grant of
the 21st of June, of the year 1661, com mitted to the Bishop of Down and Connor, the administration of the see of Dromore ; which he held till his death. .
He thus received a fresh tribute of respect for his fidelity and superior attainments. But it was no desire of enriching himself that induced the Bishop to accept of this new charge. The dilapidated state of the church and ecclesiastical property at this juncture clearly evince his conduct to have been grounded upon a higher principle.
Finding not only the spiritual affairs of this diocese in disorder, but the choir of the cathedral of Dromore in ruins, he undertook to rebuild it. It was dedicated to “ Christ our
Redeemer.” On this occasion his daughter Joanna presented the plate for the communion; which bears the following inscription.
In ministerium S S mysteriorum
Ancilla D. Joanna Taylor.
In the same year he held a visitation at Lisnegarvy; at which he issued “ rules and " advices to the clergy of his diocese for their “ deportment in their personal and publick \ capacities.”
Thus was he attentive not only to the outward condition of the church, but assiduously exerting himself both by his own eminent example and admirable writings to regulate the charge reposed in him. The rules he directed to his clergy for this purpose form a very useful compendium of ministerial duty, and have been often recommended by subsequent prelates. In visiting his diocese, it was his practice to preach to the congregation, and the substance of two sermons on the second chapter of the Epistle to Titus, and seventh and eighth verses, which he delivered in so many several visitations, is preserved in the fifth edition of the Eulautos, under the title of the whole Duty of the Clergy in Life,
Belief, and Doctrine, described and ef“ fectually pressed upon their Consciences." The former work is but an abridgement of the precepts contained in this, which are in general enforced with all the learning, piety, and earnestness, which he so amply possessed, and which the subject so justly demanded. But in his warmth of persuasion to holiness