supporting the will; as virtually, in his office of Enlightener, in directing the understanding.” In a subsequent part of the same chapter he gives a comment on i Cor. xiii. 8–13, wbich, if to be supported, gives a strong confirmation of the Apostle's opinion with respect to the partial duration of miraculous powers in the church. The “abiding” graces of “faith, hope, charity," are, with Bishop Warburton, considered as placed by the Apostle in strong contrast with the comparatively short and transitory gifts of “prophecies,” of “ tongues,” of preternatural conveyances of "knowledge:” and these he understands as meant to pass away, not in a future state of existence, where even faith and hope will have no place; but in the present state and abiding of the church upon earth, as not requiring a continuance of miracles to authenticate or extend it. (See “Doctrine of Grace,” book i. ch. li ii. ch. 2, vol. viii. Ed. 1811).

Mr. Locke, who follows the more common interpretation, is led by it to a questionable position on the last verse of the chapter :-“But then, even in thut state (in the other world], faith and hope and charity will remain; but the greatest of the three is charity.”

May I add here the devout comment of Archbishop Secker on the promise of the Comforter, John xiv.15–17: “Our blessed Lord might very possibly design to comprehend in this promise all the benefits which the Holy Ghost was to confer on his followers. But his expressions plainly shew, that he had chiefly in view, not the miraculous gifts of the Spirit, but the directing and comforting influences of his grace. For these alone are given to all, who love Christ and keep his commandments : these alone were to abide with Christians for ever: these alone the world could not receive, because they would not suffer themselves to see or know them: and though in appearance a less illustrious, they are in reality a

more important gift than those of tongues and miracles : for though the latter were powerful means of making religion believed, the former only can bring it to be practised. And therefore it is highly necessary to teach and inculcate the doctrine of inward grace; that men may earnestly pray for it, faithfully use it, and heartily rejoice in it.” (Sermon 109, vol. iii. Works, Ed. 1804).

Let us sum up all with the parallel words of our Apostle himself, as illustrative of his own more full and extended meaning in the text. “For our Gospel came not unto you in WORD only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you

for And ye became followers of us, and of the Lord, having received the word in much amfiction, with joy of the Holy Ghost. So that ye were ensamples to all that believe in Macedonia and Achaia.” (1 Thess. i. 5-7).

your sake.

Page 12.

“ In demonstration of the Spirit and power.” In demonstration (ev anodelčke). The word signifies, the conduct of an argument by regular steps of deduction to its conclusion. (Cicero. Acad. ii. 8, Dav. 1725). The Spirit is here represented as the instrument (so Grotius) conducting the argument of the Apostle to its conclusion in the hearts of his hearers. The inaptitude of miracles alone to produce that effect, cannot better be described than by the reasoning of a Romanist himself; one indeed who, even in religious servitude,’might be said to have kept alive a spirit of the most exalted freedom.' “A miracle, says 'one, would confirm my belief. He says this, when he does not see it. The reasonings upon it which seen at a distance appear to be conclusive, when he actually arrives at the point appear no longer such ; but he begins then to see further. Nothing can arrest the activity of the mind.

There is no rule, then, he says, without an exception ; nor any truth so general as not to have some weak or vulnerable point. This forms a sufficient excuse for applying the exception to the present case : and for saying, This is not always true; it may not be so here,” &c. &c. (Pensèes de Pascal, Seconde Partie, Art. 17). In the same place, attributing faith to three sources--reason, custom, inspiration—he attributes to the last “ the true and saving effect-ne evacuetur crux Christi.” Yet, says the same Pascal, pursuing and adopting the error of his own church, “miracles have served for the foundation, and will serve for the continuance, of the church to the end of time." Let the able South, whose weight is always equal to his wit, and whose eloquence never outruns his argument, be heard in reply to this necessity, in his admirable Sermon, “Why Christ's Doctrine was rejected by the Jews.”. Adverting to Luke xvi. 31, “If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead,” he proceeds:

: “That is, where a strong, inveterate love of sin has made any doctrine or proposition wholly unsuitable to the heart, no argument or demonstration, no, nor miracle, whatsoever, shall be able to bring the heart cordially to close with and receive it. Whereas, on the contrary, if the heart be piously disposed, the natural goodness of any doctrine is enough to vouch for the truth of it: for the suitableness of it will endear it to the will ; and by endearing it to the will, will naturally slide it into the assent also. For in morals, as well as in metaphysics, there is nothing really good, but has a truth commensurate to its goodness. The truths of Christ crucified are the Christian's philosophy, and a good life is the Christian's logic; that great instrumental, introductive art, that must guide the mind into the former. And where a long course of piety, and close communion with God, has purged the heart and

rectified the will, and made all things ready for the re-
ception of God's Spirit; knowledge will break in upon
such a soul, like the sun shining in his full might, with
such a victorious light, that nothing shall be able to
resist.it.” (Sermon on John vii. 17. Vol. i. Ed. 1737.)

Page 13. That" no man can say that Jesus is the Lord,

but by the Holy Ghost.”
"He that goes about to speak of and to understand the
mysterious Trinity, and does it by words and names of
man's invention, or by such which signify contingently; if
he reckons this mystery by the mythology of numbers,
by the cabala of letters, by the distinctions of the school,
and by the weak inventions of disputing people; if
he only talks of essences and existencies, hypostases
and personalities, distinctions without difference, and
priority in co-equalities, and unity in pluralities, and of
superior predicates of no larger extent than the inferior
subjects; he may amuse himself, and find his under-
standing will be like St. Peter's upon the mount of
Tabor at the transfiguration : he may build three
tabernacles in his head, and talk something, but he
knows not what. But the good man that feels the
of the Father, and he to whom the Son is become wisdom,
righteousness, sanctification, and redemption; he in whose
heart the love of the Spirit of God is speed, to whom
God hath communicated the Holy Ghost the Comforter ;
this man, though he understands nothing of that which
is unintelligible, yet he only understands the mysterious-
ness of the Holy Trinity. No man can be convinced
well and wisely of the article of the holy, blessed, and
undivided Trinity, but he that feels the mightiness of
the Father begetting him to a new life, the wisdom of
the Son building him up in a most holy faith, and the
love of the Spirit of God making him to become like unto

power

&

God.” (Bishop Jeremy Taylor. Viu Intelligentia :
Sermon on John vii. 17).

Page 13. Some proof of a ministerial character and

authority. For the nature and claims of the sacred office, it might be fully sufficient, without referring to the conclusive names of Taylor in his “Episcopacy asserted," Hall in his work similarly entitled, and Barrow in his full (as usual) and comprehensive Consecration Sermon ; to recommend the truly pious and churchman-like series of Sermons by Bishop Beveridge, in his first Volume, Ed. 1709, entitled, “The true Nature of the Christian Church, the Office of its Ministers, and the Means of Grace administered by them, explained in Twelve Sermons."

As principles rather than persons are aimed at, we should not here in fairness omit the strong and decided protest of the celebrated Puritanical divine, Dr. John Owen, against enthusiastic impulses; together with his distinct and reiterated testimony to the necessity of a regular visible ministry, combining spiritual influences with human appointment.

For the former"What some men intend by impulses, I know not. If it be especial aids, assistances, and inclinations unto duties, acknowledged to be such, and the duties of persons so assisted and inclined, and those peculiarly incumbent on them in their present circumstances; it requires no small caution that under an invidious name we reject not those supplies of grace which are promised unto us, and which we are bound to pray for. But if irrational impressions, or violent inclinations unto things or actions which are not acknowledged duties in themselves, evidenced by the word of truth, and so unto the persons so affected in their present condition and circumstances, are thus expressed ;