is, the true church of Christ.

Thus grace and

truth is a truth conveying the greatest favour. John i. 17. Glory and virtue is glorious virtue or power. 1. Pet. i. 3. kingdom and glory, a glorious kingdom. 1 Theff. ii. 12. Had the generality of commentators obferved this, they would not have had occafion to interpret this of the holy Spirit of God, wishing, and praying for the coming of Chrift's kingdom, in the same manner, and with the fame ardency, as St. John and the Chriftian Church here does. Which to me feems very incongruous." So Mr. Pyle, whose interpretation is approved by Mr. Lowman.

Brenius [38] is not very different. Or, as fome [39] other interpreters express it: "The fpirit and the bride: that is, the church animated by the fpirit, and ardently longing for the coming of Chrift."

Every one may perceive, that we have been difcourfing of miraculous gifts and powers: which now are, and for a long time have been, commonly called extraordinary gifts of the fpirit. These are not

faving.

[38] Spiritus qui eft in sponsâ, vel fponfa per fpiritum, qui in ipfà refidet, dicit: id eft, credentium omnium vota, tum feparatim tum conjunctim, hoc idem contendunt,

Bren. in loc.

[39] C'est à dire, l'Epouse, qui eft l'Eglise animée du S. Efprit, et foupirant ardemment après l'apparition de J. C. L'Enf. et Beauf.

faving. They who received fuch gifts after baptifm, and profeffion of faith in Jesus Christ, were thereby fatisfied, that the doctrine of Chrift was true, and from heaven. And they were afflured, that if they acted according to that faith, they might be faved, without obferving the peculiarities of the law of Mofes. But fuch gifts alone were not faving, without fincere virtue, and the practice of a good life.

So fays St. Paul 1 Cor. xiii. 1. 2. But covet carnefly the belt gifts. τα χαρισματα τα τα κρείτίονα. And yet I fhew unto you a more excellent way. Though I-fpeak with the tongues of men and angels, and have not charity, I am become as founding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowlege: and though I have all faith, fo that I could remove mountains, and have not charity, I am nothing. This fame might be faid of the neceffity of fobriety, and humility, and meckness, or any other virtue, that is there faid of charity, or love, and perhaps all focial virtue is comprehended by the Apoftle in the one virtue here. mentioned by him. For in another place he says: Love is the fulfilling of the law. Rom. xiii. 8... 10. And that all virtues ought to be joined together, and carefully cultivated by those who make a profeffion of the Chriftian religion, is fhewn by St. Peter. And befides this, fays he, giving all diligence, add to your faith virtue, or fortitude, and to virtue

knowlege,

knowlege, and to knowlege temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness. For fo an entrance shall be miniftered

to you abundantly into the everlasting kingdom of our Lord and Saviour Jefus Chrift. 2 Pet. i. 5.. 10.

Conclufion

I have now finished what I proposed at the beginning of this Poftscript, having explained, according to my ability, those words, the fpirit, the holy Spirit, and the spirit of God, as used in the scriptures.

any

Many of the interpretations, which have been given by me, will be readily affented to by all. If others fhould not be approved of at first, I hope no offence needs to be taken. I do not dictate; but with humility and deference recommend these thoughts to the confideration of my brethren in Chrift Jefus.

It becomes us all to examine the doctrines which are proposed to us. We fhould not be christians and proteftants upon the fame grounds that others are mahometans and papifts, barely because such or such opinions are generally received and established in the country where we live.

Our blessed Lord and his Apoftles have forewarned us, that men would arife, teaching perverse things, that tares would be mingled with the good grain, and error with truth. The event has been accordingly. If there are any notions concerning a trinity

P 3

a trinity of divine perfons, which are not right and juft: if tranfubftantiation is not a reasonable and fcriptural doctrine: if the worship of angels, and departed faints, and of their images, is not required and commanded, but condemned and forbidden in the Old and New Teftament: it must be allowed, that corruptions have been brought into the christian church. For fuch things there are among thofe who are called chriftians.

What is to be done in this cafe? Are they, who difcern fuch corruptions, obliged to acquiefce ? Would it be fin to fhew how unreasonable and unfcriptural fuch things are? I do not fee how this can be faid, provided it be done with meekness and gentleness.

Plato, in his Timaus, fays, "That [40] it is very difficult to find out the author and parent of the univerfe; and when found, it is impoffible to declare him to all." Cicero, who tranflated that work of Plato into Latin, renders the laft clause, as as if. Plato had faid: "When [41] you have found him, it is unlawful to declare him to the vulgar." Perhaps that was Cicero's own fentiment. Being a ftatefman and politician, as well as a philofopher,

he

[40] Τον μεν εν συνήθην και πατέρα τε δε το σαλος ευξειν τε έξγον, και ευγονία, εις πανίας αδυνατον λεγειν. Platon. Timeus, p. 28. T. iii. Serran, et ap. Fabr. p. 335. [41] et cum jam inveneris, indicare in vulgus, nefas.

he might be more concerned for peace than truth. A multitude of deities being the prevailing belief, he was afraid to oppose the prejudices of the people, who might be offended at the doctrine of the Divine unity, with its confequences. But fo it fhould not be among chriftians, who, beside the light of nature, have alfo the light of revelation.

Says the Pfalmift: In Judah is God known. His name is great in Ifrael. Pf. lxxvi. 1. It was their great privilege and happiness, that God was known among them, and worshipped, and ferved by them; when heathen people were ignorant of the true God, and worshipped fenfelefs idols. That diftinction was owing to the revelation which God had made of himself to Abraham and his defcendants. Which benefit we also now enjoy, together with the clearer and fuller revelation of God and his will, which has been made by our bleffed Saviour, the promised Meffiah. See John i. 18. iv. 23. 24. xvii. 25. 26.

Says that most excellent teacher of men, in an address to the Father: And this is life eternal, that they might know thee, the only true God, and Jefus Christ, whom thou haft fent. John xvii. 3.

The right knowlege of God and Christ, therefore, must be the greatest of bleffings, and fhould be fought after in the first place, and be prized above all things. And wherever the benefit of it is obftructed by wrong notions, it may be the duty of fome to give, and of others to receive inftruction :

that