out upon us, ou E{EXEED EQ2 nμas] abundantly, through Jefus Chrift, our Saviour.

Hebr. ii. 4. God also bearing them witness both with figns and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will.

And gifts of the Holy Ghoft. It fhould be rather rendered, and diftributions of the Holy Ghoft nav πνεύματος αγια μερισμοις. A remarkable exprefion, plainly declaring, that by the Holy Ghost, or the holy Spirit, were meant thofe fpiritual gifts, which came down upon men from heaven immediately, or were communicated, in great variety, by the laying on of the hands of the Apoftles.

Hebr. vi. 4. thofe who were once enlightened, and have tafted of the heavenly gift, and were partakers of the Holy Ghoft : - τις απαξ φωτισθενίας, γευσαμένως τε της δωρεας της επερανία, και μέλοχες γενηθείας πνευματος αγια.

Dr. Whitby's paraphrase is this: " and having tafted of the heavenly gift, and were made partakers of the Holy Ghost, fent down from heaven, and conferred on them by the impofition of hands."

Learned interpreters are not agreed in the meaning of the heavenly gift. To me it seems, that by both thefe expreffions, one and the fame thing is intended, even the Holy Gho: and that the writer of this epiftle calls it the heavenly gift, in allufion to the defcent of the Holy Ghost upon the Apostles and their company on the day of Pentecoft, as related Acts ii. I.. 13.

But

But though commentators do not agree in their interpretation of the first particular, I fuppofe, that by the Holy Ghost they generally understand miraculous powers and gifts, of which the perfons here spoken of had partaken. So Whitby, as just cited. So likewife Grotius. Subjicit etiam participes fuisse Spiritus Sancti, id eft, dona confecutos prophetiæ, linguarum, fanationum, quæ non contingebant eo tempore nifi juftificatis, id eft, purgatis. Grot. in loc. Du faint efprit. Des dons miraculeux. Le Clerc.

I Pet. i. 12. Unto whom it was revealed, that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that have preached the Gospel to you, with the Holy Ghoft fent down from heaven.

Here I fuppofe to be a plain reference to the plentiful effufion of the holy spirit upon the Apostles on the day of Pentecoft, as related by St. Luke at the beginning of the book of Acts. It is probable, that many of the chriftians, to whom St. Peter is here writing, were converted by St. Paul, who was not present with the rest on that memorable day. Nevertheless he had received the fpirit in a very plentiful measure, and immediately from heaven, without the intervention of any of those who were Apostles before him. It is very likely, that St. Peter himself, and fome others of the Twelve, had been in these countries, before his writing this epiftle. For,

not

1

not to mention St. John, who perhaps did not take up his abode at Ephefus till after the writing this epiftle of Peter, I think we have good evidence, that [4] Philip, one of the twelve Apostles, refided for some time, and died at Hierapolis in Phrygia. And it may be reckoned probable, that he was for a while very useful in preaching the gospel in those parts, and that he wrought miracles among the people there.

By the Holy Ghoft sent down from heaven, I suppose to be meant the infpiration of the Apoftles, and the miraculous powers and gifts with which they were endowed.

Res illæ magnæ nobis plene explicatæ funt per Apoftolos, et eorum adjutores, cœlitus donatos, Spiritu Sancto, id eft, donis majoribus, quam ipfi Prophetæ habuere, et de quibus ipfi Prophetæ funt locuti, ut Joel ii. 28. Grot. in loc.

1 John iv. 13. Hereby know we, that we dwell in him, and he in us, because he has given us of his fpirit: oι εκ τε πνευματος αυτς δεδωκεν ημιν. And fee

ch. ii. 20.

In these texts, the Spirit, or the Holy Ghost, is oftentimes spoken of as a gift. And there is a variety of expreffions, fuch as giving, pouring out, falling upon men, receiving, and being filled with, the Holy Ghost:

[4] Ved. Eufeb. H. E. 1. 3. c. 31. 1. 5. c. 24. in Hieron. de V. I. c. 45. Policrates.

Ghost: which import a gift, a power, a privilege, and bleffing, rather than a perfon.

To all which may be added, fourthly, that in the epiftles of the New Teftament there are at the beginning, and elfewhere, wifhes of peace from God the Father, and the Lord Jefus Chrift, but none from the fpirit diftinatly. Nor are there any doxologies, or afcriptions of glory, to the spirit diftinctly, though there are feveral fuch afcriptions to God, and Chrift, or to God through Christ.

Rom. i. 7. To all that be in Rome, beloved of God, called to be faints. Grace be to you, and peace from God our Father, and the Lord Jesus Christ. So also I Cor. i. 3. 2 Cor. i. 2. Gal. i. 3. Eph. i. 2. and elsewhere. And Eph. vi. 13. Peace be to the brethren, and love with faith from God the Father, and the Lord Jefus Chrift.

Some of the doxologies are these. Rom. xi. 36.For of him, and through him, and to him are all things. To whom be glory for ever. Amen. xvi. 17. To God only wife be glory, through Jefus Christ for ever. Amen. See Eph. iii. 20. 21 Philip. iv. 8. Now unto God, even our Father, be glory for ever and ever. See 1 Tim. i. 17 Hebr. xiii. 20. 21. Now the God

of peace. make you perfect, . through Jefus Chrift. To whom be glory for ever and ever. Amen. 1 Pet. iv. 11. That God in all things may be glorified through Jefus Chrift. To whom be praife and dominion

for ever and ever. Amen. 2 Pet. iii. 18. But grow in grace, and in the knowlege of our Lord and Saviour Jefus Chrift. To him be glory both now and ever. Amen. And fee Jude, ver. 24. 25... Rev. i. 5. 6. Unto him that loved us, and redeemed us from our fins by his own blood, and has made us kings and priests unto God, even his Father: to him be glory and dominion for ever and ever. Amen. See alfo Rev. iv. 9 II. V. 12. 13. vii. 10.

...

I quote no other books as of authority, befide the books of Scripture commonly received by chriftians, as of divine original. Nevertheless I may obferve by way of illuftration, that the wishes of peace, and the doxologies in the most early christian writers, are agreeable to those in the epiftles of the New Teftament, which have been juft now alleged.

The epiftle of Clement, written in the name of the church of Rome to the church of Corinth, begins in this manner. "Grace and peace be multiplied unto you from God Almighty through Jefus Chrift."

In this epiftle are feveral doxologies. And they are all afcribed to God, or Chrift, or to God through Christ.

The conclufion of the epiftle is in these words: "The grace of our Lord Jefus Chrift be with you, and with all every where, who are called by God through him through whom, to Him be glory,

honour,