tween the ordinary operations of the Spirit enumerated in the text." He secondly evinces that they are properly mystick; i. e. imperceptible in the mode of working, and represented to us merely by a figure or mystery. He concludes this discourse by shortly but effectually combating the objections to the reality of spiritual influence, because the operation is imperceptible; beCause it 66 assumes no form that we can behold, utters no language which we can hear or interpret ;" and by shewing" that it is in the effect, and not to the perception, that the internal spiritual influence is manifested;"-that the proof consists not in any sense or feeling or perception, but in the fruits of the Spirit-in the consequences which follow its mystic operation.

The notes, &c. on this third discourse, extend from page 334 to page 371, and contain a valuable collection of authorities respecting the divine origin and authenticity of the Scripture canon, and the mystic nature of ordinary grace, from the formularies of our Church; from the writings of our reformers; from the works of eminent divines of later times; and from the testimony of the Fathers. The quotations from the Homilies, from Cranmer, Hooper, and Latimer, respecting the mystic nature of ordinary grace and the sacramental symbols by which it is conveyed, are very important and very striking. These are supported by quotations equally important from the Fathers of the first and purest ages of the Church, and are again confirmed by the serious judgment of our ablest and best divines of the last century.

The fourth sermon, from 1 Cor. xiii. 8, 9, 10, is "On the Cessation of the extraordinary Operations of the Holy Ghost."In this discourse Mr. N. marks very strikingly "the boundary line between the ordinary and extraordinary operations of the Holy Ghost;" shewing clearly that neither did the former infer the latter, nor the latter the former, of which we have many striking instances in Scripture, to which he distinctly refers.. He next shews that the latter were intended to cease, and that the text actually refers to and indicates this cessation. He thirdly contends that there was a fitness and expediency in the circum stance of their cessation, when the object for which they were conferred was attained; when the canon of Scripture was composed, and the evidence of the whole so established and combined, as that it might be faithfully continued from age to age, and would be fully effectual to convince every candid mind capable of moral conviction. He concludes, by shortly but sufficiently obviating the objections of sceptics to the evidence which we possess, because that which the first age enjoyed is not continued; though "infidels still exist to be convinced, and barbarous nations remain to be converted." The notes, &c. on this discourse extend from page 371 to page 432; and amply con-*

Arm, by extracts from and particular references to the early Fathers of the primitive Church, and to the earlier and later writers of our own Church, the various important positions maintamed in the sermon. We would point out the note referring to page 129, and extending from page 386 to 398, as particularly valuable; where the heathen testimony is again considered, ant where the case of Josephus, how far he does or does not refer to Christians and to Christ, is ably and candidly examined. The testimony to our Lord's miracles and div nity found in the present copies of Josephus Mr. N. renounces as a forgery. In this opinion he ably supports Dr. Lardner against Dr. Hales, who defends the interpolated passage. He shews clearly at the same time, that Josephus does so allude to the Christians and to Christ, as we should expect a Jew of his description to allude to the new religion and its founder, to neither of which he attributed any higher authority than to the impostor Theudas, and to other sects, which he mentions in the course of his history. The two notes, referring to different passages in page 133, and extending from page 401 to page 422, are worthy of peculiar attention. The former refers to that evidence of our religion which rests on pro. phecy, which is so contrived as to furnish almost equally to every age of the Church "the demonstration of the Spint and of power." The latters refers to the testimony of the earliesť Christians, which clearly proves that the plenary power of miracles, which was possessed by the apostles, did not descend to their successors. Something remained adapted to the altered state of things; but the great object being attamed, the divine interposition and divine communications were less frequent and less remarkable. Mr. N. is not afraid to agree with Dr. Middleton in the famous position which he affirms, "that after the days of the apostles, no standing power of working miracles was continued in the Church, to which they might perpetually appeal for the conviction of believers." In this position he was doubtless right, though his latent object seems decidedly to have been enmity to the Gospel in general, and even to the miracles of the apostolic age. This object of the false priest, Mr. N. properly remarks, the infidel historian of the decline and fall of the Roman empire has, attempted to fulfil, with the success which generally attends a bad cause, rendered still worse by want of candour and insincerity in historical research.

The fifth sermon, from St. Matth. xxvii. 19, 20, is "On the Continuance of the ordinary Operations of the Holy Ghost.". The importance of this text Mr. N. observes in his preface, as we have already noticed, is primary. He properly considers the words of the text as referring exclusively to the ordinary Operations of the Holy Spirit, as conveying to the apostles their ordi

nary

nary commission of ministers of Christ and stewards of the mys teries of God, with the power of perpetuating that commission successively to the end of the world. The first sacramental mean of grace, or baptism, is expressly mentioned in this remarkable text. The second, or the sacrament of the Lord's supper, having been solemnly instituted and expressly enjoined, is unquestionably included in the injunction, to teach all who are baptized "to observe all things whatsoever Christ had commanded.” "And lo," adds the Divine Redeemer, "I am with you always, even unto the end of the world"-not personally, not visibly, but through the medium of the Holy Spirit the Comforter, (see St. John xiv. 16-18;) and that again through the regular channel of the word and sacraments. This discourse is particularly valuable on the subject of holy orders, and on the indispensable necessity of the authority which was at first conferred being continued by an uninterrupted succession from the apostles who first received it. The author establishes 1." that in the administration of holy orders, and in the dispensation of the word and sacraments, the Holy Ghost particularly sustains his presence, in effecting our sanctification and illumination"-and 2 the " great fitness and wisdom evinced in the institution of those rites and ordinances; particularly as means calculated to excite and confirm faith, whereby we receive that grace, which effects our sanctification and illumination, and which proceeds from the immediate operation of the Holy Ghost."-The various positions and arguments on the importance and spiritual efficacy of orders, of the word and sacraments rightly administered, are completely confirmed in the notes, &c. extending from page 432 to page 484, by quotations from the primitive Fathers, from the public formularies of our Church, from the private writings of our reformers, from the works of more modern divines, and from the public confessions of three of the reformed churches abroad. We would particu larly point out to serious attention and candid consideration, the note referring to page 159 at page 442, on the ordination of St. Matthias, with the whole of the argument in this sermon on the same subject, and that on the tradition by which we trace the succession of the ministry through the apostolical age down to the present day. As a specimen of the author's style, and of his sentiments respecting the means of grace, we give the following quotation.

"In the language of inspiration we are assured of those who ⚫ first trusted in Christ,' that they trusted after that they heard the Word of Truth, the Gospel of their salvation;' and after that they believed, they were sealed with that Holy Spirit of promise *.?

«* Eph. i, 12, 13, 14.”

The

The consideration of the Word, thus regularly leads to that of the Sacraments; which are the seals and pledges of that Grace which we receive through a lively Faith in the operation' and promises of the Divine Dispenser. And our investigation of the nature of the Sacraments leads to similar conclusions relative to the fitness and wisdom evinced in their institution.

"From the familiar and significant images which these ordinances convey to the mind, it has been already observed*, that we acquire some remote knowledge of the modes of spiritual operation, however mystick its nature and inscrutable its influence. But these sacred rites are not merely to be regarded as signs, but as seals and pledges of grace; the inward effect, accompanying, under prescribed conditions, the external ceremony And contemplated in this light, they must be regarded as means particularly calculated, to exercise and confirm that Faith, by which they are rendered effectual, and to operate upon it in such a manner as to ensure the highest practical advantages to the worthy recipient.

"For, in the first place, in receiving those sacred mysteries, we are required to believe that of which we have no direct evidence or perception; that by the secret but effectual operation of Divine Grace, our inward or spiritual part is sanctified and sustained, in the game manner as our outward and corporeal is cleansed and nourished by the external elements. And the exercise to which our Faith is thus subjected, tends to keep alive in our minds a sense of the power and the presence of Christ; by whose interposition these effects are produced, in co-operation with his ministry. In the next place, these sacred ordinances, are as well calculated to confirm as to exercise our Faith; since the promise of the Spirit is annexed to the rite when devoutly received, and duly administered. Our trust in the special providence of God, that such efficacy attends its dispensation, is thus proportionate to the reliance which we place in the divine promises which are pledged that it shall be effectual: and which are thus solemnly sealed to us, when it is administered according to his command and ordinance.

"The degree of assurance and consolation in the divine grace which we thus acquire, is not only most suited to the condition of dependent creatures, but includes many practical advantages which are expressly appropriate to our state as probationary. As Faith, in the largest sense of the term, is proposed as the condition under which the rite shall prove an effectual instrument in conferring grace; a duty being thus imposed on us, to scrutinize our actions + in receiving those holy mysteries, the inducements to practical holiness are multiplied in a degree proportionate to our obligations to be constant communicants. And while the attainment of grace is still left a matter of Faith, not of sensation, we are neither inspired with a vain security of existing in the special favour of God, nor dispirited by a groundless distrust of attaining it. Thus, con..

«* See Sermon III. p. 92, 93."

† 1 Cor. xi. 28. 31." sequently,

sequently, while no part of our dependence on the divine support is diminished; the strongest inducements are afforded us to endeavour, not merely to retain the portion of grace which we have received, but to labour for a larger measure of the Spirit.

"But the Holy Communion is a rite which is not merely symbolical, but commemorative *; not merely perpetuating the remembrance of Christ's act and ordinance, but preserving a memorial of his death and sacrifice; for, as often as we eat this bread, and drink this cup, ue do shew the Lord's death till he come +.' And this is the light in which this rite, when contemplated, conveys not only the most important and instructive lesson to our faith, but the most awful and affecting. For it is not to those who merely believe in our Lord's power, or acknowledge his authority +, that faith is imputed for righteousness ; but to those who believe that he was delivered for our offences and raised for our justification. To give us any interest in his death, any share in his salvation, we must acknowledge him as our Redeemer and Saviour we must believe, that we were reconciled to God, by his death, and are saved by his life q.' And these are the circumstances which, penetrating the heart, render that faith, which is effectual in exciting our best purposes, efficacious in awakening our warmest affections. For these are mental associations, which the Sacrament, as containing memorials of our Lord's passion, has a tendency to excite, which, consequently, render it the most impressive and affecting of religious ceremonies." P. 179.

The sixth and last sermon, from St John xiv. 15, 16, 17, is "On the Fruits and Witness of the Holy Ghost."—It is not a little remarkable that in respect to spiritual influence men should imagine or expect sensible impulses or positive perception, when almost every view of man and every analogy of nature, animal and vegetable, almost invariably indicate the contrary. We sow the seed, we know not how it grows. For a certain period it is altogether lost to human view. Yet, if the seed is good, the soil proper, and the season favourable, the expected increase will not fail. The intermediate progress will quickly give confidence to the sower, and the fruit will in due time reward his labour. This analogy which is expressly scriptural, (St. Matth. xiii. 37. St. Mark iv. 14. 2 Cor ix. 6. Gal. vi. 7, 8.) may be very strikingly applied to the spiritual influence by which the Christian life is begun, continued through its various stages, and conducted to its glorious close. Experience gives confidence to the husbandman, a confidence, which ultimately rests in God. The divine pro mise of spiritual aid and consolation is not less sure, sealed as it