never called, like the Christians, the "Temple of the Holy Ghost."

What the Apostle John therefore (as well as those disciples at Ephesus) meant by the Holy Spirit, which, he says, "was not yet," (ovπw v) must have been, this covenanted and perpetual manifestation of God in the Spirit, (a manifestation now to faith only, though at first confirmed by sensible miracles) as the Governor, Protector, Consoler, in short, Paraclete, of the Christian Church. For we are Christ's Body; and “hereby know we that He dwelleth in us, by his Spirit which He hath given us." These considerations alone would be sufficient to prove, were other proofs less abundant, that the promised presence of God with the Christian Church, cannot, without setting Scripture at defiance, be understood as referring merely to the writings of the New Testament which He inspired; since that would give us no advantage over the Jewish Church; for "holy men of old spake as they were moved by the Holy Ghost."

§ 3. The promise of Christ, however, that He would always, even unto the end of the world,

be with his Church, which is thus constituted "the temple of the Holy Ghost that dwelleth in it," is not understood by all in the same extent. While on the one hand, some enthusiasts have pretended to inspiration, and other miraculous gifts; many on the other hand, who are far removed from this error, but who are satisfied with vague and careless notions, have a sort of general idea of spiritual aid not being wholly withdrawn from Christians, but bestowed in a much less degree than on the saints of the primitive times; without seeking to determine the measure, or the kind of spiritual assistance to be reasonably hoped for by each class respectively, or the signs by which each might recognize its presence.

And yet it might naturally be supposed, that inscrutable as the nature of God must be to his creatures, and little as they can understand of the reasons and the modes of his dealings with them, at least we should be capable of knowing what the spiritual aid is that we are taught to look for, and commanded to pray and to strive for. The humblest peasant, who subsists by the labour of his hands, may be left ignorant indeed of the process by which corn vegetates in the

earth, or supplies nutriment to the human frame; but it is needful for his natural life that he should understand how to gain his daily bread, which he is taught to pray for, and to distinguish it from what is useless or noxious; and it is no less needful that the plainest Christian should be able to understand how his spiritual life is to be supported, the welfare of his soul secured; and should be capable of guarding against any dangerous error on the subject.

It is desirable, therefore, that both the resemblances and the differences between our condition and that of the primitive Christians, in respect of this point, should be as accurately laid down as possible, and should be frequently dwelt upon; since the worst consequences may result from either underrating or overrating the spiritual aid to be expected by Christians of the present day.

Thus much is generally admitted; that the promise of the Holy Spirit extended to both classes of Christians; but that the sensiblymiraculous gifts bestowed on the early Church have been long since withdrawn; and these are usually, and very suitably, called the extraordinary gifts; as bestowed at a particular time,

and for an especial purpose; and are thus distinguished from what are called the ordinary operations of the Spirit, as needful alike for all Christians, and at all times. A more particular consideration, however, of some of the several points of resemblance, and of difference, between the two cases, is requisite for the purpose of guarding against some prevailing errors, and of calling attention to doctrines not always sufficiently noticed, or adequately developed.

And this inquiry falls naturally under two heads, (which however cannot be kept entirely distinct); viz. 1st, as to the different classes of gifts themselves; and 2dly, as to the tokens by which the presence of each is to be known-the way in which each kind of spiritual influence is to be recognized.

§ 4. First, then, the display of “signs and wonders" in the primitive Church, constitutes one great distinction between their case and ours but this distinction being acknowledged,

p For it is not necessary at present to enter into an examination of the false pretensions of some impostors and enthusiasts, whether in the Church of Rome or in any other, who have professed to work sensible miracles.

we should consider attentively on whom, and for what purposes, these miraculous gifts were bestowed; for it is not unnatural, nor I believe uncommon to regard the persons who were thus gifted, as holier, and more highly favoured of God, than Christians of the present day; -as Saints, in some different sense or degree from any thing that we are required or allowed to become. But an examination of the case will plainly show, that we have no reasons for regarding the Christians thus gifted as having any such advantage over us. It is not necessary to enumerate and discuss the several kinds of extraordinary gifts; it is plain that they were not such as can be supposed to have been bestowed for the direct benefit of the possessor. The gift of tongues, for instance, or of prophecy, or of healing the sick, could not, of themselves, and immediately, conduce to the salvation of the persons thus gifted. But more than this, they did not even afford proof that such persons were completely acceptable to God, and in a safe state in respect of their salvation; for, strange as it may appear to us, there is no possibility of doubting that several of them not only incurred