real or less effectual than before; and which is no longer miraculously displayed, only because it has been already sufficiently proved."

The extraordinary gifts were probably withdrawn gradually, in proportion as the structure, of which they were the temporary support, gradually acquired consistency. We have, accordingly, nothing recorded on the subject; indeed, much has come down to us respecting miracles, pretended to have been wrought long after the apostolic age, which we have good reason for regarding as fabulous. The Sacred Writers,

however, furnish us with grounds for at least a highly probable conjecture. It was through the laying on of the hands of the Apostles only, that extraordinary gifts were for the most part conferred; as may be proved from several parts of the New Testament, particularly the account in the Acts (chap. viii.) of the preaching of the Gospel by Philip the Deacon to the Samaritans ; who were afterwards favoured with a visit, chiefly,

s I am indebted for this remark, and for several others in the present Essay, to that most interesting and useful work, "Hinds's History of the Rise and Early Progress of Christianity;" first published in the Encyclopædia Metropolitana.

as it appears, for this express purpose, by the Apostles Peter and John. And the same may be collected from the opening of the Epistle to the Romans.

Such then being the mode in which, exclusively, miraculous powers were conveyed, (with the exception of a very few cases, including, of course, that of the Apostles themselves,) the result must have been, that when all the Apostles had terminated their course on earth, all the channels must have been stopped through which this stream had hitherto flowed; and as the last generation dropped off, one by one, of such as had thus been gifted, this extraordinary manifestation of the Spirit gradually became extinct.

§ 5. These extraordinary endowments, then, constitute one important difference between the early Christians and ourselves; but the corresponding point of resemblance is one of far higher importance: for we have no reason to suppose that that spiritual influence, which is conferred for the benefit of the individual Christian, for his moral improvement and purifi

cation-for his support and guidance in the road to eternal life,—is bestowed in any less degree on sincere Christians, at the present day, than formerly. Now this surely is of incomparably higher importance than the miraculous gifts we have been speaking of. These last without the other, without, that is, the proper use having been made of the other,-would be utterly worthless; the sanctifying influence of the Spirit, if we so walk after it as to bring forth the fruits of the Spirit, hath the "end of everlasting life." "Many," says our Saviour," shall say in that day, Lord, we have in thy name cast out demons,* and in thy name done many mighty works; then will I say unto them, I know you not; depart from me, all ye workers of iniquity".

And again, "in this rejoice not, that the demons are subject unto you; but rather rejoice, because your names are written in heaven."

And Paul in 'like manner, when he has been enumerating and comparing together the various extraordinary spiritual gifts, which had been a

* The Devil (Alaßoλos) is used as a designation of Satan, and, of course, always in the singular: the plural, which has been injudiciously rendered Devils, is Demons, (Aaiovia.)

subject of emulation and dissension among the Corinthian Christians, concludes by utterly depreciating all of them in comparison of that which he calls a "more excellent way." This he designates by the word άyámn; which in most places is rendered "love," but in the passage in question "charity." It appears, however, to have been employed in this place to denote collectively all the sanctifying efficacy,—all of what we call the ordinary operations of the Holy Spirit; this gift being at once the great proof and instance of Christ's love to his Church,the ground of the love of Christians towards their Master, and also the bond of their brotherly love towards each other, not as fellow-creatures merely, but as fellow-members of Christ's body. The circumstance of the Apostle's setting ȧyárη above faith and hope (πίστις and ἐλπὶς) not merely as the greatest of the three, but as including the other two, because it "hopeth all things, and believeth all things," (távтa èλπíçei, πάντα πιστεύει) seems to indicate that he was not in this case confining his view to Christian benevolence alone: and if any one will compare the fruits of ȧyán, as enumerated in the 13th

chapter of the First Epistle to the Corinthians, with "the fruits of the Spirit," in the 5th chapter of the Epistle to the Galatians, in the original, he will perceive such a striking coincidence in the Greek words employed in the two passages, (much more striking than an English translation exhibits,) as will leave little doubt that the same train of thought was in the writer's mind in both instances."

It may appear superfluous, however, to adduce scriptural proofs of what is in itself so obvious as the superior value of sanctifying grace to miraculous endowments. But as long as language is employed by mankind to express their thoughts, there will always be a danger of their thoughts being influenced by language; and unless an especial attention is directed to this danger, the best-chosen expressions will ever be liable insensibly to become a snare to us. The ordinary and the extraordinary operations of the Holy Spirit have been very fitly so termed; but these words are likely, if we are not on our guard against the danger, to suggest to us,

"See Hinds's "History of the Rise and Progress," &c. Vol. II. p. 221.