gregational Magazine;" I am not to be dissuaded from placing before my own view, or that of others, the distinctive characters and offices of the Scriptures, and, with all reverence be it said, of the Holy Spirit. Humanly speaking, the Scriptures are always at our command, but the Spirit* bloweth where it listeth, and no man knoweth whence it cometh, nor whither it goeth."

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The operations of the Holy Spirit are clearly defined in many parts of the Scriptures; and He is declared to be one with the Word. The Scriptures also declare what they are, as well as the end for which they are designed the powers and essence of both are there distinctly defined, so far as Almighty Wisdom has seen meet to reveal them; and, if men, yielding to “ certain impressions" and " suggestions" of their own minds, attempt either to depress the one below, or exalt the other above, its respective station, it appears to me rather too much like " straining at a gnat and swallowing a camel," to say they admit of no com

*The GREEK Word in this place is the SAME as it is in all other places, where it is translated Spirit. And Samuel Fisher observes upon it, "Ghost is that terrible word which the ghostly fathers have used to frighten poor simple people with, in their liturgies, talkings, treatises, and translations, it sounding somewhat more hideously than the word Spirit; or else I know no reason why they render not the Greek word by that English word, Spirit, in one place as well as another; for it is the same word all along in their original copies, as well where they translate it Ghost and Wind, as they do in one place, John iii. 8, as where they translate it Spirit. But it would be an uncouth sound to say Ghost in most places, where the word Spirit stands as it were strange to say, the Ghost of God witnesseth to our Ghosts, &c. The Ghost lusteth against the flesh, and the flesh against the Ghost, &c. Such as are led by the Ghost of God are his sons, &c. The Ghost helpeth our infirmities, &c.

parison," because we refer to "the true revelation of God by the Holy Scriptures," their own "ultimate appeal for the truth of every doctrine," to find what is there revealed of both, and what de jure and de facto, both are declared to be.

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A few words more upon comparison, and I have done with it. Equals and extremes appear to me the only things that do not admit of comparison. A spirit infinitely good, and a spirit infinitely bad, admit of no comparison; but infinite degrees exist throughout the infinite series which constitute the medium between them; and as some men approach nearer to the source of good, so others approach nearer to the source of evil. "Ye are of your father, the Devil," said our Saviour to the Pharisees; "and the works of your father ye will do. He was a liar and murderer from the beginning." Thus did our Saviour institute a comparison between the workers of evil, and the grand parent of evil. And to his Disciples he said, Be ye perfect, even as your Father in heaven is perfect.” The Apostles advise us to prove, try, and examine ourselves. And how are we to do it? What standard are we to resort to? Why, to no less than the eternal and immutable standard of perfection itself—the Father. "Prove all things," says the Apostle; and, "beloved, try every spirit, whether it be of God." Now, if " EVERY spirit" is to be tried, and " ALL things" are to be proved, then NO spirit, and No thing are exempted from proof and trial. But we cannot prove a thing without comparing it with something else; therefore, unless the Scriptures are one and the same thing with the Holy Spirit, they come within the circle of those things that are to be submitted to proof and comparison. You can institute

a comparison between them and other writings, if you like, and you need not fear the consequences. They will bear it yes, their true excellency will appear stronger by the contrast than otherwise. And you can compare them with the Divine Source from whence they have emanated: you need not fear; for their title will be confirmed, and their testimony acknowledged: so that the Scriptures can be compared with the Spirit that gave them forth; but, strictly speaking, the Spirit cannot be compared with them, BECAUSE, being of infinite perfection, it demands no comparison. "To whom," asks the prophet Isaiah, "will ye liken God? or what likeness will ye COMPARE unto him ?" Therefore, although we may positively assert of the Scriptures, that they do admit of comparison, yet we can only say so of the Spirit conditionally, inasmuch as He is the immutable standard by which the Scriptures and all spirits may be proved and tried. "He (the Spirit of truth) shall teach you ALL THINGS.

CHAPTER V.

In the last chapter I stated, according to Scriptural authority, what I understood by the terms; "the true knowledge of God," "his holy law," and "the Gospel of life and salvation, through Jesus Christ." And in that sense alone, as there expressed, I use them throughout these pages.

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I also showed, according to Scripture evidence, as well as by the practice of common discourse, that no incongruity is involved in speaking of the Holy Spirit as a rule; and although I might have adduced many more texts of Scripture than I did, to fortify my views, yet, as I should probably have occasion in the progress of this little work, to bring those passages before us, thought that I had advanced a sufficient number to establish my position, without the introduction of any more. I shall now come more closely to examine the grounds upon which Isaac Crewdson asserts, that " it is clear to demonstration, that there can be no higher RULE than the Scriptures." The way in which Isaac Crewdson demonstrates it is this; There can be no higher rule than that which is given by inspiration of God." All Scripture is given by inspiration of God." (2 Timothy iii. 16.) "Therefore there can be no higher rule than the Holy Scriptures." Upon which the Reviewer remarks: "In our anticipations of benefit from the distinct admission and extending prevalence

of this primary principle," i. e. [' that there can be no higher appeal than the Holy Scriptures,'] "we are influenced by a deep conviction of what the writer says elsewhere, page 149— That in proportion as SCRIPTURAL TRUTH is embraced, the Church will be brought to the unity of the faith and the knowledge of the Son of God.' I most unhesitatingly agree with the conclusion of the Reviewer in this latter quotation from the Beacon," "" that in proportion as SCRIPTURAL TRUTH is embraced, the Church will be brought to the unity of the faith, and of the knowledge of the Son of God."" But then comes the very question at issue-are the Scriptures, and Scriptural Truth one and the same thing? The Reviewers, and Isaac Crewdson, according to their views and principles, say they ARE; I, on the contrary, according to my views and principles, say they are NOT. They say, according to their views, that the Scriptures ARE the truth TESTIFIED OF, by, or in the Scriptures: I say, that the SCRIPTURES are ONE thing, and the TRUTH they TESTIFY of is ANOTHER. Now, what do the Scriptures say themselves upon this point? What do they say is the truth? This is the question, remember, that Pilate put to our Saviour; What is truth?" And if, for inscrutable reasons, he saw fit not to reply to the interrogation of this wicked governor, who, at the very time that he put the query, was prepared to act in opposition to the very dictates of THE TRUTH in his conscience, and who shortly after called for water" and washed his hands, saying, I am innocent of the blood of this just person," thereby confessing that he was trampling "the truth" under his feet, and needed no Scriptures, or outward declaration, to tell him what it

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