they had stolen; and this error he introduced into the Alcoran, on account of a cloak having been stolen out of the booty; and some sons of Belial had the effrontery to suspect that the thief was no other than the prophet himself.

VII.

THOUGHTS ON THE HOLY SPIRIT AND HIS WORK.*

A YOUTH whose heart had been touched by the Spirit of God, anda awakened from carelessness, to faith and love, went to buy that neglected book, the Bible: and the bookseller, being a pious man, noticing his manner, said, 'If you have learned to love the Bible, here is a book that might be useful to you,' putting into his hands Burder's Abridgment of Dr. Owen on the Holy Spirit. He bought it and perused it diligently, and thanked God who made it the means of much of the comfort and usefulness of life. The work of Dr. Hewlett on the Holy Spirit has recalled to memory that fact, and led to the following reflections.

That the churches of God are now, to a great degree, in a dangerous, discouraging state, not as to the use of means, but as to their efficacy, is the sorrowful conviction of many, perhaps most, observant Christians. To what quarter shall we turn our eyes, in order to see those evidences of saving power which we ought to expect from the Gospel of Christ? Those communions which are most accustomed to expect and to proclaim success, are either silent, or loudly confess their disappointment and grief. Should we not, then, hear the voice of the prophet Micah, speaking in the name of the Lord, O thou that art named the house of Jacob, is the Spirit of the Lord straitened? Are these his doings? Do not my

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words do good to him that walketh uprightly?'

Sometimes we can see the reason why so little efficacy attends the ministry. When the successors to the Nonconformists sank into Arminianism, Arianism, Socinianism, we need no ghost to tell why their congregations declined, and the doors of their meetinghouses were closed. But the barrenness of which we complain prevails where the divinity of Christ, and his atonement and his righteousness, and our justification by faith, are proclaimed. It is, however, feared by many that the Spirit of God is grieved by a tendency to the denial of his direct operation on the soul, as the essential cause of the success of the Gospel in the calling of the elect, and their preparation for heaven.

This was the sin of Sandemanianism, which struck death into

*Thoughts on the Holy Spirit and his Work. By the Author of 'Thoughts upon Thought.' London: J. Snow, 35, Paternoster Row. 1845.

it from its rise, and precluded all beneficial result from a sect which might have been expected to do some good in the earth; for there seemed to be nothing in their doctrine or discipline to prevent that usefulness which attends various communions, though of course all cannot be equally right in the points in which they differ. But who pretends to be perfectly right on every point? Their doctrine of the simple belief of the simple truth,' seems to have implied that a mere rational statement believed by any man, as he would believe that two and two make four, was the faith that bringeth salvation. This was virtually denying the operation of the Spirit in our salvation; and after they had, by force of novelty, carried off spoils from other churches, they sank into inaction and death.

This should be to us a beacon, to avoid the rock on which others have split-a tendency to dishonour the Spirit of God, by denying the necessity of his operation on the soul. The Spirit is in the word, is the language of some, as literary men would say, 'the spirit of Shakspere is in his writings.' A commendable attention to the excellence of the means, and an earnestness in the use of them, seem to have degenerated into dependence on them; and a notion that because the Scriptures are given by inspiration of the Spirit, this, is all the influence of the Spirit that we can expect. Some who have been charged with it have denied it; but, without convincing the accusers that the charge was not true. Now, though we should not rashly charge another with heresy, and allow a man to know best his own views, it is to be regretted that any should give cccasion to the charge, and should fail to clear themselves to the satisfaction of a discerning and candid mind. Few among us would be suspected of denying the divinity of Christ, or his atonement, or justification by faith; and why should there be any more occasion for doubting any one's belief of the operations of the Spirit on the soul?

At all events, it becomes those who tremble for the ark of God to take care that they do no despite to the Spirit of grace, in proportion as they fear that he is departing, grieved and dishonoured. Amidst much laudable effort to extend knowledge, we ought to watch for experience, lest our knowledge prove mere cold barren moonlight, and our religion, which should have been the work of the Spirit glorifying Christ, be the mere effect of the wisdom of men, instead of the power of God.

All mere means act ad modum recipientis. Light cannot illuminate the blind, nor the sun melt a stone as if it were wax. If we are by nature children of wrath, we need an operation that can change the nature. The commencement of true religion is called a new birth, a resurrection from the death of sin to a life of righteousness. The means that seem to do the work, are like the Voice that called

Lazarus from the dead, an indication and appropriate accompaniment of the power of 'God that quickeneth the dead.' It is thus that we are made partakers of a new and Divine nature.' That which is born of the Spirit is Spirit.

There was true religion before there was a written revelation, and by faith Abel offered a better sacrifice than Cain, before Moses received the lively oracles to give to us.' The same Power that produced religion then produces it still.

A large-perhaps the largest-class of the blessed were fitted for heaven by the operation of the Spirit, without the ordinary means of grace. The infants of believers, though by nature children of wrath, even as others, may surely be safely committed to Him who said, of such is the kingdom of heaven.' But they must be 'made meet for the inheritance of the saints in light.' They were conceived in sin and shapen in iniquity, and without holiness no man shall see the Lord." There are well-authenticated cases of piety and character, before the subject was capable of being operated upon by the means. John the Baptist was filled with the Holy Ghost from his mother's womb. When Peter made

his good confession, our Lord said, 'Happy art thou, for flesh and blood hath not revealed this to thee, but my Father who is in heaven.' For this reason, because it was the office of the Holy Spirit to operate on the mind, our Redeemer said, It is expedient for you that I go away, that the Comforter may come.' Christ's ministry was surely the best of means; but he said, "who hath believed our report? for the Spirit was not yet received, because Jesus was not yet glorified.' Who needs to be told how vast and mighty were the proofs of the Spirit's power at Pentecost? Yet who that reads the sermon would ascribe the superior effects to the superiority of Peter's preaching?

Unless the denial of the direct operation of the Spirit is the effect of doubts concerning his personality, we may ask what the Spirit does in the economy of salvation. The Father receives the worship of the church, and justifies the ungodly that believe in Jesus; the Son mediates, intercedes, and rules the universe for the church, which is his body; and what does the Spirit? Nothing at all, if his whole operation consists in the inspiration of the Scriptures, for that is finished. Why then is the Gospel called the dispensation of the Spirit? With much more propriety might that honourable appellation be applied to the ancient dispensation, when prophets were raised up, and inspired to deliver special messages to the church.

We know there are secret reasonings against the immediate operation of the Spirit on the heart, as essential to the efficacy of the Gospel. It is asked, How then can men be accountable for the use of the means, or be condemned if the word preached do not profit them, not being mixed with faith in those that heard it? To

this we reply, that the cause is a guilty one, and if none but a Divine power can remove it, men may be left under it and condemned for it; for God is not obliged to remove it; but has mercy on whom he will have mercy. This objection would better become Arminians, who, however, in spite of their creed, look much to the immediate operation of the Spirit and derive the benefit of their honouring the Author of all religion in the soul of man. Let us beware of grieving the Spirit of God, whereby we are sealed to the day of redemption.'

We welcome Dr. Hewlett's book on this, which is the present truth.'

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MONTHLY DIGEST OF RELIGIOUS INTELLIGENCE.

1. THE CONGREGATIONAL UNION OF ENGLAND AND WALES. The autumnal meeting of this association was held in Plymouth and Devonport, on the 12th of October, and following days. Considering the distance of the place of meeting, the assembly was numerous, comprising about one hundred and twenty ministers and laymen, amongst whom a most delightful spirit of harmony and fraternal affection evidently prevailed. The principal business transacted by the Union was the modification of its constitution, so as to embrace churches and individuals, instead of associations, and the adop tion of a money qualification for membership; with the approval of a plan for consolidating the British Missions. A vote of confidence was passed respecting the Board of Education, and its movement was commended to the churches generally. It was proposed to remodel the Wycliffe Society, and to issue its publications at a lower price. The subject of deferred annuities for ministers was discussed, and a plan approved for promoting the object. The Western College, under the presidency of the Rev. Dr. Payne, was warmly eulogised, and at the close of the business a valuable conversation ensued on the spiritual state of our churches. The opening and closing addresses of Dr. Vaughan, the chairman, were beautiful specimens of enlightened, truthful eloquence, and the efficiency of the meetings was much promoted by his presidency. On Tuesday evening, the Rev. John Ely, of Leeds, preached an impressive and valuable sermon in Princessstreet Chapel, Devonport, on the Voice of the Spirit to the Churches. A meeting in aid of British Missions was held on Wednesday evening, in Norley Chapel, Plymouth, when the Rev. George Smith, and the Rev. A. M. Brown, advocated the Irish Evangelical Society. The Rev. Dr. Vaughan, and the Rev. Robert Ainslie, pleaded for the Home Missionary Society. The Rev. Dr. Massie, and the Rev. John Alexander, spoke in behalf of the Colonial Missionary Society. On Thursday evening, a public meeting in aid of the objects of the Union, was held in Mount-street Chapel, Devonport, when the Rev. Dr. Campbell, the Rev. J. D. Smith, the Rev. H. J. Bevis, J. Fletcher, and others, addressed the assembly. Several intelligent laymen took part in the business proceedings, and Thomas Blackburn, Esq., of Liverpool, presided in the public meetings.

II. EDUCATION IN IRELAND.-The Irish Presbyterians, dissatisfied with their connexion with the Belfast Academical Institution, have resolved on erecting a new theological college for the education of their ministry. They sent as

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deputation to the English government soliciting an endowment for this college, and it appears they met with a favourable reception. A special meeting of the Irish General Assembly has just been held at Belfast, to receive the report of this deputation. In this meeting it was resolved, by a majority of eighty-seven to thirty-two, to accept government endowment, on condition that the professors so endowed be completely under the control of the church; to request that the right to the endowment be secured by Act of Parliament; and to ask from the government the establishment of a number of bursaries, to excite proper emulation and diligence among the students of this church! These demands occur to us as very unreasonable, and the more so as one of the three colleges provided for by the late govern ment is to be erected in Belfast, and is to have the Rev. Dr. Henry, a member of the assembly, for its principal. Irish Presbyterian rapacity is not easily satisfied, and we regret that the government has shown any disposit tion to concede these demands.

The new colleges of Ireland were last year condemned by the Roman Catholic bishops as dangerous to faith and morals, and the condemnation was laid before the pope for the decision of his holiness. We now learn that the College of Cardinals have unanimously pronounced their condemnation of the whole scheme. The colleges thus rejected by Presbyterians and Romanists will, for a time at least, be almost useless. Maynooth, now become a national college, is making application to government for the power of conferring degrees. It contains at present five hundred and twelve students, being an increase of ninety-four beyond the number that was in it last year.

III, THE EVANGELICAL ALLIANCE.-The late conference for the formation of the Alliance consisted of nine hundred and twenty persons, of whom seven hundred and eighty-six came from Great Britain and Ireland; eighty seven from America; and forty-seven from the Continent of Europe, and other parts of the world. At the last session of the conference, a committee was appointed to convene the members of the Alliance in the United King dom to form the British organisation. This meeting is now appointed to be held in Manchester, on Wednesday, November 4th. We hope the assem bly, profiting by the free and sometimes severe strictures which have been made on the conference, will adopt such a course of wisdom aud firmness as may, under the Divine blessing, lead to the advancement of Christian union, without in any degree even appearing to compromise the interests of righteousness and truth, as they bear on the condition of the enslaved negro population of the United States.

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IV. CONGREGATIONAL INTELLIGENCE-Ordinations. On Friday, the 10th of July, the Rev. H. D. Knowles, M.A., late of Cheshunt College, was ordained to the pastoral office over the church and congregation assembling in Hamilton-square Chapel, Birkenhead. The Rev. Dr. Harris, Rev. Dr. Raffles, Rev. J. Kelly, and Rev. A. Knowles, took part in the service. In April last, the Rev. Henry Trigg, late of Cheshunt College, was ordained to the pastoral office over the Congregational church at Herfield, Herts.-Removals. The Rev. W. P. Lyon, B.A., late of Albany Chapel, London, has accepted an invitation from the Independent church at Stowmarket, to become their pastor, and has entered on his stated labours there.-The Rev. John Ken nedy, A.M., of Aberdeen, has been invited to be the pastor of the church assembling in the Old Meeting House, Stepney, and purposes to enter on his ministry there early in next month.-The Rev. J. Steer, late of Torpoint," has become the pastor of the church worshipping in Batter-street, Plymouth. -Trinity Chapel, Poplar. This place of worship, which has been enlarged and improved at an outlay of £2,300, was re-opened on Lord's-day, the 25th