themselves and others. So Grotius. And Limborch expresseth himself to the like purpose.h

24. 1 John v. 5-10, "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood, even Jesus Christ, not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. For there are three that bear witness, the Spirit, and the water, and the blood. And these three agree in one. If we receive the witness of men, the witness of God is greater; for this is the witness of God, which he has testified of his Son. He that believeth on the Son of God, hath the witness in himself. He that believeth not God, hath made him a liar, because he believeth not the record, that God gave of his Son."

I have quoted this passage according to the Alexandrian, and other ancient manuscripts, and the citations in ancient writers, without regarding any modern printed copies; which, indeed, deserve not any regard.

Some have paraphrased the former part of ver. 6. in this manner. Now that this Jesus Christ was a real man, and 'died, we have the utmost testimony. For I myself, when 'he expired on the cross, saw his side pierced with a spear, and blood and water gush out at the wound; which are two determining proofs that he really died.' Supposing, that here is a reference to what is related in St. John's gospel, xix. 34, 35,

But that is manifestly a weak and arbitrary interpretation.i St. John is not here observing the proofs of our Lord's real humanity, but of his being the Son of God, the Messiah.

To me it seems, that the water, an emblem of purity, [Ezek. xxxvi. 25.] denotes the innocence of our Lord's life, which was without spot, and exemplary; and the reasonableness, excellency, and perfection of his doctrine, which,

8 Και το πνεύμα της χάριτος ενυβρισας: ' et spiritui gratiæ contumeliam fecerit.'] Spiritum illum, quem summo Dei beneficio acceperat, contumeliâ afficiens: nullius pretii æstimans tantum donum, quo se ipse ait privatum. Grot. in loc.

h Tertium. Et spiritum gratiæ contumeliâ affecit. Spiritus gratiæ' est spiritus ille, qui in initio prædicationis evangelii datus fuit credentibus, ad confirmationem divinitatis evangelii: nimirum dona illa extraordinaria spiritus sancti, quæ passim in Actis et epistolis Apostolorum in credentes effusa legimus. Qui vocatur spiritus gratiæ, tum quia ex gratiâ divinâ credentibus datus est; tum quia per illum obsignata fuit divinitas doctrinæ Jesu Christi, in quâ maxima et excellentissima Dei gratia patefacta est. Limb. in Ep. ad Heb. p. 667.

And yet it is followed by the late Mr. Wetstein: Probavit se non phantasma, sed verum hominem esse, qui ex spiritu, sanguine, et aquâ seu humore constaret. Joh. xix. 34, 35. J. J. Wetstein in loc. p. 721.

after the strictest examination, and nicest scrutiny, cannot be charged with any error or falsehood. The blood denotes our Lord's willing and patient, though painful and ignominious death, the utmost testimony that can be given of integrity. The Spirit intends our Lord's many miraculous works, wrought by the Spirit, the finger, the power of God, or God himself. This testimony is truth, that is, exceeding true, so that it may be relied upon. For it is unquestionable, and cannot be gainsayed. See John v. 32-37; ch. x. 25; Acts ii. 22.

Here are three witnesses. And "they agree in one." They are harmonious, all saying the same thing, and concurring in the same testimony.

The apostle adds, ver. 9, "If we receive the witness of men, the witness of God is greater:" referring to the appointment in the law of Moses, that by "the mouth of two or three witnesses any matter might be established," Deut. xvii. 6, and xix. 15. Whatsoever was attested by two or three men, was deemed true and certain. In the point before us there are three most credible witnesses, one of whom is God himself. Refusing this testimony therefore would be the same, as making God a liar, or charging him with giving false evidence, and with a design to deceive, and impose upon his creatures. "He that believeth not God, hath made him a liar, because he believeth not the testimony which God giveth of his Son."

This interpretation is the same as that in Grotius,' or not very different.

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25. Rev. xxii. 17, " And the Spirit and the bride say, Come." That is, says Grotius, men who are endowed with spiritual gifts.'

Mr. Pyle's paraphrase is this: The whole body of truly good christians, who are the true church and spouse of Christ. And in his notes he says, "The Spirit and the bride," or "the spiritual bride," that is, the true church of Christ. Thus "grace and truth" is a truth conveying 'the greatest favour. John i. 17. “ Glory and virtue, is 'glorious virtue or power. 2 Pet. i. 3. " kingdom and glory,"

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* Ότι τρεις εισιν οἱ μαρτυρώντες. κ. λ. I shall here put down a similar expression of the Sophist Elius Aristides, in the second century. Oration T. I. p. 146. edit. Jebb. al. p. 272. Τρεις γαρ εισιν οἱ μαρτυρήσαντες παραχρήμα Αθηναίων είναι την νίκην, Αθηναιοι, Λακεδαιμονιοι, Βοιωτοι.

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Et in epistola 1 Joh. v. 8, Aqua' est puritas vitæ christianæ, quæ simul cum martyrio, et miraculis, testimonium reddit veritati dogmatis. Grot. Ann. in Joh. iii. 5.

m Id est, viri propheticis donis clari. Vide supra, ver. 6. Est abstractum pro concreto; spiritus pro habentibus spiritum. Dicunt: Veni. &c. Grot. in loc.

a glorious kingdom. 1 Thess. ii. 12. Had the generality ' of commentators observed this, they would not have had 'occasion to interpret this of the " Holy Spirit of God wishing," [and] praying for the coming of Christ's kingdom, in 'the same manner, and with the same ardency as St. John ' and the christian church here does. Which to me seems very incongruous.' So Mr. Pyle, whose interpretation is approved by Mr. Lowman.

Brenius is not very different. Or, as some other interpreters express it, "The Spirit and the bride;" that is, the church animated by the Spirit, and ardently longing for the coming of Christ.'

Every one may perceive, that we have been discoursing of miraculous gifts and powers; which now are, and for a long time have been, commonly called extraordinary gifts of the Spirit. These are not saving. They who received such gifts after baptism, and profession of faith in Jesus Christ, were thereby satisfied that the doctrine of Christ was true, and from heaven. And they were assured, that if they acted according to that faith, they might be saved, without observing the peculiarities of the law of Moses. But such gifts alone were not saving, without sincere virtue, and the practice of a good life.

So says St. Paul, 1 Cor. xiii. 1, 2, "But covet earnestly the best gifts. Τα χαρίσματα τα κρείττονα. And yet show T unto you a more excellent way, Though I speak with the tongues of men and angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge: and though I have all faith, so that I could remove mountains, and have not charity, I am nothing." The same might be said of the necessity of sobriety, and humility, and meekness, or any other virtue, that is there said of charity or love. And perhaps all social virtue is comprehended by the apostle in the one virtue here mentioned by him. For in another place he says: "Love is the fulfilling of the law," Rom. xiii. 8-10.

And that all virtues ought to be joined together, and carefully cultivated by those who make a profession of the christian religion, is shown by St. Peter. "And beside this," says he, "giving all diligence, add to your faith

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Spiritus qui est in Sponså, vel Sponsa per spiritum, qui in ipsâ residet, dicit: id est, credentium omnium vota, tum separatim tum conjunctim, hoc idem contendunt. Bren. in loc.

• C'est à dire, l'Espouse, qui est l'eglise, animée du S. Esprit, et soupirant ardemment après l'apparition de J. C. L'Enf. et Beaus.

virtue, [or fortitude,] and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness.For so an entrance shall be ministered to you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ," 2 Pet. i. 5-10.

CONCLUSION. I have now finished what I proposed at the beginning of this postscript, having explained, according to my ability, those words, the Spirit, the Holy Spirit, and the Spirit of God, as used in the scriptures.

Many of the interpretations, which have been given by me, will be readily assented to by all. If any others should not be approved of at first, I hope no offence needs to be taken. I do not dictate; but with humility and deference recommend these thoughts to the consideration of my brethren in Christ Jesus.

It becomes us all to examine the doctrines, which are proposed to us. We should not be christians and protestants upon the same grounds, that others are Mahometans and papists: barely because such or such opinions are generally received and established in the country where we live.

Our blessed Lord and his apostles have forewarned us, that men would arise, teaching perverse things; that tares would be mingled with the good grain, and error with truth. The event has been accordingly. If there are any notions concerning a Trinity of Divine Persons, which are not right and just: if transubstantiation is not a reasonable and scriptural doctrine: if the worship of angels, and departed saints, and of their images, is not required and commanded, but condemned and forbidden, in the Old and New Testament: it must be allowed, that corruptions have been brought into the christian church. For such things there are among those, who are called christians.

What is to be done in this case? Are they, who discern such corruptions, obliged to acquiesce? Would it be sin, to show, how unreasonable and unscriptural such things are? I do not see how this can be said, provided it be done with meekness and gentleness.

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Plato, in his Timæus, says, That it is very difficult to 'find out the author and parent of the universe, and when found, it is impossible to declare him to all.' Cicero, who translated that work of Plato into Latin, renders the last

• Τον μεν εν ποιητην και πατερα τωδε τω παντος ευρείν τε εργον, και ευροντα, Eiç πavras, advvatov Xeye. Platon. Timæus. p. 28. T. III. Serran. et ap. Fabr. p. 336.

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clause, as if Plato had said: When you have found him, it is unlawful to declare him to the vulgar.' Perhaps, that was Cicero's own sentiment. Being a statesman, and politician, as well as a philosopher, he might be more concerned for peace than truth. A multitude of deities being the prevailing belief, he was afraid to oppose the prejudices of the people, who might be offended at the doctrine of the divine unity with its consequences. But so it should not be among christians, who, beside the light of nature, have also the light of revelation.

Says the Psalmist: "In Judah is God known. His name is great in Israel," Ps. lxxvi. 1. It was their great privilege, and happiness, that God was known among them, and worshipped, and served by them; when heathen people were ignorant of the true God, and worshipped senseless idols. That distinction was owing to the revelation, which God had made of himself to Abraham, and his descendants. Which benefit we also now enjoy, together with the clearer and fuller revelation of God and his will, which has been made by our blessed Saviour, the promised Messiah. See John i. 18; iv. 23, 24; xvii. 25, 26.

Says that most excellent teacher of men in an address to the Father: "And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent," John xvii. 3.

The right knowledge of God and Christ therefore must be the greatest of blessings, and should be sought after in the first place, and be prized above all things. And wherever the benefit of it is obstructed by wrong notions, it may be the duty of some to give, and of others to receive, instruction; that God may be glorified, and men may be edified, and saved.

The scriptures are acknowledged to be the fountain of religious knowledge. Accordingly some there have been among us, and in our own times, who have endeavoured to give a clear account of the scripture-doctrine, concerning God and Christ; men of unquestioned piety, and eminent for natural and acquired abilities. And though their schemes have not been exactly the same, and they have not all had equal success and acceptance, it must be acknowledged, that their writings have been very useful. They have kept up, and cherished a spirit of inquiry and thoughtfulness in things of religion. And they have promoted knowledge, moderation, candour, and equity, among chris