I may safely say that the greatest as well as the best men, since Christianity was established, have been believers of Revelation, and supporters of its grand doctrine, of three Persons, Powers, or Essences, in One Almighty and Everlasting God.

The Triad of the Platonists, or three Essences, Powers or Hypostases, (the last being a Greek term not easily translateable into English,) composing one (rò Oɛčov) Divine Being, are as explained, (åyaðov, võs, ux, that is, goodness, intelligence, soul or spirit,) distinct in their operations, or offices, equal in rank, and united inseparably so as to form One God or Supreme Spiritual Existence. Had this been the invention of Plato's school, it might with some justice be alledged that highly cultivated reason sufficed, or might suffice for the discovery of that grand truth, the Unity of the Divine Nature, and it would also serve to shew that a division of offices in the Godhead was naturally suggested by the same depth of reasoning powers. But the truth is, that the discovery was not so produced. Though not so general as the doctrine of sacrifice and atonement, like that it descended by tradition, the origin of which was too ancient to be traced to its fountain. All that memory could retain, or ingenuity discover was, that it came from the East, from that part of the globe whence all science and civilization issued, and where, as Revelation informs us, man was created, and enlightened by his Divine Maker, and placed in that state of innocence and bliss, which by his disobedience he so unhappily forfeited. Thus even in the darkest superstitions, as well as in the highest intellectual attainments of the Pagan world, we are sure always to find something bearing testimony to the truth which upholds the Christian faith, the Divine authority of the Bible.

A Trinity, such as is the object of Christian belief, could not have been discoverable in a tradition derived from the Mosaic History of Creation, but there was something which might lead to it in the language of the inspired writer, where God generally, if not always speaks of himself in the plural number—' Let us make man.' The great discovery, however, altogether, as we have already shewn, above every possible reach of human intel lect, was that of One, Almighty, Immaterial and Spiritual Being. How or whence the notion of the Triad arose, is not perhaps now capable of satisfactory explanation. When the idea of plurality connected itself with that of One Godhead, imagination might busy itself to shew wherein that plurality might consist, and it must be owned that the explanation was at least very ingenious. It will also prove, as I believe has been before observed, that there is nothing contradictory to the soundest reason in the notion of combining different powers, persons, offices, or agents, in the nature and existence of Almighty God.

Might not the idea have arisen from a studious contemplation of man, who, with reverence be it spoken, may be said to exhibit an inferior example of Triad, or Trinity in himself. Life he possesses in common with other animals, and in like manner, but in

a higher degree, intelligence also. Of this latter, several animals possess no inconsiderable share-the dog, for instance, of whose memory, knowledge, and acuteness, so many extraordinary and well vouched stories are related. Even in this animal we perceive a junction of two powers, or qualities, totally distinct from each other, yet mysteriously combining to form one animal. Without them the body is a lump of clay, and by what wonderful process they are combined and united, so as to form one creature, is I think, wholly inexplicable by human understanding. We see that it is so, but why it is so, I believe the most stubborn Unitarian will confess his utter inability to explain. Yet, surely, the reality of the miracle, for such it really is, suffers no diminution from the frequency of the case. Man, however, adds to these another gift, quality, or possession—a rational soul. This I deem it unnecessary to endeavour to prove, though there may be, and have been, among Unitarians and Infidels, deniers of the fact. Deny it, indeed, they may, and at their own peril be that denial, which want of a rational soul only can excuse. If they feel this plea a strong one, let them enjoy it unmolested by me; but as I trust an immense majority is at my side of the question, I must assume leave to take it for granted that man has a rational soul. Here, then, is a third quality, or essence, appropriate to men alone, and perfectly distinct and different in its nature and operation from both the other. Hence we may deduce, as I undertook to shew, a faint similitude, or example, of the Platonic Triad existing in man. The "Ayato represented by life, the foundation and sine quâ non of all; Nec-intelligence; and Yux soul. It deserves, however, to be noticed, that Plato's notion of a Triune God is also to be found among the earliest Hebrew traditions, though not in the Canonical Books.

Well may Holy Writ launch the thunders of heaven against that arch-enemy of all that is good, all that is praiseworthy, and all that is venerable, in this petty world-HUMAN PRIDE. I do not mean that quality (it indeed deserves not the name) which sets a man above doing mean things; but that reprehensible arrogance which, confiding in its own vain-glorious wisdom, is so fertile a source of public and private discontent, calamity, wretchedness, and ruin. Hundreds, nay thousands, of pages might be filled with lamentable accounts of its mischiefs; and what is most lamentable, some of the worst instances will be found among men whose talents, had they not been thus distorted and abused, might have ranked them high among the friends and benefactors of mankind. How many may be pointed out in our own nation, and in our own times, to whom has been given ability to delight, to instruct, to amend, and to bless, and who have perversely applied that ability for the most part to purposes the very opposite to those for which every man who thinks for one moment on the nature and character of the Almighty Giver, must be certain they were given? Few I believe are the cases which will not justify us in ascribing this preposterous criminality to pride, to an affect

ed contempt for common opinions, to a self-sufficiency which looks down upon the attainments and understanding of others, and to an overweening confidence in their own intellectual sagacity.— Many carnal passions and propensities no doubt contribute their noxious influence, but pride, if not at the bottom, is at least an encourager, and promoter of all :- hence the most revolting doctrine of evangelism is that which prescribes humility, meekness, and self-abasement, because it is one of those most opposed to the evil propensities of fallen man. Human pride takes no offence at the lessons of common morality-it affects to listen with complacency to the teachers of justice, kindness, generosity and general virtue, because it can flatter itself that these are among the qualities by which it aspires to be distinguished. To these or some of these it can offer plausible pretensions, and hope to obtain credit. through appearances, for principles not actually possessed -but Christian self-humiliation admits of no such compromise; it strikes directly at the root of all that is arrogant, assuming and self-sufficient in human nature, and that it is so ill received by human corruption, is one of the strongest proofs that the authority enjoining it is Divine, for it never could have originated with so frail and fallen a creature as man. ·

Such, however, unfortunately is the prevalence of this evil principle of pride, especially when combined with avarice and ambition, that it has continued to work its way even into the inmost recesses of the Temple of Humility-to annul the statutes of the Divine Founder-to raise for itself a supreme independent domination—to enact a new system of spiritual slavery, and to exclude from the service of Christ all who will not bow the knee to an authority which not only wants his sanction but is in direct opposition to his principles, his actions, and his precepts. Do I wonder that this Church forbids the reading of the Bible? Certainly not because I defy any man of common sense who does read it, to reconcile the statutes and ordinances which peculiarly distinguish the Papal Church, with the statutes and ordinances clearly and unequivocally laid down in the Word of God; but I do wonder that this Church should still persist in maintaining errors, abuses and corruptions directly contrary to the acknowledged authority of Him, whom the greatest sinner on earth would shudder knowingly to disobey. There was a time when errors and assumptions were excusable, because there was a time when the Sacred Volumes, though preserved in libraries, were almost without readers—when the Scriptures were nearly a dead letter, and when general ignorance gave encouragement and introduction to general error. But what shall we say to the conduct of a Christian Church in the 19th century, which instead of confessing her errors to God, supplicating pardon for the sins and impieties of herself and her predecessors, and resolving to amend them, confidently sets up the traditions of barbarism against the records of the Gospel, sanctifies the abuses of which she ought to be ashamed, substitutes presumption for repentance, and impious

ly devotes to eternal damnation all who refuse to commute their allegiance to God for allegiance to the Pope-all who will not worship his church's images, in open contradiction to the Almighty's command, and all who will not believe her lying legends, her absurd dogmas, and her deceptious miracles!!!

Oh Pride! Vain glorious, soul-destroying Pride! if ever you could boast a triumph over the frailty of fallen man, behold it here! We wonder not at thy conquests, where the light of heavenly truth has shed no radiance! We are not surprised at the burning pile of Indian widows-the drownings in the Ganges-or the miserable delusions of Juggernaut; but we are-we must be filled with grief and astonishment at the lamentable success of thy power over those on whom the full light of Christian Revelation may at this moment shine, would they but turn their eyes to it! We are, indeed, astounded by that inveteracy of influence which can maintain a conflict with the direct and positive ordinances of God himself! How true is the old saying-Corruptio optimi est pessima!

Can these things last? I trust not ! She has, indeed, enlisted infidelity on her side, and for selfish purposes many now appear in the ranks of her supporters, by whom she is secretly detested. But there is a potent phalanx of true believers, gradually, but powerfully working her reformation, or her downfall. Among her opponents are the increasing light and learning of the agethe increased diligence and piety of the Reformed Church-the voice of reason-and far, far above all-the Voice of God!

ON THE DOCTRINE OF MINISTERIAL ABSOLUTION AS HELD BY THE CHURCH OF ENGLAND.

It may be necessary to state that the following Essay is the substance of a Visitation Sermon, preached in the Year 1821; because there appears a very close resemblance between the statements here made, and those brought before the public, in the recent evidence of His Grace the Archbishop of Dublin.

H.

The Christian Ministry is a ministry of reconciliation, founded upon the vicarious sacrifice of our Divine Redeemer. 2 Cor. v. 19-21. The Christian Minister's duty is, to declare how this reconciliation is effected, and to pray that its blessings may be enjoyed by those who profess to have sought them; and when convinced that they have been duly sought, he may feel it his further duty upon special occasions, to pronounce his conviction that they have been obtained. Power and authority to do all this is conferred, according to our Church, at the ordination of priests, when the bishop and presbyters present, laying their hands on the head of the candi

date, address him in these words, "Receive the Holy Ghost for he office and work of a priest in the church of God, now committed unto thee by the imposition of our hands: whose sins thou dost forgive, they are forgiven, and whose sins thou dost retain, they are retained."

It is due to our dissenting brethren, to point out the grounds on which this text, is introduced into the ordination service, and why we not only believe such a power exists in the church, but why we believe it transmissible through successive generations. The twelve Apostles sustained a two-fold character in the Churchwitnesses of our Lord's resurrection, in which character they could have no successors, and preachers of the glad tidings which resulted from that resurrection; this was their ministerial character, and in this they had successors. Titus i. 5. 2 Tim. ii. 2. 1 Tim. v. 22. That our Lord addressed the words first referred to, viz. John xx. 22, 23, to his disciples in their character as the first link in the chain of the Christian Ministry, and not in their character as Apostles, will appear from the following considerations. 1st. The imparting of the Holy Ghost in connection with the power of remitting and retaining sins, was not the imparting of the Spirit of truth. John xiv. 17. 26.-xv. 26.-xvi. 13.; for they still continued ignorant of the nature of our Lord's kingdom. Acts. i. 6. 2nd. This imparting of the Holy Ghost was distinct from that which was to qualify them for the fulfilment of their apostolic office; for at a later interview, our Lord commanded them to wait at Jerusalem until they received it, reminding them at the same time that he had promised it to them. Luke xxiv. 19.-Acts. i. 4. 3rd. Great importance is attached to the facts; first, that the number of the apostolic college was filled up before the day of Pentecost, and second, that on that day they were all present; which intimates the importance of each individual being the subject of a personal descent of the Spirit, in order to render him a competent witness of the resurrection; but if the imparting of the Holy Ghost alluded to, were intended as a qualification for this office, since there were but ten of them present, Thomas and Matthew would have been so far different in their qualifications, and thus inferior to their brethren. The breathing on the disciples did not therefore confer spiritual privileges wholly apostolic, that is exclusively belonging to the office of witnesses of the resurrection, for if so, the miracle of Pentecost would not have been necessary; nor were these privileges even partly apostolic, for if so, two of the number would have been deficient, and we conclude that these privileges not belonging to the apostolic character of the recipients, must necessarily belong to their character as the first Christian ministers.

A further proof that John xx. 22, 23, conferred ministerial and not apostolic privileges, arises from a comparison of the passage with those in St. Matthew's gospel, where our Lord bestows authority of another kind: "Whatsoever ye shall bind on earth,