demnation, though his flesh, upon some temptations, make him the servant of sin, because still in his mind he serves the law of God. And this is consistent with St. Augustine's interpretation of v. 25. (Lib. de LXXXIII. Quæst. c. 66.) who says, that St. Paul, after speaking in the earlier verses of the chapter of a man's condition without the knowledge of the law, and then under the law without the knowledge of grace, comes in this verse to begin describing a third step in his spiritual progress, when the desires of the flesh are still struggling for mastery, but do not any longer carry him into captivity. It does not follow, therefore, from our author's application of this text, that he considered the other verses, from 14 to 24, to describe the conflict of a Christian renewed to holiness: he probably would have interpreted the whole chapter as St. Augustine does. The inconsistency of the common Calvinistic interpretation is well exposed in Kettlewell's excellent treatise on Christian Obedience, b. iii. c. iv.

It might be expected that Bishop Hacket's title to this treatise might be further confirmed by a comparison of passages with his acknowledged writings. But though some proofs of this kind have occurred to the writer of this notice,

he is not sure that they are sufficient to decide the question; and it is well known that in attempting to judge by style the best critics have been deceived.

To the Reader.

THIS manual of Christian Consolations, derived from Five Heads of great importance in Religion, was written by a late Reverend Prelate of our Church, and is now printed according to his own copy.

The papers were presented by him to a person of honour, for whose private use they were designed: but, as the noblest spirits are most communicative, that noble and religious lady was pleased to impart them for the good also of others. We read in the Evangelists, how that the Holy Jesus, who "went about doing good" (that is the short, but full, character which Saint Peter1 gives of him), did, by a miracle of mercy, bless five loaves to the feeding of a very great multitude. And may the same Almighty goodness bless and prosper whatsoever spiritual good is contained in these FIVE HELPS AND DIRECTIONS FOR A CHRISTIAN'S COMFORT, to the refreshing and

1 Acts x. 38.

strengthening of such souls as truly hunger and thirst after God! May the serious and devout readers taste and see how good the Lord is, that his lovingkindness is better than life, and that the light of his countenance, the sense of his favour, is infinitely more heart-cheering, and brings with it a truer and larger satisfaction, than the increase of " corn, and wine, and oil," doth to the men of this world, who only or chiefly "mind earthly things," and unwisely place their felicity in the fading and empty enjoyments of this present life.

It is a good thing, then, that a man should both hope and quietly wait for the salvation of the Lord; for, "he is good to them that wait for him, to the soul that seeketh him."

He who is the God of love, and even 'Love itself; he who is the everflowing fountain of goodness, will not fail to fill the hungry with good things. Such a Christian hath meat to eat which the world knows not of; he feeds on the hidden manna: he hath (as St. Austin said of St. Ambrose) a secret power of taste within his heart, and with this he doth feed on the relishing joys of the bread of heaven. "The Father of the world, who openeth his hand, and satisfieth the desire of every living thing, giving to all their meat in due season;' "4" he is as ready to fulfil the desire of them that fear

1 Psalm iv. 2 Lam. iii.

3 1 John iv. 4 Psalm cxlv.