of this passage, and a revisal of my marginal
animadversion--yet how dare I apply such a word to a passage written by
a minister of Christ so clearly under the especial light of the divine
grace as was Archbishop Leighton?--I am inclined to think that Leighton
confined his censure to the attempts to "explain" the Trinity,--and this
by "notions,"--and not to the assertion of the adorable acts implied in
the terms both of the Evangelists and Apostles, and of the Church before
as well as after Christ's ascension; nor to the assent of the pure
reason to the truths, and more than assent to, the affirmation of the
ideas.

Ib. p. 73.

This fifth Sermon, excellent in parts, is yet on the whole the least
excellent of Leighton's works,--and breathes less of either his own
character as a man, or the character of his religious philosophy. The
style too is in many places below Leighton's ordinary style--in some
places even turbid, operose, and catechrestic;--for example,--"to
trample on smilings with one foot and on frownings with the other."

Ib. p. 77. Serm. VI.

Leighton, I presume, was acquainted with the Hebrew Language, but he
does not appear to have studied it much. His observation on the 'heart',
as used in the Old Testament, shews that he did not know that the
ancient Hebrews supposed the heart to be the seat of intellect, and
therefore used it exactly as we use the head.

Ib. p. 104. Serm. VII.

This seventh Sermon is admirable throughout, Leighton throughout. O what
a contrast might be presented by publishing some discourse of some Court
divine, (South for instance,) preached under the same state of affairs,
and printing the two in columns!

Ib. p. 107. Serm. VIII.

In all love three things are necessary; some goodness in the object,
either true and real, or apparent and seeming to be so; for the soul,
be it ever so evil, can affect nothing but which it takes in some way
to be good.

This assertion in these words has been so often made, from Plato's times
to ours, that even wise men repeat it without perhaps much examination
whether it be not equivocal--or rather (I suspect) true only in that
sense in which it would amount to nothing--nothing to the purpose at
least. This is to be regretted--for it is a mischievous equivoque, to
make 'good' a synonyme of 'pleasant,' or even the 'genus' of which
pleasure is a 'species'. It is a grievous mistake to say, that bad men
seek pleasure because it is g