Surely this is more than doubtful; and even the instance given is irreconcilable with Christ's own assertion concerning the last day, which must be understood of his human soul, by all who hold the faith delivered from the foundation, namely, his deity. Field seems to have excerpted this incautiously from the Schoolmen, who on this premiss could justify the communicability of adoration, as in the case of the saints. Omniscience, it may be proved, implies omnipotence. The fourth of the arguments in this section, and, as closely connected with it, the first (only somewhat differently stated) seem the strongest, or rather the only ones. For the second is a mere anticipation of the fourth, and all that is true in the third is involved in it. Ib. c. 5. p. 9. And began to speak with other tongues, as the Spirit gave them utterance. That is, I humbly apprehend, in other than the Hebrew and Syrochaldaic languages, which (with rare and reluctant exceptions in favor of the Greek) were appropriated to public prayer and exhortation, just as the Latin in the Romish Church. The new converts preached and prayed, each to his companions in his and their dialect;--they were all Jews, but had assembled from all the different provinces of the Roman and Parthian empires, as the Quakers among us to the yearly meeting in London; this was a sign, not a miracle. The miracle consisted in the visible and audible descent of the Holy Ghost, and in the fulfilment of the prophecy of Joel, as explained by St. Peter himself. 'Acts' ii. 15. Ib. p.10. 'Aliud est etymologia nominis et aliud significatio nominis. Etymologia attenditur secundum id it quo imponitur nomen ad significandum: nominis vero significatio secundum id ad quod significandum imponitur.' This passage from Aquinas would be an apt motto for a critique on Horne Tooke's Diversions of Purley. The best service of etymology is, when the sense of a word is still unsettled, and especially when two words have each two meanings; A=a-b, and B=a-b, instead of A=a and B=b. Thus reason and understanding as at present popularly confounded. Here the 'etyma,--ratio,' the relative proportion of thoughts and things,--and understanding, as the power which substantiates 'phænomena (substat eis)'--determine the proper sense. But most often the 'etyma' being equivalent, we must proceed 'ex arbitrio,' as 'law compels,' 'religion obliges;' or take up what had been begun in some one derivative. Thus 'fanciful' and 'imaginative,' are discriminated;--and this supplies the ground of choice for giving to fancy and imagination, each its own sense. Cowley is a fanciful writer, Milton an imaginative poet. Then I proceed with the distinction, how ill fancy assorts with imagination, as instanced in Milton's Limbo. [3] Ib.