proved this point. "His operations respect his gifts. So to partake of him, is to have a share, part, or portion, in what he distributes by way of spiritual gifts." Calvin says, "Apostolus vocat participationem Spiritus, quia is est, qui unicuique distribuit, prout vult, quicquid est lucis et intelligentiae, sine quo nemo Potest dicere Dominum Jesum (1 Cor. xii. 3.) qui nobis aperit oculos mentis, quia patefacit Dei arcana." Dr. A. Clarke, "The Spirit himself witnessing with their spirits, that they were the children of God, and thus assuring them of God's mercy towards them, and of the efficacy of the atonement, through which they had received such blessings." Macknight, "Made partakers of the gifts of the Holy Ghost at their baptism." What gifts? We wish the Dr. had informed us. Was it the gift of baptismal regeneration, that figment of popish superstition. Whitby, "Partakers of the Holy Ghost, sent down from heaven, and conferred on them by the imposition of hands."

In conclusion, on this point, is it not a matter of doubt, whether any person can be made a partaker of the Holy Ghost, except in the best sense of the expression. None can be partakers of his gifts, but those to whom he himself will impart them. The Spirit was imparted without measure to the apostles, and other believers, on the day of Pentecost. "And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us. And put no difference between us and them, purifying their heart by faith," Acts xv. 8, 9. - We conclude from this, that when the Spirit is given in the above manner, it is an evidence that the recipient is accepted and approved by his Heavenly Father. If this is not true, how are we to know, that we have an interest in the great plan of redeeming love?

And have tasted the good word of God. Here the word yeveauevovs is construed with another case than that which follows it in the preceding verse. The same usage is found in classical Greek. According to many, the expression, the word of God, means the Gospel. Others make it rather, signify promise in this passage, just as it does in Luke ii. 29. Lord lettest thou thy servant depart in peace, according to thy word, (or promise.) Theodoret very briefly expresses the meaning thus: "The promise of God given in the Old Testament and fulfilled in the New." The phrase appears to have a reference to Jer. xxix. 10. xxxiii. 14, where a corresponding Hebrew expression occurs, and which should be translated, "good promise."

They had also tasted of the powers of the world to come—δυνάμεις τε μέλλοντος αἰῶνος. Clarke says, "These words are understood two ways. 1. The powers of the world to come may refer to the stupendous miracles wrought in confirmation of the gospel, the gospel, dispensation being the world to come in the Jewish phraseology, and that cura is often taken for a mighty work or miracle is plain from various parts of the gospels. All his miracles Jesus Christ did in the sight of the people, and thus they had the highest evidence they could have, that Jesus was the promised Messiah. 2. The words have been supposed to apply to those communications and foretastes of eternal blessedness, or of the joys of the world to come, which they who are justified through the blood of the covenant, and walk faithfully with their God, experience." The Doctor thinks the first opinion is the better founded.

Let us briefly investigate the import of the phrase, the "world to come." This phrase is ambiguous. There are two modes of interpreting it, each of which has its advocates. We will attempt to settle their respective claims. The gospel dispensation according to some expositors, is meant by the world to come, or age to come, for we may take either rendering; whilst in the opinion of others not less learned, the future world, the world after the resurrection, is intended. Schleusner strongly contends that it never has the former meaning. He believes that the New Testament presents no example of its occurrence in the sense of the gospel age. The actual usage of the New Testament does not sanction such exposition. The advocates of the other view, maintain that the Hebrews were accustomed to speak of their own dispensation as this age, and of the reign of the Messiah as the age to come. If his opinion is correct, then the "powers of the world to come," according to Scripture idiom, must be the external operations of the Holy Ghost; viz: the gifts of healing, of casting out devils, and the working of miracles. But if we adopt the interpretation that "the world to come" means the future world

or the future state of mankind, we are prevented from taking the word powers in the sense of miracles, which it frequently has in the New Testament. It would be ridiculous to speak of the miracles of heaven or hell. The powers of the world to come, we understand to mean the influences of a future state or the beneficial influences exerted on the mind by the faithful representation of the state of retribution, in which every soul shall be rewarded or punished according to the deeds done in the body. We may refer to the case of Felix, as affording an apt illustration of this particular. When the great Apostle of the Gentiles reasoned before him of righteousness, temperance, and judgment to come, the proud governor trembled. He felt something of the power of the world to come. Judas also felt the power of the world to come, in his guilty conscience, when he returned the price of blood, and afterwards, in despair and remorse went and hanged himself. Many, we believe, at the present day, by this motive are kept from a life of wickedness, and powerfully impelled to the performance of religious duties. The phrase, we think, principally refers to the operation of fear, arising out of the doctrine of a future state. Not only had the persons described by the Apostle been influenced by the consoling promises of the word of God, but their fears had been awakened by the solemn and terrible realities of eternity. Their hopes had been elevated by the one; their fears had been incited by the other. The precious promises of Christ Jesus had imparted comfort and joy to every faculty of their souls, whilst futurity, by the truth and terror of its unwitnessed scenes, powerfully influenced their emotions of fear, and pictured to their imagination the horrors of the world of despair.

If they shall fall away—και παραπεσοντας. We consider these words badly translated in our received version. The translators appear to have followed Beza, who inserted si (if) that the text might not seem to contradict the doctrine of the perseverance of the saints. The Vulgate and Calvin translate them, "Et prolapsi sunt." Syriac, "Qui rursum paccaverunt." Castalio, "Et tamen relabuntur." Wall, in his note on this verse, says, “I know of none but Beza, whom the English translators could follow." The preceding verbs are rightly rendered in the past time (being aorists) and certainly aparscovras being an aorist, ought likewise to have been translated in the past time, instead of the future. The words then would have been best rendered, and yet have fallen away or apostatized, that is from Christianity, and voluntarily renounced it, relapsing either into heathenism or Judaism. We cannot agree with Macknight, when he states that the verb here employed signifies literally, have fallen down. It properly means to fall aside, implying deviation, or departure from the right path of doctrine and of duty. See Liddell and Scott's Lexicon. The renunciation of Christianity, thus attributed to the individuals mentioned in the text, was another name for active and open hostility to the religion of Christ our Lord. The Greek word occurs nowhere else in the New Testament. Barnes says, "It is material to

remark here that the Apostle does not say that any true Christian ever had fallen away. He makes a statement of what would occur on the supposition that such a thing should happen." When God said, "If the heavens above can be measured, and the foundations of the earth searched out beneath, I will also cast off the seed of Israel," he did not mean that the thing supposed was possible for man, but the contrary. And also when the Apostle tells the shipwrecked crew, "Except ye abide in the ship, ye cannot be saved," it did not imply that God did not intend to save them. The very contrary was the fact, for the angel of God had told him that he must appear before Cæsar, and that God had given him all his companions. God had determined to save them, but not in opposition to all the means consistent with his holy purpose. If God has determined that his saints shall persevere unto the end, he will keep them from apostasy, and this not by absolute force, but by making them willing in the day of his power.

Now, what is the danger to which these persons are exposed, on the supposition that they apostatize. It is impossible to renew them again unto repentance. Αδύνατον πάλιν ἀνακαινίζειν εἰς μετάνοιαν. Macknight translates the passage, For it is impossible to renew again by repentance. This rendering of eis is very unusual, and we are almost certain that out of the 1500 times that this preposition is used in the New Testament, the Dr. could not select one instance in which it is. legitimately translated as he has done it.

The repentance here mentioned is that which is an evidence of a change of heart. It is the first step which a sinner must take in order to return to his offended God. Merarea in the New Testament, with respect unto God, signifies a gracious change of mind on gospel principles and promises, leading the whole soul into conversion unto its Maker. (This is the beginning and entrance of our turning unto God. The Holy Spirit is the great agent in this work. Man is unwilling and unable to change his condition. He is bound in the prisonhouse of sin and Satan. He is destitute of all gracious affections-his heart is desperately wicked, and he never would exercise godly sorrow for his offences, unless the Spirit of the living God would renew his soul, and turn his desires from sin unto holiness. In what sense then is God unable to renew the soul, if it should fall away? With God all things are possible. Who can resist his will? If it is impossible to renew those who have fallen away, it is because it would be contrary to his will, and not in accordance with his plans of moral government, or the grand scheme of redeeming love.) Barnes says, the word again, nadw——— confirms the opinion that they were true Christians of whom the Apostle is speaking. They had once repented, but it would be impossible to bring them to this state again. This declaration is to be read in connexion with the first clause of verse 4.

Owen says, "It may be contrary to the holiness, and righteousness, and glory of God, as the Supreme Ruler of the world, to have any mercy on them," seeing they crucify to themselves the Son of God afresh, and put him to an open shame. Seeing is not in the Greek, though the sense requires it. The Greek literally is, “having crucified to themselves the son of God." Raphelius and Alberti have showed that the word dvaaravpouvras rendered "crucify afresh," simply means, having crucified, and that the word afresh is supplied by the translators, without any authority. Chrysostom, Tindal, Coverdale, Beza, Luther, Calvin, and many others, translate it according to the English rendering. The word avauravpow, is an intensive word and the intensity is indicated by the particle drá which frequently implies repetition, like re in Latin. See Ewing's Gr. Lex. Glasgow Ed. On the authority of this text, the Novatians excluded from their communion those who, in the time of the Diocletian persecution, delivered up their copies of the Scriptures, and renounced the profession of Christianity. The word taurois, to themselves, Tyndal renders "as concerning themselves." Grotius, we think, has given the proper sense. "They do it for themselves." They make the act their own to their own injury. They do that in their apostasy, which the Jews did in the wickedness of their souls, and they show plainly, that had they been present when the Saviour of the world was crucified, they would have joined in the hellish act. The Jews crucified the Lord of glory, through ignorance and unbelief. But, if these should fall, viz. apostatize, they would do it understandingly, and therefore would incur a greater damnation. "For if we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries."

And put him to an open shame. Make him a public example, or hold him up as worthy of death on the cross. That is, they show openly that they judge Jesus Christ to have been worthy of the cruel death which he suffered. They join willingly with his murderers in the cry, "crucify him, crucify him." A great part of the crime attending the crucifixion of our Saviour consisted in exhibiting him to the gaze of the multitude as one deserving the death of a malefactor; as an impostor who merited the most cruel treatment.

A very important question now presents itself for solution. It is this: Will a true Christian ever fall away from grace, and finally be lost? We answer, No. His life is hid with Christ in God. The Lord Jesus Christ has given unto him eternal life, and he shall never perish; neither shall any pluck him out of the Saviour's hands. We have no evidence that one has ever fallen away, who was a true disciple of Christ. The means which God employs to preserve his people from apostasy have been completely effectual. All that are truly regenerated by the Spirit of God will persevere in holiness unto eternal life. There is no intimation in the Bible that God will ever give back the rescued captive. If he had

power to take him from the arch enemy, he has power to keep him until the day of final retribution. A change of heart in every case seals the soul for eternal blessedness. We readily grant that, if the Christian were left to himself, he would apostatize and perish; but, by the grace of God, he is kept through faith unto salvation. The most exalted and holy man on earth would most surely fall and perish, were it not for the rich provisions of grace. Leave him to himself, and his eternal destruction is inevitable. Many who appear to be Christians, fall and are finally lost; but this does not prove that genuine converts will apostatize. It is a distinguishing trait in God's children, that they draw not back unto perdition, but believe to the saving of the soul. Calvin says, "If any one ask why the Apostle makes mention of such apostasy, when he addresses believers, fideles, I answer that, hereby, their danger may be seasonably pointed out, so that they may take heed to themselves." And Stuart answers the same question by saying, "Because God treats Christians as free, rational agents, and guards them against defection, not by physical power, but by a moral mean adapted to their natures, and whatever views may be adopted in explanation of this subject, there can be little doubt that Christians are to be solemnly and earnestly warned against the danger of apostasy and consequent final perdition."

The verses under consideration give no countenance to the belief that a true believer will become a final apostate. They at most only contain a supposition of the saints falling-et suppositio nil ponit in esse, a supposition puts nothing in being, proves no matter of fact, nor can it be concluded from anything advanced that any such have fallen away. At most, says Dr. Gill, in his "Cause of God and Truth," the verses are only expressive of the danger Christians are in, and of the difficulty of restoring them when fallen even partially; a total and final falling away being prevented by the grace and power of God.

This Scripture is often used, and seems to contradict the final perseverance of the saints; and Whitby says, "The doctrine of the possibility of the final departure of true believers and penitents from the faith is fully contained in these words." We hold to the opposite opinion. We believe they give not the least sanction to such a doctrine when rightly translated, but on the contrary, sustain the very opposite. There are two sorts of enlightened persons, some who are savingly enlightened by the Spirit of God to see their lost state and condition, their need of salvation through the merits of Christ, and their interest in it, who shall never perish; others are enlightened only into the doctrines of the gospel, and some to such a degree as to be able to preach them unto others, and yet are entirely destitute of the saving grace of God. When such fall away, they afford no proof of the apostasy of real and true believers in Christ Jesus.

Those who desire to know more on this subject may consult Owen's incompa rable exposition of the Hebrews-a work full of rich and varied knowledge. He is full on this point, but maintains that nothing can be concluded concerning real believers. He rather leans to the other opinion. So in effect do Doddridge, Rosenmüller, Bloomfield, and Ernesti. Rosenmüller refers to Heb. x. 26, for an example of such as are here spoken of, and understands the Apostle as saying, he would not for such repeat the first elements of religion, presuming it would be in vain, such men being like bad ground, on which whatever is sown is thrown away.

Bousehold Choughts.

NOAH AND THE ARK.

AN INSTRUCTIVE LESSON TO PARENTS.

[Continued from page 79.]

III. The Application-an instructive lesson to PARENTS.

By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house. This was a work of faith, of great labour, immense cost, trying sacrifices, patient self-denial, and it exposed him to scorn and derision; and yet it was a successful work, and most happy in its results; his family were saved and enriched by it.

Now in all this, Noah, under divine instruction, it is true, but none the less really acted AS A PARENT; he built the ark to save his house, and God rewarded him with success. And from this PARENTS may learn that the efforts they put forth, and the sacrifices they make, and the expense they incur, for the best good of their children, for their INSTRUCTION AND SALVATION, are likely to be rewarded with happy results. Yes, parent, these efforts, and sacrifices, and expenses, and instructions, and prayers, are just building an ark for the saving of your house; and God may permit you to rejoice in witnessing the happy results; or, if you see them not in this world, you may see them, and rejoice over them for ever, in the next!

I. The great work of parents is to SAVE THEIR HOUSEHOLDS. This was Noah's work, and to accomplish it he built the ark. He preached to others, 2 Pet. ii. 5., but so far as we know, not one ever repented and reformed under his ministry; but he saved his own family. So parents are to labour for the instruction and salvation of their households. Their families are committed to them, and they are responsible for their souls! God blesses children through their parents, just as he saved Noah's family through him. His blessings run in the line of the covenant. He is the God of his people and of their offspring. This imposes serious obligations upon parents, while at the same time it is their great encouragement. The parent is the head of his family; his children are embraced with him in the covenant; and hence the parent is to instruct the child and labour for its salvation; and he may hope for happy results because God owns his covenant and honours it, dispenses blessings in the line of it, and blesses the children through the parent. The promise is unto you, and to your children.