his special grace to render them successful, is evidently the scriptural plan. Mary, the mother of our Lord, expected from him a miraculous interposition, when wine was wanted at the marriage at Cana: but she very properly charged the servants, thus, "Whatsoever he "saith unto you, do it;" and they as properly complied. Was this superfluous and unnecessary?'

P. xxiv. 1. 16. 'Hence it appears, that the faith of 'the Bereans was the result of the candour, with which they listened to the preaching of the apostle, and of the diligence with which they inquired into the evidences ' of the gospel.' But does it also appear, that this candour and this diligence were the produce of fallen human nature, without special grace? "Do not err my beloved "brethren, every good gift and every perfect gift is "from above, and cometh down from the Father of lights."*

P. xxiv. 1. 26. In whom, &c.'t Was there then no communication of the Holy Spirit to the Ephesians, in order to their believing? Grotius zealously maintained this opinion, but here even his admirer, Bp. Bull, saw reason to differ from him. These things, (I may 'observe by the way,) throw light on the observation, 'which so wonderfully pleased the learned Grotius, that 'he seized the opportunity of collecting it from almost every place: namely,-that the Holy Spirit, in the 'New Testament, is most frequently placed after faith. This observation is true, if it be understood concerning that most copious effusion of conspicuous gifts,

C

Jam. i. 16, 17.

t "In whom (namely in Christ` ye also trusted," after that " ye heard the word of truth, the Gospel of your salvation: in whom also, after that ye be"lieved, ye were sealed with that IIoly Spirit of promise:"The order to be 'here noticed is this,-first, the hearing of the word; secondly, belief pr 'duced by that hearing; thirdly, the communication of the Spirit in conse 'quence of that belief'

which was peculiar to the primitive church; or even 'concerning that fuller measure of the Spirit, which by, ' and after, faith formed by love, believers even now re'ceivc. In the mean time, it is certain that some spe'cial operation of the divine Spirit always precedes ef'ficacious faith. Nor do I believe, that the intention 'of that great man was different; though in some places 'his words may seem to have been too crudely con'ceived.' (Bp. Bull.) Translation, (Harmonia Apostolica, c. xi. § 9.)-" No man can say that Jesus is the "Lord, but by the Holy Ghost."* It appears that his Lordship, as well as many other learned men, supposes "the seal of the Spirit," to signify miraculous gifts, such as were conferred on Cornelius and his friends: but an impartial and careful examination of the subject must lead to a contrary conclusion. "Ye were sealed "with that Holy Spirit of promise, which is the earnest "of our inheritance, until the redemption of the pur"chased possession, unto the praise of his glory."† But how could miraculous gifts be the earnest and pledge of the eternal inheritance? "Many will say to "me in that day, Lord, Lord, have we not prophesied "in thy name; and in thy name have cast out devils; and "in thy name done many wonderful works? And then "will I profess unto them, I never knew you; depart "from me ye that work iniquity."-" Though I speak "with the tongues of men and of angels, and have not charity, (, love,) I am become become as sounding brass, or a tinkling cymbal: and though I have the "gift of prophesy, and understand all mysteries, and "all knowledge; and though I have all faith, so that "I could remove mountains, and have not charity, I am "nothing." For nothing "availeth, but faith which

spirits, that they are the children and heirs of God; * that in order to obtain this inestimable blessing, they must shew their love to Christ by keeping his commandments;† that by any evil tempers or misconduct, even they who are thus sealed, "grieve the Holy Spirit," and interrupt his consolations; till like David in deep repentance, they earnestly pray, "Cast me not away "from thy presence, take not thy Holy Spirit from me; "restore unto me the joy of thy salvation, and uphold "me with thy free Spirit."

P. xxv. last line. The Spirit was never commu

'nicated to those who refused to believe.' Professed faith in Christ generally preceded the communication of miraculous powers; yet many who received these, though they did not refuse to believe;' yet did not 'believe to the saving of the soul;' having only a dead and temporary faith; "not that which worketh by love." I say generally, for the case of Cornelius and his friends was an exception to this rule.§

P. xxvi. 1. 7. 'Might become, &c.'¶ This no Calvinist denies: but what is such a faith, but the dead faith described by St. James, of which even the devils are capable? If then the devils can thus believe, the most impious and wicked of the human race are capable of doing the same. We only maintain, that living, saving

faith, which worketh by love," and "overcometh the "world," and may be as evidently known,' by good works, as a tree is discerned by its fruit,' cannot be

Rom. iii. 15-17. Gal. iv. 6. † John xiv. 22-25.

Ps. li. 11, 12.

§ See the translated quotation from Bp. Bull in the preceding remark.

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¶ Might become, without any supernatural aid, believers in the divine * mission of Christ; yet it is material to observe, that this belief was not al'ways followed by steady perseverance, or even accompanied by just senti. 'ments and right principles, while the belief itself remained. Our Saviour, in his parable of the sower, already referred to, speaks of those," wito for a while believe, and in time of temptation fall away."

exercised by fallen man, without a supernatural influence. Concerning any other faith, we have no controversy with any man. They, who for a while believed, and" in time of temptation fell away,' "had no root "in themselves." They were never "rooted and grounded in love;" they never shewed, "the work "of faith and labour of love, and patience of hope in our Lord Jesus Christ."*

P. xxvii. 1. 5. The truth is, &c.' If the converts were so 'persuaded that Jesus was the Messiah," as to believe in him with a true and living faith; they immediately became faithful disciples of Christ;' though they had still much to learn. They had entered his school in order to further proficiency. Ingredere ut proficias. "Go make disciples" (Madras) "of all "nations, baptizing them in the name of the Father, and "of the Son, and of the Holy Ghost. Teaching" (A)" them to observe all things whatsoever I (Διδασκοντες) "have commanded you.‡" They must first bring men to become Christians by general instruction, and then teach them more particularly what Christianity required of them. But a dead faith could only make hypocrites, not disciples; neither would it prepare the mind or heart for subsequent instruction.

P. xxvii. l. 13. The change, &c.'§ If men, called

Mark iv. 16, 17. Eph. iii. 17. 1 Thes. i. 3.

The truth is, that after the converts were persuaded that Jesus was the Messiah, many errors were to be renounced, many sins were to be abandon'ed, many lusts were to be mortified, many impurities were to be corrected, 'many duties were to be performed, many virtues were to be cultivated, be'fore they could have any claim to the character of faithful disciples of 'Christ.'

+ Matt. xxviii. 19, 20.

The change in the minds, and hearts, and conduct, of those who recei'ved the Gospel as "the power of God unto salvation," was so great, that in the strong figurative language of scripture, true believers, who, having 'been brought up in the vices and follies of heathenism, had embraced Chris

Christians and baptized in infancy, live as heathens, in ungodliness and unrighteousness; yet at length repent, believe, and obey the gospel; if "the grace of God, "which bringeth salvation, teach them, that, denying "ungodliness and worldly lusts, they should live sober"ly, righteously and godly in this present world:"* is not the strong language of scripture equally applicable to them also? Those who call themselves Chris'tians, merely because they happen to be born in a 'Christian country, but attend neither to the doctrines ' nor to the duties of the gospel; seem to differ but little 'with respect to the point under consideration, from 'those to whom the gospel was first preached. The process in both is nearly the same.' And surely the Jews, who before had "with wicked hands crucified the "Lord of glory;" and Saul the blasphemer and perse. cutor; when they became humble, zealous, loving, holy believers, were as much "new creatures," as any Gen. tile convert could be. "If any man be in Christ he is

a new creature."‡

P. xxviii. 1. 5. 'Let it not, &c.' Calvinists in general, so far from thinking thus, do not so much as allow that the business is effectually begun, unless some

'tianity at a mature age, were said to "walk in newness of life," to become "new creatures," to "put off the old man with his deeds, and to put on "the new man after the image of him that created him:"to" put off, con"cerning the former conversation, the old man, which is corrupt according "to the deceitful lusts, and to put on the new man, which after God is crea"ted in righteousness and true holiness."

Tit. ii. 11, 12.

† Refut. 59.

+ Cor. v. 17.

§ 'Let it not then be supposed that the business of religion was complet'ed, that eternal happiness was secured, the instant the understanding became convinced that Christ was "a Teacher come from God," "that Prophet "that should come into the world." Not only much remained to be done but that which infinitely exceeded the natural powers of men, weakened and corrupted as they were by the fall of Adam, and by long and inveterate 'habits of vice and wickedness.'