faith formed by love, believers even now receive. 'In the mean time it is certain, that some special operation of the divine Spirit always precedes efficacious 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 conceived.' (Bp. Bull.) Translation, (Harmonia Apostolica, c. xi. § 9.) "No man can say, "that Jesus is the Lord, but by the Holy Ghost."1 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 2 Spirit of promise, which is the earnest of our in"heritance, until the redemption of the purchased "possession, unto the praise of his glory." But how could miraculous gifts be the earnest and pledge of the eternal inheritance? 66 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."3 3" Though I speak with the tongues of "men and of angels, and have not charity, (ayaπn, love,) I am become as sounding brass, or a tinkling "cymbal and though I have the gift of prophecy, "and understand all mysteries, and all knowledge; 66 * 1 Cor. xii. 3. 2 Eph. i. 13, 14. 3 Matt. vii. 22, 23. " and though I have all faith, so that I could remove "mountains, and have not charity, I am nothing."1 For nothing availeth, but faith which worketh by "love." Men of the character described in these texts, could have no earnest of the inheritance. They were at the time, when they wrought miracles and prophesied, "workers of iniquity:" so that the Saviour "never knew them." An earnest is something given in hand, as a pledge and security for the performance of a promise, or the fulfilment of a bargain but miraculous gifts in no degree secure the promised inheritance to the possessor. Again, the apostle says, "Grieve not the Holy Spirit of God, whereby ye are sealed to the day of redemption." But how can they be "sealed to the day of redemp"tion," who are at the very time the children of the devil, and heirs of hell?" Now he who establish"eth us with you in Christ, and hath anointed us, "is God, who hath also sealed us, and given the earnest of the Spirit in our hearts." Establishment in Christ, the anointing,' the "seal, the "earnest of the Spirit in the heart," (the seat of the affections,) all combine to shew, that " things which accompany salvation"s are intended. But miraculous powers do not, and never did, uniformly accompany salvation; for immense multitudes have 1 Cor. xiii. 1, 2. 2 Gal. v. 6. • Gen. xxxviii. 17. Sep. tuagint. Appabov a voce Gnarab (Heb.) quod spondere significat.— Est autem Arrabo pars pretii data in antecessum, ut de toto pretio secuturo fides fiat. (Grot. in Leigh.) 4 Eph. iv. 30. 7 1 John ii. 19, 20. 5 1 John iii. 8-10. • Heb. vi. 9. • 2 Cor. i. 21, 22. been and will be saved, who in this sense, received not the Holy Ghost:' and many who had thus received it were not saved. Indeed this opinion implies, that none ever had "the seal and earnest of "the Spirit," but a part of the primitive christians: and if there be no other communication of the 'Spirit;' and yet, "If any man have not the Spirit "of Christ, he is none of his ;" the case of all professed Christians in all subsequent ages has been hopeless; all expectation, at present, of " re"ceiving the Holy Ghost," must be enthusiastical and presumptuous; and all the worship of our established church marked with the same stain. I Our Lord said to his disciples: "If ye love me, "keep my commandments, and I will pray the Father, and he shall give you another Comforter, "that he may abide with you for ever; even the "2 Spirit of truth, whom the world cannot receive; "because it seeth him not, neither knoweth him; "but ye know him, for he dwelleth with you, and "shall be in you.' Hence we learn, that the Holy Spirit dwelt with the apostles before the day of Pentecost, and yet he was not given to them as "a "Comforter, to abide with them for ever." As "the Spirit of life," of illumination, and conviction, as drawing them to believe in Christ and love him; and in no small measure, enabling them to work miracles, he dwelt with them: but not as their abiding Comforter, their animating Counsellor, and Advocate. Love is the fruit of the Spirit; yet love of Christ, and its effects in influencing them to keep his commandments, must precede their receiving him as a Comforter. The Spirit, as enabling them to work miracles, did not "abide with them for ever;" but only till death: but the Comforter would be "in them a fountain of water springing up into "everlasting life." Hence it may be inferred, that the preventing grace of the Holy Spirit, as convincing men of sin; in softening, humbling, and changing the heart; in disposing and enabling them to repent and believe in Christ; to "love him and keep his commandments," prepares the way for his further influences, as an unfailing Source of consolation, the Earnest, the Seal, and the First-fruits, of the eternal inheritance, the Spirit of adoption, witnessing with their 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 pre 3 4 sence, take not thy Holy Spirit from me; restore "unto me the joy of thy salvation, and uphold me "with thy free Spirit.5 P. xxv. last line. The Spirit was never commu'nicated to those who refused to believe.' Professed faith in Christ generally preceded the communication 2 11.Cor. xiii. S. iii. 15-17. Gal. iv. 6. 3 Rom. Comp. John iv. 14. with vii. 37. 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.1 2 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 exercised by fallen man, without a șupernatural 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 See the translated quotation from Bp. Bull in the preceding remark. 2. Might become, without any supernatural aid, believers in the ⚫ divine mission of Christ: yet it is material to observe, that this 'belief was not always followed by steady perseverance, or even ⚫ accompanied by just sentiments and right principles, while the ⚫ belief itself remained. Our Saviour, in his parable of the sower, already referred to, speaks of those, "who for a while believe, "and in time of temptation fall away." |