it should convey internal assistances to dispose and enable men to observe it. Thus, Jer. xxxi. 33. God promises "to put his law in their inward parts, and write it in their hearts." This prophecy is applied by St. Paul to the Gospel dispensation. (Heb. viii. 10.)

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In the New Testament, our Saviour promises that, "our Heavenly Father would give the Holy Spirit to them that ask him.” (Luke, xi. 13.) And in John, xiv. 23, he says, "if a man "love me, he will keep my word, and my Father "will love him, and we will come unto him, and "make our abode with him." Again, St. Paul says, "the love of God is shed abroad in our hearts, by the Holy Ghost which is given unto "us." (Rom. v. 5.) It was by such assistance he was supported under his temptation, when Christ said, " my grace is sufficient for thee." (2 Cor. xii. 9.) Thus, too, he prays, that "Christ may dwell in their hearts by faith." (Eph. iii. 17.) In this sense we are called " the temples of the living God." (2 Cor. vi. 16.) And "an habitation of God through the Spirit." (Eph. ii. 22.) All these texts, and many others which often occur throughout the New Testament, plainly show that there are inward communications from God to the powers of our souls, by which we are made both to apprehend the truths of religion, to remember and reflect on them, and to follow them more effectually.

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2. As to the necessity of a preventing grace, by which the will is first moved and disposed to turn to God. It is certain that the first promulgation of the Gospel to the Churches formed by the Apostles, is ascribed wholly to the riches and freedom of the grace of God. Thus, in the Epistle to the Ephesians, their former ignorance and corruption are set forth under the figures of blindness, of being "without hope," and "dead in trespasses and sins." (c. ii. 2-12.) These words prove, that there was no previous disposition to the preaching the Gospel at Ephesus. In the Epistle to the Romans, too, he says God's choosing of Abraham, "was of grace, not of debt, otherwise he might have had whereof to glory.' (c. iv. 2.) And in 1 Cor. iv. 7, he asks," who "maketh thee to differ from another, and what "hast thou, that thou didst not receive?" Hence it is plain that in the promulgation of the Gospel, "God was found of them that sought him not," that is, he prevented them by his favour, while there were no previous dispositions in them to invite it. The same is true of particular persons. Thus, "God," is said to have "opened the heart "of Lydia, so that she attended to the things "that were spoken of Paul." (Acts, xvi. 14.) Our Saviour says, "without me ye can do nothing." (Jo. xv. 5.) And, "no man can come unto me, except the Father which hath sent "me, draw him." (c. vi. 14.) Again, "God is

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said to work in us, both to will and to do." (Phil. ii. 13.)

On these points all the reformed Churches agree. There are two particulars, however, in which they differ. The one is the efficacy of this preventing grace. Some think that it is of itself efficacious and irresistible; others, that it only disposes and enables men to turn to God, but that it may yet be rejected. The other particular is the extent of this grace, the former conceiving it to be confined to the elect, while the latter hold, that it is given to all men in a greater or less degree. These subjects shall be discussed, when we come to treat of the seventeenth Article.

As to the manner in which these assistances are communicated, perhaps it may be thus accounted for. The truths of religion may be strongly impressed on our brain by a divine direction, so that they are made to recur constantly to our thoughts, and when that impression has been thus produced, there may be a continued direction given by God to the animal spirits, to move towards and strike on that impression, and so excite a constant train of corresponding ideas. The mode of causing the former effect, may account for the operation of preventing grace, and the latter, for that of assisting grace. Still, these are no more than probable hypotheses, which is all the question admits of. Our Saviour compares

the way of conveying the spirit to the "wind "which bloweth where it listeth, no man knows "whence it comes, or whither it goes." (John, iii. 8.) That, as it is impossible to see and know the causes of the changes in the wind, so it is with every one that is born of the spirit. We see the effect produced, but the manner of producing it is beyond our comprehension.

ARTICLE XI.

OF THE JUSTIFICATION OF MAN.

WE ARE ACCOUNTED RIGHTEOUS BEFORE GOD, ONLY FOR THE MERIT OF OUR LORD AND SAVIOUR, JESUS CHRIST, BY FAITH, AND NOT FOR OUR OWN WORKS OR DESERVINGS.

WHEREFORE, THAT WE ARE JUSTIFIED

BY FAITH ONLY, IS A MOST WHOLESOME DOCTRINE,
AND VERY FULL OF COMFORT, AS MORE LARGELY
IS EXPRESSED IN THE HOMILY OF JUSTIFICATION.a

BEFORE we proceed to the direct consideration of this Article, it will be necessary to explain the meaning of the terms it employs.

(1.) The meaning of the word "justified.”

a See Homily "of the Salvation of Markind," and, " of a true and lively Faith."

b This word is taken from Courts of Judicature, in which when

This word is used in two senses: the one signifies a person who is in the favour of God, by a mere act of his grace, and not upon consideration of any holiness or merit in the individual; the other signifies a man who is truly holy, and as such is beloved by God. The meaning of the term, as used in the Gospel, is, being put in the favour of God, or accounted righteous before him. This is evident, not only from its origin, but from the context in which we find it. As to its origin, it seems to have been taken from the term chasidim among the Jews, a designation of such as observed the external parts of the law strictly, and who were, therefore, supposed to be in the favour of God, in opposition to which, the design of the New Testament is to show, that these things did not justify, or put men in the favour of heaven. Again, as to its context, we find that St. Paul intends in the Epistle to the Romans, to show that the observance of the Mosaic law could not justify, that is, could not put men in a state of favour or acceptance with God,

a person has been proved innocent of the charge brought against him, he is acquitted or justified, i. e., declared not guilty.

a In this sense it is used by St. Paul, " being justified by faith, we have peace with God." (Rom. v. 1.)

b Thus, "

Gal. ii. 16.

by the works of the law shall no flesh be justified."

* This word literally means a turgid, showy kind of virtue. See Parkhurst in voc.