inverting the hypothesis; if they had continued, they would no doubt have been of us; whereas many hypocrites continue in outward communion with the church even till their death, and never go out from it. As therefore those who continue are not known to be real believers simply from their continuing, so neither are those who do not continue proved thereby never to have been real believers; this only is certain, that they were not real believers when they went out from the church, for neither does Christ, with whom John undoubtedly agreed, argue thus; ye are my disciples indeed, if ye continue in my word, but thus; if ye continue indeed (for this latter word must be taken with both members of the sentence) then will ye be indeed my disciples; therefore, if ye do not continue, ye will not be my disciples.

It is said, however, in the same epistle, chap. iii. 9. "whosoever is born of God doth not commit sin; for his seed remaineth in him, and he cannot sin, because he is born of God;" from which they argue as follows; if he cannot sin, much less can he depart from the faith. We are not at liberty, however, thus to separate a particular verse from its context, without carefully comparing its meaning with other verses of the same chapter and epistle, as well as with texts bearing on the same subject in other parts of Scripture; lest the apostle should be made to contradict either himself, or the other sacred writers. He is declaring, in the verse above quoted, the strength of that internal aid with which God has provided us against sin; having previously explained what is required on our own part, v. 3. "every man that, hath this hope in him, purifieth himself, even as he is pure." He recurs again to the same point v. 10. "in this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother." iv. 16. "God is love, and he that dwelleth in love, dwelleth in God, and God in him." v. 18. "whosoever is born of God, sinneth not, but he that is begotten of God keepeth himself."-Whosoever, therefore, is born of God, cannot sin, and therefore cannot depart from the faith, provided that he at the same time purify himself to the utmost of his power, that he do righteousness, that he love his brother, that

9 Calvin, Institut. II. 3. 10. In answer compare Whitby On the Five Points, p. 446.

he remain himself in love, in order that God and his seed may also remain in him; that finally he keep himself. Further, in what sense is it said, he cannot sin, when the apostle has already declared, chap. i. 8. "if we say that we have no sin, we deceive ourselves, and the truth is not in us?" Doubtless we ought to understand by this phrase that he does not easily fall into sin, not voluntarily and intentionally, not wilfully and presumptuously, but with reluctance and remorse; and that he does not persist in the habit of sinning; for which reasons, and above all for Christ's sake, sin is not imputed to him. If then so much caution be necessary in explaining the word sin, we ought to proceed with no less care in the interpretation of the remaining part of the verse; and not to take advantage of the simplicity of style peculiar to this apostle, for the purpose of establishing a doctrine in itself absurd. For not to be able, as the Remonstrant divines have rightly observed,' does not always signify absolute impossibility, either in common language or in Scripture. Thus we often say that a particular thing cannot be done, meaning that it cannot be done with convenience, honour, or facility, or with a safe conscience, or consistently with modesty, or credit, or dignity, or good faith." In this sense it is said, Luke xi. 7. "I cannot rise and give thee," although the speaker shortly afterwards rises. So also Acts iv. 20. "we cannot but speak the things which we have seen and heard." Matt. xii. 34.

See Acta et Scripta Synodalia Dordracena, in Defensione sententiæ Remonstrantium circa Articulum V. de Perseverantia. In communi vita nihil familiarius est, quam illud impossibile dicere, quod alicujus ingenio et naturæ repugnat; ut temperantem hominem non posse inebriari; doctum hominem non posse ferre contemptum; probum hominem non posse calumniari, &c. In scripturis, 2 Cor. xiii. 8. non possumus quidquam adversus veritatem. Sic Act. iv. 20. Quibus phrasibus non omnimodo impossibilitas earum rerum quæ fieri non posse dicuntur, indicatur, sed tantum moralis sive ethica, &c.' p. 320-324. See also Hey's Lectures, book iv. art. 10. sect. 25. for the use of impossible in the sense of not to be expected. The Arminians were called Remonstrants, because they remonstrated against the treatment which they experienced from their opponents the Gomarists, or Contra-remonstrants.

26 'Apostoli mens est, illum qui ex Deo natus est, quatenus ex principio regenerationis suæ operatur, non posse peccato servire ; sicut dicimus eum qui liberalis est, non posse sordide se gerere; qui temperans, non posse gulæ aut libidini indulgere; non quod absolute non possint in talia peccata labi, sed quia cum lapsi sunt, non se ut liberales aut temperantes solent et convenit, gesserunt.' Curcellæi Instit. VII. 3. 9.

"how can ye, being evil, speak good things?" whereas it is easy even for hypocrites to speak good things. In like manner, when it is said in the present passage he cannot sin, the meaning is, that he cannot easily fall into sin, and therefore cannot easily depart from the faith. The same divines have displayed equal sagacity and research in their explanation of the reason assigned by the apostle, for his seed remaineth in him; where they show that to remain in him means the same as to be in him. So John xiv. 7. "he dwelleth with you, and shall be in you." Thus also in the fourteenth verse of the very chapter under consideration; he that loveth not his brother, abideth in death; that is, so long as he does not love his brother; for in any other sense it would be impossible for a man to escape death who had ever been guilty of not loving his brother. Whosoever therefore is born of God cannot sin, because his seed remaineth, or is in him; it is in him as long as he does not himself quench it, for even the Spirit can be quenched; it remains in him, moreover, as long as he himself remains in love.

Those, however, who do not persevere in the faith, are in ordinary cases to be accounted unregenerate and devoid of genuine belief: seeing that God who keeps us is faithful, and that he has given believers so many pledges of salvation, namely, election, regeneration, justification, adoption, union and fellowship with him conjointly with Christ and the Spirit, who is the earnest and seal of the covenant: seeing also that the work of glorification is in them already begun.

xxiv. 16. "a just man falleth seven times, and riseth up again, but the wicked shall fall into mischief." Matt. xxv. 3.

they that were foolish took their lamps, and took no oil with them." Luke viii. 13. "these have no root." 2 Pet. ii. 22. "the dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire." 1 John ii. 19. "they went out from us."

Or perhaps they are to be considered as apostates from the faith, in that sense of faith in which it is the object, not the cause of belief. 1 Tim. iv. 1. " the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils." Gal. v. 4. "Christ is become of no effect unto you, whosoever of you are justified by the law: ye are fallen from grace." How

ever this may be, it is our duty to entreat God with constant prayer, in the words of the apostle, 2 Thess. i. 11. "that our God would count us worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power.

Thus far of the beginnings of glorification. As its perfection is not attainable in the present life, this part of the subject will be reserved for the concluding chapter of the present book.

CHAP. XXVI.-OF THE MANIFESTATION OF THE COVENANT OF GRACE; INCLUDING THE LAW OF GOD.

THE nature and process of renovation, so far as it is developed in this life, have been considered. We are now to trace its manifestation and exhibition in the covenant of Grace.

THE COVENANT OF GRACE itself, on the part of God, is first declared Gen. iii. 15. "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head and thou shalt bruise his heel;" compared with Rom. xvi. 20. "the God of peace shall bruise Satan under your feet shortly." 1 John iii. 8. "for this purpose the Son of God was manifested, that he might destroy the works of the devil." On the part of man its existence may be considered as implied from the earliest period at which it is recorded that mankind worshipped God.

THE MANIFESTATION OF THE COVENANT OF GRACE consists in its exhibition and its ratification. Both existed under the law, and both continue under the gospel.

Even under the law the existence of a Redeemer and the necessity of redemption are perceptible, though obscurely and indistinctly. Heb. ix. 8, &c. "the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing;" which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats and drinks, and divers washings, and carnal ordinances (or righteousness of the flesh), imposed on them until the time of reformation. Under

the gospel both the Redeemer and the truth of his redemption are more explicitly understood. John i. 17. "the law was given by Moses, but grace and truth came by Jesus Christ.” THE LAW OF GOD is either written or unwritten.

The unwritten law is no other than that law of nature given originally to Adam, and of which a certain remnant, or imperfect illumination, still dwells in the hearts of all mankind; which, in the regenerate, under the influence of the Holy Spirit, is daily tending towards a renewal of its primitive brightness. Rom. i. 19. "God hath showed it unto them." v. 32. "who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them." ii. 14. 15. "the Gentiles, which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves; which show the work of the law written in their hearts."

Hence the law is often used for heavenly doctrine in the abstract, or the will of God, as declared under both covenants. Jer. xxxi. 33. "I will put my law in their inward parts." John x. 34. " is it not written in your law, I said, Ye are gods?" though the passage alluded to is found in the Psalms, not in the law properly so called.

The manifestation of this gratuitous covenant under the law was partly anterior to, and partly coincident with, Moses.

Even before Moses the law was already in part delivered, although not in a written form. Gen. iv. 3. 4. "Cain brought of the fruit of the ground an offering unto Jehovah." v. 26. "then began men to call upon the name of Jehovah.” vii. 1. 2. "thee have I seen righteous before me in this generation: of every clean beast," &c. viii. 20, 21, &c. "Noah builded an altar unto Jehovah." 2 Pet. ii. 5. "Noah, a preacher of righteousness." The same is said of the other patriarchs before Moses. Gen. xii. 4, 5. xiii. 18. xxv. 22. xxviii. 18. Ceremonial purification is likewise mentioned, xxxv. 2. “be clean and change your garments." Compare v. 14. Exod. xvii. 5.

A certain manifestation or shadowing forth of the covenant was exhibited under Moses, first, in the redemption from bondage by the liberation from Egypt under the guidance of Moses; secondly, in the brazen serpent. John iii. 14—16.

The symbols of expiation and redemption, both before and