"A.-It is used to denote the operation of divine power upon the human soul. 'For by the grace of God, I am what I am : and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all; yet not I, but the grace of God which was with me.' At times it relates to the source of salvation. Who hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.' Occasionally it represents the Gospel, in which the love of God is revealed, and by which the blessings flowing from it are communicated. 'We, then, as workers together with him, beseech you that ye receive not the grace of God in vain.' But it also means the efficient cause of the conversion of sinners. As an efficient cause, it is not something distinct from, and inherent in, the soul. It is the power of the Holy Spirit freely exerted so as to produce a change in its moral condition.

"Q.—Is the grace of God in the application of Redemption almighty?

"A.-It is. This is evident from the effect produced. Conversion is a change of the whole man-his views, principles, inclinations, habits, and pursuits. This is a change which no means merely human have ever been able to accomplish. The hand of God is evidently seen in it. Thy people shall be willing in the day of thy power.'

"Q.-Is the power of God exerted in the conversion of a sinner invincible?

“A.—It is. It may indeed be resisted; but it cannot be overcome. If it were not invincible, then there is a power in man to comply or not to comply with the call of the gospel, as he pleases. But this is not the fact. And if man could successfully oppose the grace of God in one instance, it might be effectually resisted in every instance. Thus Christ Jesus might have given his life as a ransom in

vain.

"Q.-Does the invincibleness of divine grace interfere with the liberty of the human will so as to involve compulsion?

"A.-No. Some indeed allege that man cannot be truly free and yet at the same time be infallibly determined to a particular purpose. This they consider involves compulsion. But the grace of God puts no force upon the human mind on which it operates. Instead of disturbing the mental constitution, it goes along with it. In a manner at once natural and preternatural, it secures the concurrence of the human will. does not lead the sinner to salvation without consciousness or without his consent. He illumines the mind, and thus influences the will to choose what accords with the divine will and determination. While he commands, he persuades.

God

"Q.-Is the sinner, in the first moment of his conversion, passive or concurrent.

"A. In regeneration the sinner is passive. This spiritual change embraces the supernatural renovation of the faculties of the human soul—the infusion of a principle of holy life. He is dead in sin; and regeneration is the effect of grace which precedes his endeavours, and acts alone. In conversion, again, the sinner is active. But even in this case his activity is not independent. There is no part of the work to be regarded as properly his own. His province consists solely in concurrence. He acts because he has been acted upon. The motion of the soul towards God is the effect of the spirit of life-' And his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all; yet not I, but the grace of God which was with me.'

"Q.-Does regeneration alter the nature of the soul?

"A.-No. It only affects the qualities of the soul. It changes its views, habits, and inclinations.

"Q.-What are some of the effects of divine power in the regeneration of the human soul?

"A.-There is illumination of mind-'For God who commanded the light to shine out of darkness, hath shined in

our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.' This respects not any new discovery of truth; but a new and proper discernment of the truth contained in the Word of God, and a just view of man's own character and state as a sinner. The result of this enlightenment is a clear and fervid conviction of sin as an evil, and of the demerit and consequences which arise from it. There is renovation of will. For it is God that worketh in you both to will and to do of his good pleasure.' The will, when it acts, is the soul exercising its power in choosing or refusing. In regeneration, and in so far as it acts under the influence of this change, it is brought to choose what is spiritually good. As to the manner in which the Spirit operates-whether mediately or immediately, may not be ascertained or ascertainable. But the declaration of God is—' A new heart also will I give you, and a new spirit also will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them.' The affections of the heart are all thus refined and directed to proper objects. There is faith. This is the act of the soul by which it receives Christ's offered salvation; trusts in him for acceptance with God, and finds peace, hope, and joy in the contemplation of his character and work. 'Whosoever believeth that Jesus is the Christ is born of God.' There is repentance, which arises from a perception of the evil of sin, and from true faith in Christ Jesus. 'They shall look upon him whom they have pierced, and they shall mourn for him.' There is love of God, which arises from a perception of divine excellence and true faith in the Redeemer. 'For love is of God; and every one that loveth is born of God, and knoweth God.' There is obedience which proceeds from love to God, and a regard to his authority. 'Love is the fulfilling of the law.' And hereby do we know that we love him, if we keep his commandments.

"Q.—Is regeneration indispensable to the enjoyment of true happiness?

"A.-It is. For it is said, 'Except a man be born of water and of the spirit, he cannot enter into the kingdom of God.' "Q.-ls regeneration the basis of all subsequent attainments in religion?

"A.-It is. 'For we are the circumcision which worship God in the spirit and rejoice in Christ Jesus, and have no confidence in the flesh.' The growth, buds, leaves, blossoms, and fruit of a plant are the effects of the living principle in it. So all spiritual excellence and attainments proceed from an internal spiritual change wrought by the Spirit of God.

"ON JUSTIFICATION.

"Q.-What does Justification denote ?

“A.—It refers, not to a change in a person's dispositions, but to a change of his state in relation to the law. It does not make righteous, but pronounces righteous on valid grounds. This is the office of a judge. 'I tell you this man went down to his house justified rather than the other; for every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted.' 'Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who maketh intercession for us.'

"Q.-Does justification precede regeneration?

"A.-No. The sinner is first regenerated, and then, in the exercise of the faith given him by the Holy Spirit in the change of his nature, he obtains justification.

"Q.-Who is the author of justification?

"A.-God. Against him was sin committed, and he alone had the right to forgive. It is God that justifieth.' "Q.-In what condition is the person who is justified? "A.—In a condition of sin. 'God justifieth the ungodly.' "Q.-What are the constituent parts of justification?

"A.-Two; pardon of sin and restoration to the special favour of Jehovah.

"Q.-In what does pardon of sin consist?

"A.-In the absolution of the sinner from the obligation to punishment under which he was lying. It delivers the guilty from the curse of the law. It places those devoted to destruction in a state of safety. It extends to all sin-past, present, and to come. When the sinner believes, he obtains an interest

in the atonement which has been made for all his sin. Hence the sins committed after forgiveness, though they offend and incur paternal correction, do not bring again under condemnation. Pardon of sin is irrevocable. For I will be merciful unto their unrighteousness, and their sins and their iniquities will I remember no more.' The atonement ever retains its virtue, and is available for the forgiveness of sin to him who truly believeth in Jesus. When forgiveness of sin is received, there is a restoration to the enjoyment of the special favour of God. In justification the sinner is not only delivered from guilt, but is accounted righteous, or is, on valid grounds, treated as if he had fulfilled the demands of the law. 'Even as David, who describeth the blessedness of the man unto whom God imputeth righteousness without works. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.'

"Q.-On what is the justification of a sinner founded?

“ A.—It is founded, not on his personal righteousness, but on the righteousness of Jesus Christ. By the works of the law shall no flesh be justified.' 'Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.' In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called, The Lord our Righteousness.' For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

"Q.-What are some of the reasons that go to shew that man cannot be justified by the works of the law?