person who spoke these words and sent the three men; but, because he did so by that virtue in him which is called the Spirit, therefore the Spirit is said to have spoken the words and sent the men. Again, when the Holy Ghost said to those at Antioch, Separate me Barnabas and Saul for the work whereunto I have called them,' Acts xiii. 2, we are to conceive that it was God the Father who commanded the two apostles to be separated for the work to which he had called them; but, because he had done all this by that power within him which is called the Holy Ghost, therefore his words and actions are attributed to the Holy Ghost, just as long-suffering in men is attributed to charity.

This is plausible, and would have some more force were all the actions which in Scripture are attributed to the Holy Ghost of such a nature, as that they could be supposed to have proceeded from the person of God the Father in consequence of any particular power or virtue in him; but this is far from being the case. Thus the Spirit is said to make intercession for us' (Rom. viii. 26, 27): but with whom can we suppose God the Father, the fountain of divinity, to intercede? Our Saviour assured his disciples that the Father would, in his name, send to them the Holy Ghost, who is the Comforter (John xiv. 26; xv. 26, &c.); that he would himself send the Comforter unto them from the Father; that the Comforter should not speak of himself, but speak only of what he should hear; and that he should receive of Christ's, and show it unto them. But we cannot, without blasphemy and absurdity, suppose that the Father would, in the name of Christ, send himself; that the Son would send the Father from the Father; that the Father would not speak of himself, but speak only what he heard; or that either the Father in person, or a quality of the Father, should receive any thing of Christ to show unto the apostles. The sagacity of Socinus perceived the force of such objections as these, and therefore he invented another prosopopeia to serve his purpose in the interpretation of those texts to which this one cannot be applied. "The Spirit of God,' says he, may be considered either as a property or power in God, or as the things on which that power is working. When taken in the former sense, the Spirit, where any personal attribute is given to it, means God the Father; when taken in the latter sense, it means the man on whom the power of the Father is working; who, as long as he is affected by that power, is therefore called the Spirit of God;' and he quotes, we think most absurdly, the 10th verse of the 2d chapter of 1 Cor. as a text in which by the Spirit is meant an inspired man who could search all things, yea, even the deep things of God.

The Holy Ghost, as it appears to us, is unquestionably a person; for, though there are many passages of scripture in which the gifts of the Holy Ghost are called the Holy Ghost, they are so called by a very common figure of speech, in which the effect receives the name of its cause: and since this person is joined with the Father and the Son in the formula of Christian baptism; since they who lied to the Holy Ghost are said to have lied unto God (Acts v. 4); since blasphemy against him is a more beinous offence than the same sin

against even the Father or the Son; and since it was by the operation of the Holy Ghost that Jesus Christ was conceived of the Virgin Mary, and even on that account called the Son of God-it follows undeniably that the Holy Ghost is God, of the same substance with the Father and Son. It was this Divine Spirit who, on the day of Pentecost, inspired the apostles with the knowledge of different languages; and, as these were given only to enable them to preach the gospel to every creature, it can admit of no doubt but that he, who so amply provided the means of preaching, would take care that the gospel should be preached in purity. Men thus qualified were well fitted to declare all the counsel of God. By the word of wisdom, they communicated to the Gentile nations a pure system of religion; turning them from the vanity of idols to the worship of the living God: by the word of knowledge, they preached the great doctrines of revelation both to Jews and Gentiles, showing them that there is none other name under heaven given unto men whereby they may be saved, than the name of Jesus Christ, and by their gifts of healing and of miracles, &c., they were enabled to prove unanswerably that their doctrines were divine. They taught every where the unity of God, the creation of the world, the fall of man, the necessity of redemption, the divinity of the Redeemer, his sacrifice on the cross to assure mankind of immortality, and the terms of the new covenant into which they had through him been graciously admitted by God.

Such a view as our limits would admit of we have given of all these doctrines, except that which respects the terms of the gospel covenant; but, these being explicitly stated only by St. Paul and St. James, we could not till now investigate them, without violating the order into which, for the sake of perspicuity, we have digested the several parts of this short system. Our Saviour. himself has indeed taught with great plainness, the necessity of faith and baptism to the salvation of those who have an opportunity of hearing the gospel preached with power; and in his sermon on the mount, which is such a lecture of Ethics founded on religion as the Son of God only could have delivered, we learn that unless our righteousness shall exceed the righteousness of the Scribes and Pharisees, we shall in no case enter into the kingdom of heaven;' and that even the very first thoughts of vice are highly criminal. St. Paul, however, attributes our justification to the bare act of believing; for he repeatedly assures us that a man is justified by faith without the deeds of the law;' while St. James, on the other hand, affirms that by works a man is justified, and not by faith only.'

This apparent difference in the language of these two apostles, for we hope to show that it is only apparent, has produced among divines opinions really different respecting the justification of Christians; and the principal of these opinions we shall endeavour to state. But, previous to this, it is proper to ascertain the meaning of the word justification; for we must say, that, for want of accurate definitions, many theological controversies are nothing better than empty logomachies; and perhaps no controversy merits this charge more than that which, in the end of the seven

fication.

The word justification, as used both by St. Paul and St. James, has been very generally considered as a forensic term, expressing the sentence of a judge. The most eminent reformed divines of all denominations (Limborch, Buli, Waterland, Warburton, Beveridge, Gill, &c.), and even many of the Romanists themselves, have strenuously contended that this is its genuine sense, when it is distinguished from mere remission of sins, regeneration, and sanctification; and, if so, it will signify God's pronouncing a person just, either as being perfectly blameless, or as having fulfilled certain conditions required of him in the Christian covenant. But that there is not a just man upon earth, who doeth good and sinneth not,' we are assured, by the most complete evidence possible, the joint dictates of our own consciences and of divine revelation; and therefore whosoever is pronounced just, by the judge of all the earth, must be so, either because, though not absolutely blameless, he has performed the conditions required of him in the covenant of grace, or be cause Christ has fulfilled all righteousness in his stead.

If this be the Scripture doctrine of justification, it must be wholly the act of God, and can. not be the effect either of our faith or of our virtue. Accordingly, we are said by the apostle to be justified freely by his grace through the redemption that is in Jesus Christ: whom God hath set forth to be a propitiation through faith in his blood (Rom. iii. 14, 25). The act of justification therefore proceeds from the divine philanthropy, and cannot be performed by the instrumentality of faith; for it is not God, but man, who believes; and man is not the justifier of himself. To talk of any kind of instrument of justification, besides the propitiation set forth by God, is indeed to make use of very improper language.

In this sentiment of the illustrious bishop Bull of St. David's, that justification is solely an act of God's grace, some of the most eminent divines both among the Calvinists and Arminians agree. Many, however, treat of justification not only in the active sense, as it is the act of God, for all admit that it is he who justifies; but likewise in a passive sense, as it means our privilege or possession holden of him, when we are said to be justified by his grace. In this view of the subject they may talk, with sufficient propriety, of an instrument of justification, not as the mean by which it is conveyed, but as the medium through which it is received by the true Christian. And hence Drs. Waterland and Warburton, of whom the former was not a thorough Calvinist, and the latter was a professed Arminian, strenuously maintain the doctrine of the Westminster Confession, that faith receiving and resting on Christ is the alone instrument of justification though it cannot be alone in the person justified, but must ever be accompanied with all other saving graces, and be a faith which worketh by love.

Such is the doctrine of Christian justification

as it has been taught by the followers of Calvin, and by some of the most eminent Arminians who flourished in the end of the seventeenth and beginning of the eighteenth century. They appear not, from this view of their opinions, to differ so widely as some of them have wished the world to believe. It is evident that Dr. Waterland, though he rejects some of the distinguishing tenets of Calvinism; lays greater stress upon faith in his scheme of justification than Dr. Gill himself: and that they both consider it as the instrument by which the adult Christian must receive the imputed righteousness of Christ. The greater part of modern Arminians, however, exclaim against the imputation of Christ's righteousness, as a doctrine false in itself, and fraught with the most pernicious consequences. It is not true, say they, that God exacts of man, or ever did exact of him, an obedience absolutely perfect; for under every dispensation man was in a state of discipline; and had habits of virtue and piety to acquire. Most of them, after bishop Bull, dislike the use of such unscriptural phrases as the instrument of justification, applied either to faith or to works; and think that by considering God as the sole justifier of man, upon certain conditions, they can more precisely ascertain the distinct provinces of faith and obedience, in the scheme of justification, than either of their brethren of the old school of Arminius, or their rivals of the school of Calvin. But both parties have multiplied words to no purpose.

Thus graciously has the divine goodness displayed itself in the restoration of our lost inheritance. But it stopped not here. The same bountiful Lord of life, for its further security, imparts to every true believer the strength and light of his Holy Spirit to support faith in working out our salvation. Our blessed Saviour,

who gave himself for us, that he might redeem us not only from death, but likewise from all-iniquity, and purify to himself a peculiar people zealous of good works,' promised, before he left this world, to send to his followers the Holy Ghost or Comforter to abide with them for ever, to guide them into all truth, to bring all things to their remembrance whatsoever he had said unto them,' and, as we learn from other passages of Scripture, to work in them both to will and to do of his good pleasure.' How amply this promise was fulfilled to the apostles, we have already seen; but we are not to suppose that it was restricted to them. As man is designed for a supernatural state in heaven, he stands in need of supernatural direction to guide him to that state.

No man,' says our Saviour, can come to me except the Father draw him; for, as no man knoweth the things of a man save the spirit of a man which is in him, even so none knoweth the things of God but the Spirit of God.' This omniscient Spirit indeed searcheth all things, yea, even the deep things of God,' and revealeth them to the sons of men, to enlighten their understandings and purify their hearts. The grace which he sheds abroad is either external and general, or internal and particular. The former has been extended to the whole church of God under the patriarchal, Mosaic, and Christian dispensations, in such a revelation of the divine

will as was sufficient to instruct men unto eternal life, whether they had a clear view or not of that stupendous plan of redemption, by which the kingdom of heaven was opened to them after the forfeiture of the terrestrial paradise; for there have been holy prophets ever since the world began; and prophecy came not at any time by the will of man, but holy men of God spake as they were moved by the Holy Ghost.' Hence it is that all Scripture was given by inspiration of God, to teach us every thing which is necessary for us to know and believe; and the Scripture is that work of the Spirit which is extended to the universal church. The same Holy Spirit which thus generally reveals the objects of faith to the church, doth likewise particularly illuminate the minds of individual believers, working in them au assent to that which is taught them from the written word. It was thus that the Lord opened the heart of Lydia, that she attended to the things which were spoken by Paul;' it is thus that 'the word preached doth not profit, if it be not mixed with faith in them who hear it ;' and it is thus that God deals to every man the measure of faith;' for by grace we are saved, through faith, which is not of ourselves; it is the gift of God.' This illumination of the Spirit was conveyed to the apostles in a sound from heaven as of a rushing mighty wind,' because it was meant to testify to the world that they were chosen ministers of the gospel; but the ordinary Christian receives it in the still small voice,' because it is conveyed to him only to open his understanding that he may understand the Scrip

tures.

་

Another operation of the Spirit on the minds of believers is that which in Scripture is called regeneration; for according to his mercy God saveth us by the washing of regeneration and renewing of the Holy Ghost, which he sheds on us abundantly through Jesus Christ our Lord.' To those who believe that we derive from Adam a corrupted nature, this particular grace must appear so absolutely necessary, that without it we could have no relish for heaven or heavenly things. The natural man,' we are told, receiveth not the things of the Spirit of God; for they are foolishness to him: neither can he know them, because they are spiritually discerned.' Indeed, whatever be the powers of our moral faculties, when compared with those of our first father, it is so long before they be completely developed, that we should infallibly be lost, if we were not blessed by a supernatural guide, when reason is incapable of directing our conduct. Our passions and appetites are in their full strength before experience has furnished the mind with materials, by means of which motives may be weighed; and therefore it would be impossible, during the giddy period of youth, to keep them in due subjection, were we not influenced by divine grace. So true is it, that 'except a man be born again of water and of the Holy Ghost, he cannot enter into the kingdom of God.' This change in our dispositions, from an immoderate attachment to earth to a relish for the things of heaven, is in Scripture called a renewing of our minds, a new creation, a new man;' in opposition to our natural disposition, which is called

'the old man, corrupted according to the deceitful lusts.'

A third office of the Holy Spirit is to lead, direct, and govern us through all the periods of our lives; and a fourth, if indeed it can be called a distinct one, to join them to Christ, and make them members of that one body of which he is the head. For by one Spirit are we all baptised into one body; and as the body is one and hath many members, and all the members of that one body, being many, are one body, so also is Christ.' It is likewise the office of the Holy Ghost to give us an earnest of our everlasting inheritance, to create in us a sense of the paternal love of God, and thereby to assure us of the adoption of sons. 'As many as are led by the Spirit of God, they are the sons of God; and, because we are sons, God hath sent forth the spirit of his Son into our hearts.'

As the gifts of grace are generally annexed to means, or to the proper use of the word and sacraments, it is a sixth office of the same Spirit to sanctify such persons as are regularly set apart for the work of the ministry, and ordained to offer up the public prayers of the people; and to administer Christian ordination. By these and the like means does the Spirit of God sanctify the sons of men; and, in consequence of this sanctification proceeding immediately from his office, he is called the Holy Spirit and the Comforter. That this is such a provision for renewing us in the spirit of our minds, and enabling us to put on the new man, which, after God, is created in righteousness and true holiness,' as, when made known by revelation, appears to have been expedient, may be conceived to have been even necessary, and though reason could hardly have hoped for it, is contradicted by none of of our natural notions either of God

or of man.

From this short view of the several dispensations of revealed religion, it is evident that the gospel is not only the best, but the last gift of the kind which man has to expect from his Maker. A new revelation therefore like that of Mahomet cannot be admitted without rejecting the whole Bible, though the impostor himself every where acknowledges the inspiration of Abraham, of Moses, and of Christ. Nor is greater regard due to the claims of Christian enthusiasts. Such of these men as pretend to have brought spiritual discoveries to the earth have either forgotten, or never understood, that in the scriptures of the Old and New Testaments the great scheme of Providence appears to be closed, in full completion of its one regular, entire, and eternal purpose.; that St. Paul has pronounced a curse upon any man or angel from heaven who should preach another gospel than what has been already preached by the apostles and evangelists; that in their writings we are taught every thing which it is our duty to believe or to practise in order to our own salvation; and that we have the promise of our blessed Lord himself, that the spirit of truth shall remain with us to guide us into all necessary truth, till the great day when he shall come again to judge the world in righteousness, and render to every man according to his works.

1649.

THEOPHANES (M. Pompeius), son of the preceding, was made governor of Asia, and highly favored by Tiberius.

THEOPHANES (George), another Greek historian, born at Constantinople, in the seventh century, of a noble family, entered into the monastic order, and was received with great respect at the seventh general council; but the emperor Leo, the Armenian, banished him to Samothrace: where he died in 828. He wrote a Chronicle of the Greek empire, beginning where Syncellus ends, and continued down to the reign of Michael Curopalatus. It was printed at the Louvre, in fol. in 1655.

THEOPHANIA, festivals anciently held at Delphi, in honor of Apollo.

THEOPHILANTHROPISTS, from coc, God, pew, to love, and arepоTоs, a man; a sect of deists, who, in September 1796, published at Paris a sort of catechism or directory for social worship. The sect found a considerable number of adherents during the ferment of the Revolution; but Buonaparte took from them the use of the parish churches, and we believe the sect is now extinct.

THEOPHILUS, a writer and bishop of the primitive church, was educated a Heathen, and afterwards converted to Christianity. He was ordained bishop of Antioch A. D. 170; and he governed this church twelve or thirteen years. He was a vigorous opposer of certain heretics of his time, and composed a great number of works; all of which are lost, except three books to Autolycus, a learned Heathen of his acquaintance, who had undertaken to vindicate his own religion against that of the Christians. It is remarkable that this patriarch of Antioch was the first who applied the term Trinity to express the Three Persons in the Godhead.

THEOPHRASTA, in botany, a genus of plants belonging to the class of pentandria and order of monogynia. The corolla is campanu. lated, with divisions and segments obtuse; the capsule unilocular, globular, very large, and many-seeded. There is only one species, T. Americana.

THEOPHRASTUS, a celebrated Greek philosopher, the son of Melanthus, was born at Eresus in Lesbos. He was first the disciple of Leucippus in his own country; next of the celebrated Plato at Athens; and iast of Aristotle. He succeeded Aristotle in the Peripatetic school, and conducted the charge with such high reputation that he had about 2000 scholars. He is highly celebrated for his learning and public spirit. He is said to have twice freed his country from the oppression of tyrants, and contributed liberally towards defraying the expense attending the public meetings of philosophers. In the schools he commonly appeared, as Aristotle had done, in an elegant dress, and was very attentive to the graces of elocution. He lived to the advanced age of 105: some say of 107 Towards the close of his life, he grew exceedingly infirm, and was carried to the school on a couch. He expressed great regret on account of the shortness of life; and complained that nature had given long life to stags and crows, to whom it is of little value, and had denied it to man, who, in a longer duration, might have been able to attain the summit of science; but now, as soon as he arrives within sight of it, is taken away. His last advice to his disciples was, that since it is the lot of man to die as soon as he begins to live, they should take more pains to enjoy life as it passes, than to acquire posthumous fame. His funeral was attended by a large body of Athenians. . He wrote many valu-able works, of which all that remain are, several treatises on the Natural History of Plants and Fossils; Of Winds, Of Fire, &c., an excellent moral treatise, entitled Characters; which he says, in his preface, he composed when he was rinety-nine years of age. It has been repeatedly translated into French, English, &c. To Theophrastus we are indebted for preserving the works of Aristotle. See ARISTOTLE.

THEOPHYLACT, THEOPHYLACTUS, a learned Greek father born at Constantinople, about A. D. 1070, or earlier. He became archbishop of Achridia, and metropolitan of all Bulgaria. He wrote Commentaries on the Gospels, the Acts, several of the Epistles, and of the minor Prophets; also Institutio Regia; Letters and some historical tracts. His whole works were printed at Paris in fol. 1647: also at Venice, in 4 vols. 1754-1763.

THEOPOLIS, Θεος and πολις, a city, q. d. the city of God, a name given to Antioch.

THEOPOMPUS, a celebrated Greek orator and historian, was born in the island of Chios, and flourished in the reign of Alexander the Great. He was one of the most famous of all the disciples of Isocrates, and won the prize from all the panegyrists whom Artemisia invited to praise Mausolus. He wrote several works which.

are lost.

THEOPOMPUS, king of Sparta, a binarch of the