fall away (o)." And even "Simon Magus believed" at the moment he offered to purchase from the Apostles the power of communicating the Holy Ghost, for which he was severely reproved by St. Peter (p). The truth is, that after the converts were persuaded that Jesus was the Messiah, many errors were to be renounced, many sins were to be abandoned, many lusts were to be mortified, many impurities were to be corrected, many duties were to be performed, many virtues were to be cultivated, before they could have any claim to the character of faithful disciples of Christ. Nay, the change in the minds, and hearts, and conduct, of those who received the Gospel as "the power of God unto salvation (q)," was so great, that in the strong figurative language of Scripture, true believers, who, having been brought up in the vices and follies of heathenism, had embraced Christianity at a mature age, were said to "walk in newness of life (r);" to become new creatures (s);" to put off the old man with his deeds, and to put on the new man after the image of him that created him (t);" to " put off, concerning (0) Luke, c. 8. v. 13. (q) Rom. c. I. v. 16. the (p) Acts, c. 8. v. 13, &c. (r) Rom. c. 6. v. 4. (s) 2 Cor. c. 5. v. 17. Gal. c. 6. v. 15. (t) Col. c. 3. v. 9 & 10. the former conversation, the old man, which is corrupt according to the deceitful lusts, and to put on the new man, which after God is created in righteousness and true holiness (u)." Let it not then be supposed that the business of religion was completed, that eternal happiness was secured, the instant the understanding became convinced that Christ was 66 a teacher come from God (r)," "that Prophet that should come into the world (y)." Not only much remained to be done, but that which infinitely exceeded the natural powers of men, weakened and corrupted as they were by the fall of Adam, and by long and inveterate habits of vice and wickedness. "As many as received him, to them gave he power to become the sons of God, even to them that believe on his name (2):" Bare belief therefore in Christ did not make them "the sons of God," this was to be the effect of " power from on high (a)" given subsequent to belief. And accordingly we have just seen, that in the first attempt of the Apostles to propagate the religion of their Master, in the very first sermon they preached, after they were themselves inspired, the chief of them, the other eleven standing by his side, (u) Eph. c. 4. v. 22 & 24. (x) John, c. 3. v. 2. (z) John, c. I. V. 12. side, expressly declared, that the promise of the Holy Ghost was to "as many as the Lord our God shall call (b);" that is, all who shall at any time embrace the Christian religion shall receive the aid of the Holy Spirit in the work of salvation. And this may be considered as an explanation of our Saviour's assurance to his disciples, that when he departed, the Father would give them "another Comforter, who would abide with them for ever (c)." Nor was this all; Peter also upon the same occasion declared the appointed mode of communicating the Divine assistance, " Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost (d)," without which, your present belief cannot be improved into that true and lively faith which is essential to salvation. The rite of baptism was ordained by Christ himself; and its twofold office is here described by his Apostle, namely, that it washes away the guilt of former sins, and imparts the Holy Ghost to those who shall previously have repented and believed. It had been foretold by John the Baptist, that Christ should baptize with the Holy Ghost (e), meaning that the baptism instituted by Christ, and (b) Acts, c. 2. v. 39. (d) Acts, c. 2. v. 38. (c) John, c. 14. v. 16. (e) John, c. I. v. 33. and administered by his Apostles and their successors, should convey the supernatural assistance of the Spirit of God. This communication being made at baptism, at the time of admission into the Gospel covenant, every Christian must possess the invaluable blessing of preventing grace, which, without extinguishing the evil propensities of our nature, inspires holy desires, suggests good counsels, and excites to just works. Nor is this influence of the Spirit merely the advice of a friend, or the warning of a parent: it tells us what we ought to do, not with the erroneous judgment of man, but with the infallible truth of God. Nay more, it affords us actual support in the discharge of our duty, by strengthening our feeble nature, and by invigorating our virtuous resolutions. It is given us as a faithful guide, an indwelling monitor, a powerful assistant. If we make a right use of baptismal grace, it is encreased (ƒ); and by (f) "Whatever some few persons, or some petty sects (as the Pelagians of old, the Socinians now) may have deemed, it hath been the doctrine constantly, and with very general consent delivered in the Catholic church, that to all persons by the holy mystery of baptism duly initiated to Christianity, or admitted into the communion of Christ's body, the grace of God's Holy Spirit certainly is bestowed, enabling them to perform the conditions of piety and virtue then undertaken by them; by repeated additions, in consequence of right use, it carries forward the human soul from one degree of religious proficiency to another, till it qualifies us to be "heirs of God, and joint heirs with Christ (g)." "Unto you that hear, shall more be given (h);" "whosoever hath, to him shall be given (i);" "whosoever hath, to him shall be given, and he shall have more abundance (k)." But if we neglect, or do despite to the Spirit of grace, it will be withdrawn from us, "He that hath not, from him shall be taken even that which he hath (1)." The dictates of the Spirit, and the lusts of the flesh, are represented by St. Paul as "contrary the one to the other (m);" if the former prevail, "the fruit is," those Christian graces and virtues enumerated by the Apostle, which will make us "meet to be partakers of the inheritance of the Saints in light (n);" if the latter, "its works are," that catalogue of crimes and vices which he declares will exclude those them; enlightening their minds, rectifying their wills, purifying their affections, directing and assisting them in their practice; the which holy gift (if not abused, ill-treated, driven away, or quenched by their ill behaviour) will perpetually be continued, improved, and encreased to them." Barrow, v. 3. p. 371. Ed. 1722. (g) Rom. c. 8. v. 17. (i) Luke, c. 8. v. 18. (1) Mark, c. 4. v. 25. (h) Mark, c. 4. v. 24. (k) Matt. c. 13. v. 12, (m) Gal. c. 5. v. 17. |