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In these passages, indisposition, connected, of course, with darkness of understanding, appears clearly to be the inability specified; as it is marked with the utmost precision by the sacred writers as the cause of man's condemnation, for they invariably represent it as originating in "the love of darkness rather than light;" in "making light" of the provision spread before him; and in "neglecting so great salvation," &c.

Accordingly, the removal of it was the very point pressed by John the Baptist, by our Lord, and by his apostles, both before and subsequent to the day of Pentecost. Repent ye, for the kingdom of heaven "Repent ye, and believe

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the Gospel." They went out, and preached that men should repent." "Repent, and be baptised every one of you."

Nor was this change required of some only, but of all; since our Lord and his apostles enforced it as alike requisite for

3 John iii. 19. Matt. xxii. 5. Heb. ii. 3, &c.

4 Matt. iii. 2. Mark i. 15; vi. 12. Acts ii. 38.

Jew and Gentile. It formed an essential part of their commission, and was therefore to be proclaimed "That God now commandeth all men everywhere to repent."6

In each of the passages cited, the word "repent” is either μέravow, post factum sapio, or the noun μɛrávoιa, resipiscentia, which express the first step to be taken in order to that complete repentance or sorrow usually expressed by μεταμέλομαι, pœnitet me, or μɛraμέλɛa, pœnitentia. The former refers chiefly to the disposi

tion.

7

And though like all other spiritual blessings, it is commanded, this change is nevertheless the effect of divine influence. In strict accordance with this view of the subject its opposite is described

as

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"minding the things of the Spirit," as being of the same disposition "as was

21.

5 Luke xiii. 3, 5. Acts xx.

Comp.

6 Acts xvii. 30. the Greek of Luke xxiv. 47.

7 See Dr. Campbell on the Gospels, Diss. 6th, part iii.

8 Acts iii. 26; v. 31; xi. 18. 2 Tim. ii. 25. and Bp. Horne on Ps. cxix. 112.

in Christ Jesus :-the means and cause of which are both stated in the following words. "But we all, with open face beholding as in a glass, the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord."9

1

Again, "Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure." The latter follows the former; and both are preceded by the divine operation. Since, however, "to will and to do" are strictly speaking our acts, for the Holy Spirit neither wills nor acts for us, the disposition must be that which is acted upon; and in consequence of which we both "will and do." This avoids the difficulty of supposing the volitions of one moral agent being immediately created by another; is agreeable to the constitution of the

9 Rom. viii. 6. Phil. ii. 5. 2 Cor. iii. 16.

Phil. ii. 12, 13. Is there an ellipsis of εἰς before τὸ θε

Aeîv, &c? If so, it supports the view here taken of the

passage. Compare 2 Cor. viii. 10, Eph. i. 12-18, &c.

human mind; is supported by the justest conclusions of reason and philosophy; and exactly corresponds with the words of the same apostle, "He that hath begun a good work in you will perform it until the day of Jesus Christ.” 2

In like manner faith is represented in the following passages as the consequence of divine influence. "No man can come to me, except the Father draw him." "No man can come unto me, except it were given unto him of the Father." "By grace ye are saved through faith; and that not of yourselves, it is the gift of God." "Ye are risen with him through the faith of the operation of God." "It is given in the behalf of Christ not only to believe on him, but also to suffer for his sake."

The expressions "draw," given unto him," "the gift of God," "the operation of God," apply forcibly and with propriety to the disposition only; for in whatever manner faith be defined, still, as the spirit

2 Phil. i. 6.

3 John vi. 44, 65. Eph. ii. 8. Col. ii. 12. Phil. i. 29.

does not believe for us, it must be our own act--the result of a choice made from a previous determination; an act of that disposition which originated in the divine agency and bounty; agreeably to other declarations, "Thy people shall be willing in the day of thy power;" "Lydia, whose heart the Lord opened that she attended unto the things which were spoken of Paul."

These remarks might easily be extended, especially by adducing those passages which attribute the affections to the influence of the Spirit. But if the above view conveys the exact idea of the Scriptures on the subject, then because we are said "to live in the Spirit ;"" to walk in the Spirit;""to be led by the Spirit ;" and to "mind the things of the Spirit must the disposition be,

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First, habitual and permanent; according to the promises of our Lord. "The water that I shall give him shall be in him a well of

14.

4 Ps. cx. 3. Acts xvi.

5 Gal. v. 25, 16. Rom. viii. 14, 5.

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