After convincing of sin and misery, the Spirit enlightens the mind or the understanding in the knowledge of Christ,—that is, the knowledge of his person; of his offices, as Mediator between God and man; of his righteousness, as surety of the covenant; of the fulness, sufficiency, efficacy, and suitableness of his atonement; in a word, of his ability and willingness to save to the uttermost. Hence the author of this divine and saving illumination is called, "the Spirit of wisdom and revelation in the knowledge of Christ."-Eph. i. 17.

The means by which the Spirit enlightens the mind in the knowledge of Christ, is the Gospel, of which Christ is the great subject.-Acts xxvi. 17, 18; Rom. x. 14, 17.

Obs. 137-In effectual calling the Spirit renews the will.

This part of the work of the Spirit consists in the implantation of a new propensity or inclination to good, and a fixed aversion to what is sinful and hateful in the sight of God. Divine illumination and a renewed will accompany each other; for no sooner does the Lord send the rod of his strength out of Zion, than a willing people is made in the day of Almighty power.-Psal. cx. 2, 3.

The way in which the Spirit effects this work upon the soul cannot be discovered; for, saith our Lord, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; so is every one that is born of the Spirit."-John iii. 8. But we may rest assured, that the effect is produced in a way consistent with the rational nature. No compulsion-no violence upon the will is used, that it may be renewed; for a willing people is made in the day of power, when Jehovah's great strength is sent out of Zion.

Obs. 138.-In effectual calling, the Spirit persuades and enables us to embrace Jesus Christ freely offered in the Gospel.

This is the happy effect of the work of the Spirit on the understanding and the will.

To embrace Jesus Christ, is to clasp him in the arms of our faith as really as Simeon did in his arms, and with as much pleasure and delight,-as the portion of the soul for ever, and the author of every spiritual and saving blessing.

It is in the promises of the Gospel that faith embraces Christ. There he, with all the benefits of his redemption, necessary both for present comfort and future glory, are

offered without money and without price; which surely ought to be an encouragement to sinners to lay hold on and embrace him.-John iii. 16; Isa. xlv. 22; Rev. xxii. 17; John vii. 37.

The Gospel offer is tendered to all as sinners of Adam's race; for, were not this the case, the Gospel could not properly be called "good news, or glad tidings of great joy, to all men."-Luke ii. 10, 11.

The faith of the Gospel offer is a belief that Jesus Christ, with his righteousness and all his salvation, is offered by himself to sinners, and to each in particular.-Prov. viii. 4; John vii. 37.

There is no qualification required of us to fit us for having a right to the offer of salvation by Christ in the Gospel, because none is necessary. All are invited to come just as they are, with all their sins; and although Christ saith, "Come unto me, all ye that labour and are heavy laden, and I will give you rest ;" it only implies that they alone, who are in this situation, come to him. Others will not accept of him in the offer, not because they have no need of him, but because they know it not, concluding that all is well with them.

But although Christ is freely offered to all in the Gospel, yet none have any natural inclination to embrace him as therein offered. The Spirit of the Lord must persuade the sinner to embrace Christ. And this he does on the one hand, when he shows him that he is for ever undone, if he do not comply; and, on the other, when he shows him that Christ is able and willing to save him, and also that he will be perfectly happy upon his compliance.

Again, if man has no natural inclination, he surely can have no ability or power to believe in Christ to the salyation of the soul. The Spirit is absolutely necessary to enable him to embrace Christ.-Eph. i. 19, 20; John vi. 44. The Spirit is called (2 Cor. iv. 13.) "the Spirit of faith;" but there would be no need of the Spirit, as a Spirit of fai h, if the sinner could believe of himself.-Eph. ii. 8; Phil. i 29. The whole work of salvation, from its commencement to its consummation, must be considered as the work of God; and this, in order that Christ may have all the glory.

Should it be here asked, if man in his natural state can do nothing good, we answer, that he can do nothing spiritually good; but he may both will and do many things materially

good. He may read and hear the word; he may pray and meditate on the Scriptures; and he may also reform his outward conduct; but he may do all this without any experience of the almighty power of God upon the soul, causing him to will and to do his good pleasure, in a spiritual and an acceptable manner.

If man of himself could do any thing spiritually good, these things would follow:-1. That the saints would not so often dishonour God, as the best of them too often do. 2. That there would be no necessity for the Spirit of God, if man had a holy will of his own. 3. That the number of those who savingly embrace Christ, would be much greater than it is. 4. That the world would not be what it is-full of all manner of wickedness.

Obs. 139. As "the sin against the Holy Ghost" is, in a special manner, connected with his work in effectual calling, we shall give a very concise description of it.

This sin is an open, malicious, and obstinate rejection of the Lord Jesus Christ, and of the way of salvation through him, or of the truth of the Gospel ;-a malicious blaspheming of the Holy Spirit, by which Christ spoke and acted, notwithstanding a conviction of the reality of these things by the operation of the Holy Spirit; and the whole done wilfully and with the utmost deliberation. Compare together Matt. xii. 31, &c.; Mark iii. 22, &c.; Heb. vi. 4, &c., and x. 26, &c. The character of such a forlorn sinner may be thus described in few words :-He is one who is obstinate against God, who obstinately and maliciously rejects the way of salvation through the Lord Jesus Christ and him crucified, who disdains the idea of deriving any hope or benefit from the death of the Son of God, and who blasphemes the Spirit of the Most High in his influences and operations; and all this, after he has been convinced of these truths, and in some measure felt the power of them.

The sin against the Holy Ghost is said to be unpardonable, not because there is any want of virtue or efficacy in the blood of Christ, for he is able to save to the uttermost all that come to God through him; but because the very nature of this sin excludes what is necessarily connected with salvation, namely, faith and repentance.-Luke xiii. 3. Without repentance there can be no faith; and without faith there can be no repentance.-Heb. x. 26, 27.

INFERENCES.

From this subject we learn,-1. The happiness of all those who are effectually called by the Holy Spirit. 2. The misery of all who have not the Spirit of God. 3. The vanity of concluding that we can save ourselves. 4. The danger of all who hear the Gospel in vain. 5. The necessity of faith and of embracing Christ. 6. The happiness of all that have already embraced him. 7. That we are the persons to whom Christ is offered. 8. That none can persuade themselves to embrace Christ in the Gospel offer. 9. The necessity of the Spirit to persuade and enable us to embrace him. 10. The necessity of becoming debtors to the free grace of God in Christ Jesus. 11. The necessity of the work of the Spirit in convincing us of sin and misery. 12. The necessity of considering well the nature of our convictions. 13. The danger of all who stifle the convictions which may have been wrought in them. 14. The necessity of being enlightened by the Spirit of God. 15. The necessity of the renovation of the will, without which there can be no acceptable obedience. 16. The necessity of believing in the Holy Spirit, of accepting him in all his influences and operations, and of continually depending upon him.

OF THE BENEFITS OF REDEMPTION :-UNDER WHICH ARE CONSIDERED, ITS BENEFITS IN THIS LIFE, ITS BENEFITS AT DEATH, AND ITS BENEFITS AT THE RESURRECTION.

Benefits of Redemption in this Life.

They that are effectually called do in this life partake of justification, adoption, and sanctification, and the several benefits which in this life do either accompany or flow from them.

ANALYSIS AND PROOFS.

We are here taught,

1. That they who are effectually called partake of justification. Rom. viii. 30.-"Whom he called, them he also justified."

2. That they who are effectually called partake of adop tion. Rom viii. 15.-" Ye have received the spirit of adoption, whereby we cry, Abba, Father." See also 2 Cor. vi. 17, 18.

3. That they who are effectually called partake of sanctification. 1 Thess. iv. 7.-" God hath called us unto holiness." See also Heb. x. 10.

4. That they who are effectually called partake of all the benefits which in this life accompany or flow from justification, adoption, and sanctification. 1 Cor. iii. 22.-" All

things are yours." See also 2 Pet. i. 3.

EXPLANATION.

Obs. 140.-In this life, believers partake of justification, adop tion, and sanctification, and of those benefits which accompany or flow from them.

The three grand benefits, of which they who are effectually called partake in this life, are these :

1. Justification; or deliverance from the condemning sentence of the law.

2. Adoption; or the translation of sinners from the family of Adam into the family of God.

3. Sanctification; or deliverance from the power of sin. These benefits cannot be separated. Although, on account of our narrow and limited capacities, we are under the necessity of considering them separately; yet we must remember, that, essentially and really, they become the believer's at once; for, when he is called, he is justified,—that is, brought from under the curse of the broken law to an interest in the righteousness of Christ; he is adopted,—that is, brought from the family of the wicked one into the family of God; and he is sanctified, that is, made holy in part, or the work of the Spirit is begun in the soul, which shall be perfected at death.

Believers are made partakers of these benefits in this life. This is evident from Rom. viii. 30. That sinners must be called in time, cannot be denied; for none can be called without the Gospel, which is the means appointed that this effect may be produced.

In this life, believers also partake of those benefits which accompany or flow from justification, adoption, and sanctification. Some of these, besides those afterwards mentioned, are the following:-1. Peace with God.-Rom. v. 1,