resurrection, because the resurrection (we have obtained) is exhibited in good works."

"Galatians iii. 25, 26, But the faith having come, we are no longer under a schoolmaster. For ye are all sons of God through the faith which is in Christ Jesus.' The faith having come, he saith, which maketh a perfect man; if so, we who have become perfect thereby, and have passed through our childhood, should be no longer under a schoolmaster. For since we are perfect men through our faith, it is obvious from what cause we are also sons of God by the faith we exercise in Christ, for so is the construction. But universally he who is deemed worthy to become a son of God, is neither imperfect, nor an infant. So that the supposition (against which Paul reasoned) that having become men, they should be placed under the law, which is the schoolmaster, is ridiculous as also this, that the day having risen, they should not use the light of the sun, but that of a lamp. But observe how, above indeed he showed that the faith made men sons of Abraham, but now he shows that it makes them sons of God."

"Galatians iii. 27, For ye, as many as have been baptized into Christ, have put on Christ.' (Paul is explaining how we are sons of God, and saith, that it is through our baptism. But he doth not say, Ye, as many as have been baptized, have become sons of God, (and as the consequence required); but that which is more solemn, 'Ye have put on Christ.' For, if we have put on Christ, the Son of our God, who have also obtained a likeness with him, we have entered into one relationship and one condition, having become, by grace, that which he is by nature."

Galatians, iii. 28, There is not in one man a Jew, and in another a Greek; nor in one a slave, and in another a free man; nor in one a male and in another a female: for, ye are all one in Christ Jesus.' He (Paul) saith, Every

one of those who have been baptized, hath laid aside-put off-the personal peculiarities which belonged to him by nature; but all have assumed one example (rurov) and one form, not of an angel, but of the Lord himself, exhibiting in themselves the Christ. So that, we are also one in Christ Jesus; that is, as we have one form of the Christ remaining in us; or also, as we are one body, we have one head, the Christ."

"Ephesians i. 13,' In whom ye also having believed, were sealed with the Holy Spirit of promise.' He saith, Having believed in the Gospel, or, in the Christ; that is, through the grace of the Christ, ye, having believed, were sealed. So that, it becomes plain that this (the sealed believer) is a portion and an inheritance belonging to God. But the Jews, indeed, were scaled by the circumcision, receiving, as creatures without reason, a fleshly seal; while we, as sons of God, and raised above the flesh, are sealed in the Spirit. But this he calls a spirit of promise, either because it was given by promise, and also because God, through Joel, declared, I will pour out of my Spirit upon all flesh; and the Christ said, Ye shall receive a power when the Holy Spirit hath come upon you, or because the promise of the good things to come is confirmed by the Spirit. For he having been already given to us, establisheth also the things which are future; wherefore, he is also called a seal. For, hear what follows:

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Ephesians i. 14, 'Who is an earnest of our inheritance,' God hath negotiated with us our salvation and given to us beforehand, as an earnest, the Spirit; certifying that he will also give the inheritance of the unspeakable blessings. But those who truly become partakers of the Spirit, know from thence already that he is an earnest of the perfect inheritance. Such was Paul. Wherefore, also, he groaned, and sought to obtain the consummation, and to be with

Christ; but we neither have the earnest as we ought, nor do we aim at the consummation as those who have a relish for it."

"Titus iii. 5, 6, Through a washing of a new birth, and a renewing of a Holy Spirit, which he poured out upon us richly through Jesus Christ our Saviour.' Oh, wonderful! that we were so baptized, immersed in evil, that we were not able to be purified, but required a new birth, for this is the producing again and the renewing, the second birth, and the new formation. For as a house altogether dilapidated we do not repair, but, pulling it down to the foundations, form it anew; so also God hath not repaired, but rebuilt us. But how? By the Holy Spirit. For in order that thou mightest not question respecting the mode of this operation, the Spirit, he saith, shall put in order the whole. Whence is this perceived? (Paul) saith, which he hath poured out upon us richly. For he hath not only by that Spirit formed us again; but also largely, abundantly granted him, in order that his former work might be shown by his present gifts. And this is likely, for after that he hath purified, he will also fill us with the Spirit most bountifully. For this is the meaning of 'he poured out.' Because that which is holy entereth not into that which is impure. But these things transpire through Jesus, for he is the Mediator for us, and the agent for effecting all these benefits."

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"Titus iii. 7, In order that, having been justified by his grace, we might become heirs according to the hope of eternal life. Again, observe, the 'by grace,' and not by merit. But this also teacheth humility. For we ourselves have not put in order anything; and he maketh us inheritors of a good hope concerning things to come: for if, by free favour, he hath saved us when so abandoned, much more will he give his predicted favour to those who are justified; in order that, he saith, they may become inheritors

of eternal life, as also we hope; or because we are already inheritors as far as respects the hope."

The brethren will excuse this long series of quotations from an author so deserving of esteem. He may not be always perfectly right; but before he, and such as he, are abused, they ought to be refuted and shown to be wrong. Let the words of Theophilact be taken in their true sense, and his simple testimony is, that sinners become sons of God by faith in Christ Jesus; that, by baptism, they put on Christ; that repentance goes before baptism; and that baptism goes before the full effusion of the Holy Spirit; but that the Spirit so granted to a penitent and baptized believer is an earnest of the promised inheritance of eternal life. Here is neither absurdity nor schism; for it is said that all such persons form one body in Christ. If these doctrines, -taught as well by Chrysostom, in A.D, 398, as by Theophilact, in A.D. 1070; in Antioch and Constantinople, as in Bulgaria upon the Danube,-be not conformable to the meaning of Holy Scripture, they are so clearly stated, and their statements are so connected with the words of Paul, as to admit of easy refutation. Let Dr. Halley follow the expositions of Theophilact, and show, with equal suavity and calmness, where he has missed the meaning of the inspired word: cases of this kind may be found, without doubt; but when a due attention has been paid to all the elements of his reasoning, his errors will be found comparatively few; and from the rich mine of sacred truth which his writings compose, this

testimony to believers' baptism will be obtained, which is too clear to be misunderstood, and so conclusive as to admit of no possible refutation.

THE TESTIMONIES FROM ASIA MINOR.

Lesser Asia, extending from the Hellespont to Syria, contained many provinces; and, in most of these, assemblies of disciples had been formed before the Apostle's death. The instructions given to them by Paul are recorded in his epistles-to Titus, who laboured in Crete; to Timothy, in Ephesus; to the Ephesians themselves; to the Colossians, the Galatians, and Philemon. The bare mention of these books will serve to recall those passages in each which bear, as we have shown, on the present inquiry. In these communications Paul affirms that all who had been baptized into Christ had put on Christ, were separated from the world by the washing of their new birth, were buried with Christ in baptism, had risen with him, were sons of God by faith in Christ Jesus; and, against all Judaising and heathen teachers, had only to retain their position in Christ, seeking the things which are above until the Lord come. The directions given to Timothy and Titus, for regulating the assemblies of believers, imply this law of their incorporation, because they can be applied to none other than those who personally profess their faith, willingly embrace the obligation of believers, and cherish the hope of their calling. These communications were all sent before the year A.D. 65 or 66, when Paul suffered martyrdom in Rome.