The consequences of referring this text to the Word, in His Eternal state, has been largely shown in the preceding quotations. It leads not only to saying, that "a spiritual heavenly and invisible principle, in which God, as Father, Son, and Spirit dwells-subsists in the heart of wicked men, even while they are in their wickedness," (Barclay p. 138, 140.) and to the assertion of "inward mediation, inward atonement, and spiritual blood," --but also, as has been shown, to a denial of the true doctrine of the Incarnation.

And thus another gospel is introduced instead of the gospel of Christ crucified.-"This," says Barclay, "is that Christ within which we are heard so much to speak and declare of, every where preaching him up, and exhorting people to believe in the light, and obey it that they may come to know Christ in them, to deliver them from all sin." (p. 138.) The Apostle said, "Men and brethren, through this MAN is preached unto you, the forgiveness of sins."

CHAPTER XXII.

THE SAME DOCTRINE MODIFIED.

"A measure of this influence of the Spirit is bestowed upon all 66 men, by which they are enlightened, and by which they may be "saved." (Gurney, p. 26.)

"It is the peculiar characteristic of the Spirit of Christ that it "quickens and enlightens at the same time." (p. 38.)

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The doctrine of the light within is stated in this modified way by recent writers. But although the doctrine, when thus taught, distinguishes between the Holy Spirit and 'Christ, the Word-God," (Penn) and therefore does not entail the same consequences with respect to the Incarnation, yet it still ascribes to the whole of mankind, that which belongs to the believer only, viz. the quickening and indwelling of the Holy Spirit; and necessarily tends to obliterate the distinction between those who are quickened IN Christ," (Eph. ii.) as the Second Adam; and those who are dead in sin through their connexion with the First.

Nothing is more plainly taught in scripture than this, that the Holy Spirit is the endowment of the "Household of Faith," and of them alone. That howsoever much God may, in His tender mercy, act externally on the consciences of the unbelieving, yet that He dwelleth only IN

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those who are "accepted in the Beloved.""I will pray the Father and He will give you another Comforter, even the Spirit of truth, whom the world cannot receive, because it seeth Him not, neither knoweth Him; but ye know Him, for He dwelleth with you and shall be IN YOU." Again, it is written, "BECAUSE ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying Abba, Father." No words can more distinctly mark sonship as co-extensive with the possession of the Comforter, and therefore more clearly contradict the notion of an inward and universal light of the Spirit.

But it may be desirable to consider some of the pasages which are adduced in support of this doctrine.—Mr. Gurney writes as follows:

"That the Apostle in the 1st of Romans alluded to an inward "light, we may in the first place learn from his declaration re"specting the Gentiles, that the truth of God was manifest in "them, that God hath showed it unto them.""

REMARKS.

The passage referred to is as follows-"That which may be known of God is manifest in them, for God hath showed it unto them; FOR the invisible things of Him, from the creation of the world, are clearly seen, being understood by the things that are made, even His eternal power and Godhead: so that they are without excuse." These words are a description of the state of the Gentile world, when "the door of faith" was first opened unto them. They were found sinners, and sinners against the manifestation which God had made unto them! But how

was this manifestation made? The passage itself informs us-not by dispensation of law as at Sinai-not by the mission of prophets-not by His Spirit; but by the testimony of the works of creation, which showed His eternal power and Godhead,—so that they were without excuse. They had IN them a knowledge of God, derived from this external source; but they did not walk according to this light, and therefore God gave them over to a reprobate mind. This passage, then, entirely excludes all notion of illumination by the Spirit within: for it expressly testifies, that the source of the knowledge was without,-even as our eyes may be said to have light in them, though it be derived from the Sun without.

"For when the Gentiles, which have not the law, do by nature "the things contained in the law,-these, having not the law, are 66 a law unto themselves, which shew the work of the law written upon their hearts, their conscience also bearing witness." (Rom. ii, 14.)

This is another passage which is quoted in support of the doctrine of the universal impartation of the Holy Spirit. Its meaning is, I believe, explained in the concluding verses of the same chapter::"Shall not uncircumcision which is by nature, if it fulfil the law, judge thee (the Jew) who by the letter and circumcision dost transgress the law? For he is not a Jew which is one outwardly; but he is a Jew which is one inwardly, and circumcision is that of the heart." These verses do not mean that all the Gentiles were, like Cornelius, circumcised in heart; so neither do

the former verses mean that all the Gentiles had the work of the law written upon their hearts, and we are not concerned with them any further in the present argument.

I believe the 14th verse should be rendered, "When the Gentiles which have not the law by nature, do the things contained in the law," answering to the words below "shall not uncircumcision which is by nature,' "* but this is not material; for I fully accord with Mr. Gurney's remark, that the words "by nature," refer to the uninstructed condition of the Gentiles, as contrasted with the instructed condition of the Jews; so that to Jewish ears, "by nature" would be equivalent to "without law."

The case of Cornelius is the only one which can be taken in illustration, for all others must be speculative, as not being contained in scripture. He had been taught to worship the God of Israel-and worked righteousness. (Acts x, 35.). -And if this had been all, he would have "risen in the judgment, and condemned" many of those to whom pertained the covenants, and the giving of

* This is evinced by comparing these two passages with two others in the 3rd. chapter.

Rom. ii, 14. “Which have not the law by nature.” (pvoɛɩ.)

-ii, 27. “Circumcision which is by nature.” (EK Qvoɛws.)

-iii, 28 “We conclude that a man is justified by faith.” (πιστει.)

—————iii, 30. “ Which shall justify the circumcision by faith.” (εκ πίστεως.)

As in chapter 3. πιστει and εκ πιστεως are used synonymously, so in chap. 2, are φύσει and εκ φύσεως,