commandment of God, that we should believe on the name of his Son, Jesus Christ.

For the purpose of more fully illustrating this point, let it be observed, that we are not warranted to believe, that in the most absolute sense Christ will save all mankind; but we are warranted by the constitution of his person, the extent of his merit, the freeness and sufficiency of his grace, and the gracious declarations and invitations of his word, to believe his willingness to save all. It is obvious, however, that this willingness ought to be distinguished from the actual bestowment of salvation. His willingness to save, supposes the duty and the privilege of believing; but the actual bestowment of salvation supposes, that faith has been already exercised. Saving faith is not, indeed, an assurance on the part of an individual, that he has already believed, or that he is already interested in salvation; but it is such a crediting the testimony of Christ as proceeds from a perception of the truth, that it is his duty and privilege to apply by faith the blessings of eternal life. It thus appears, that it is to be viewed not merely as a yielding to the force of evidence; but also as the discharge of a duty, and the fulfilment of a privilege.

If it be argued, that this application ought to be regarded rather as one of the effects of faith, than as something comprehended in its exercise; I reply, that, to a certain extent at least, the idea of application seems to be included in the very nature of the faith of the Gospel. Faith, in the most general acceptation of the term, includes a persuasion that the author of the testimony to be believed is worthy of credit; and such a persuasion, in reference to

Jesus Christ, includes a confidence, that he is as willing to save me as any other individual of the family of Adam; for his names, his offices, and the express averments of his word, all contain, that I am included in the design of that revelation, which exhibits him as an almighty Saviour to the faith of mankind. But I cannot believe the intention of the Saviour to confer spiritual blessings on me, without contemplating these blessings as mine, in so far as the gracious will of God is concerned: and, therefore, if faith has a respect to this intention, it must include the application for which we contend.

I trust that the preceding views will be found correct: and if they be consistent with truth, I am justified in prosecuting the subject still farther, and am borne out in affirming, that saving faith not only includes a perception by the understanding of the connexion subsisting between the intention of God in exhibiting the blessings of salvation, and the state and character of him who believes the divine testimony; but also supposes a disposition of heart to receive the good which is proposed to his acceptance. It is not asserted, that this disposition of heart is inherent in the act of faith, which, perhaps, is purely an act of the understanding; but it is indubitable, that according to the constitution of our moral nature, the intellectual faculty is never exercised in setting its seal to the truth of God, till there exists the principle of a cordial sent to the revealed mercy and grace of the Gospel. The mind, in the act of believing, assumes the attitude of obedience to the free invitations of the Saviour. To perceive the truth of this remark, it is only necessary to recal to our recollection the fact, that the reason which prevents the sinner from believing in Christ, is the depravity of his nature. If unbelief proceeded from a defect of intellectual capacities, or from a deficiency of evidence, it would not be a sin. But in the case of those who are denominated unbelievers by the divine word, there is no defect of intellect, but merely a want of disposition to exercise its powers, and no deficiency of evidence, but merely a disinclination to examine what is declared by God on the allimportant subject of salvation. The cause of unbelief exists in the state of the affections and desires, by the influence of which the whole soul is darkened: and, for this reason, genuine faith in the Son of God supposes the renovation of the heart. Now, if it be admitted, that that man only who has been born from above can truly believe the divine testimony, and that his renewed mind esteems the good which the Gospel reveals as really desirable, it must follow, that in the act of believing, he appropriates the blessings of salvation to himself by the affections and desires of his heart, as well as by the exercise of his rational powers.

It appears, from these observations, that faith may justly be represented as dependence, or reliance, on the word of Christ for salvation. It is true, that dependence is not necessarily included in the abstract idea of crediting a testimony; but it is equally undeniable, that there may be particular acts of faith which realize all that this term expresses. If one man, entirely worthy of credit, were to promise to another, that he would give him, on a fixed day, a certain

sum of money, the person to whom this promise is conceived to be made would certainly depend on his friend for its fulfilment; but in such a case as this, I know of nothing more that is meant by his depending on his friend, than the simple fact, that he believes his friend's promise. There is, indeed, supposed, that this promised sum of money is to him, who expects to receive it, a desirable object; but his dependence is not for this reason the less an exercise of faith. In like manner, dependence on Christ supposes, that the benefits he confers are seen to be desirable; but, still, it is to be regarded as partaking of the nature of credence. Every act of believing is not the faith of the Gospel; but the faith of the Gospel is as really believing a testimony as any other species of faith.

I am aware that such terms as dependence, trust, reliance, have been frequently defined to express an effect of faith, rather than the exercise of faith itself: but I am inclined to hazard the opinion, that this is an erroneous sentiment, and that these terms are only various modes of representing that faith itself which the Gospel requires: or, in other words, that believing in Christ for salvation, is a believing in such circumstances as to constitute that state of mind which we designate by these and similar phrases. That which renders saving faith something peculiar, so that it becomes necessary to distinguish it from other kinds of assent, is the fact to which I have already adverted, that it can be exercised only by one who has become the subject of regenerating grace. All that is requisite to give to the blessings of salvation a particular direction to any individual of the fallen

MISCELLANEA BIBLICA.

No. VIII.

The Mediator delivering up the kingdom.-1 Cor. xv. 24-28.

"THEN will be the end, when he will deliver up the kingdom to God our Father, after he hath destroyed all empire and ali authority and power: for he is to reign until he hath placed all enemies under his feet.' (Psalm cx. 1.) Therefore, death, the last enemy, will be destroyed. Moreover, ' he hath subjected all things under his feet.' (Psalm viii. 6.) But when the Scripture saith, that all things are subjected to him,' it is manifestly with the exception of him who subjecteth all things to him. When, therefore, all things have become subject to him, then

will even the Son himself become subject to him who subjecteth all things to him, that God may be all in all."

The correct interpretation of this sublime and interesting passage, depends on a somewhat comprehensive view of the mediatorial kingdom.

I. The plan of divine grace exhibited in the Holy Scriptures, is an arrangement superinduced on the natural and general government of God, for the specific purpose of recovering a part of the human race to holiness and happiness, in subserviency to the divine glory.

It does not arise out of the nature of things and the constituted relations which result from creation. That the Creator should be the supreme ruler, that creatures dependant on him should be subjected to him, that moral and accountable creatures should be governed with equity and receive according to their works, and that in all things God should have the glory of his works, are portions of

the original law or rule of government. But nothing here requires that the supreme governor should use more than moral means to preserve moral agents from sin, or that he should deliver offending creatures from punishment. To accomplish these effects was the mediatorial plan provided.

This plan, however, does not supersede any natural rights and obligations. The law of creation yet remains in full force. Though the consequences denounced on transgressions are, to a certain extent, superseded, yet this is alone in full consistency with the claims of righteous government, whose ends are even more gloriously attained, than they would have been without such an extraordinary provision; the honour of God, and subordinately, the amount of happiness in the universe, are both secured and advanced.

We have no reason to think that any portions of the universe are affected by this arrangement, which are not, in a greater or less degree, connected with the history of man. Our heavens and earth are, in all probability, but a very small part of creation. The/inhabitants of remote worlds know no more of extraordinary divine dispensations to us, than we do of similar dispensations to them. Angels, though not personally concerned in the blessings resulting from this provision, are necessarily involved in its measures, on account of their official employment about man and his concerns.

The design of this arrangement is specific, the restoration of fallen man. It has, therefore, been in operation from the fall, and is the ground of all the blessings conferred on the human race from that period. The advent of Christ in human nature took place in order to his fulfilling the requisite.

meritorious conditions, by putting away sin through the sacrifice of himself. His exaltation is a continuance of the same process. At that period commenced his visible reign in human nature, (Revelations v.) which will continue till the design shall be perfected in the gathering in of the last of the elect to glory.

But this gracious design with respect to man was still in subserviency to divine glory, or to the development of the character of God and the production of suitable regards towards him from intelligent creatures. This great object cannot be sacrificed, even to the happiness of man; for wisdom cannot prefer the less to the greater good, justice will not withhold from infinite majesty its rights, and goodness will not allow the shrowding of those perfections whose display is happiness to the highest parts of creation. Nay, divine glory ought to be more promoted by this extraordinary plan, than by suffering the order of general government to take place: so stupendous an apparatus for no advantage, or some trivial advantage, would be unworthy of infinite wisdom. And we know, in part, what glory God has preserved by his proceedings of sovereign grace. How much more must have appeared to holy angels, and will appear hereafter to other worlds, is altogether beyond our comprehension.

II. As an integral and leading part of this divine arrangement, all who were to be restored, with all that, how remotely soever, concerned them, were subjected to the authority of the Mediator.

The authority of the Mediator comprizes all the dominion he possesses, and all the power that he exerts towards accomplishing the design of the arrangement above explained.

The mediatorial kingdom is possessed by God, not absolutely considered, or in his essential relations to the universe, but by God in human nature. It does not supersede the universal government of God, but comprehends all that is connected with its great purposes, unlimited and uncontrouled but by the divine decrees, and the essential constitution of things.

It is established not for its own sake, and is therefore subordinate and dependant. The King acts in a subordinate character, doing his Father's will, and being raised by his Father to the throne.

Every knee bows to him, to the glory of God the Father;" that is, to God in his essential relations, who maintains the throne and subdues all enemies. Thus, in the passage before us: " all things are subjected, with the exception of him that subjecteth all things."

As the Mediator's dominion extends over all who are restored to holiness and happiness, so it must extend over all the operations by which that restoration is effected. It must introduce them into existence, secure their preservation in existence till actually subjected to the spiritual government of the Mediator, regulate circumstances in order to their being brought to faith and obedience, provide for the administration of means, and render those means effectual to the production and increase of spiritual life, preside over providential changes, fix the time and circumstances of death, and actually introduce to glory.

But the same dominion must also extend to all providential arrangements by which, how remotely soever, their full redemption may be effected. The being and well-being of these designed subjects of the Mediator's direct