growth, subsequent to itself. To beget, is not to nourish, or cause to grow. It is to contribute to the original existence of the thing begotten, and not to its subsequent improvement. The Apostle and the Gospel, then, contributed to the regeneration of these Christians, and were Means of bringing it to pass.

In Philemon 10, St. Paul declares the same truth in the same language. I beseech thee for my son Onesimus, whom I have begotten in my bonds.

In the Epistle of St. James chapter i. 18, that Apostle says, Of his own will begat he us with the Word of Truth, that we (the first converted Jews,) should be a kind of first fruits of his crea

tures.

On this passage, I shall make two remarks. The first is, that St. James uses the same language to denote the regeneration of the Jewish Christians, which St. Paul uses to denote that of the Corinthian Christians. If, then, the terms in St. James denote regeneration; which will not be denied; they denote the same thing in the Text. But the passage in St. James is unquestionable proof, that God regenerated the persons, spoken of in this passage. Equally undeniable proof is furnished by the Text, that St. Paul was either the Agent, or the Means, of regeneration to the Christians in Corinth. But God is the only Agent, or Efficient Cause, of regeneration. If we deny the fact, that St. Paul was the Means of regeneration to these persons, as asserted in the Text, we must, according to the same principles, deny the fact, that God was the Efficient Cause of regeneration, as asserted by St. James. The same rules of construction will oblige us to admit both these propositions, or to reject them both. The language is the same; and that it ought to be interpreted by the same rules of construction, cannot be doubted.

The second remark is this. St. James declares, that God had regenerated him, and his Fellow-christians, by the Word of Truth: that is, by the Gospel. The Gospel was, therefore, certainly, Means of accomplishing this event.

St. Peter, in his first Epistle, chapter i. 10; speaking of himself and those to whom he wrote, says, Being born again, or regenerated, not of corruptible seed, but by the Word of God, who

liveth and abideth for ever. In this passage St. Peter declares, that Christians are born, or regenerated, dia λoys, by means of the Word of God. Of course he declares, that they were not regenerated without the instrumentality of the Word of God. What is true, with respect to this subject, of the Christians, to whom St. Peter wrote, will not be denied to be true of Christians universally.

In 1 Tim. iv. 16, St. Paul says, Take heed unto thyself, and unto the doctrine; continue in them: for in so doing thou shalt both save thyself, and them that hear thee. That Timothy would, in fact, both save himself, and those who heard him, cannot be denied, unless we charge St. Paul with falsehood. But if Timothy was not in this case an Instrument, or a Means, of salvation to them; the declaration cannot be true. For, God is the only Efficient Cause of salvation to any man.

In Romans iii. 1, 2, St. Paul says, What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly because that unto them were committed the Oracles of God. In this passage St. Paul declares, that the Jews had much advantage over the Gentiles; and that this advantage lay chiefly in the fact, that unto them were committed the Oracles of God. If the possession of the Oracles of God was of great advantage to the Jews; we naturally ask, In what respect was it an advantage? Plainly in this; that the Oracles of God contributed, or were capable of contributing, to their salvation, and consequently to their regeneration. Of what possible advantage could the Oracles of God be to unconverted men; and of such only is the Apostle here speaking; unless they contributed in some manner and degree, or other, to their conversion? This question, it is believed, admits of no answer.

In Romans x. 14, the same Apostle says, How then shall they call on Him, in whom they have not believed? and how shall they believe in him, of whom they have not heard; and how shall they hear without a Preacher? Every person, at all acquainted with language, knows, that these questions have exactly the same import with that of strong negative declarations; and that the Apostle has here in the most forcible manner asserted, that men cannot call on him in whom they have not believed; nor believe in VOL. IV.

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him, of whom they have not heard, nor hear without a Preacher. In other words, he declares the Preaching of the Gospel to be, in the ordinary course of Providence, indispensably necessary to the faith of mankind in Christ, just as that faith is indispensable to the invocation of his name in prayer. That the Apostle understood these questions in this manner is unanswerably evident from his own conclusion, subjoined in the 17th verse: So then, faith cometh by hearing; and hearing by the Word of God.

These passages, it is believed, are sufficient, if any passages can be sufficient, to decide the question. It would be easy to multiply quotations, of the same import, to a great extent: for this is the common language of the Scriptures. But as a long course of quoting, and commenting, necessarily becomes tedious, I shall conclude this part of the discussion by repeating, in a very summary manner, a few other passages, and phrases, which directly indicate, in other forms, the same truth.

The Scriptures are called the Word of Salvation; the Word of Life; the Word of Faith; the Word of Wisdom; the Word of Knowledge; the Word of Reconciliation; and the Sword of the Spirit. None of these appellations, it is apprehended, could be given to them with propriety, unless they were in truth Means of Salvation to men. They are called the Word of God, which inwrought effectually in the Thessalonians, when they first received it. 1 Thess. ii. 13. They are said by God himself, speaking to the Prophet Jeremiah, to be as a fire, and as a hammer, that breaketh the rock in pieces. Jer. xxiii. 29. They are asserted by St. Paul to be quick, or living, and powerful; sharper than any two-edged sword; piercing even to the dividing asunder of the soul and spirit; and to be a discerner of the thoughts and intents of the heart. Heb. iv. 12. Our Saviour says to the Jews, It is the Spirit that quickeneth; and, to explain his meaning, subjoins, The words that I speak unto you, they are Spirit, and they are life.

It is said, that, when the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them who believe.

1 Cor. i. 21.

St. Paul declares the Gospel to be the power of God unto sal vation to every one that believeth. Rom. i. 10.

From these passages it is evident, that the Scriptures, in their

customary language, declare themselves, particularly as preached to mankind, to be means of salvation.

2. I argue the same doctrine from the Commission, given by Christ to his Apostles.

This Commission is recorded, Matth. xxviii. 19, in these words: Go ye, disciple, that is, make disciples of, all nations; baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost.

The word, arsudars, rendered teach in the common translation, is literally rendered disciple. Aidarxw is the proper term to denote teaching. Manrsuw denotes to make a person a disciple, in the same sense, in which the Apostles, and their contemporary Christians, were disciples, of Christ. A disciple, as the term is used in the New Testament, is a person, who receives, approves, and voluntarily conforms to, the doctrines and precepts of his Instructor. Such were the disciples of the Pharisees: such were those of John the Baptist: and such were those of Christ. Christ, it will be admitted, commissioned the Apostles to make real disciples of those, to whom they preached, and not disciples in pretence and profession merely. But every real disciple is regenerated.

The nations, to whom the Apostles were sent, were Jews and Heathen; and of course, were unbelievers and sinners. Christ, therefore, commissioned the Apostles to make disciples of unbelievers and sinners. It will not be denied, that he commissioned them to do that, which, in the ordinary progress of things, could be done; and which they, so far as they faithfully obeyed his commands, did actually accomplish. The Apostles, therefore, did really in the proper sense make disciples, of these sin

ners.

Accordingly, St. Paul says, that he desired to have fruit among the Romans, as he had had among the other Gentiles. Rom. i. 13. He speaks of Himself, and Apollos, as Ministers, by whom, that is, by means of whom, the Corinthians believed. 1 Cor. iii. 5. He says, that he, and his companions, received grace and apostleship, for the obedience of faith among all nations. Rom. i. 5. St. Peter, Acts xv. 7, says, that God had chosen, that the Gentiles by his mouth should hear the Gospel, and believe. Every where,

also, in the book of Acts, both Jews and Gentiles are exhibited as having believed, and turned to God, by means of the Preaching of the Apostles and their coadjutors.

Thus the Commission was fulfilled, exactly, according to its tenour; and the Gospel actually became the Means of faith and salvation to those, to whom it was preached.

But this Commission was given to all succeeding Ministers, as well as to the Apostles; and is the very authority, under which they now preach, and perform all the other duties of the ministe rial office. All, that was here said to the Apostles, is, in the very same sense, said to them. It is equally their business, and duty, to make disciples of mankind, wherever Providence presents them an opportunity; and to baptize them, when made. Of course, they as really make disciples of unbelievers and sinners; and are as really Means of faith and salvation to mankind.

The very fact of giving this Commission is, in itself, decisive proof of this truth. It was undoubtedly given with sincerity, and benevolence, on the part of Christ. Of course, it was intended by him, that the design, expressed in it, was really formed in his mind, and will be faithfully accomplished. This design is completely expressed in the Commission itself. As the Apostles were directed to disciple all nations, or to make disciples every where; so it was the design of Christ, that disciples should every where be made by them. In this business they were to have a real agency. It therefore follows irresistibly, that they had a real agency in it: such an agency, as that, without their exertions, these men would, in the established course of things, never have become disciples.

3. The same doctrine is proved by the whole course of Facts relating to the existence, and progress, of Christianity in the world.

Wherever the Gospel has been preached, and read, mankind have actually been made disciples of Christ. In every age, and in every country, to which the Gospel has come, there have been many such disciples. In those countries, on the contrary, where the Gospel has not existed, such disciples have not been made; or, at least, evidence of their discipleship has not been furnished to their fellow-men. I speak here, it will be remembered,