CHAP. I. The comparative credit due to the conclusions
of Sceptics and Christians.
The expressions of our Saviour concerning the Comforter not
allegorical or figurative.
In all expressions not professedly parabolical, the
literal interpretation most probable. Inconsistency of
the Socinians in preferring the allegorical interpreta-
tion. Motives by which men are led to the use of Al-
legory or Metaphor:-did not apply to the discourse
now under examination. Nor have our Lord's words
any of the distinctive marks by which figurative ex-
pressions are distinguished from those which are to
be taken literally. Wherein those marks consist. The
Personification of an abstract quality not proper or in-
telligible, under any other name than that which con-
ventionally stands for it ;-much less under a name al-
LECT. V.-Inquiry resumed. The Benefits conferred by the
Holy Ghost in his capacity of Comforter conferred on Chris-
tians only.
LECT. VI.-The ordinary and sanctifying Grace of God not the
peculiar blessing which the Comforter, as such, was to bestow
on Christians.
Nature and extent of God's sanctifying Grace, ex-
plained. Communicates no new idea to the Soul, but
enables us to profit by those which we, by other means,
acquire. Acts by the illustration not the revelation of
truth. Cannot, therefore, be said to teach all things
or show us things to come. Given to others besides
Christians. Contradictions involved in the contrary
opinion. No man can believe unless through grace
both preventing and furthering. Therefore grace must
have been given to those who were not yet believers.
This difficulty how avoided by the Calvinists. Con-
sequences resulting from their system. How softened
by Owen. Inconsequence of his reasoning. Grace
given, through Christ's merits, to the Patriarchs and
ancient Jews, and to the Heathen. Degree of Divine
knowledge on which a justifying faith may be found-
ed, shown from Hebr. xi. 6. This degree of know-
ledge possessed by some among the Heathen. Proved
from the Heathen Writers and from St. Paul. And
from the virtues of some among the Heathen. Those
virtues did not, all of them, proceed from impure or
worldly motives. Sacrifices and Devotions of the
Heathen, some of them offered to the true God. The
institution of Sacrifice derived from the ancient Patri-
archs. Sacrifices might bring down a blessing on
those who understood not the meaning of their ap-
pointment. Difference between a Type and a Sacra-
ment. The extension of God's sanctifying Grace to
the Heathen does not detract from the efficacy of Sa-
cramental Ordinances. A due use of those Ordinances
necessary and appointed means of Grace to all Chris-
tians. Analogy between Sacramental observances
and prayer. Defence of Infant Baptism. The Sacra-
ments only necessary to those by whom their obli-
gation is known. Spiritual regeneration sometimes
given by God without, or previous to its outward sign
in Baptism. But through Grace may be given to the
Heathen, this does not lessen the danger arising from
a perverse refusal of the Gospel. Error of all kinds,
even when conscientious, a great misfortune. The
Grace given to Christians of greater efficacy than that
which the Heathen may hope for, and why. Motives
for labouring for their conversion. And for gratitude
for our own knowledge of the Gospel.
Corollaries which follow from the above statement. 1. The op-
posite systems of Pelagius and Calvin are alike disproved.
All the good actions of men referred to God's Grace.
Scriptural meaning of the term "Election." Equal
degrees of Grace not given to all. Yet no capable
subject absolutely excluded from it.