This is a beautiful collection of texts. Still the pious but unconverted Jew (a Moses Mendelsohn, for instance), has a right to ask, What then did Christ teach or do, such and of such additional moment as to be rightfully entitled the founder of a new law, instead of being, like Isaiah and others, an enforcer and explainer of the old? If Christianity, or the 'opus operans' of Redemption, was synchronous with the Fall of man, then the same answer must be returned to the passages here given from the Old Testament as to those from the New; namely, that Sanctification is the result of Redemption, not its efficient cause or previous condition. Assuredly [Greek: metanóaesis] and Sanctification differ only as the plant and the growth or growing of the plant. But the words of the Apostle (it will be said) are exhortative and dehortative. Doubtless! and so would be the words of a wise physician addressed to a convalescent. Would this prove that the patient's revalescence had been independent of the medicines given him? The texts are addressed to the free will, and therefore concerning possible objects of free will. No doubt! Should that process, the end and virtue of which is to free the will, destroy the free will? But I cannot make it out to my understanding, how the two are compatible.--Answer; the spirit knows the things of the spirit. Here lies the sole true ground of Latitudinarianism, Arminian, or Socinian; and this is the sole and sufficient confutation; 'spiritualia spiritus cognoscit'. Would you understand with your ears instead of hearing with your understanding? Now, as the ears to the understanding, so is the understanding to the spirit. This Plato knew; and art thou a master in Israel, and knowest it not? Ib. p. 330. 'Who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace'. By this passage we must interpret the words "sin wilfully," in reference to an unpardonable sin, in the preceding sentence. Of the moral capacity of sinful habits. Ib. s. ii. p. 432. Probably from the holiness of his own life, Taylor has but just fluttered about a bad habit, not fully described it. He has omitted, or rather described contradictorily, the case of those with whom the objections to sin are all strengthened, the dismal consequences more glaring and always present to them as an avenging fury, the sin loathed, detested, hated; and yet, spite of all this, nay, the more for all this, perpetrated. Both lust and intemperance would furnish too many instances of these most miserable victims. Ib. s. xxxix. p. 456. For every vicious habit being radicated in the will, and being a strong love, inclination and adhesion to sin, unless the natural being of this love be taken off, the enmity against God remains.