posed to the wrath of God, these discover to him his only refuge. The Holy Spirit through the "belief of the truth," has "convinced him of sin ;" and now "he glorifies Christ," and shews to his enlightened mind the nature, suitableness, and value of his salvation, as revealed in the word of the gospel. The Father, as it were, says to him, "This is my beloved Son,-hear him:" and his heart answers, "Lord, I believe, help thou mine unbelief.” He credits the testimony of God concerning the Person and Mediation of Emmanuel; he feels his need of the teaching of such a Prophet; the deliverance and protection of such a King, and the blessings of his kingdom; and above all, of the sacrifice, merits, and intercession of this great HighPriest. Faith in the Divine testimony and promises influences him to entrust his soul and all his eternal interests into the hands of Christ, relying on his power, truth, and love: he comes to the Father through him and in his name; he shelters his soul from the wrath of God and the curse of the law, under the protection of his atoning blood; and confides in his power and grace to deliver him from all his outward and inward foes; he sits at the Redeemer's feet, hears and observes his directions, lives by faith in him for every thing; and this faith working by love, and learning daily lessons from his word, and from the cross, gives him the victory over the fear of man and the love of the world, increases his hatred of and humiliation for sin, and furnishes him with motives, encouragements, and aids for all holy obedience.

But whatever faith may effect as the active principle of a man's conduct, it justifies him before God only as it unites him to Christ, and interests him in his righteousness and atonement, and in the promises of God in him. The other operations and effects of this precious faith serve to distinguish it from a worthless, dead faith; but do not at all concur in our justification by it: for we are justified as one with Christ, on which account it is meet that we should hare his purchased blessings; whilst he that hath not faith stands in no such relation to him, and is not entitled to such distinguished advantages. But then all who have this faith do repent, do love the Lord and his people, and uprightly obey his commands; by which they are distinguished from mere professors.

We must not then suppose that we are justified by the merit of our faith, any more than by our good works: for though true faith is pleasing to God, because honourable to his name, yet it cannot atone for our sins, or purchase heaven; nay the imperfection of our faith would condemn us, if we were to be judged according to the merit of it. But "we are justified by faith alone," because by it we receive and become interested in “that righteousness of God which is upon all, and unto all that believe," (Rom. iii. 21-28): and this righteousness being the perfect obedience unto death of God incarnate, and so of infinite value, and having been devised, appointed, wrought out, and revealed for this very purpose, is fully sufficient to justify all who are interested in it, how numerous soever they are, or how vile soever they have been. We are therefore said "to be justified freely by the grace of God," to "be justified by the blood of Christ," (for by shedding his blood he finished his obedience as our surety); to have "righteousness imputed to us without works," and to be "made the righteousness of God in Christ," (Rom. iv, v; 2 Cor. v. 21). Even as Paul counted all but loss, that he might win Christ, and be found in him-having the "righteousness of God by faith," (Phil. iii. 3-9). We are also justified as ungodly persons: for though true faith is the effect of regeneration, and the beginning of godliness, yet the man in himself, according to the law, is liable to condemnation as ungodly, and is only justified, as viewed in Christ, according to the gospel. Hence it appears, that the grace (that is, the gratuitous favour, sovereign love, or everlasting mercy of God) is the source of our justification; the righteousness and atonement of Emmanuel are the meritorious cause of it; and faith is the only recipient of the blessing: therefore justification may be ascribed either to the source, the meritorious cause, or to the recipient of it; even as a drowning person may be said to be saved, either by the man on the bank

of the river, or by the rope cast out to him, or by his hand apprehending the rope; according to the different ways in which we speak on the subject. The manner in which faith justifies may be illustrated by considering in what sense a bank-note pays a demand made on any one: the intrinsic value of the paper is not one farthing, but it refers the creditor to a company who are engaged, and competent to answer the demand, and therefore it is accounted to the debtor as so much paid in specie. Thus faith refers God the Father to Christ, who is able and willing to answer for every believer, and therefore "it is imputed to us for righteousness:" so that if a man should die, immediately after the first exercise of true faith, (as the thief on the cross did), and before he had time to perform one further act of obedience, he would certainly enter heaven as a justified person; though all who are spared, will as certainly show their faith by their works. Nor can there be any doubt, but that the justifying faith of Abraham, &c., had a similar respect to the promises and testimony of God concerning a Redeemer that was to come, and justified him in exactly the same manner.

The Scriptures inform us, that "the only wise God our Saviour,” hath appointed this method of justification, that the benefit might be of grace; for faith, of that nature which hath been described, expressly renounces all claim in the way of merit; it allows," that by the works of the law no flesh can be justified in the sight of God;" it comes to him, not to buy, earn, or demand a recompense, but to crave mercy, the gift of righteousness, and the gift of eternal life through Jesus Christ, and in that way, by which the desert of sin and the justice of God were most clearly displayed to the universe. So that in this way" of justifying the ungodly" by faith alone, the whole glory is secured to the Lord; and his justice, holiness, truth, and wisdom, as well as his abounding grace, are explicitly acknowledged and honoured: and as faith itself is the gift of God, whilst the weakest faith justifies as certainly as the strongest, (though it does not bring such evidence of it to the conscience); so boasting is excluded, every ground of self-preference is thus removed, and a foundation is as it were laid in the believer's heart, for the constant exercise of humility, dependence, patience, and meekness, and that love which constrains the redeemed sinner to live no longer to himself, but to him that died for him and rose again."

But it may be objected, that the Scriptures speak of repentance, conversion, love, obedience, doing the will of God, and forgiveness of enemies, &c. as requisite in order to our acceptance and admission to the enjoyment of our heavenly inheritance; and how can this consist with the doctrine of justification by faith alone? No doubt these things are necessary; nay, there is no salvation without them, according to the time afforded, nor does any man come short of salvation in whom they are found. They are things which accompany salvation: they either prepare the heart for receiving Christ by faith, or they are effects of, and evidences that he is thus received: yet Christ himself is our whole salvation, and faith alone receives him, and appropriates the blessing-not by believing without evidence that Christ is ours, but by apply ing to him, according to the word of God, that he may be ours. Should it be further objected, that the decision of the day of judgment is always stated to be made" according to men's works;" it may suffice to answer in this place, that no faith justifies except that which works by love; that love uniformly produces obedience; and that the works thus wrought will certainly be adduced as evidences in court, to distinguish between the true believer and all other persons. Finally, the objection that this doctrine tends to licentiousness, seems to have been already sufficiently answered by the explanation given of the nature and effects of saving faith: and I shall merely add a most earnest exhortation to all who hold this doctrine, to walk so circumspectly, "that whereas many speak evil of them, as evil-doers, they may be confuted and ashamed, who falsely accuse their good conversation in Christ, (1 Pet. ii. 12; iii. 16).

Thus, having explained the doctrine of justification by faith alone,

"through the righteousness of God, even of our Saviour Jesus Christ," (2 Pet. i. 1); and proved it to be that of the holy Scriptures; I would conclude by reminding the reader of its vast importance. "How shall man be just with God?"-All our eternal interests depend on the answer, which, in our creed and experience, we return to this question: for if God hath, for the glory of his own name, law, and government, appointed such a method of justifying sinners, as that revealed in the gospel; and they, in the pride of their hearts, refuse to seek the blessing in this way, but will come for it according to their own devices, he may justly, and will certainly, leave them under merited condemnation, (Rom. x. 1-4). May God incline every reader to give this subject a serious consideration with the day of judgment, and eternity before his eyes! Nor let it be forgotten, that all the reformers from popery, (who were eminent men, however some may affect to despise them) deemed this doctrine the grand distinction between a standing and a falling church.

Yet we should also observe, that "the truth itself may be held in unrighteousness:" and they who receive this doctrine into a proud and carnal heart, by a dead faith, not only awfully deceive themselves, and quiet their consciences in an impenitent, unjustified state; but they bring a reproach upon the truth, and fatally prejudice the minds of men against it; of which they will have a dreadful account to give at the last day. For did all, who hold this doctrine of God our Saviour, adorn it by such a conduct as it is suited to produce; pharisees, sceptics, and infidels, would be deprived of their best weapons, and must fight against the gospel at a vast disadvantage. May the Lord give us all that "faith which worketh by love," that "by works our faith may be made perfect," as the grafted tree is when loaded with fruit on every branch, (Gal. v. 6: James ii. 17-26).

ESSAY XII.

On Regeneration.

WHEN the apostle showed the Ephesians, that "they were saved by grace, through faith," he added, that this "faith was not of themselves, but was the gift of God," (Eph. ii. 8-10): whence we learn, that the faith which is the sole recipient of all the blessings of salvation, is itself the effect of a Divine influence upon the soul, that all boasting may be most effectually excluded. This gracious operation is represented in Scripture under several metaphors, of which regeneration (that is being born again, born of God, or born of the Spirit) is the most frequent and remarkable: and the present Essay will be appropriated to the discussion of this interesting subject.

Nicodemus, a pharisee, a scribe, and a member of the Jewish sanhedrim, came to Jesus by night: for (notwithstanding his conviction that he was a teacher sent from God) he was afraid or ashamed of being known to consult him, concerning the doctrine that he came to inculcate. The state of his mind accorded to the darkness which prevailed at the season of this interview: and he seems to have expected some instructions coincident with the traditions of pharisees, and their ideas of religion, and of the Messiah's kingdom, which they considered as consisting in external forms and advantages. But our Lord, with a two-fold most solemn asseveration, peculiar to himself on the most important occasions, abruptly assured him, that "except a man were born again, he could not see the kingdom of God;" or discern its real nature and excellency: and when Nicodemus expressed his astonishment at this assertion, in such language aptly illustrates the apostle's meaning, when he says, "that the things of the Spirit of God are foolishness to the natural man" (1 Cor. ii. 14;) our Lord answered with the same solemnity,

that " except a man were born of water and of the Spirit, he could not enter into the kingdom of God." Water had been used in divers ways, as an external emblem of internal purification; and the use of it was intended to be continued, in the ordinance of baptism, under the new dispensation; it was, therefore, proper to mention it as the outward sign of that change, which could only be effected by the power of the Holy Spirit. He next showed the indispensible necessity of this new birth; "that which is born of the flesh," or derived by natural generation from fallen Adam, "is flesh," or carnal in its propensities and inclinations; " and that which is born of the Spirit is spirit," or spiritual, holy, and heavenly, like its Divine Author (Rom. viii. 1-16.) He then told Nicodemus not to wonder at his declaration, that even Jews, pharisees and scribes, "must be born again ;" and illustrated the subject by the wind, the precise cause of which, in all its variations, cannot easily be ascertained; nor its motions and energy altered or abated; but which is very manifest in its powerful effects. And when Nicodemus still inquired "how these things could be?" he in return expressed his surprise, that a teacher of Israel should be at a loss about such a subject; and concluded by representing this part of his instructions as “earthly things," when compared with the deep mysteries of his person and redemption, which he next declared to him as "heavenly things." For this change takes place on earth continually, even as often as sinners are turned from their evil ways, and become truly pious and holy persons: it is a change that may aptly be illustrated by the most common concerns of life: it lies as level to our capacities (if our minds were unprejudiced,) as almost any of the works of God, with which we · are surrounded; and the necessity of it may be proved by as cogent and conclusive arguments, as any thing of a worldly nature can be. The question then is, What did our Lord mean by "being born again,” or “born of the Spirit?" To which I shall first endeavour to give a plain and particular answer, subjoining a compendious review of the arguments, by which the necessity of regeneration hath been often proved; and concluding with some observations and inferences of a practical nature and tendency.

It scarce need be said, that the ordinance of baptism, however administered, is not "regeneration by the Spirit." They who resolve all that is said in scripture on this head, into the observance of this external rite, must suppose, that none can enter Christ's church on earth, or his kingdom in heaven, or even understand the real nature of them, unless they have been baptized with water; whatever be their character, or the cause of the omission: nay, moreover, they must suppose, that all baptized persons are truly illuminated, real Christians and heirs of heaven; for all that are born of God, are his children and heirs. No doubt baptism is (as circumcision was) the outward sign of regeneration: but they who are satisfied with the outward sign, without the inward and spiritual grace, should return to the school or to the nursery, to learn over again a part of their catechism; as it is plain they have forgotten it for it expressly states the inward and spiritual grace and baptism to be "a death unto sin, and a new birth unto righteousness." Indeed the Fathers (as they are called) soon began to speak on this subject in unscriptural language: and our pious reformers, from an undue regard to them, and the circumstances of the times, have retained some expressions in the liturgy, which are not only inconsistent with their other doctrine; but which also tend to confuse men's minds, and mislead their judgment on this important subject: but it is obvious, from the words above cited, and many other passages, that they never supposed the mere outward administration of baptism to be regeneration, in the strict sense of the word: nor can any man, without the most palpable absurdity, overlook the difference between the baptism that is outward in the flesh, and that of the heart by the Spirit, whose " praise is not of men but of God," (Rom. ii. 29; 1 Peter iii. 19.) Nor does regeneration merely signify a reformation of the outward conduct, or a ceasing from vice to practise virtue. Some persons have been so preserved from immoralities, that they do not want such an outward refor

mation as is meant by those who favour this interpretation: yet they too must be born again, or they can neither see nor enter into the kingdom of God. But indeed, if the strong language, and multiplied figures of the scripture on this subject, mean nothing more than this; we must be constrained to allow, that the plainest matter in the world is so covered and obscured by mysterious language, as to render it extremely perplexing and even unintelligible to ordinary readers: for how should they suppose, according to the dictates of unlettered common sense, that such solemnity of introduction, emphasis of expression, and accumulation of metaphors, only meant, that "a wicked man could not be an heir of heaven, unless he amended his life?" For scarce any body, except a downright infidel, or profligate, ever supposed that he could. Nor is regeneration a mere conversion from one creed or sect to another: or even from atheism, Judaism, infidelity, or idolatry, to Christianity. A man might pass through changes of this kind, till he had tried all the modes of religion that have been known on earth; and yet at last be excluded, as unregenerate and unclean, from the kingdom of heaven. Neither does it mean any kind of impressions, or new revelations; any succession of terrors and consolations; or any whisper, as it were, from God to the heart concerning his secret love, choice, or purpose to save a man. Many such experiences have been declared by those who continued slaves to their sins; and Satan, transformed into an angel of light, hath done immense mischief in this way. Some of these things indeed (such as terror, and consolation succeeding to it) commonly accompany a saving change: others, which are evidently enthusiastic, may nevertheless be found in the case of some, who are really born of God; yet they are neither regeneration itself, nor any effect or evidence of it; but rather a disgraceful and injurious appendage to it, arising from human infirmity, and the devices of Satan.

We allow the expressions, "born of God," or " born again," to be figurative, but then the metaphor is significant and proper. A new-born infant is a new creature, brought into the world by Almighty power, endued with life, and certain propensities and capacities. It is a human being, and has all things pertaining to our nature, in a weak and incipient state: but by proper care and sustenance it may grow up to maturity, and the perfection of manhood. In like manner, the Divine power produces in the mind of a sinner such a change as renders him a new creature, with new propensities and capacities: but these are only in a feeble and incipient state, and exposed in much opposition and danger on every side. Provision is made for "this new-born babe, in the sincere milk of the word," and in the salvation of Christ; by means of which, through the grace of the Holy Spirit, the regenerate man grows up gradually to maturity. No new faculties are communicated in this change, but a new and heavenly direction is given to those which the Creator had bestowed, but which sin had perverted. The capacity of understanding, believing, loving, rejoicing, &c., previously belonged to the man's nature: but the capacity of understanding the real glory and excellency of heavenly things, of believing the humbling truths of revelation in an efficacious manner; of loving the holy beauty of the Divine character and image; and of rejoicing in God's favour and service, belong to him as born of the Spirit. Regeneration may therefore be defined as change wrought by the power of the Holy Spirit, in the understanding, will, and affections of a sinner, which is the commencement of a new kind of life, and which gives another direction to his judgment, desires, pursuits, and conduct." The mind seems to be first prepared by a divine energy, (like the removal of a film or other obstruction from the eyes of a blind man), to perceive the real nature, and comparative value of the objects around him; concerning which, through the ignorance and depravity of his fallen nature, the corrupt maxims of the world, and the artifices of Satan, he had formed a very erroneous judgment. Thus the eyes of his understanding are opened, and the light of divine truth, which is diffused around him, shines into his heart, and gradually rectifies his errors and misapprehensions, (Acts xvi. 14;

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