off from dependence, in some form, on their own righteousness. Therefore, the advocates of human merit, and justification by works, have seized with avidity upon the words of the apostle James, who declares that "a man is justified by works and not by faith alone." If he used the words "faith" and "justification" in the same sense as that in which they are used by Paul, there would be a flat contradiction between these two apostles. Thus Luther viewed the matter, at first, and, therefore, for a while, rejected the epistle of James. But, when the scope of this apostle is considered, and the whole discourse impartially weighed, it will be found, that in doctrine he and Paul did not disagree, though they employ the terms mentioned in a somewhat different sense. James was engaged in refuting the opinion of certain professors, who held that all that was necessary to justification was a speculative assent to the truth. He shows that such a faith, being dead, could not justify. His doctrine is, that a living, operative faith, is necessary; and, that our faith must be shown by our works; and this is the same thing which Paul taught. Moreover, he uses the word justification, in the passage referred to, not for a sinner's acceptance with God, at first, but by it he means that which showed his sincerity; those good works which the saints perform justify them in the eyes of men; and this is evident from the example of Abraham, for he asks, Was not Abraham justified by works, when he offered up his son? But the pious act of offering up Isaac, took place many years after God had accepted Abraham, and entered into covenant with him. This act, therefore, could not have been the ground of his justification in the sight of God; but it justified the sincerity of his profession, and showed that he was indeed a true believer. These apostles,

therefore, do not differ, but essentially agree in their doctrine.

By an impartial consideration of all the schemes of justification which have been devised, there is none which gives due honour to the divine law, except that which represents the righteousness of Christ imputed and received by faith, as the only ground of a sinner's pardon and acceptance. And, if God could have been just, and could have justified the sinner on any other ground, the whole Mediatorial work of Christ might have been dispensed with.

A common objection to this doctrine of gratuitous justification is, that it tends to negligence and licentiousness. This objection is as old as the time of Paul, for he states it distinctly and answers it effectually. "Do we make void the law through faith? nay we establish the law." "Shall we continue in sin that grace may abound? God forbid! how shall we that are dead to sin live any longer therein?" The faith which justifies, works by love and purifies the heart, therefore the justified person cannot be negligent of good works. And, if an appeal be made to facts, it will be found that those who maintain this doctrine, are not deficient in obedience, on a comparison with those who hold a different doctrine.

CHAPTER XXIII.

REGENERATION AND CONVERSION.

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THE necessity of a change of moral character in man, arises from the fact, that by nature all men are in trespasses and sins," and, therefore, if any of the human race are ever saved, they must be regenerated; for, even if a man could be justified and yet remain under the power of sin, he could not be happy, because sin contains in itself the seeds of misery, and such an one would certainly be incapable of participating in the joys of heaven, which require a holy nature to perceive or relish them. Therefore, our Lord said to Nicodemus, "except a man be born again, he cannot see the kingdom of God."

It is not necessary to be very exact in distinguishing between regeneration and conversion, especially as the Scriptures appear to speak of both together. But, it may not be amiss to remark, that regeneration, which is the communication of spiritual life, is the act of God; conversion, which is a turning from sin to God, is our act, in consequence of the divine influence exerted on our minds.

That God is the author of regeneration is evident from Scripture, and from the nature of the case. The same power that caused light to shine out of darkness must shine into our hearts, to give us the light of the knowledge of God. "Who are born, not of blood, nor of the will of the flesh, nor

of the will of man, but of God." And, as this work in the economy of salvation belongs to the Holy Spirit, it is said, "Except a man be born of water and the SPIRIT, he cannot see the kingdom of God." That man cannot regenerate himself is too evident to need a remark. Life, in all cases, is the gift of God. If spiritual life be extinct in man, none but the power of God is adequate to rekindle it. It would be as reasonable to suppose that the human body, when deprived of animal life, could restore itself to activity and animation, as that a soul dead in sin should be able to perform the acts which appertain to spiritual life.

It is said that we are "born again by the word of God, which liveth and abideth for ever," and, that God, of his own will, "begets us again by the word of truth." But the word, in this case, must be considered as an instrument in the hands of the Spirit; it can have no saving efficacy without a divine energy accompanying it. But how is the word a means of regeneration? To this two answers may be given, accordingly as we use the word regeneration in a stricter or wider sense. As the operation of God in the communication of life to the soul is an instantaneous act, there is no place for any instrumentality in producing the effect; and, as the word only produces a saving effect, when the heart is prepared by grace, the word is the means of regeneration only as God has connected the influences of the Spirit with the preaching and reading of the word. But, if we take the new birth in a wider sense, to include not merely the operation of God on the soul, but also the effects produced in the changed views and feelings of the soul, then we can easily understand how the word is a means of giving knowledge to the mind,

and of exciting those exercises and affections, in which the spiritual life essentially consists. The word, alone, can never generate a true faith; but, when the Spirit of God has operated on the blind mind, the glorious truths of the gospel begin to appear in their true light, and become the object of a saving faith. So, also, when the beauty of holiness is perceived by means of the word, love is excited; and, when sin is viewed as exhibited in the word of God, as odious and abominable, true repentance is enkindled; and thus of every other exercise of the renewed nature. It may, therefore, be truly said, that in every act of the spiritual life, the word of truth is concerned; it presents the proper object and supplies the persuasive motive. Indeed, if the mind were in a state free from blindness and corruption, the mere objective presentation of the truth, without any supernatural influences, would bring into exercise all holy acts and affections.

In regeneration there is no new faculty created, understanding by the word faculty some constituent power of the soul; for, as by the fall man did not cease to be a moral agent, but retained all the faculties which belonged to him as man; so in regeneration, no new faculty is produced. The loss was not of any physical power, but of the moral excellence in which man was created. The same soul may be in ignorance, or filled with knowledge; actuated by holy desires and affections, or the contrary. The moral character is a kind of clothing of the soul, which may be essentially changed, while the essence of the soul, and its natural faculties, remain unchanged.

Although Almighty power is exerted in the regeneration of a sinner, yet man is only conscious of the