climates and to all places. Neither cold, nor drought, nor time, nor place, nor disease, nor prison, which may frequently preclude the possibility of baptism, and consequently the possibility of salvation, according to the theory of remission which we now oppose, can insuperably obstruct the salvation of any man, on the principle of justification by faith.

6. Lastly, if the system of justification against which we have been speaking be admitted, then it will follow, that, in all places where justification or salvation is spoken of, and anything mentioned as the condition thereof, the specified condition may be omitted, and baptism substituted for it, in consistency with the gospel scheme. Apply this rule to the following Scriptures, and let any intelligent and sober person determine whether, as Baxter has expressed it, "the word of God" ought to be thus "audaciously corrected." "He that believeth not shall be damned." "He that believeth on him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God." Now, if baptism be the absolute and essential condition of salvation, it necessarily follows that without violence it may be here substituted for faith; then the passages would read thus:-" He that is not baptized shall be damned." "He that is baptized in his name is not condemned; but he that is not baptized in his name is condemned already, because he hath not been baptized in the name of the only begotten Son of God." The above is sufficient to show how ridiculous such a paraphrase would render the word of God. Many such passages might be quoted, in which, to substitute baptism for faith, would be nothing better than trifling with the sacred word.

We consider it needless to pursue the subject further. We think we have shown clearly that there can, in the very nature of the subject, be but one absolute and invariable condition of justification. And we think it must be obvious, from what has been presented, what that condition is. Baptism it cannot be; for there is not one text in the Bible which attributes it to that ordinance alone. It is attributed to baptism, to repentance, to conversion, to prayer, and various other things, in connection with faith; but never to any one of them, nor to all of them taken together, in the absence of faith. On the other hand, there are near a hundred plain passages of Scripture that attribute salvation or justification (which mutually imply each other) to faith, as the only essential condition. We therefore close, by repeating, as the conclusion of this investigation, the following declaration:-Justification is by faith only, in such sense that none can be justified without faith, and all who have it are justified. Or, in the words of the Methodist Discipline, (9 Article,) "That we are justified by faith only, is a most wholesome doctrine, and very full of comfort."

6. What are some of the principal texts of 24. By what Scriptures is justification by

LECTURE XXVI.

REGENERATION.

THE divinity of the Bible is a beautiful and harmonious system, consisting of a variety of important principles, closely connected and mutually dependent upon each other. As the malformation of a single wheel would derange all the parts of a complicated piece of machinery, so a radical error in relation to one important doctrine generally extends its influence throughout the entire gospel system. This truth is nowhere more manifest than in connection with the subject now to be considered. Regeneration is a grand focal point, occupying a central position in theology. Here all the important doctrines of the gospel meet; and any radical error in the theories of men may generally be detected. For it may well be said, that whoever is sound in his entire view of the doctrine of regeneration, cannot be seriously erroneous in any essential doctrine of salvation; but, on the other hand, a radical error in this doctrine will not only extend its influence to almost every leading doctrine of Christianity, but it will endanger the salvation of the soul. All this will be obvious when it is reflected that regeneration implies what is commonly understood by experimental religion. It contemplates that vital change in the moral character which constitutes the distinctive characteristic of the Christian, and which alone can give title to heaven hereafter. He who holds not the essential truth here, errs where error may be tremendously fatal; but he whose theory, experience and life, accord with the orthodox views of regeneration, may embrace in his system of theology much "wood, hay, and stubble," which shall be burned, "yet he himself shall be saved." In reference to this point especially, every serious inquirer after salvation should prayerfully "search the Scriptures," in constant remembrance of the Divine monition, "He that hath ears to hear, let him hear." But he that not only fatally errs on this subject, but "teaches men" to follow him,-"It were better for him that a millstone were hanged about his neck, and he were drowned in the midst of the sea." May the Spirit of Truth enlighten our understandings, that on this important subject we may have correct thoughts and speak right words!

I. We inquire what is implied in regeneration? This word occurs

but twice in the New Testament; - Matt. xix. 28, and Titus iii. 5. In the first mentioned place, the Greek word is nahyyersoa, which signifies reproduction, restoration, or renovation. In Titus, the word is the same, only varying in case, and has the same import. Although the same word, having the same general import, is used in both places, yet, the learned have generally agreed that it does not imply, in both cases, a renovation of the same kind.

In Matthew, our Saviour says to the apostles, "Ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." The sense of this passage is materially affected by the punctuation. Whitby, Benson, Wesley, Clarke, Watson, and the learned commentators, with few exceptions, so far as we have examined, connect the clause, " in the regeneration," with what follows. But even then, they differ in the application. Some understand "the regeneration" to refer to the millennial state; others, to the general resurrection and day of judgment; but others, we think, with more propriety, refer it to the perfected gospel dispensation. This, then, being adopted as the most consistent interpretation of the passage, it follows that "regeneration." in this place, has no reference to the change of personal character! constituting an individual a son of God, but a change in the state of! things; -a renovation of the church, implying the dissolution of the old, and the establishment of the new, dispensation.

The passage in Titus reads as follows:-" Not by works of right-( eousness which we have done, but according to his he saved us, mercy by the washing of regeneration, and renewing of the Holy Ghost." Here, as most commentators think, "washing of regeneration" refers to the rite of baptism; but not to the external rite alone, or even mainly. The word "washing" more properly refers to the rite, and "regeneration" to the moral change signified thereby. So constantly was the thing signified present in the minds of the primitive Christians when they contemplated the sign, that they might, without danger of misapprehension, only mention the one, when both were evidently implied. But that "regeneration," in this place, implies the renewing of the heart, appears obvious from the succeeding clause, " and renewing of the Holy Ghost," which is intimately connected with, and exegetical of, what precedes. Hence we conclude, that, in this passage, the term "regeneration" is applied to that moral renovation of character which constitutes an individual a child of God and an heir of eternal life.

So general has been the use of the term regeneration, as expressive of the moral change above mentioned, by theologians in all ages of the church, that, even if the word itself were not found in Scripture, there

could be no impropriety in its use, as its agreed sense is clearly and repeatedly expressed by various other terms. Thus it is called a "passing from death unto life;"-a being "born again;"—" born of the Spirit;"" born of God;"— being "in Christ ;”—“a new creature ;" -"created anew," &c. When, therefore, we speak of "regeneration," we mean that change in man expressed in Scripture by such terms as we have just quoted. Our present inquiry is to ascertain what that change implies.

1. It does not mean a mere conversion from infidelity to a historical belief of the facts, and a theoretical belief of the truths, of the gospel. Regeneration presupposes, but does not consist in, mere orthodox views in religion. A person may understand and believe, theoretically, the doctrines of the gospel, and yet be an utter stranger to experimental and practical godliness; and, consequently, in a state of alienation from God, and exposure to his wrath and righteous indignation.

2. It does not consist in mere morality or external reformation. This, likewise, regeneration requires, but all this may exist while the heart is unrenewed, and the soul under condemnation.

3. It does not mean a mere external profession of religion. God has instituted his church in the world, and commanded that there should be "added unto the church daily" such as embrace the gospel by faith; but, in every age, there have been a portion of spurious disciples;-persons either deceived themselves, or wickedly deceiving others. "All are not Israel that are of Israel;" the "tares and the wheat" still "grow together;" and in the pale of the visible church are embraced many who know nothing of the spirituality of religion.

4. Nor does it imply a mere observance of all the forms, ordinances, and external duties of religion. Had this been all that was required, then the Pharisees would have been acceptable worshippers, and Saul of Tarsus might have pleaded the righteousness of the law. But it is "not every one that saith Lord, Lord, that shall enter into the kingdom;" nor he that merely performs the external duties of religion; but such as are Christians in heart, " delighting in the law of God after the inward man," and having "the power" as well as "the form of godliness."

5. Regeneration does not imply new faculties of either body or soul. These have become deranged and contaminated by the fall, but not annihilated. The ungodly have eyes and ears to read and hear the word of God, as well as believers. And they likewise have all the faculties of the soul necessary for the exercise of every spiritual grace. Religion imparts no new faculty, but only regulates and purifies those that already exist.

But we now inquire, positively, what regeneration does imply.