blance of that Divine image, in which Adam was at first created.

It has already been shewn, that man was originally created for immortality, and made capable of fulfilling the conditions on which that gift was suspended, by such perfect endowments, intellectual and moral, as were sufficient to preserve him in a state of innocence and integrity. It has been shewn also, that, on the breach of those conditions he lost his title to immortality, became subject to death, and received a taint of corruption and infirmity, which rendered it impossible for him to resume the pure and spotless character he had before sustained.

With reference to these circumstances, the Gospel is represented as a new creation of man, conveying to him remission of sins and the gift of eternal life, and repairing the injury done to his mental and spiritual faculties, so as to render him a fit object of the Divine acceptance. These benefits are usually distinguished by the terms regeneration, justification, and sanctification, terms authorized by St. Paul's usage of them, and comprising all that relates to our present subject.

1. The word regeneration occurs but twice in the New Testament, and once only with reference to this subject, in that passage of

St. Paul's Epistle to Titus, in which he speaks of our being "saved by the washing of rege“neration and renewing of the Holy Ghost"." But expressions equivalent to this are of frequent recurrence. To be "born again;" to be "born of God;" to be "born of the Spirit;" to be a "new creature," and a "new man;" are familiar phrases with our Lord and his Apostles, and evidently betoken the same as the word regeneration in the passage just recited.

These phrases have a perfectly clear and intelligible meaning, so far as they contrast the state of a Christian with that of a person who has no title to the hopes and privileges of the Gospel; but it is difficult, without reference to such a contrast, to perceive either their force or their propriety. If man in his fallen state differed in no respect from man in his original state, we might well ask with Nicodemus, "How can these things be?" How

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can a man be born again?" What can such expressions as these signify? But when we understand that the Christian redemption delivers us from a state of bondage and corruption to a state of spiritual freedom and holiness, there appears nothing forced or ex travagant in this figurative language. They who embrace the faith of the Gospel enjoy

a Titus iii. 5.

hopes and expectations which cannot enter into the thoughts of those who reject its truths, or are unacquainted with them. They have new views of human life and of human nature, new desires, new principles and motives of action. So opposite are the characters of the parties in these respects, that our Saviour contrasts them as light and darkness: the one he calls "the children of this world," the other, "the children of light." "That," says he, "which is born of the flesh is flesh; “and that which is born of the Spirit is spi"rit";" denoting a general change in the disposition and faculties of man, on his admission into the Christian covenant. There is then bestowed upon him, as is alleged in our baptismal service," that thing which by na"ture he cannot have." He is made "a mem"ber of Christ, a child of God, and an inhe"ritor of the kingdom of heaven.” The two last benefits are the consequence of the first. In his primitive state of innocence he bore a filial relation to his Creator, and was assured of a blissful inheritance. Both these privileges he lost by his transgression. Both are restored to him through faith in the Redeemer.

2. The next great change thus wrought in

b John iii. 6.

man is that which is expressed by the term justification.

This term, as applied to the Christian covenant, evidently denotes nothing more than remitting the sentence of condemnation. It cannot imply a declaration of the innocence of the party accused; for, in that sense, as the Psalmist declares, "can no man living be "justified;" and St. Paul affirms, both of Jews and Gentiles, "that they are all under "sin," and are "become guilty before God." Nevertheless, with reference to man's original state of righteousness on the one hand, and to his fallen state of guilt and unrighteousness on the other, the penalty of the latter is taken off, and the benefit of the former, upon certain conditions, restored. The immortality also which he had forfeited is re-assured to him, though not without submitting to that previous but temporary dissolution, which was irrevocably confirmed by the sentence passed upon Adam, "Dust thou art, and unto "dust shalt thou return." Thus, though "the wages of sin is death," yet "the gift "of God is eternal life." Everlasting bliss, a state of full and perfect happiness, is promised as the ultimate consequence of this d Rom. iii. 9, 19. e Gen. iii. 19.

c Psalm cxliii. 2. f Rom. vi. 23.

justification; although the penal sentence of the Almighty fails not to be executed, in that labour and sorrow which, more or less, in this present life, is the portion of all the sons of

men.

This justification, however, is not absolute, but conditional. It is bestowed by the free grace, or mercy, of God; since of right no man could demand it: and it is bestowed for the sole merits of HIM "who was delivered "for our offences, and was raised again for our "justification." Still it is conditional. It does not take effect without faith in the Redeemer, without repentance of sins past, without obedience for the future. And though it is said that, by faith only we are justified, this is evidently to be understood either of faith in its most enlarged acceptation, as inclusive of repentance and obedience, or of faith as the instrument of embracing the offer of salvation; by the acceptance of which offer we become pledged to the fulfilment of whatever is required of us to render it effectual.

In man's state of innocence there was no room for such a justification as this; there was no need of it. Before he had transgressed he needed not repentance nor pardon. He lay under no condemnation; no charge

g Rom. iv. 25.

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