speaks. There are objects to which the finger of God points; to which the voice of God invites. Let us at least ascertain what that is to which we are thus wonderfully called. The text suggests to us what is the fact: "Ye are all,” not merely the servants, the people, but " the children of God."

1. I must first remind you of the original relation in which man stood to God. Even in the account of his creation, you see a difference between," Let there be light;" and so of other creatures: and, "Let us make man in our image." Luke, therefore, tracing the genealogy of Christ up to the first man, significantly adds, "which was the Son of God." God condescended to consider the creature whom he had formed in his image as his child.

And this was connected with real and substantial blessings. The child of the Lord of all, was placed at the head of all things below," Replenish the earth, and subdue it;" and a glorious state of blessedness was provided for him above, at the close of the probationary state. It is still called "the inheritance," and "the kingdom prepared from the foundation of the world."

2. I must remind you, that this delightful state has been reversed. The first man was unfaithful and disobedient; and such was the nature of the constitution under which man was at first placed,—a constitution displaying more both of wisdom and love, than many careless and gainsaying objectors allow themselves to perceive, that "by one man's disobedience many were made sinners;" "by the offence of one, judgment came upon all men to condemnation." They are deprived of the filial relation, and of all the blessings flowing from it; and this, in consequence of condemnation, for "the offence of one."

3. All this, however, is only preliminary. The Gospel is a restoring system. We have considered the forfeiture-the guilt. There is, however, the Second Adam, the free gift; as well as the first Adam, and the judgment. There is now a constitution of mercy. In consequence, shall we say that the proceedings against us are suspended? that God does not directly, and for the purpose of punishment, "impute to as our trespasses?" And in addition, there is, speaking after

the manner of men, a distinct offer of that blessing of which sin has deprived us, and which is the foundation of all the rest. We are called to the enjoyment of the filial relation: to be "the children of God."

Adam, indeed, was the child of God by creation. To mark our dependence on the love of God, and our obligations to redeeming mercy, this relation is now described,—not as the result of creation; no, nor even of that gracious change of nature which is called regeneration.-It is by adoption that we are made the children of God. It is that act of the mercy of God, by which, passing by our offences for the sake of his dear Son, he receives us into his family, becomes our Father, and regards us as "his sons and daughters." When sin is pardoned, the filial relation is restored, and we actually “receive the adoption of sons." And from this flows the comforting and sanctifying influence of the Holy Spirit, thence called "the Spirit of adoption." And on this is grounded the gracious title to eternal life,—“ If children, then heirs." II. Let us consider next, the method of bestowment and reception.

1. The source. This is the abundant mercy of God. Love créated; mercy redeems.

2. The medium, the channel of communication. The forfeiture is connected with guilt. The restoration is through that wonderful provision by which the righteousness and the grace of God are shown in complete harmony. "God sent forth his Son, made of a woman, made under the law, that we might receive the adoption of sons." For our offences, satisfaction is made, so that God can be "a just God, and a Saviour." Adoption comes, therefore, from the mercy of God, through the atonement of Christ.

3. The way in which we are made partakers of it. And this is stated in the text. We become not the children of God, as it were generally. We are not born so,-not even under the dispensation of mercy in Christ Jesus. Adoption is personal and individual. With children and the heathen we have, in questions of practice, nothing to do. God deals with them in both wisdom and love. But in reference to those to whom the Gospel is preached, and who have come

to years of personal accountability, the blessings of pardon and adoption are to be distinctly proposed to them, and they are to be invited and urged to seek them for themselves.

The distinct mode is pointed out in the text: "By faith in Christ Jesus." Not, indeed, a mere belief of the truth, any more than Abraham's faith was mere belief. It is with the heart man believeth unto righteousness. Feeling his ow personal guilt and alienation from God,-perceiving that in and by Christ, the mercy of God is freely exercised, all sin forgiven, all forfeited blessings restored, to Christ, "by faith in his blood," is the application made.

Not proudly, not carelessly. There is a sight of sin, a consciousness of guilt and condemnation. As the prodigal in the parable. He felt his alienation, his wretchedness, his guilt. He resolved to return. He came imploring mercy; and thus did he find the mercy he sought. And thus must we come. Guilt must be felt. Mercy must be desired. Mercy must be sought, and sought in distinct reference to a Saviour. And to them that thus seek, spiritual light and power shall be given. They shall be enabled to renounce all self-trust; to rely upon Christ; to accept the mercy of God in him; to appropriate his merits to themselves. And thus shall they become "the children of God, by faith in Christ Jesus." The Spirit of adoption shall testify of the love of God, and shall transform them into the same image. As "children," they shall be "heirs, heirs of God, and joint heirs with Jesus Christ." The blessings of grace, Providence, and glory, all flow from the adopting love of God.

III. I proposed to consider, the duty of man on this subject.

1. I, first, take the more limited view. Are ye indeed “the children of God by faith in Christ Jesus?"

(i.) Walk accordingly.-"Be followers of God as dear children." Walk worthily of the vocation wherewith ye are called. We have what may be called a sense of becomingness and propriety. The true dignity of your situation is thus kept up when you walk in meekness and purity. Besides, He who has adopted you as his children, is your Sovereign. The laws of his kingdom are the rules of his household. His children

are not only not exempt from the obligation to obedience, but called to set a clear and impressive example of it to all. The sight of their holiness, as well as of their happiness should be attractive.

(ii.) Seek to realize your abundant privileges, the Spirit of adoption, and all the peace and joy of faith and hope, and a richer conformity to the divine will. Can you be too holy? Can you possess too much of "the divine nature?" As children you have access to God. Make use of your privilege more steadily and earnestly. "Ask, that ye may receive; seek, that ye may find." You address paternal love. And it is the will of God to "perfect, stablish, and settle you." Take with you "the great and precious promises." Ask for their accomplishment. In your inward and outward holiness, God is glorified.

(iii.) Humbly rejoice in your condition.—True, you merit it not. It is God's gift. But it is a real gift. The title "sons of God" is not nominal. It refers to a state of blessedness. at once real and great. God, for his own name's sake, has constituted you his children. Give him the glory; but let not a false humility deprive you of the blessing, nor prevent you from rejoicing in its fulness. God will take care of you, and "cause all things to work together for your good;" and, having guided you by his counsel, receive you to glory.

2. I take up the subject more generally, as it is one in which all are concerned. All happiness, in time and in eternity, depends on your being adopted into the family of God. Besides, alienation is connected with guilt, and sin, and danger. And herein is the mercy of God seen. The provisions of his love are open and free. You are invited, commanded, to avail yourselves of them. You are called from guilty estrangement, to reconciliation and adoption: to put yourself under the divine protection: to receive the divine peace: to enter upon the pathway to eternal life. What is desirable, if this be not? And what words can express our folly, if we disregard it? We remind you of the connexion of heaven with adoption. It is certain, but it is exclusive: it is the way, but it is the only way. Will you refuse to be children of the Sovereign, of all? heirs of the endless blessedness of

heaven? And for what? We beseech, we urge you at once to arise and come to your offended Father. Implore his mercy. The prayer of penitent faith in his Son shall never be rejected.

REGENERATION.

"Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures."-JAMES i. 18.

THE text may be viewed either in its connexion with the preceding verse, or with the plan and design of the epistle. In the first case, it is a particular instance of the general proposition, "Every good gift is from above;" and among these blessings, our own personal salvation. In the other case, there is an opening to the apostle's general design. He is about to exhort--not without reproof--to great carefulness of obedience. He prepares the way, by reminding all who have received the grace of God in truth, that they were saved with this express object. They who are separated and consecrated to God, are bound to walk before him in all purity of heart and life.

These things we may keep in view while discussing the important subject suggested by the text. It directs our attention to,

I. The origin and cause,

II. The instrument, and,

III. The designed result,-of that great spiritual change 'usually called regeneration, and which whosoever has not experienced, is neither a member of the kingdom of God here, nor is in the way to the kingdom of God hereafter.

I. We first notice this great change in its origin and cause. "Of his own will begat he us." The expression denotes counsel, purpose, design. The apostle evidently intends to lead us beyond the instrument, to that which gave it its transforming power. It might be supposed that the converted were changed by the mere influence of ministered and presented truth. Nay; the minister, the word, are only instruments. The saving power is from God.