righteousness was performed, and on whose behalf such a sacrifice was offered. This appears to us not only "hypothetically possible," but highly consistent with the benevolent character of the infinite and all-righteous Judge of the universe. It is also in harmony with God's providential government, and is developed in innumerable instances which transpire in the history of human life. On this subject an eminent author says: "We constantly see families and other communities of men brought into the possession of ample enjoyment, as the consequence of actions eminently praiseworthy, performed by persons with whom they had some bond of conjunction, though they have in no way whatever concurred in the distinguished actions."

On this subject it may be necessary to remark, that the person whose righteousness is so complete, and whose death is so meritorious, as to bring about the justification of another person who is essentially unrighteous and "desperately wicked;" yea, the justification of countless millions of such sinful beings, who believe on him as their Deliverermust be a Divine Person, uncreated, and possessing all the perfections of Deity: for such a superabundance of merit could not properly be ascribed to any created being, however exalted in rank or station, however mighty in power, or however benevolent and merciful in his nature.

Such virtue, ability, and glory belong only to the Infinite One. But further. He, on whose account man is justified, must have a relation to, and a union with, human nature; that being the only reasonable ground on which the Saviour's redundant merit can, in any way, be reckoned on man's behalf. Now, in Jesus Christ we see Supreme Divinity in union with perfect humanity, "without_sin.”

He may therefore be regarded as being perfectly and infinitely righteous; and in consequence of that righteousness, and the all-sufficient merit of his death, he is the justifier of every individual of the human race who believes in him. Viewing the subject in this light, justification through Christ appears to be the only intervention for fallen man's restoration which could be devised and executed, so as to operate in harmony with the wisdom and equity of God's moral government of the universe.

Some have taken an objection to the idea of Christ performing moral actions on behalf of man, and think that it necessarily implies the high notion of imputed righteous

ness.

But it may be replied that, although Christ fulfilled all righteousness for himself, and in a manner consistent with the infinite holiness of his moral nature, that being essential to his own perfections, man is nevertheless interested in, and benefited by, Christ's perfect obedience to the law; for if he had not rendered perfect obedience to the divine law, he would not have been perfectly holy in himself, and therefore could not have saved us by his righteous and meritorious suffering and death. In this particular sense man must be regarded as being benefited by the active as well as by the passive obedience of Christ. Mr. Wesley, in his various comments, &c., maintains this view of the subject. "The active and passive righteousness of Christ were never separated from each other."-Wesley's Sermon on Imputed Righteousness.*

The doctrine of Imputed Righteousness is separately considered in Dissertution XXV.

THE BENEFITS OF REDEMPTION.

REGENERATION.

Various opinions on Regeneration. The radical meaning explained. Regeneration does not produce anything new, physically. It does not produce any additional intellectual attributes, or change the substance of the soul. It changes the quality of man's spiritual nature, that is to say, his principles, affections, feelings, &c. It is the work of the Holy Spirit. Regeneration enlightens the mind, rectifies the will, &c. It is productive of outward holiness. Some unregenerated persons are moral. Regeneration the commencement of a new life: gives victory over self, sin, the world, and Satan. When does regeneration take place? Baptismal Regeneration" not scriptural. Regeneration is distinct from mere water baptism: This proved from Scripture. When does Regeneration take place, when viewed in relation to pardon and justification? Dr. Dwight's view of Regeneration not scriptural; shewn to be very defective and unsound. Regeneration is necessary: This proved from reason and Scripture.

In order to keep in our minds a proper connection of ideas, it may be necessary just to remind the reader, that regeneration must be considered as a blessed operation and state of saving grace resulting from the work of redemption. Like every other essential doctrine comprehended in the Christian system, it has been the subject of endless discussion, so that scarcely anything new can be advanced, either by way of explanation, or to shew its necessity in reference to man's salvation. The reason why theologians have written so extensively and critically on this subject is obvious. It is a doctrine of vital importance, and occupies

a very prominent place in the New Testament Scriptures: it is therefore highly necessary that its nature should be correctly understood. Various opinions are received and propagated as to what regeneration really is, and by what process and agency it is accomplished in the human heart. Though all orthodox divines agree as to its being a renewal of man's spiritual nature, and that it is accomplished by a power or influence manifestly divine; they differ as to how, and when, and by what particular agency, this renovation is effected. The general opinion is, that whenever it takes place it is instantaneous, and effected solely by the agency of the Holy Ghost; but that it must be viewed in relation to the atonement, that being the sole cause of the restoration of fallen humanity, and as without this man must have for ever remained in his degenerate state. In discussing this important subject we shall

1. Endeavour to understand rightly what is meant by regeneration, and what is implied in it in a theological

sense.

A proper knowledge of the meaning of the primitive or radical word from which regeneration is derived, may assist us in coming to a correct conclusion. Regeneration is derived from the Latin word genero, which is translated generate; and signifies to produce, to bring into life, to form, &c. To degenerate signifies to become worse, to decay in good qualities, to pass from a good or noble to a vicious or inferior state, to lose or suffer a diminution of valuable qualities, either natural or moral, to become base, mean, and corrupt. To regenerate, literally, is to reproduce. In theology it signifies to renew and transform the soul, from a state of sin and the image of Satan, to a state of holiness and the image of God. Regeneration therefore is

that change by which the will of man is subdued, his natural enmity to God and his law destroyed, and the principles of love and obedience implanted in the heart. This etymological definition of the word will assist us materially in coming to a correct conclusion in reference to its theological meaning. When man was originally created, or brought into being and life, he was in the moral image of his perfect Creator: wise, holy, and upright. When, through temptation and sin, he fell from his original virtuous and noble state, he became degenerate, lost his purity and happiness, and became base, corrupt, and miserable. When regenerated, he is produced anew. So completely is he renewed in his moral and spiritual nature, that the apostle says, "If any man be in Christ he is a new creature;" or, according to the import of the original, there is a new creation: "old things are passed away; behold, all things are become new." 2 Cor. v. 17. We are not to suppose from this assertion—

The

(1.) That regeneration produces anything new, physically. In this respect a regenerated person is identically the same as he was before regeneration took place. body and the soul being so closely united by the laws of nature as to constitute one complex being, they, to some extent, sympathize in each other's sorrows, and share each other's joys; and, consequently, when the mind, or soul of man, is renewed and made a partaker of the divine nature, and feels the powers of the world to come, the body is to some extent a participator in that joy. Hence the regenerated person glorifies God with his body as well as with his soul. But still the physical qualities of man's material nature undergo no transformation,