iv. 4. They rise in dignity far above the openly profligate; who fail to secure the poor favour of this world. For "it is not in folly, not to scorn a fool," so egregious as to cheat himself out of both the present and future life. But the impelling cause of their activity is directly opposite to that of the regenerate. They seek honour one of another, and not that honour which cometh from God only; therefore it is impossible for them to believe in a crucified Redeemer; to deny themselves; and bear the offence of his cross, by means of which the regenerate are crucified to the world and the world to them. However beautiful such persons may appear in the estimation of a misjudging world, they have nothing IN THE SOUL, that bears the shadow of resemblance to the inward purity of such as have been born again. Theirs is the religion of nature: their natural principles are invigorated and fortified by a counterfeit holiness; and they live securely in sin: "Wo unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them." Luke xi. 44. So, then, assistance can only make the lion and the bear more ferocious. It is on this principle

that the gospel becomes emphatically the savour of death to the wicked. Hence, it follows, irresistibly, that the sinner can do nothing efficiently towards the production of this change. The more he struggles to extricate himself the deeper will he plunge himself in the mire of his own filth. "No man can come to me, except the Father, which hath sent me, draw him." The truth of this must be admitted, unless it should be maintained that sin is a suitable preparation for holiness; for" whatsoever is not of faith is sin." "Ye are of your father the devil, and the works of your father ye will do." John viii. 44. "In opposition to all the modifications of error, upon this subject, we affirm, that conversion is effected by the Almighty grace of God; that man does not concur in it; he is in the first instance passive, and his concurrence is the consequence of supernatural power communicated to him."* How great then is the error of those who exhort poor sinners to engage in some work of their own, preparatory to their coming to Christ! What can they do? What are they required to do? Christ came to save lost sinners. They are lost. As lost sinners, then,

they must come to him who is the Saviour of such, simply in the observance of those means which he has appointed, and which he makes effectual in the case of all who thus come.

XI. The true doctrine of regeneration neither waives, nor abrogates the divine law; but the doctrines of free will, sufficient grace, and human ability do both: for they suppose that God surrenders his claims of dominion, and gives a legal sanction to transgression. "There are only two ways in which God's moral dominion over rational creatures can be supported, or exist; in their obedience to the precepts of his law, or in their subjection to its penalties. And it is only in this last way, that his moral dominion can be exercised over sinful men as such." The law always demanded a holy nature; and must for ever continue to make the same requisition. For, "the word of the Lord endureth for ever." 1 Pet. i. 25. "Heaven and earth shall pass away, but my words shall not pass away." Mark xiii. 31. It is not true, then, that the ability of fallen men is commensurate with the claims of law. It is not true,

* Gib's Contemplations, p. 319.

that "this doctrine has been, and is, the received doctrine of the universal orthodox church." Those who make this assertion are found false witnesses in a matter which concerns the glory of God, and the eternal welfare of our fallen race. They handle the word of God deceitfully. From such presumption, may the Lord in mercy preserve all who profess to be the spiritual guides of men, and deliver his own people from these fearful delusions. "For," says the Saviour, "every plant which my heavenly Father hath not planted, shall be rooted up." Mat. xv. 13.

XII. Regeneration is not simply giving a different direction to the natural man's mental exercises. This doctrine confounds all distinction between the moral character, and conduct of the righteous and the wicked. It does, indeed, admit a change of acts, but no change of the principles of acting. It draws the acts of both righteous and wicked from the same source, namely, corrupt nature. In the natural man, it is corrupt nature flowing in its natural channel; in the regenerate, it is the same stream flowing in a different direction. According to this theory, a converted man differs nothing in character from

the unconverted. He is still a child of Satan, only acting out of character. It will not do for Pelagians to evade this conclusion, by denying that natural men are the children of Satan. For such a denial contradicts the explicit language of scripture, and does away with the necessity of regeneration. It renders nugatory the words of our Lord: "Verily, verily, I say unto you, Except a man be born again, he cannot see the kingdom of God." "The old theology makes regeneration a radical change-a change in the disposition and temper of the sinner, as well as in his acts. The new regards it as merely giving a different direction to our...... [mental exercises;]. . . . . but appears to make little or no difference between the principles of action, in converted and unconverted men.

.....

XIII. But modern theology does not stop even here. It spreads its poisonous roots through the whole system. It promulgates another gospel, which, indeed, is no gospel. The covenant made with Adam-the imputation of his first sin to his posterity-the covenant of grace made with our Lord Jesus Christ, as the

* Old and New Theology, p. 220: