doomed to spend an eternity in separation from God and goodness, to ponder over his own guilt in everlasting solitude, he would feel his depravity, when contrasted with the spotless holiness of the sanctified, and the dazzling splendour of their blood-bought crowns, with such intensity as though he were suffering in the very depths of hell. Every creature delights in its own native element, and it would be misery, and in many cases death, to change its element, without a previous and suitable change in its nature. So the unregenerate sinner, who delights in the beggarly elements of this world, has no nature or capacity to enjoy the pleasures of heaven, until he is previously qualified by regeneration. Provision is made in the atonement by Christ to meet this necessary requirement: "Christ loved the Church and gave himself for it; that he might sanctify and cleanse it with the washing of water by the Word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish." Eph. v. 25-28. And the apostle asserts, "We are justified by grace, and thereby made heirs according to the hope of eternal life;" "not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." Titus iii. 5-7. We see, therefore, that as God requires that we should be holy, in “his kindness and love," which has appeared in the gift of his Son, and in the atonement made by him, he has provided means whereby we may be renewed, made perfectly holy, and thereby "made meet to be partakers of the inheritance of the saints in light."

THE BENEFITS OF REDEMPTION.

ADOPTION.

Adoption spoken of in the Scriptures as the grand object of redemption. The nature of Adoption explained. Civil adoption among the Romans, Egyptians, Jews, and other oriental nations; frequently practised in ancient times. Divine Adoption is a plan of grace, and an unspeakable benefit and honour conferred on man. How it differs from civil adoption. The time of Adoption considered in relation to pardon, justification, and regeneration. The Witness of the Spirit.

THROUGH the redemption which is by Christ Jesus, we receive the Spirit and the privileges of Adoption. One of the grand objects of our Saviour's humiliation and sufferings was, to "redeem us from under the law, that we might receive the adoption of sons." Hence St. Paul แ But when the fulness of the time was come, God says: sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." Gal. iv. 4, 5. This glorious doctrine of adoption, and the spiritual affinity of believers with the Divine Being, is also explicitly stated by St. Paul to the Romans: "For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit that we are the children of God: and if children, then

heirs; heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together." Romans viii. 14-17. Wesley supposes that the inspired apostle, by using both the Syriac and Greek words jointly ("Abba, Father") "intends to point out the joint cry both of the Jewish and Gentile believers." For God is not the Father of the Jewish believer only, but also of the Gentile. (Romans iv. 16.) For, through Christ, we both have access to the Father by the same Spirit. Hence St. Paul, in his second epistle to the Corinthians, applies the promise (which was originally made to the Jews) to Gentile believers: "I will be to you a Father, and ye shall be my sons and my daughters, saith the Lord Almighty." 2 Cor. vi. 18; 1 Chron. xxviii. 6; Jer. xxxi. 1-9. And the Saviour himself, when he instructed his disciples to pray, taught them to address the Almighty as their Father: "When thou prayest, say, after this manner, Our Father which art in heaven," &c. It is therefore evident that this spiritual relationship between the Almighty and all true believers is acknowledged by God our heavenly Father.

It may be proper and necessary to say a few words by way of explaining the legal nature and the divine character of adoption-legal, as a civil transaction; divine, as a work of grace. One of the Puritan divines says: "There is a great difference between civil and divine adoption; inasmuch as civil adoption is an imitation of nature, and was invented for the comfort and satisfaction of those who had no children; but divine adoption is an act of free grace, contrived for the comfort of such as have no Father." He might have added, or "whose father is the devil."

Adoption is a word of Latin origin. The practice of adoption was much in use among the ancient Romans; though long before the formation of the Roman nationality, adoption was in use, both among the Egyptians and Jews, and most likely among all the oriental nations. But among the Romans it was properly legalized, and acknowledged in their code of civil laws; and we are informed, by several historians, that in the apostles' time it was a circumstance which frequently occurred. It was principally practiced by wealthy persons who were childless, in order to prevent their estates being divided or descending to strangers. In such cases those who wished to adopt heirs, made choice of such children as were most agreeable to them, and beloved by them; and when they were legally adopted they stood, politically, in the relation of children. On one hand, the children thus adopted were obliged to take the names of their adopters, and pay filial respect to them, as though they were their natural parents; on the other hand, the adopters engaged to treat the adopted children in every respect as though they were their own; and accordingly give them a right to their estates as an inheritance.

From these facts we shall at once perceive the propriety and significancy of the expression, as used by St. Paul, especially when writing to the Romans. We have already alluded to the difference between civil and divine adoption; and we shall do well to bear this in mind. The Almighty was under no obligation to devise the gracious plan of adoption for his own benefit or comfort. He could, throughout all eternity, have been perfectly happy without admitting any of our apostate race into his family.

He had countless myriads of celestial intelligences,

sons of God," to minister unto him, and his own beloved Son, the brightness of his glory, and the express image of his person, "by whom also he made the worlds,” and "whom he hath appointed heir of all things." (Heb. i. 1, 3.) When men adopt strangers into their families, it is because they discover something in them which they esteem as excellent, something which they admire and love. But man has nothing, either in his moral character or in his nature, which is lovely, and calculated to engage the esteem of the pure and holy God. His actions are vile, and his appearance abominable, "from the crown of his head to the sole of his foot he is full of wounds, and bruises, and putrifying sores." Isa. i. 6. (see also Rom. iii. 9-20.)

There is another particular wherein spiritual adoption differs from civil adoption. The political relation established by civil adoption effects no natural or moral change in the individual who is adopted. In the circle of his new relationship he carries with him all the constitutional peculiarities of his moral nature, whether good or bad. The mere act of his adoption cannot change his dispositions or renovate his nature. But, in connection with spiritual adoption, there is a transformation of mind; a putting off of the old man, which is earthly, and a putting on of the new man, which is heavenly: a participation of the divine nature-a spiritual affinity, which assimilates us to the divine image, and unites us to God and Christ by the Holy Ghost which is given unto us, and creates in us a sweet and firm assurance of greater glory, and a higher state of happiness: "Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that,