And, obviously, that which has no name among us will have no place in our thoughts. There is no excuse for this unnatural divorce of the name "regeneration" from the thing itself, for the Scriptures afford not one word of authority for calling a change of disposition a new birth. A birth is not a change; it is a new creation.

A real regeneration, giving us partnership of the Spirit, and thereby fellowship with Christ Jesus in the reward of his human righteousness, seems to us clearly demonstrated as the divine ◄ scheme of redemption. Let us now consider other lines of evidence which converge to this conclusion, and make assurance doubly sure.

1st. All the benefits of redemption secured by Christ are ours only because we are "in him." We are in Christ by birth, just as we are in Adam by birth. The person of Jesus is magnified by the theory of real regeneration. Figurative regeneration magnifies most conspicuously the work of the Spirit in us, changing our dispositions that we may believe; real regeneration avouches that none of the work of Christ can avail us anything unless we be "in him." And if we be in him, it is all righteously ours.

The Scriptures emphasize this-in him we have forgiveness; in him, an inheritance; in him we are complete; he is our all and in all; we are made the righteousness of God in him; in him we åre accepted. All this is in perfect harmony with our reflections on the nature of Christ's work. We have seen that the work of Christ was obedience to all the demands which the law makes on the humanity with which he took partnership; that all he did was due from himself as born of a woman. The only conceivable way by which we may share his reward is by sharing the "Spirit in which he was justified"; by having fellowship with him by birth, as he took fellowship with us by birth. Hence, h's frequent designation of himself as the "Son of man," while the regenerated man becomes a son of God. Hence, "Ye must be born again," and "of the Spirit." "By this we know that we are in him because he hath given us of his Spirit." Because we live in the Spirit, we are enjoined to walk in the Spirit. "Ye are not in the flesh, but in the Spirit, if so be the Spirit of Christ dwell in you.”

By one Spirit we are baptized into Christ. Thus we are plainly taught that union with Christ is effected by regeneration—by the indwelling of the Spirit.

Most treatises on theology recognize union with Christ and the indwelling of the Spirit as scriptural truths, but fail to consider them in their relations. The doctrine of the indwelling of the Spirit according to these treatises might be omitted without being missed as an essential part of the system of redemption. It articulates with nothing. As being essentially the new birth, it is utterly without recognition.

2nd. The work of effectual calling, which has been misnamed regeneration, retains its place in the scheme of redemption by fellowship. The logical order is, first, effectual calling; second, faith; third, regeneration; fourth, justification. And this scriptural theory relieves Calvinism from apparent contradiction of Scripture. The accepted definition of regeneration which identifies this with effectual calling makes the Bible at variance with. itself. That repentance and faith are wrought in us by the Spirit of God is very clearly taught in the Scriptures. For example, we read in Acts xvi. 14 of Lydia, "Whose heart the Lord opened that she attended unto the things that were spoken of Paul." "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out." (John vi. 37.) "No man can come unto me except the Father which hath sent me draw him." "Blessed art thou, Simon-Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." (Matt. xvi. 17.) "Him hath God exalted with his right hand to be a Prince and a Saviour, to give repentance and remission of sins." (Acts v. 31.) "Unto you it is given in the behalf of Christ not only to believe on him, but also to suffer for his sake." (Phil. i. 29.)

On the other hand, there is a formidable number of passages which plainly make the new birth consequent upon faith, of which the following are examples: "As many as received him, to them gave he power (right) to become the sons of God (regenerated), even to them that believe on his name." (John i. 12.) "Forasmuch as God gave unto them the like gift as he

did unto us, who believed on the Lord Jesus Christ." (Acts xi. 17.) "In whom also after that ye believed (having believed) ye were sealed with the Holy Spirit of promise" (Eph. i. 13.) "Have ye received the Holy Ghost since (or, did ye receive when) ye believed?" (Acts xii. 2.) "Ye are all the children of God (regenerated) by faith in Christ Jesus." (Gal. iii. 26.) "That ye might receive the promise of the Spirit through faith." (Gal. iii. 14.) "Received ye the Spirit by the works of the law, or by the hearing of faith." (Gal. iii. 2.)

Now, it must be admitted that the class of passages beginning with Acts xvi. 14, quoted above, clearly teaches that the Spirit of God works in us to receive Christ by faith, and that the other class, beginning with John i. 12, as clearly teaches that the faith which receives Christ preceded regeneration. If this be so, then either the two classes of texts are contradictory, or regeneration and effectual calling are not the same thing. That they are not contradictory we know, for the Bible is the inspired word of God. Therefore, the common identification of regeneration with effectual calling is an error. The Spirit of whom it is written, that he was not yet given because Jesus was not yet glorified; the Spirit who, having been with the disciples, was soon to dwell in them; this Spirit they that believed on Jesus were to receive when Jesus should be glorified. This indwelling of the Spirit, in a way inscrutable for us, effects union with Christ and makes the believer a child of God. It consummates the work of redemption by establishing, as we have seen, the only righteous ground of imputation. And just here we quote Dr. Dabney: "The instrumental bond of the union is evidently faith; i. e., when the believer exercises faith, the union begins. One of the results, or, if you please, forms, of the union, is justification. Of this, faith is the instrument; for Christ purifies our hearts by faith." When we exercise faith through the effectual work of the Spirit in us, then God regenerates by imparting his Holy Spirit to dwell in us, effecting thereby union with Christ and consequent justification

We can see why God may make faith the condition on which he may graciously establish a relation between the sinner and Christ, by virtue of which relation the sinner's salvation is justi

fied; but we can see no reason why the sinner's faith in Christ should entitle him to salvation, i. e., no reason in justice why salvation should be given to them who are willing to accept it as a gift.

3rd. It will be contended by some that the passage quoted from John, "This spake he of the Spirit which they that believe on him should receive," had reference to the pentecostal gift of power. This enduement-with-power theory has tended to obscure the Bible doctrine of a real regeneration. "Ye shall receive power after that the Holy Ghost is come upon you," is frequently quoted by those who identify the gift of the Spirit with the power received after. People are urged to pray for a pentecostal outpouring, meaning thereby power to preach or

work successfully in winning souls. But the word power is

duvaus, often rendered miracle, and always meaning a miraculous manifestation, such as believers never now receive. That power had been exercised during the ministry of Jesus; was suspended at his death; and now, when they ask if he is about to restore the kingdom, he answers that it is not for them to know, but, when the promised Spirit is come upon them, they should again receive the power of miracle working.

Again, let it be observed that this power-for-service interpretation of the pentecostal baptism assumes and implies that only some true Christians receive this baptism. On the contrary, the Scriptures unequivocally teach that all believers receive the gift of the ascended Saviour: "This spake he of the Spirit which they that believe on him should receive." In perfect accord with this statement are the epistolary references to the Spirit. "Received ye the Spirit by the works of the law, or by the hearing of faith?" (Gal. iii. 2.) "If he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received." (2 Cor. xi. 4.)

This power for service, too, was nothing new, but this gift of the Spirit to which Jesus refers was never bestowed prior to Pentecost. Turn again to the passage: "This spake he of the Spirit which they that believe on him should receive, for the Spirit was not given because Jesus was not yet glorified." Said

Jesus to his disciple: "It is expedient for you that I go away; for if I go not away the Spirit will not come unto you, but if I go away I will send him unto you." Again, he said: "He is with. you and shall dwell in you." The Spirit was with the disciples and with the Old Testament saints for effectual calling and for power, but he was not yet given as an indwelling Spirit. He could not be so given until the resurrection and glorification of Jesus. Why not?

A recurrence of birth, if it were possible, would not of necessity be profitable. That which is born of the flesh is flesh, and continues flesh, even if born again-of the flesh. To be born of Adam an hundred times would leave the subject of such a regeneration still united to Adam in nature and destiny. To be a child of God, one must have the fellowship of the divine Spirit, must be a partaker of his nature. But rebellious man, still under penalty of violated law, cannot be in union with God. There is no fellowship possible between sin and holiness.

With the sinless man Jesus it was different. His humanity was the first temple, the first habitation of God through the Spirit. He was immanuel-God with us. His incarnation was the first union of the two natures. The Son of man was the Son of God also. Prior to the perfecting of his work as man, before his work of obedience was finished in death, previous to his justification by resurrection and ascension to glory, birth of the Spirit would have united men to one who as Saviour was not yet perfected by suffering. It is to the risen, living, glorified Saviour that birth of the Spirit unites us, and so the Spirit was not given until the glorification of the Lord. "If Christ be not risen ye are yet in your sins." But "he being ascended and having received of the Father the promise of the Spirit,” he hath shed forth the Spirit of which the gift of tongues was the appropriate sign. The obedience of Jesus was his own; its results he shares with us. When his righteousness is said to be imputed, only its fruits are meant. It is the Spirit of the man who has earned glory which we receive.

4th. This, the reader perceives, is tantamount to saying that there was no regeneration prior to Pentecost. Such a statement