XII.-Regeneration.

REGENERATION or new birth, is an indispensable characteristic of a true believer in Christ. Being born in sin, we are, even from our birth, in a state of original depravity, from whence we must be rescued by the express and specific appointment of God himself; for as no man in his first birth is able to give being to himself, so in the second birth no man can be restored to new life, or placed in a healthful state as to his spiritual condition, but by being born from above, being born a second time unto salvation. The confession of a corrupt nature, renders the restoration a necessary consequence. This is indeed a mystery, but it is a mystery of godliness-God manifest in the flesh-the "mystery which had been hid from ages and generations, but now is made manifest to the saints 1."

This is the mystery which our Lord declared to Nicodemus:-" Except a man be born again, he cannot enter into the kingdom of God,"-and when interrogated for a more decisive answer, he replied, "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God"." No stronger interpretation of these words can be given than by the Apostle Peter on the day of Pentecost. When

1 Col. i. 26.

2 John iii. 3. 5.

he finished his discourse, and the full impression of it rested on the minds of his hearers, they earnestly requested to know what they must do to become partakers of these holy promises? The answer is specific and conclusive, "Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost1:"-" then they that gladly received his word were baptized." This was surely a most interesting introduction into the Church of Christ. And was this all? No. “ They continued stedfastly in the Apostles' doctrine and fellowship, and in breaking of bread, [communicating in the sacrament of the Lord's Supper] and in prayers." Here, then, is regeneration in its purest sense. presented to the eye? Can a deeper, or more affecting impression be made upon the heart? Being Jews, they were acquainted with the law and the prophets; and being convicted and converted Jews, they were prepared to receive the evidence of the Spirit displayed so wonderfully in their sight. They were therefore regenerated Jews, sensible of a new principle of Divine life, sanctified to the service of a new Master—and, doubtless, there were among them many primitive martyrs.

Can a more noble picture be

When our Lord, therefore, instituted baptism, it became, if I may so say, the seed-plot of salvation; the

1 Acts ii. 38. 41, 42.

vivifying principle of that Church which he established; and it" is not only a sign of profession and mark of difference, but it is a sign of regeneration, or new birth, whereby we are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; faith is confirmed and grace increased by virtue of prayer to God 1."

It is clear, then, that to grow in grace we must lay the root in baptism. I will not, however, say that grace may not grow where baptism may not be found; for in the great varieties which occur in human life, many difficulties, often insurmountable, may prevent it. But he who neglects baptism, when in his own power, as an instrument of grace, neglects it at his own peril. At the same time the exception does not contravene the rule. On the contrary, it establishes it; for if we neglect, or reject the salutary medicine, no native health, or strength of constitution, will preserve the patient from decay. Had baptism been. an optional rite, St. Peter never would have said, "repent, and be baptized, every one of you."

As baptism is, at all events "a sign of regeneration," it becomes a solemn duty in every one thus adopted into Christ's Church, to fulfil faithfully the sacred conditions into which he entered; as an infant, by early and primitive spiritual edification; as an

adult, by a renunciation of evil, and a specific and firm determination in favour of faith and obedience.

Regeneration, abstractedly considered, consists of two parts, Repentance and Faith; the former looks to the Father, the latter to Jesus Christ.

The learned Mede illustrates the remark by this observation, "both joined together make the new birth, or new man, even as in natural generation, the soul being united with the body makes a natural man ; repentance here being as the body or matter, which faith in the Gospel of Christ informs as a soul 1.” Continuing in the apostles' doctrine, and showing forth all the effects of an holy faith, is the proof of a regenerating principle, that the good work of the Spirit has taken possession of our souls.

If the two parts of which regeneration consists be clearly defined, it appears, to a plain understanding, that no controversy need be sustained upon this subject and it is much to be deplored when good men differ, where difference leads to an unhappy conclusion. Whether the recovery of man from sin by the mercy of God through the merits of a blessed Saviour, be considered as a regenerated, a renewed or a converted state of existence, gratitude may be excited, but no dispute need arise. If baptism be "the seal of a new birth," and be followed by a re

1 Mede's Disc. 26.

nunciation of sin under every sad description, by a firm and saving faith in every Gospel-promise, and by a resolution, through the help of God's Holy Spirit, to continue in all holy obedience to our life's end; why should we differ in the ways and means, or rather in the words and meanings, by which all this may be accomplished? I am far from granting that concession should be made to every mode of belief; for all men have not faith in the right sense of that expressionbut God forbid that any true Christian should want charity '.

"Little children," says St. John, "let no man deceive you. He that doeth righteousness is righteous, even as Christ is righteous"." To do righteousness is to imitate in holiness the excellence of the divine Master; to profess, and to feel a lively faith in all that he has done and suffered for us, to give evidence of that faith by a corresponding sanctity of life, and to put ourselves under the direction of the Holy Spirit, who is the leader of the way of righteousness. The eloquent and delightful passage in St. Paul's

1 The eminently pious and excellent Archbishop Leighton affords an amiable example of this charity. "The most probable way of considering this regeneration and sonship, is certainly to follow the light of those holy writings, and not to jangle in disputes about the order and manner of it; of which, though something may be profitably said, and safely, namely, so much as the Scripture speaks, yet much that is spoken of it, and debated by many, is but an useless expense of time and pains." Apud Coleridge.

2 1 John iii. 7.