position wholly unauthorized by the declarations of scripture. We cannot therefore agree with those who consider the external sign and spiritual grace of regeneration to be synonymous terms, or in all instances co-existent; nor can we adopt the sentiments of others who contend, in opposition to the obvious meaning of the words "born of water and of the Spirit," that regeneration exclusively refers to a spiritual change, independently of the ordinance of baptism. We would also point out the error of those who contend that by baptismal regeneration something inferior to spiritual regeneration is implied, namely, a change of state rather than a change of nature; by which I understand to be meant an admission within the pale of the visible church, without participation in the blessings of its spiritual members. The scriptures, however, as may be shewn from numerous passages, never speak of baptismal regeneration in this lowered sense. St. Peter, in his first sermon on the day of Pentecost, thus exhorts his hearers, "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 Ghost." Again, our blessed Lord declares, "He that believeth and is baptized shall be saved." St. Paul also, in his first epistle to the Corinthians, asserts that, "by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, and have all been made to drink into one Spirit. In the formularies of our church, baptismal regeneration is always considered to include spiritual regeneration, and to confer on its

recipients the privilege of being the adopted children of God.

After these observations on the meaning of regeneration, two difficulties may occur to the minds of those who seriously reflect on this momentous subject.

First; if the most essential part of regeneration may exist apart from its external sign, how is it that the holy scriptures, the church of England, and the primitive fathers, never speak of any, except the baptized, as regenerate? I answer, because our Lord has so connected the "outward and visible sign" with the "inward and spiritual grace," that we cannot but consider regeneration, in its complete and full sense, to include both. He has united "born of water and born of the Spirit." What, therefore, the Lord hath joined together let no man put asunder. Generally speaking, those who are born of the Spirit are also born of water; and none can be deemed (ecclesiastically) regenerate, until they are received into the visible church by baptism.

Secondly; if baptism may be administered, as has been admitted, and not accompany spiritual regeneration, why do the inspired writers generally describe the baptized as children of God, born of God, &c. ;

or,

in other words, as spiritually regenerate; and the church of England always speak of them as such? I answer, they are so considered by the apostles themselves in the judgment of charity. The sacred writers very frequently speak of the members of the church of Christ, both collectively and individually, as believers, elect, saints, born of God, faithful, bap

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tized into Christ, having put on Christ, being crucified with Christ, buried with Christ in baptism, &c. But they shew us in the same epistles, where these descriptions occur, that there are in the church, and among its members, hypocrites, unbelievers, unholy persons, those who have a name to live while they are dead, &c.;-to all of whom, if they continue such to the end of life, Jesus Christ will say at the last day, "Depart from me, ye workers of iniquity; I never knew you." Hence the scriptures exhort the members of the visible church to examine themselves The church of Engwhether they be in the faith. land also, after baptism, pronounces its members regenerate, as possessing the external part or sign of regeneration, and in the presumptive, charitable hope, that they possess also the thing represented by baptism, "a death unto sin and a new birth unto righteousness." In the baptism of such as are of riper years, if the adults can in sincerity and truth answer the questions proposed to them by the church, respecting repentance, faith, renunciation of the devil, the world and the flesh, and their desire and intention henceforth to walk in newness of life, and obedience to God's holy will and commandments,

we may

cherish a sacred confidence, that the Spirit of God has implanted in them the principle of a new nature, and that they are, after baptism, completely regene rate, born of water and the Spirit; and that, admitted into the kingdom of God, or the visible church upon earth, they will at length be received into his king Idom of glory in heaven. Respecting infants, the

same presumptive hope is exercised.

By virtue of

the promises made to the seed of believers, and of prayer made for them before and at baptism, it is charitably hoped, that they have the incorruptible seed of life then communicated to their souls, which in due time will yield the peaceable fruits of righteousness, in repentance, faith, and holiness. Infants are, therefore, after baptism, pronounced to be regenerate, born of water and the Spirit; and this is, in the judgment of faith, hope, and charity, the only ground on which any human being can be declared by a fellow-creature as truly regenerate.

Every person admitted into the visible church of Christ must be considered as really regenerate; for on this presumption alone can they be entitled to admission. In establishing this doctrine, I would remark, that in scripture and in our liturgical services, every member of the christian church is considered, on the charitable hypothesis before explained, elect as well as regenerate. But to assert that all the baptized are absolutely regenerate and elect, is to maintain that they will all be actually saved; for it is expressly asserted by the seventeenth article of our church, which is clearly founded on the word of God, that the elect "are called according to God's purpose they through grace obey the calling are justified freely-made the sons of God by adoption-are made like the image of his only-begotten son Jesus Christ-walk religiously in good works-and at length, by God's mercy, they attain to everlasting felicity."

Having thus endeavoured to explain the import of the term regeneration, and the only ground upon which we are to form our judgment, the remaining part of my discourse will open some most important topics, but of which the time will not permit me to give a full delineation.

II. Let us then, in the second place, briefly consider the NATURE of regeneration.

Fallen man has been likened to a machine, which has become deranged from the loss of some regulator to direct its operations. By the regenerating influence of the Spirit of God in the soul of man, this principle is restored. New faculties are not bestowed, but a new power to direct and govern them. The new birth is therefore a recommencement of that spiritual life which was lost by the fall.

.

The phrase born again, made use of by our Lord, is emblematical; but we find similar language in other parts of the sacred scriptures. Thus St. Paul, in his epistle to Titus, says, "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." In the second epistle to the Corinthians the same apostle declares, “Therefore if any man be in Christ he is a new creature : old things are passed away; behold all things are become new." Again, all true believers are said to be born of God. These expressions are evidently figurative, but peculiarly significant. We know what it is to be born; and this knowledge may assist us rightly to apprehend what it is to be born again.