clared a child to be "by Baptism regenerate," they expressed themselves agreeably to our Saviour's meaning and their own supplications,* making not the most distant reference to this Baptismal Regeneration. 2. Of Regeneration, considered as the grace of the Spirit for the performance of "the duties of Christianity," and "remaining, in Infants, in a dormant state." The first part of this definition appears to be grounded upon the supposition, that "the nature of man after the fall of Adam is such," that he only wants assistance; that he has some remaining natural disposedness to good, and a little strength, but insufficient to bring his good desires to good effect. But what saith the Scripture? It plainly saith, "that Man is "not sufficient to think any thing as of himself;" that he is "carnal,‡ sold under sin;" that he "finds § not how to perform that which is good;" that he is "without || strength;" and that in "his I flesh there dwelleth no good The writer laments that any difficulty should exist in men's minds with respect to the Baptismal service. He himself met with the same difficulty some years ago. But it ceased, when he had considered the texts relating to Baptism, and an infant's title to the privileges of Baptism, and the mean by which they are obtained. +2 Cor. iii. 5. § Ibid. vii. 18. Rom. vii. 14. Rom. v. 6. Ibid. vii. 18. thing." And the Old Testament employs similar language in stating the sinfulness and helplessness of man. Therefore the supposition that the "natural man" wants help only, is a supposition wholly unfounded; and so must be the definition which rests upon it. If this supposition be denied to have had any existence in the mind of the definer, and the indisposedness and inability of man to true Religion and Virtue be allowed to be complete; then it must follow, that if Regeneration is the Grace of the Spirit to enable the recipient to live well, there has been already a work of the Spirit in the soul, renewing and purifying it's powers. Because, as light is poured in vain upon the eyes of the blind, and air into the nostrils of the dead, so the Grace of the Spirit does not enable the soul to love and serve God, unless He hath first + restored it to life and to Himself. But this is contrary to the supposition. Moreover, Regeneration is an act of the Spirit; and, therefore, it cannot be the Grace of the Spirit. The above definition is also set aside by the fact, that the Lord's declaration, that “a person Ps. xiv. 1-4.- -liii. 2, 3. Job xv. 14-16. + Ezek. xxxvii. 1-14. Joh. xv. 3-5. Rom. vii. 4. Joh. iii. 5. must be born of water and the Spirit to see the kingdom of God," expresses a change of * condition in the soul a fact which the maintainers of the opinion under consideration are not prepared to allow. And their zeal in this cause is shewn by their pleading for the notion-that the Holy Spirit remains "dormant in little children." Now this part of the definition proceeds upon no data at all: it is a mere assumption, without the slightest proof. No Prophet or Apostle has given the least cause for it or has made even an allusion to the dormancy of the Spirit in the soul. There is nothing in the nature of the soul, and nothing in the nature of the Spirit, to warrant any such conclusion. And the pious and learned †men who drew up the Baptismal Service, certainly believed that He is active in the children who are blessed with His presence. And there is no doubt, that His agency is perpetual in them, although they be totally unconscious of it. For it is compared to elements ever active, to § "wind," to "water"; to "fire"; and to ** earth" acting upon grain; as well as to "leaven, †† leavening the meal into which it is put, till the whole is leavened." * See Joh. iii. 6. ↑ See Wheatly on the Book of Common Prayer, p. 25, 7th edit. See the Prayers in that excellent service. § Joh. iii. 8. || Ib. iv. 10. Isaiah ix. 5. ** Mar. iv. 26-28. tt Matt. xiii. 33. Besides; is not the Spirit active in sanctifying and perfecting the children who die in infancy, notwithstanding their unconsciousness? Why, then, should it be thought that He is dormant in those who live? May He not secretly oppose May he not + strengthen and increase the good He has given? And, assuredly, he graciously keeps the "habitation He hath remaining sin? made for Himself to dwell in" from the crafts and assaults of the great enemy of GoD and man! But supposing the Spirit to be dormant, with what propriety His presence in the soul can be termed Regeneration, is yet to be learnt. generation implies agency. Re 3. Of Regeneration, considered as "a change of relation to God." This definition having frequently met with too easy an acquiescence, calls for particular remark. There are two relations to GOD, and only two, (of course excepting a "reprobate" state) in which, during the present life, human beings may be found. The first may be called "a salvable state.” Regeneration cannot be this. Because, although "by the offence of one, the judgment came upon all men unto condemnation," and every man re * Gal. v. 17. Psalm xlvi. 5. + Mar. iv. 27, 28. Is. xxvii. 3. Ib. lix. 19. § Rom. v. 18. mains *“condemned," till he is regenerated and adopted; yet "by the † obedience of one" unto death," the free gift has come upon all men unto justification of life:" so that, the door of mercy being thrown open, all men ‡ may be justified by the blood § of Christ, and live for ever; that is, all men are put into a salvable state, through the "ransom" of the Lord Jesus Christ, "the ¶ propitiation for the sins of the whole world." Therefore, it must not be said, that Regeneration is this change of Relation, a change from hopeless condemnation to salvability; because this relation is wholly independent of Baptism. It is common to all men. Besides, Regeneration takes place, not at a person's first birth, as is allowed, but after it. The second relation a person may have to God, is that which arises out of "a state of salvation." And this cannot be Regeneration : because Regeneration is, as it were, the door by which a person is brought into this state; **"he saved us by the washing of Regeneration; and, "except a person be born again, he cannot see * Joh. iii. 18. and 1 Joh. v. 12. † Rom. v. 18, 19. Humanly speaking, nothing precludes from Justification any sent, except his " un man to whom the Gospel of Salvation is belief." "Secret things belong to GOD." "HE knoweth them that are His." But among men, Unbelief is the great bar which shuts out the sinner from the mercies of GOD. Mar. xvi. 16. 1 Joh. ii. 2. § Rom. v. 9. || 1 Tim. ii. 4-6. ¶ |