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If we have any will to rise, it is he that preventeth our will, and disposeth us thereto. If after contrition we feel our con'sciences at peace with God through the remission of our sin, all is of God, who hath reconciled us to himself by Jesus Christ." "God give us grace, good people, to know these things, and to feel them in our hearts. This knowledge and feeling is not in ourselves; by ourselves it is not possible to come by. it a great pity it is that we should lose so profitable knowledge. Let us therefore meekly call upon that bountiful Spirit, the Holy Ghost, that he would assist us, and inspire us with His presence, that in Him we may be able to hear the goodness of God declared to us to our salvation. For without his lively and secret inspiration, we cannot once so much as speak the name of our Mediator, as St. Paul plainly testifieth. No man can once name our Lord Jesus Christ, but in the Holy Ghost. Much less should we be able to believe and know these great mysteries, that be opened unto us by Christ.. St. Paul saith, that no man can know what is of God, but the Spirit of God. As for us, saith he, we have received, not the spirit of the world, but the Spirit which is of God, for this purpose,-That in that Holy Spirit we might know the things that be given us of Christ."

These quotations are incapable of being strengthened by argument. We will therefore only make on them the following observations, which will embrace their substance :

1. The natural man is here contrasted with the spiritual

man;

2. The natural man is without any spark of goodness;3. Every gift, and above all, the first turning of the heart to God by faith, is of his mere grace ;

4. The Holy Ghost is the sole "author and worker" of faith, repentance and regeneration, which is a greater work than the creation of a world ;

5. Regeneration, or new-birth, is a holy, moral and spiritual change, making men new creatures, so as to be "nothing like what they were before ;"

6. The Holy Ghost dwells in those whom he regenerates ;7. Regeneration is manifested by its fruits;

8. The Holy Spirit's work is sensible, and may be felt, or perceived and known by the person himself, in his own experience; and by others, by the fruits it produces.

9. These fruits are put in contrast with the works of the flesh.

From the preceding discussion, and especially from these last quotations, we cannot fail to see the fallacy of that grand deception, that invention of modern times, namely, the distinction, the essential difference, made between Regeneration and Renovation. It is a distinction most evidently unknown to the Scriptures and to our Church,-a sophistical attempt to secure from destruction an erroneous system, the overthrow of which is inevitable, if it were once allowed, that renovation as well as regeneration takes place at baptism.

We shall close this Section by adverting briefly to the Relative blessings which accompany Regeneration.

Whilst regeneration is obviously the turning point in vital religion, the blessings, which are ever connected with it, are demonstrative proofs of its holy nature and of its essential importance in the economy of salvation. This wonderful change is not only essentially necessary to salvation, but it is necessarily connected with it, and brings in its train every thing essential to it. We are assured in the baptismal office, that pardon of sin, acceptance with God, adoption into His family, as heirs of everlasting life, are the essential attendants and concomitants of regeneration. This appears quite evident from the following passages:-

"None can enter into the kingdom of God, except he be regenerate and born anew of water and of the Holy Ghost,Wash him and sanctify him with the Holy Ghost, that he being delivered from thy wrath, may be received into the ark of Christ's church,-We call upon thee for this infant, that he, coming to thy holy baptism, may receive remission of his sins by spiritual regeneration, That the infant may enjoy the heavenly benediction of thy heavenly washing, and may come to the eternal kingdom which thou hast promised by Christ our Lord."

In the exhortation these blessings are specified," Doubt ye not, therefore, but earnestly believe, that he will likewise favourably receive this present infant, that he will embrace him with the arms of his mercy, and that he will give unto him the blessings of eternal life, and make him partaker of his everlasting kingdom." In the subsequent prayer we say,"Give thy Holy Spirit to this infant, that it may be born again, and be made an heir of everlasting salvation." In the

address which succeeds are these decisive expressions,-" Ye have prayed that our Lord Jesus Christ would vouchsafe to receive him, to release him of his sins, to sanctify him with the Holy Ghost, to give him the kingdom of heaven and everlasting life;" and also these remarkable words,-"Ye have heard that our Lord Jesus Christ hath promised in his Gospel to grant all these blessings." And in the thanksgiving after baptism we use this language,-" We yield thee hearty thanks, most merciful Father, that it hath pleased thee to regenerate this infant with thy Holy Spirit, to receive him for thine own child by adoption, and to incorporate him into thy holy church."

From these passages we clearly perceive that a true dedication to God in baptism brings with it every Christian privilege and relationship. The baptised are said to be born of God-they are made children of his family-they are incorporated into the church-and they are made heirs of heaven. But all these blessings depend on the first, that is, the new

birth.

It appears also most clearly from the Confirmation service, that real remission of sins is connected with regeneration,

Almighty and everlasting God, who hast vouchsafed to regenerate these thy servants by water and the Holy Ghost, and hast given unto them the forgiveness of all their sins," &c. It appears further from the Catechism, that the blessings included in being made " a member of Christ, the child of God, and an inheritor of the kingdom of heaven," all go together. And it further declares the same thing, and particularly points out the ground and necessity of such a privilege,"For being by nature born in sin, and the children of wrath, we are hereby made the children of grace."

A brief reference to the articles must be made, because their testimony is so very express, particular, and decisive. The twenty-seventh Article unites together regeneration, pardon, and adoption:" Baptism is a sign of regeneration or new-birth, whereby, as by an instrument, they that receive baptism rightly, are grafted into the church; the promises of forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed." And in the ninth Article this connexion of regeneration with justification, and of unregeneration with condemnation, is most clearly and distinctly taught,-"Original sin is the fault and corruption

of the nature of every man, whereby he is very far gone from original righteousness;-therefore it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated;-although there is no condemnation for them that believe and are baptised."

The seventeenth Article, which is a beautiful specimen of epitomised instruction, is quite in point here. It links together, in the happiest manner, all that a Christian is and hopes for, his internal disposition, and his external privileges, uniting one end of the chain with the electing love of God, and the other with his everlasting glory, and connecting in an indissoluble bond all the intermediate links which bind those extremes together:-" They which be endued with so excellent a benefit of God, be called, according to God's purpose, by his Spirit working in due season;-they through grace obey the calling; they be justified freely; they be made sons of God by adoption; they be made like the image of his only begotten Son Jesus Christ; they walk religiously in good works, and at length by God's mercy they attain to everlasting felicity."

From the preceding quotations, combined with what has been previously shewn respecting the meaning of regeneration, it cannot fail, as we conceive, to appear evident to the reader, that the following points have been demonstrably proved :

1. That regeneration is a holy change of nature;

2. That the relative blessings of pardon, adoption, &c., are necessarily connected with it;

3. That nothing has been discovered in displaying the nature and connexions of regeneration, which tends to prove that any thing, beside what is of a moral nature, is included in regeneration: but that every thing necessary to salvation, as well as salvation itself, is invariably connected with it;

4. That regeneration is only one. Neither the Scripture nor our church ever hint at any thing like two regenerations. They do not, for instance, speak of one necessarily attending baptism, and of another which may occur after baptism. They do not describe one regeneration as necessary for infants, and another, essentially different, as necessary for adults. All have the same corruption of nature, if not in degree, yet in kind; and all lie under the same curse. All, therefore, need the same essential change of nature, and the same deliverance from guilt and condemnation. Both Scrip

ture and our church admit of regeneration as occurring at any period of life, and with or without baptism; but never as occurring twice to the same person. They require water and the Spirit, yet not for two regenerations, but as generally necessary for one.

We hope and earnestly request, that our readers will not feel reluctant to wait till a succession of Tracts shall substantiate the truth of the foregoing position; namely, that our church teaches only one, and that a holy and spiritual regeneration. For, were we to attempt it, we should not be able in a paragraph or two to afford him due satisfaction. But we expect to evince the statement which we have deliberately advanced, to be not only true in itself, but the only true mode of arriving at consistency in the exposition of the Scripture and our baptismal offices. They who confine regeneration to baptism, are compelled to reduce its meaning to something external, or merely ecclesiastical; we shall, in our next Tract, carefully examine several interpretations on this head. All we request of the reader is, that he will not too anxiously expect us to announce conclusions before we can give the evidence upon which these conclusions are founded. We, for ourselves, possess the most perfect satisfaction in the substantial parts of our system; which we shall exhibit in due time. But the general subject is exceedingly embarrassed, not so much from its own inherent obscurity, as from the numerous inventions and theories by which it has been encumbered. We know it is admitted by all who write upon this controversy, that internal and "spiritual regeneration" cannot consistently be confined to baptism. But as we advocate no other primary, proper, and saving regeneration than the true one; and yet the offices of baptism may, at first sight, seem to claim the association of spiritual regeneration with the due performance of that rite, we may be thought to involve ourselves in some difficulty. But we trust, that with due attention to the design of baptism-the characters for whom it was instituted—the professions made

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