asserts that regeneration is not a change of heart; and he as plainly implies that no subsequent change of heart is needed; 1 and, therefore, at what other conclusion can he land us, if we follow out his views, but that a change of heart is not needed at all!

1

We dwell the more upon this lamentable error because we believe it to be a "root of bitterness" from which the most mischievous delusions grow. If men are to be taught that at their regeneration they were brought into a spiritual state in Christ,a state of salvation,-while their hearts remained unchanged; then the careless and the worldly may easily suppose that nothing more is requisite to preserve "the rest of their life according to this beginning," but to abstain from gross moral crimes, and follow the stream of the society in which they move. While, under the teaching of the Oxford-Tract school, the same bitter root sprouts up into a more finished and subtle system of delusion;-a first justification by baptism,-a second by works,-which makes the cross of Christ of none effect;-binding "doubt's galling chain " upon the tender conscience, and speaking a false peace to the selfrighteous and the blind.

II. But when it is admitted that regeneration is a spiritual change of heart as well as of state, there may still be a considerable difference, we do not say in opinion, but in our mode of stating the doctrines connected with it, according to the particular features of its complex character upon which we especially fix our attention. And this, if not adverted to, may cause confusion and a strife of words between those who are essentially agreed. Thus—

1. We may contemplate the condition of the regenerate man, and may then regard it either as incipient, or as matured. For the change which has taken place in him is not a sudden removal from sin to holiness, drawing a sharp line of demarcation between the two, and allowing no intermingling of these opposite states; but the "infection doth remain, yea! in them that are regenerate;" and there is to the last, during his continuance in the body, "a law in his members warring against the law of his mind," even while he "delights in the law of God after the inner

(a) If, however, regeneration be regarded as the commencement of a spiritual life in the soul, it is then,-to use the words of

1 Mr. Anderson enforces the necessity of holiness as a duty incumbent on men, never as a divine change wrought by the power of the Holy Ghost in the heart.

2 Mr. Anderson denies that there is any such tendency in his doctrines. So the Oxford Tractarians used to be fond of asserting that they were the most successful opposers of Popery. But it does not do to give implicit credit to such assertions. Persons are often mistaken about the tendencies of their own doctrines.

Scripture, the gift of "a new heart and a new spirit; "birth from above; "—the man is "born not of the will of the flesh, nor of the will of man, but of God; "3-he is "begotten again unto a lively hope; "he is "buried with Christ." 5 Yet still he may be but a babe in Christ, requiring to be fed with milk, "the sincere milk of the word, that he may grow thereby "-and be unfit for strong meat: he may in many things be weak,-in many things fall short,-in many things be otherwise minded than becomes "the measure of the stature of the fulness of Christ." Nay! he may be, as the Corinthians, of whom St. Paul nevertheless speaks as regenerate men, in many things carnal;-shewing that the power of sin is not yet subdued,-needing often instruction, admonition, or even "sharp rebuke, that he may be sound in the faith."

We think that these and many other such particulars, which might be added, if we could now stay to collect them, have been too much overlooked by those, who consider that the wayward tempers, and sinful dispositions, appearing in children, are a full proof that they cannot have been born anew from above. Without wishing at all to adopt one of Mr. Anderson's errors, we believe such a conclusion is sometimes too hastily taken up. Childhood has few concealments, and deals not in reserve; and the corrupt workings of infant hearts are readily displayed in their natural colours. But after life is always more or less under an artificial restraint; and were the inmost thoughts and secret sins of those, of whom we have no doubt that they have even grown strong in grace, laid bare, as the sins of childhood are, and as they themselves unfold them in their humbled confessions at the throne of grace; we believe the judgment sometimes passed upon the lambs of the flock of Christ would be found to be over-harsh; and to have arisen from a wrong view of the way of divine grace, as well as from ignorance of the real vileness of our nature, as seen, it may be, in ourselves. But we must not digress further on this interesting topic.

(b) If regeneration be regarded in its maturer stage; it is then described in Scripture as "a new creation (Tíos), old things are passed away; behold, all things are become new; "6" the old man has been put off with his deeds, and the new man has been "-"the flesh has been crucified with its affections and justs; 8 -"the senses have been exercised by reason of use to discern good and evil;"9" the young men are strong, and have

put on;

overcome the wicked one."1 There may be even a full assurance of faith and hope, and we may "know that we have passed from death unto life," and that "we have fellowship with the Father and with the Son."3 But between this full maturity of the day of grace, and the first dawning of spiritual life in the soul,-this full corn in the ear, and the first sowing of the heavenly seed,there is an endless variety of comparative states, not always indeed advancing in regular progression towards maturity, but sometimes checked and impeded, sore let and hindered, or even thrust back and driven aside, in running the Christian race.

2. Again, this spiritual state may be regarded as a principle of life and holiness implanted in the soul, or may be viewed in the effects, which emanate from that principle, and pervade the character, and are visible in the actions of the man.

(a) In the former view it is spoken of as "a seed not corruptible, but incorruptible, of which we are born again; "—the seed of God remaining in us; 5-the word of God abiding in us; 6-Christ in us; 7-Christ who is our life.8

(b) On the other hand, when regarded in its practical and visible effects (for we cannot for a moment admit Mr. Anderson's assertion that no effects are discernible), we are distinctly informed by St. John that "every one that doeth righteousness is born of God; ""-that "whosoever is born of God doth not commit sin;" 10 that "whosoever believeth that Jesus is the Christ is born of God; " 11-and that whatsoever is born of God overcometh the world." 12

3. Once more, we may fix our attention on the source or author of this spiritual change, and on the instruments or subordinate means which are employed in effecting it. And the word of God distinctly reveals

(a) That the author of regeneration is the Holy Spirit. For except a man be born of water, and of the Spirit, he cannot enter the kingdom of God; " 13 and, being "born of God" is a common expression to denote this change.

(b) But there are also instruments or subordinate means employed. For the word of God, or a knowledge of evangelical truth, preached to the ears, and received into the heart of man, is a moral instrument used by the Holy Spirit in effecting his gracious purpose. And hence St. Peter uses the words "being born again-by the word of God." 14 Hence also the minister of

11 John ii. 14.
4 1 Peter i. 23.

7 Col. i. 27.

10 1 John iii. 9.
13 John iii. 5.

MAY, 1842,

21 John iii. 14.

5 1 John iii. 9.

8 Col. iii. 4.
11 1 John v. 1.
14 1 Peter i. 23.

2 U

3 1 John i. 3.
61 John ii. 14.
91 John ii. 29.

12 1 John v. 4.

Christ by whom the word is preached seems to be considered, in an inferior sense, an author of regeneration: thus in Gal. iv. 19, "My little children of whom I travail in birth again, until Christ be formed in you." (See also Philemon 10, and Epistle to Tim. passim.)

66

(c) Further there is a mystical or sacramental instrument appointed by Christ in Baptism, the sacrament of our regeneration. In proof of which we need only refer to the well-known passages, except a man be born of water, and of the Spirit; "—and "the washing (ourpo) of regeneration." Though other texts might, if necessary, be added, which indirectly, but surely, lead us to the same conclusion. Such as those which speak of our being baptized into Christ;-of baptism saving us ;-washing away our sins; -and of Christ cleansing his Church by the washing of water.

III. We have thought it necessary to make the foregoing observations, not only from the importance of the matters to which they refer; but also in order to exhibit in a clearer light the connection between Regeneration and the sacrament of Baptism; which forms the main subjects of the pamphlets now before us, and which has occasioned so much controversy (and as we fear not always wiselymanaged controversy) in our Church. In looking at the manner in which this controversy has been conducted, we see two extremes, towards one or the other of which, men of opposite opinions or characters are ever tending. One of these extremes superstitiously exalts baptism above its lawful place and office in the Christian system; as if the declaration of St. Paul had been reversed, and Christ had sent him, not to preach the gospel, but to baptize. The other lowers the efficacy and excellence of this sacrament of the Christian Church, as if it would almost reduce it to an ineffectual ceremony. Most subjects indeed admit of extreme views on either side of the via media of truth, and find men to advocate them both; but in the present instance we must look a little deeper than this general statement of the natural aberrations of men's minds; because the character of these extremes, as well as the fact of their existence, may be traced to an important peculiarity in the subject itself.

The sacraments not only admit, as Hooker remarks, of being "diversely interpreted, by reason of their mixed nature," and according as respect is had "to the duty which every communicant doth undertake;" "to the time of their institution;" "to the weakness which is in us;" or "to the receivers of them, as compared with such as receive them not :"-But besides this diversity, if we confine our thoughts to that wherein "their chiefest force and virtue consisteth," "in that they are heavenly ceremonies,

which God hath sanctified and ordained to be administered in his Church;" there are even then two distinct and co-essential properties belonging to them, inasmuch as they are both signs of grace already given, and means whereby grace may be imparted. To confine ourselves at present to the sacrament of baptism alone, -when regarded in its connection with regeneration, it is

1. A sign, a seal, a witness of regenerating grace already presupposed in the person to be baptized;

2. And also a means or mystical instrument, whereby regenerating grace is bestowed upon those who receive baptism rightly. We purposely put these statements in a seemingly paradoxical form, because we believe that they can only thus be clearly and fully expressed. We are quite aware that an objector may ask, How can baptism confer regeneration, and yet pre-suppose its existence in the person to be baptized? And that cavillers may undertake triumphantly to prove that, if one position is right, the other must be wrong. But there are many such seeming contradictions in religious truths. The doctrines of a trinity in unity; of the incarnation of our Lord Jesus Christ; of man's free-will and God's predestination, may have their several parts put in contrast with each other, as to make them seem evidently incompatible and inconsistent to our imperfect sight. And people may undertake to prove, with a great shew of reason and argument, that one side or the other of the question must be untrue. But in such cases, even if no explanation of the seeming contradiction can be given, it is surely our duty to take each doctrine as it is plainly set forth in scripture, without presuming to thrust aside either one, to make room for a fancied consistency or favourite system of

our own.

In the case of baptism indeed an explanation may be given; for the grace, which is pre-requisite as a qualification for that sacrament, is increased and confirmed by its reception. But what we wish our readers especially to mark, is, that this two-fold property of baptism can be very clearly proved; and that it is necessary to keep both these properties in view, in order rightly to understand the words of Scripture, duly to appreciate the mind of our Church, and to avoid one or other of the opposite errors with which this subject is beset.

Thus, that baptism is a sign and seal of regenerating grace, previously existing in the person to be baptized, is shewn by the declarations of Scripture-" Repent and be baptized; "1 "if thou believest with all thy heart, thou mayest;" while repentance is the gift of Christ's Spirit; and " no man can say that Jesus is 3 Acts v. 31.

3

1 Acts ii. 38.

2 Acts viii. 37.