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co-operating to the same great end, we cannot be at a loss to comprehend those various expressions of the New Testament which rep

resent

Regeneration proceeds from the Holy Spirit as from its source, and is our translation from a state of wrath and condemnation into a state of grace and favor. Hence, though we may be often renewed, we can be but once regenerated, because we can be but once born into Christ's Church, and made the children of God by adoption. Thus understood, it affords a plain reason for the primitive distinction, carefully preserved in the language of the christian church, between regeneration and renovation; the former having respect to a change of state, the latter to the change of nature, or the renewal of the heart. This distinction gives us the reason why christians, for obtaining the true end of their religion, are not called upon to become regenerate, but are frequently exhorted in scripture to be transformed, by the renewing of their mind*-—to be renewed in the spirit of their mind:† and the inward man is said to be renewed day by day. The obligation and tendency of regeneration is clearly asserted in the exhortations to grow in grace, and in the knowledge of our Lord Jesus Christ ;§ and in pleasing God, to abound more and more. These texts refer to renovation, or the moral change of nature, which is progressive, and admits of increase, as we become more and more conformed to the moral perfections of God. Our state is but once changed from an uncovenanted to a covenant state, and therefore there is but one baptism, which is our admission into that state. Accordingly, when christians fall away,the restoring them is not called regeneration, but renewing them by repentance. T The whole fully evinces the propriety of applying the word regeneration to a change of state, and renovation to a change of nature. See INGLIS on Infant Baptism, Sect.I. + Eph. iv. 23. #2 Cor. iv. 16. Thess. iv. 1. ¶ Heb. vi. 6.

* Rom. xii. 2.
$2 Pet. iii. 18.

resent the soul, when restored to that perfection to which it may be carried under the christian dispensation, as the peculiar workmanship of God, as in a state of new birth, or of a new creation.

But as this doctrine of christianity hath been often grossly misunderstood, and this is the peculiar region of our holy faith, where enthusiasm seems to think itself most securely established; let us endeavour in the

First place, to obtain a clear and distinct notion of christian regeneration. And then we shall discern,

Secondly, how naturally it leads us to the practice of good works: that being the grand aim of the whole christian institution; that being the very end and design, as we are expressly assured by Saint Paul, of this our new creation; for "we are God's workmanship, "saith the Apostle, created in Christ Jesus "unto good works."*

In the first place let us endeavor to obtain a clear and distinct notion of christian tion.

regenera

Now by this, and other expressions in scripture of equal force, it is evident, that we must understand in general that change which is wrought in the mind by those powers which in the christian dispensation are made to act upon it. A change, as we have already seen, from darkness to light, from confusion to or * Eph. ii. 10.

der, from slavery to freedom. The tendency of faith to produce this change hath been fully considered. The Holy Spirit, we are assured, concurs in all these operations of faith. "For it is by the Spirit of wisdom that our "understandings are enlightened: it is by the "Spirit that we are rooted and grounded in "love; and that our souls are purified in obey"ing the truth it is by the Spirit that we are "called unto liberty, for where the Spirit of "the Lord is, there is liberty; in a word, it "is by the Spirit that all our infirmities are helped, and that we are strengthened with "might in the inner man.”*

It follows clearly then that the great change we speak of is produced in the mind by the concurring operation of faith and the Holy Spirit. The united agency of this inward and this outward power, enables the soul gradually to throw off its corruption, and works it into an holy and an heavenly frame. It receives from our holy faith the purest principles of virtue, at the same time that it receives from the Spirit the ability and disposition to act up to those principles.

There are three expressions which are in their turns made use of by St. Paul to signify the virtue of the christian dispensation, as opposed to the inefficacy of ritual observances. "Neither cir"cumcision availeth any thing, saith he, nor " uncircumcision, but faith working by love—

† Eph. i. 17. 1Pet. i. 22. Gal. v. 13. 2 Cor. iil. 17. Rom. viii. 26. Eph. iii. 16, 17.

"but a new creature-but keeping the com"mandments of God."* These three expressions therefore being in their turns opposed to the same thing, must be equivalent, pointing out the power of the christian dispensation by three of its capital parts. The first of these, "faith working by love," denotes the efficient cause, or operating power; the second, "a new creature," the inward change in disposition and principle wrought by that power the third, keeping the command"ments of God," the outwaad change of action and conduct, which is the result of that inward change of mind and principle, and the ultimate and final effect of faith.

Here then we have a complete representation of the christian life. We see it in its first principles, in its internal consititution, and in a state of action.

Life implies much more than mere existence. It implies the use of those vital powers and principles which belong to each several order of beings, and without which they would exist to no purpose. When we speak of life therefore, the term must vary according to the rank of being to which it is applied. It must have a greater, or a less compass of meaning, as we speak of beings formed for nobler or for lower purposes. Life in beings endowed with sense alone, must mean the sensitive life only. But in beings, who have spirit and intelligence added to sense, it implies more; it implies the

* Gal, v. 6. vi. 15. 1 Cor. vii. 19.

exercise of those superior, spiritual, and intellectual powers. If man then, neglecting all his nobler faculties, should confine himself entirely to the use and enjoyment of the animal functions, he can no longer be said to enjoy the life of man, but sinks himself down to the level of mere animal life. But if again, in this degraded state, he should recover the use of his better faculties, he then rises once more to the human and intellectual life.

Upon these principles it is that our sacred writers proceed, when they every where speak of virtue as the life of the human soul, and of sin as its death. "To be carnally minded is "death; but to be spiritually minded is life "and peace." How just is this language, and with what propriety do they represent the life formed on christian principles as a new life, and the man who embraces those principles as born to new life, and becoming a new creature! For surely man, whose soul is illuminated with all the glorious light, and strengthened with all the powers of christianity; man, whose actions are formed on the sublimest principles, whom the purest virtue conducts to the most exalted happiness; man, reaching forward to the perfection of his nature, and grasping immortality; must be different from man sunk in ignorance and error, from man grovelling on the earth, and never raising his eyes above its surface, but going round and round its narrow circle in a vain search of happiness which cannot be found. Surely man

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