celebrated Sermon on Regeneration; and his statement is evidently grounded on a severe examination of their works, and a judicious induction of particulars.

He first teaches us, in conformity to the opinion of the ancient Christians, that Regeneration is a spiritual change wrought upon any person in the right use of baptism, whereby he is translated from his natural state in Adam to a spiritual state in Christ. That every one must be born of water and of the Spirit; not once of water, and once of the Spirit, but once of the Spirit in and by water; of the Spirit primarily and effectively, of the water secondarily and instrumentally. That the word Regeneration is so appropriated to Baptism as to exclude any other conversion or repentance, not considered in conjunction with Baptism, from being signified by that name. That in an active sense it signifies our admission into a spiritual state in Christ, in a passive sense our entrance into it; and that it carries with it the remission of sins, and a covenant claim to everlasting happiness.

He then proceeds to lay down the distinction between Regeneration and Renovation'. He states

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When we speak of renovation as distinguished from regeneration, we mean the practical and progressive renewal of the inward frame or moral habits, which is the usual sense of the word in Scripture. But the change wrought in man by the Holy Ghost in Baptism is likewise called renovation, or renewal. Such at least appears to be the meaning of the word in Titus

that they are always distinct in theory, and often, particularly in the case of infants, in fact and

iii. 5. where the washing of regeneration, and the renewal of the Holy Ghost, seem to be parallel and equivalent phrases; or, perhaps, baptism is called the washing of regeneration and renewal.

Hence in the writings of the ancient Christians, men are said to be renewed as well as regenerated in Baptism. So Cyprian de Habitu Virginum, p. 102. Omnes quidem qui ad divinum munus et patrium Baptismi sanctificatione perveniunt, hominem illic veterem gratia lavacri salutaris exponunt, et innovati Spiritu Sancto a sordibus contagionis antiquæ iteratâ nativitate purgantur.

The distinction between this baptismal renewal, and that gradual improvement of the inward frame which the word renewal more commonly denotes, which is sufficiently apparent in this quotation, has been stated by Augustin, lib. xiv. de Trin. c. 17. Sane ista renovatio non momento uno fit, sicut momento fit uno illa renovatio in Baptismo, remissione omnium peccatorum. Neque enim vel unum quantulumcunque remanet, quod non remittatur. Sed quemadmodum aliud est carere febribus, aliud ab infirmitate, quæ febribus facta est, revalescere: itemque aliud est infixum telum de corpore demere; aliud vulnus quod eo factum est secundâ curatione sanare : ita prima curatio est causam removere languoris, quod per omnium peccatorum indulgentiam fit. Secunda, ipsum levare languorem, quod fit paulatim proficiendo in renovatione hujus imaginis. Quæ duo monstrantur in Psalmo; ubi legitur, Qui propitius fit omnibus iniquitatibus tuis, quod fit in Baptismo. Deinde sequitur, Qui sanat omnes infirmitates tuas, quod fit quotidianis accessibus, cum hæc imago renovatur. De quâ re Apostolus apertissime locutus est, dicens, Etsi exterior homo noster corrumpitur, sed interior renovatur de die in diem. Renovatur autem in agnitione Dei, hoc est justitiâ et sanctitate veritatis.

This distinction between renovation in Baptism, and the renewal of the habits or inward frame, is the same as the distinction stated in the text between regeneration and renovation.

reality. That regeneration is a change of the whole spiritual state; renovation a change of inward frame or disposition, which in adults is rather a qualification or capacity for regeneration than regeneration itself. That in infants regeneration necessarily takes place without renovation, but in adults renovation exists (or at least ought to exist) before, in, and after Baptism.

Regeneration, he proceeds, is the joint work of the water and of the Spirit, or to speak more properly of the Spirit only; renovation is the joint work of the Spirit and the man.

Regeneration comes only once, in or through Baptism. Renovation exists before, in, and after Baptism, and may be tion, being a single act, incapable of increase.

often repeated. Regeneracan have no parts, and is Renovation is in its very

nature progressive. Regeneration, though suspended as to its effects and benefits, cannot be totally lost in the present life. Renovation may be often repeated and totally lost.

Afterwards he illustrates this doctrine by applying it to four separate cases.

1. Grown persons coming to Baptism properly qualified, receive at once the grace of Regeneration: but, however well prepared, they are not regenerate without Baptism. Afterwards renovation grows more and more within them by the indwelling of the Spirit.

2. As to infants, their innocence and incapacity are to them instead of repentance, which they do not want, and of actual faith, which they cannot have and they are capable of being born again, and adopted by God, because they bring no obstacle. They stipulate, and the Holy Spirit translates them out of a state of nature into a state of grace, favour, and acceptance. In their case, regeneration precedes, and renovation follows after, and they are the temple of the Spirit, till they defile themselves with sin.

3. As to those who fall off after Regeneration, their covenant state abides, but without any saving effect, because without present renovation: but this saving effect may be repaired and recovered by repentance.

4. With respect to those who receive Baptism in a state of hypocrisy or impenitency, though this Sacrament can only increase their condemnation, still pardon and grace are conditionally made over to them, and the saving virtue of Regeneration, which had been hitherto suspended, takes effect, when they truly repent and unfeignedly believe the Gospel.

This clear statement of the learned author, contains an accurate representation of the grace conferred, and the change which takes place, in Baptism; and this is what is meant by those Divines, who maintain that Regeneration is in the strict

sense of the word, the inward and spiritual Grace of Baptism. The identity, if I may so express myself, of Baptism and Regeneration, is a doctrine which manifestly pervades the writings of the Fathers. It is moreover evident that they did not imagine that Baptism produces any saving effect in adults without faith and repentance, or, in other words, without some previous renewal of the inward frame. Nor do they appear to have supposed any positive or active renewal of the soul takes place in infants. Hence it follows that they must have maintained this distinction between regeneration and renovation, or conversion, which in the present day has been styled, by a strange fatality, a novel contrivance. Sufficient proofs however of a positive kind may be collected from their own writings, that they maintained this distinction'.

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Sicut autem bono Catechumeno Baptismus deest ad capessendum regnum cœlorum, sic malo baptizato vera conversio. Qui enim dixit, Nisi quis renatus fuerit ex aqua et Spiritu, non intrabit in regnum cœlorum: ipse etiam dixit, Nisi abundaverit justitia vestra plusquam Scribarum et Pharisæorum, non intrabitis in regnum cœlorum. Nam ne secura esset justitia Catechumeni dictum est, Nisi quis renatus fuerit ex aquâ et Spiritu, non intrabit in regnum cœlorum. Rursus ne percepto baptismo secura esset iniquitas baptizatorum, dictum est, Nisi abundaverit justitia vestra plusquam Scribarum et Pharisæorum, non intrabitis in regnum cœlorum. Alterum sine altero parùm est; utrumque perficit illius possessionis hæredem. Augustin. de Baptismo, contra Donatistas. L. iv. 21.

Sicut in Abraham præcessit fidei justitia, et accessit circumcisio, signaculum justitiæ fidei, ita in Cornelio præcessit sanctifi