REGENERATION

(See Conversion and Renovation .) A Latin word signifying new birth , or being born again. We are taught in the catechism that “a sacrament is an outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to a ure us thereof.” And we are taught also that the inward and spiritual grace given to us, which by means of baptism we receive, is “a death unto sin, and a new birth unto righteousne ; for being by nature born in sin and the children of wrath, we are hereby,” i. e. by baptism, “made children of grace.” Hence the catechism teaches every baptized child to speak of his baptism as that “wherein I was made a member of Christ , the child of God , and an inheritor of the kingdom of heaven.” Hence, in perfect consistency with the catechism, the minister, immediately after the administration of this sacrament to a child, addre es the congregation thus: “Seeing now, dearly beloved brethren, that this child is regenerate, and grafted into the body of Christ’s Church, let us give thanks unto Almighty God for these benefits; and with one accord make our prayers unto him, that this child may lead the rest of his life according to this beginning .” And he returns thanks to our merciful Father , that it hath pleased him “to regenerate this infant with thy Holy Spirit.” In the office of Private Baptism of Infants, the connexion between holy baptism and regeneration is, if po ible, still more expre ly a erted, for the priest, with reference to the baptism performed in private, is taught to say, on the receiving of the infant into the Church, “seeing now that this child is by baptism regenerate , and grafted into the body of Christ’s Church.” In the office for the Baptism of such as are of Riper Years, the connexion between baptism and regeneration is as closely observed. To many persons this doctrine is very offensive. We believe that it is repudiated by all di enters except the Romish, who, amidst their many errors, retain this evangelical truth. As an answer to the objections urged against this scriptural doctrine, we shall quote the words of the late Mr. Simeon, of Cambridge; we do so, because we have seldom seen the truth more briefly vindicated. The following pa age is from his Works, vol. ii. p. 259. “In the baptismal service, we thank God for having regenerated the baptized infant by his Holy Spirit . Now from hence it appears that, in the opinion of our reformers, regeneration and remi ion of sins did accompany baptism . But in what sense did they hold this sentiment? Did they maintain that there was no need for the seed then sown in the heart of the baptized person to grow up and to bring forth fruit; or that he could be saved in any other way than by a progre ive renovation of his soul after the Divine image? Had they a erted any such doctrine as that, it would have been impo ible for any enlightened person to concur with them. But nothing can be conceived more repugnant to their sentiments than such an idea as this; so far from harbouring such a thought, they have, and that too in this very prayer, taught us to look to God for that total change, both of heart and life, which long since their days has begun to be expre ed by the term regeneration. After thanking God for regenerating the infant by his Holy Spirit , we are taught to pray, ‘that he, being dead unto sin, and living unto righteousne , may crucify the old man, and utterly abolish the whole body of sin;’ and then declaring the total change to be the nece ary mean of his obtaining salvation, we add, ‘so that finally, with the residue of thy holy Church, he may be an inheritor of thine everlasting kingdom.’ Is there (I would ask) any person that can require more? There are two things to be noticed in reference to this subject, the term regeneration and the thing . The term occurs but twice in the Scriptures; in one place it refers to baptism, and is distinguished from the renewing of the Holy Ghost , which, however, is represented as attendant on it ; and, in the other place, it has a totally distinct meaning, unconnected with the subject. Now the term they use as the Scripture uses it, and the thing they require as strongly as any person can require it. They do not give us any reason to imagine that an adult person can be saved without experiencing all that modern divines [ ultra-Protestant divines ] have included in the term regeneration; on the contrary, they do, both there and in the liturgy, insist upon a radical change of both heart and life. Here, then, the only question is, not ‘whether a baptized person can be saved by that ordinance without sanctification,’ but whether God does always accompany the sign with the thing signified? Here is certainly room for difference of opinion, but it cannot be positively decided in the negative ; because we cannot know, or even judge, respecting it, in any case whatever, except by the fruits that follow; and therefore, in all fairne , it may be considered only as a doubtful point; and if we appeal, as we ought to do, to the Holy Scriptures, they certainly do, in a very remarkable way, accord with the expre ions in our liturgy . St. Paul says, ‘By one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.’ And this he says of all the visible members of Christ’s body. (1 Cor. xii. 13, 27.) Again, speaking of the whole nation of Israel, infants as well as adults, he says, ‘They were all baptized unto Moses in the cloud and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual rock that followed them, and that rock was Christ .’ (1 Cor. x. 1–4.) Yet, behold, in the very next verse he tells us that, ‘with many of them God was displeased, and overthrew them in the wilderne .’ In another place he speaks yet more strongly still: ‘As many of you,’ says he, ‘as are baptized into Christ , have put on Christ .’ Here we see what is meant by the same expre ion as that before mentioned, of the Israeli tes being ‘baptized into Moses (the preposition εἰς is used in both places): it includes all that had been initiated into his religion by the rite of baptism; and of them universally does the apostle say, ‘ they have put on Christ .’ Now I ask, have not the persons who scruple the use of that prayer in the baptismal service, equal reason to scruple the use of these different expre ions? “Again; St. Peter says, ‘Repent and be baptized every one of you for the remi ion of sins .’ (Acts ii. 38.) And in another place, ‘Baptism doth now save us.’ (1 Pet. iii. 21.) And speaking elsewhere of baptized persons who are unfruitful in the knowledge of our Lord Jesus Christ , he says, ‘ He hath forgotten that he was purged from his old sins .’ (2 Pet. i. 9.) Does not this very strongly countenance the IDEA WHICH OUR REFORMERS ENTERTAINED,