The perfect law is spiritual, and consequently requires per- fect conformity of being as well as of action ; the central and gov- erning principles of life must be in harmony with it. The re- generate man, therefore, thinks, and feels, and wills, and acts in conformity with the spirit of the whole word of God as far as re- vealed to him, because it is God's word, from a motive of love to God, and with an eye single to his glory. The sanctified affec- tions are the spring, the heart-searching law the rule, and the glory of God the end, and the Holy Ghost the co-worker in every act of Christian obedience.
Morality, on the other hand, has its spring in the merely na- tural affections ; it aims only at the conformity of the outward actions to the letter of the law, while self, in some form of self- righteousness, reputation, safety, or happiness, is the determin- ing end.
19. How may the absolute necessity of regeneration be proved ?
1st. The Scriptures assert it, John iii., 3; Rom. viii., 6; Eph. ii., 10 ; iv., 21-24. 2d. It is proved from the nature of man as a sinner, Eom. vii., 18 ; viii., 7-9 ; 1 Cor. ii., 14 ; Eph. ii., 1. 3d. From the nature of heaven, Isa. xxxv., 8 ; Hi., 1 ; Matt, v., 8 ; xiii., 41 ; Heb. xii., 14 ; Bev. xxi., 27. The restoration of holi- ness is the grand end of the whole plan of salvation, Eph. i., 4 ; v., 5, 26, 27.
20. Are infants susceptible of regeneration ; and, if so, what is the nature of regeneration in them ?
Infants, as well as adults, are rational and moral agents, and by nature totally depraved. The difference is, that the faculties of infants are in the germ, while those of adults are developed. As regeneration is a change wrought by creative power in the in- herent moral condition of the soul, infants may plainly be the subjects of it in precisely the same sense as adults, in both cases the operation is miraculous, and therefore inscrutible.
The fact is established by what the Scriptures teach of innate depravity, of infant salvation, of infant circumcision and bap- tism, Luke i., 15 ; xviii., 15, 16 ; Acts ii., 39. — See below, Chapter XXXIX.
CHAPTER XXVII.
FAITH.
1. What, according to its etymology and New Testament usage, is the meaning of the word mang, "faith," "belief?"
It is derived from the verb midu, to persuade, convince. In the New Testament it is used, 1st. To expresss that state of mind which is induced by persuasion, Rom. xiv., 22. 2d. It often sig- nifies good faith, fidelity, sincerity, Rom. iii., 3 ; Titus ii., 10. 3d. Assent to the truth, Phil, i., 27 ; 2 Thes. ii., 13. 4th. Faith towards, on, or in God, (em, elg ~gog,) Heb. vi., 1 ; 1 Thes. i., 8 ; 1 Pet. i., 21 ; Mark xi., 22. In Christ, Acts, xxiv., 24 ; Gal. iii., 26 ; and in his blood, Rom. iii., 22, 25 ; Gal. ii., 16, 20. 5th. It is used for the object of faith, viz., the revelation of the gospel, Rom. i., 5 ; x., 8 ; 1 Tim. iv., 1. — Robinson's Lex. of New Testament.
2. State the different meanings of the verb mareveiv (to believe), and of the phrases mareveiv elg, or em (to believe in or upon.)
mareveiv signifies —
1st. To assent to, to be persuaded of the truth, Luke i., 20 ; John iii., 12.
2d. To credit the truth of a person, John v., 46.
3d. To trust, to have confidence in, Acts xxvii., 25.
The phrases mareveiv elg, or em, are always used to express trust and confidence terminating upon God, or upon Christ as Mediator. We are often said to believe or credit Moses or other teachers of the truth, but we can believe in or on God or Christ alone. Upon God, John xiv., 1 ; Rom. iv., 24 ; 1 Pet. i., 21 ; upon Christ, Acts xvi., 31 ; John iii., 15-18.
3. How may faith be defined I
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