But _can_ He? Is He able to reach down to that unconscious little child, apply to it the benefits of the atonement, impart to it the Grace of the new life, subdue the power of sin, and remove entirely its guilt? We are almost ashamed to ask such questions. And yet the humiliating fact is, that day by day, in every village and on every highway of our land, we can hear men and women, professing to be Christians and calling themselves members of Christ's Church, gravely asserting that their Redeemer cannot so bless a little child as to change its sinful nature! If hard pressed, these persons, so wise in their own conceits, may admit that He can change a child's nature if He so wills, but they still feel certain that he cannot do so through His own sacrament, instituted for that very purpose! Thus would they limit the Holy One of Israel, and say to Omnipotence: "Hitherto canst Thou come, but no farther." With such people, wise above what is written, knowing better than Christ, practically, even if not intentionally, charging the Son of God with folly, we desire no controversy. Let them overthrow the very foundations of redemption if they will. Let them argue that all things are not possible with God if they dare. We still prefer to believe that the Spirit of God _can_ change, renew and regenerate the new-born child. In Matt. iii. 9, we read; "_For I say unto you that God is able of these stones to raise up children unto Abraham_," _i.e._, as the connection shows, spiritual children of Abraham, true children of God. We may not be able to understand the process by which God could change the rough, hard stones of the field into true children of God, but we believe it, because the Word says so. And believing that, it is not hard for us to believe that He can impart His own divine life to the heart of the child, and thus make it a new creature in Christ Jesus. He could, if it so pleased Him, do it without any means. By a mere act of His will, God could recreate the human soul. He could do so by a word, as He created the universe. Without the contact of any outward means, without the bringing of His word to them in any way, Christ healed the ruler's son and the daughter of the Syro-Phenician woman. But if He can do this without means, who will say that He cannot do the same thing through means? Since, then, He can accomplish his own purposes of Grace either with or without means, it only remains for us to inquire, in what way has it pleased God to work? Does He in the present dispensation work mediately or immediately? It will scarcely be disputed that the present is a dispensation of means--that even in the domain of nature, and much more in the realm of Grace, He ordinarily carries out His purposes through means. He chooses His own means. They may sometimes seem foolishness to man, especially in the operations of His Grace.