otherwise than by their effects. In this respect, as in others, they differ from those which were extraordinary. Like the agency exerted in the natural world, though real, it is nevertheless unseen; and must remain so, unless we could show the undeviating order in which our ideas arise, and the manner in which motives influence the mind. This our Lord himself has decided. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." And if not his first, of course not his subsequent, operations. The subject of it may sometimes indeed be sensible both of the means employed, and of the change which has been effected:6 still the influence itself cannot be discerned.

Nor can this change be identified with baptism. Our Lord does indeed affirm,

66

Except any one be born of water, and

6 Paley's Serm. 7 and 24; and Apb. Tillot. Serm. 179, vol. iii. p. 501.

The

of the Spirit, he cannot enter into the kingdom of God:" and St. Paul, "According to his mercy he saved us, by the washing (Aourpou, laver") of regeneration, and renewing of the Holy Ghost."8 construction of the former passage in particular, no less than the phraseology in both, require them to be understood of baptism. Still baptism cannot be identified with the change produced by the Holy Spirit, because both our Lord and his apostle insist upon a double birth.9 The birth of water and the birth of the Spirit the former generally, the latter universally, necessary to salvation. To suppose otherwise, would be to confound one of the means by which the change is effected with the change itself; and, moreover, the time when, the place where, and the person by whom, the

7 Lavacrum regenerationis, quia est organon ac medium divinitus ordinatum, quo mediante Spiritus Sanctus homines regenerat. - Stockii,

Clav. L. S. Nov. Test. sub

voce.

8 John iii. 5. Titus iii. 5. See also Eph. v. 26.

9 Bp. Marshe's notes to Michaelis, and note.

change is effected, would be all distinctly known, contrary to the decision of our Lord, just cited from John iii. 8.

The privileges consequent on baptism, as on circumcision, are doubtless great and manifold. As an initiatory ordinance it introduces us into the kingdom of Christ, entitles us to all the privileges of that kingdom, of which, He being the supreme Lord, his guardian care is not the least. Nor, do either scripture or reason allow us for a moment to consider baptism as the only inefficacious ordinance appointed. The judgment of all ages has therefore coincided in pronouncing it to be "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 assure us thereof."

I have, therefore, in common with others, denominated it but one of the means by which the Spirit produces a change in the disposition, because St. James attributes it to "the word" as well:

"Of his own will begat he us with the word of truth;" as St. Peter also does, "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever." While St. Paul assures us" that faith cometh by hearing, and hearing by the word of God."1

But whatever means he employs, the design of his operations is the same. By his extraordinary influence he attested the truth of the mission of him whose messengers the prophets and apostles were; and therefore, so far as relates to our Lord himself, the Spirit "bore witness to, and glorified, him." Yet the gift of tongues, or of healing, or of the other miraculous powers, did not enable the hearers, or the spectators, personally to perceive the importance, the excellency, and the suitableness of the Redeemer in his character of Mediator: since many of them with cold indifference neglected him; or with open hostility rejected him.

James i. 18. 1 Pet. i. 23. Rom. x. 17.

To his ordinary influence therefore, must we chiefly, if not exclusively, look for the fulfilment of our Lord's promise, "He shall glorify me;" and which, for that reason, could not be confined to the apostolical age. The redemption, which he came to accomplish by the sacrifice of himself, was not the emancipation of those only, from the power and consequences of sin, who lived in that age, but in all ages. His death is "the propitiation for the sins of the whole world." The commission given to his apostles, and through them to all their successors, is to "disciple all nations," and his promise is "to draw all unto himself." If the influence of the Spirit was required then to enable mankind to embrace him as their Redeemer, to imitate him as their example, and to obey him as their Lord, it is requisite now. Indeed, the part of redemption performed by Christ, is but the materials of the part performed by the Holy Spirit.

2 1 John ii. 2.