'therefore is in scripture solely and exclusively applied to the one immediate effect of baptism once administered, and is never used as synonymous to the repentance or reformation of a Christian, or to express any operation of the 'Holy Ghost upon the human mind subsequent 'to baptism.'* His Lordship also quotes the following passages with approbation: "The Christians did in all ancient times continue the use of this name for baptism; so as that they never use the word regenerate or born again, but that they mean or denote by it baptism." "Regeneration in the language of the Fathers constantly significs the participation of the sacrament of baptism."+

§ 2. The modern Calvinists,' it is true, use the word "Regeneration," to express something different from baptism; but not what his Lordship ascribes to them-not 'instantaneous con' version and indefectible grace.' The previous question here is, whether they are authorized to use this word, in different connections, with different acceptations, provided they give a definition of their meaning? Supposing, without granting, that the word in scripture usage always

* Refut. p. 86.

+ Wall's Hist. of Inf. Bapt. Intr. Sect 6. Refut. p. 87. Nicholls on Com. Pray. Refut. p. 88.

denotes baptism, by what law are they deprived of the customary privilege of using any word, in any language, to denote a determinate meaning affixed to it, when that meaning is announced and stated? And if it be lawful thus to use a word differently from the inspired writers, (as is frequently allowed in other instances) much more is it lawful to deviate from the custom of ecclesiastical writers, whether ancient Fathers or English Reformers. This, however, is urged only for argument' sake.

§ 3. Modern Calvinists admit the term Regeneration in three acceptations, principally, according to the connection. First, as denoting, figuratively, baptism: secondly, the immediate effect of divine influence on the mind: thirdly, the formation of Christian tempers and graces. The Christian Fathers, and after them many of the Protestant Reformers-by a frequent figurative use of the term Regeneration for Baptism, the outward sign-have greatly contributed to confound both. At first, they no doubt thought that the figure was sufficiently plain, and that there was no danger of mistaking the one for the other. The thing signified being always more excellent than the sign, there is a propensity in the human mind to give the sign the more honourable appellation. Sometimes the thing signified is to be inferred, without any

determinate name distinct from the sign. In this case, there is an equal propensity to magnify the latter until the former is totally eclipsed. Thus the Jews made circumcision, as an outward rite, to be both the sign and thing signified; or, more properly speaking, the latter was absorbed in the former. And when Saint Paul contended that the thing signified might be enjoyed by the Gentiles without the sign, how violent was the opposition! The priests and the scribes, the rabbis and the common people, almost in a body, opposed him. Of the truth of this statement the apostle's letters to the Romans, the Galatians, and the Hebrews, are abundant evidence.

4. We do not confound regeneration with conversion; for, by the former we understand an immediate effect of the operation of God the Holy Ghost in the mind; but by the latter the voluntary act of the mind in turning from all forbidden objects and pursuits to God and holiness by Jesus Christ, as the consequence of regeneration. The important change expressed by regeneration is the work of God, and may take place in an infant, but conversion, implying a voluntary act upon conviction, cannot take place in an infant mind. Regeneration may also take place at baptism, or before, or after baptism; but were we to say that it must be at or by

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that ordinance, we ought to stand reproved as guilty of enthusiasm, as being wise above what is written in the sacred oracles. Conversion also, in our view, may take place, before, or after, or at baptism; but cannot take place without regeneration, any more than voluntary motion can be exerted without a vital principle. Regeneration, as the immediate effect of divine influence, we maintain is instantaneous;-and so, indeed, does his Lordship; it being, according to him, the one immediate effect of baptism once 'administered;' nay, so immediate, so instantaneous, that it is never 'subsequent to baptism!'

5. To limit either regeneration or conver sion to any period of human life, or as the effect of any external rite, while the will of God is sovereign in dispensing blessings, and the will of man is free from constraint, we regard as enthusiastic. An opinion which appears a priori so very improbable, so inconsistent with the analogy of divine dispensations; which makes a physical act, as water-baptism is, to be a certain medium of a spiritual effect, while the subject is entirely passive; ought, we to conceive, before it can be exonerated from this charge, to have no dubious evidence of divine authority. We study the scriptures, as well as our opponents, and conclude that they contain no such evidence. His Lordship, however, has produced several

passages in support of the contrary opinion. Let us now candidly examine them.

§ 6.

"Born of Water and of the Spirit." There was a dispute among the Jews about purifying, occasioned, it should seem, by the baptism of John and that of Christ's disciples.* Now it seems natural to suppose, that they regarded the terms "baptizing," and "purifying," as synonymous;-and indeed what more properly expresses the nature of baptism than a ceremonial purification? The The "washing of water by the word," constitutes the ceremonial institution; and the signification is the removal of moral impurity. The Jews hastily inferred, (and Nicodemus was not free from the prejudice,) that baptism itself was enough to constitute a complete disciple. But our Lord shews them their mistake, by stating, that saving discipleship includes a heavenly and spiritual, as well as a watery birth. Hence, to be baptized is to be "born of water;" which introduces the subject of it into a visible relation to the Messiah, as circumcision introduced its subject into the privileges and obligations of the preceding dispensation; and to be spiritually regenerated is to be" born of the Spirit," without which no one can be a spiritual subject of Christ's kingdom,

*John iii. 22-26.