or be rendered meet for heaven. For that which is spiritual must be born of the Spirit; as that which is flesh must be born of the flesh, or as that which is natural must arise from the constituted laws of nature. Can any thing, therefore, be plainer than these words to shew, first, that to be "born of water" is to be baptized, by which we enter on a new state of relative existence, or enjoyment of external privileges, and consequently of corresponding obligations: secondly, that to be "born of the Spirit" is an effect of some operation of the Spirit of God in the mind, distinct from and superior to the baptismal rite: thirdly, that those who regard the immediate effect of this operation of the Spirit of God in the mind as regeneration, are conformable to scripture in the use of the term. § 7. We freely admit that to be "born of water" is, in an inferior sense, to be "born again," when contrasted with our "natural birth:" for as by the latter we are introduced into a new state of existence, so by the former, in a figurative sense, we are brought into a new state of things,-into new relations to Christ and his church, new privileges and obligations, new associates and services. In a word, by being "born of water" we become externally and visibly related to the Christian dispensation, as a man by being circumcised became related to the Jewish church. But to infer that an external rite, however significant, introduces the subject of it into a spiritual and saving relation to God, was an error into which the Jews had very generally fallen, and from which many "For he is professing Christians are not free. not a Jew, who is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God."* Here it is quite clear that cir"of cumcision was a rite by which a change the heart," a change" in the spirit," was the thing signified; and, that persons being circumcised in the flesh was no proof of their being circumcised in the spirit. And from the analogy of divine dispensations we may conclusively argue (mutatis mutandis) with the apostle: he is not a Christian who is one outwardly; neither is that baptism which is outward in the flesh; but he is a Christian who is one inwardly; and baptism is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God. § 8. Let the candid reader now judge whether *Rom. ii. 28, 29. we have any room to infer that a spiritual change is an immediate effect of an external rite; either of circumcision, of baptism, or, by parity of reason, of any other. As to the words first noticed, "born of water" and "born of the Spirit," (for the word born is evidently implied in the latter clause), there is no intimation, either in the words themselves or in the connection, that the one birth is the immediate effect of the other, any more than being born again of water is the immediate effect of being born of the flesh. A mere nominal Christian, is born of the flesh and of water; but if changed in heart and spirit, he is also born of the Spirit. And, if I may express my own conviction, every attempt to shew that being "born of the Spirit," "born from above," " born of God," and the like, denote either baptism itself, or some immediate effect of baptism, has a direct tendency to expose the simple but sublime religion of Jesus Christ to the derision of its enemies; and ought to be as strenuously exploded, as the unscriptural and unintelligible dogmas of transubstantiation and consubstantiation. 9. It has been observed before, that the modern Calvinists use the term Regeneration as denoting sometimes the formation of Christian virtues and tempers; which acceptation also they deduce from scripture usage.* In order to form that "new man" which consists in knowledge, faith, hope, and love, humility, meekness, patience, and all holy tempers exercised by true Christians-the word and ordinances of God, as well as his Holy Spirit, are necessary. But these means are not like mechanical instruments, producing an effect on the human mind irrespective of its own choice; since it is a plain fact, that means identically the same, produce effects directly opposite. Properly speaking, the means are objects proposed to the view of the mind, and occasions afforded to excite and draw forth into exercise the divine life. And thus baptism may be (but not without the voluntary concurrence of the subject) the means of this regeneration; because it may be the occasion of forming knowledge, faith, charity, &c. in a mind born of the Spirit. But then, on the same ground, this kind of regeneration may also immediately succeed the use of the Lord's Supper, preaching, reading, or any other means of grace. 10. The Calvinists do not confound Regeneration, in any sense of the term, with indefectible grace.' If at any time they use the word 'indefectible' as a property of grace, they *Col. iii. 10. distinguish between the act of generating grace as a principle of life, and its continuance without defection, by divine support.-It is time, however, to advert to some other passages, adduced by his Lordship to prove that regeneration means baptism-a single act performed upon every individual.' $11. "Begotten again unto a lively hope."* These words of Saint Peter, according to his Lordship, relate to baptism. Why he should think so, it is difficult to say; since there appears nothing either in the words themselves or in the context to support that conclusion. "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation, ready to be revealed in the last time." In scripture, the word Hope is used to express either an exercise of mind in reference to some future good promised, or the object itself which is hoped for, or the ground on which that hope rests; and, if I mistake not, in every place where the word * 1 Pet. i. 3. + Ver. 2-5. |