partaker of spiritual salvation who was destitute of it before, so neither does the baptismal institution. In short, St. Peter seems, from the whole drift of his discourse, to shew the obligation of professing Christians to answer the design of their initiation into the gospel dispensation; and this they were to do by

sanctifying the Lord God in their hearts," by being "ready always to give an answer to every man that asked them a reason of the hope that was in them" with meekness and reverential fear, and by having "a good conscience toward God." The "resurrection of Jesus Christ" was the basis both of their hope, and of their baptismal confession.

$ 23. "According to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost."* His Lordship asserts, that these words also relate to baptism, as an act essential to the character of a Christian, and of such importance that it is declared to be instrumental to our salvation. St. Paul, writing to Titus, observes, "we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our

* Tit. iii. 5.

Saviour toward man appeared-not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration (xα), even the renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life."* In this passage we observe, first, the deep depravity of mankind, Paul and Timothy not excepted, before their conversion to Christianity; secondly, that the remedy for so great an evil was provided by the loving kindness of God our Saviour, to the exclusion of all human works; thirdly, that we are saved, or made personally partakers of new covenant blessings, according to the mercy of God,-not only the preparation being made by divine love, and announced in the gospel, but also the application of the remedy being effected by the merciful act of God; fourthly, that the change itself produced is compared to the washing of a new-born infant; lastly, that the cleansing which belongs to, and is performed upon one "born again," is the renewal of the soul by the Holy Ghost. The washing with water belongs to the natural birth, the renewing of the Holy Ghost belongs to the spiritual birth; and this is

*Tit. iii. 3-7.

allusively expressed "the washing of regeneration."

§ 24. So far is this text from countenancing the notion of baptism being called "regeneration," and of its being 'instrumental to our salvation,' that there does not appear, on fair examination, even an allusion to baptism. It is well known that the conjunction (x) is often used exegetically for even, or namely; and the nature of the subject requires it to be so taken in this connection: since, as I have already shewn, we cannot admit, without affronting the general tenor of Scripture, that God, according to his mercy, saves us by baptism-or that an external rite is an essential part of our salvation—or that the spiritual renovation is an immediate effect of it.

And supposing the apostle meant to express baptism by the periphrasis "the washing of regeneration," how much more natural the idea, that he designed the thing signified rather than the sign itself;-for the mercy of God, according to which we are saved, is manifested incomparably more by the former than by the latter. Thus, whether the term (xa) be used in a connective or an explanatory way, it does not follow that baptism is instrumental to our salvation. For, if "regeneration" be taken for "being born of God," or "born of the Spirit," or "born from above," the "renewing of the Holy

.

Ghost," may well express progressive sanctifying influence.

$ 25. Once more, we are told by his Lordship, that the following words declare baptism to be instrumental to our salvation.' "Except a man be born again, he cannot see the kingdom of God."* Supposing "the kingdom of God" to mean the visible Christian church, we admit that no one can, according to the appointed rule, enter into it without being "born of water," or baptized: but if we understand by it the heavenly state, or future happiness in another world, is it probable, is it conceivable, that our Lord should mean, that no one can see it without baptism? Is it more probable, or even more conceivable, than the sentiment, that no one has spiritual life except he literally "eat the flesh, and drink the blood of the Son of man?" And yet men of great name have espoused this last mentioned tenet. If, however, the phrase "born again,” be understood to signify a spiritual change, no difficulty remains; as it is at once rational, and perfectly conformable to other inspired declarations. "Without holiness no man shall see the Lord." "Blessed are the pure in heart, for they shall see God."

“If any man have not the spirit of

*John iii. 3.

Christ he is none of his." Beside, Nicodemus needed not to be told, that the baptismal purification was an ordinance of initiation into the Christian community; that being a matter of public notoriety, and a subject of conversation among the Jews: but there was great need of his being informed, that this alone was not sufficient; that a man must be also "born again," or "from above;" "born of the Spirit.”

§ 26. We concur with his Lordship when he states, that Christians have a double birth, 'namely, a natural birth from Adam, and a spiritual birth from Christ. There cannot be two natural births, neither can there be two spiritual births. There cannot be two first 'entrances into a natural life, neither can there "be two first entrances into a spiritual life. 'There cannot be a second baptism, or a second "regeneration. And we cordially agree with Bishop PEARSON, to whose words Bishop TOMLINE alludes, when he says, "A double birth there is, and the world consists of two, the first and the second man. And though the incorruptible seed be the word of God, and the dispensers of it in some sense may say, as St. Paul spake unto the Corinthians, I have begotten you through the gospel;' yet he is

* Refut. p. 85.