and to imagine that a spiritual principle of life, is the immediate effect of being baptized, is about as congruous, as to imagine that a substance is the immediate effect of a shadow! For what is baptism but a shadowy representation of that which is spiritual, as the sacramental supper is of the body and blood of Christ?

17. The author of this change is GOD, who is rich in mercy, and great in love. But is it probable, that the richness of his mercy, and the greatness of his love towards us, should be so emphatically extolled, by the baptismal rite? Is it not rather as improbable as, that the same attributes should be commended by the rite of circumcision, or the ordinance of the Lord's supper? Might we not, in short, with as great propriety exclaim, how rich the genius, and how great the wisdom of SIR CHRIstopher Wren, who has given us a model of St. Paul's! It is somewhat more natural, I humbly submit, to connect the genius and skill with the grand structure itself, than with the model. Rich grace and great love are indeed manifest in an immortal soul being quickened into a moral and spiritual life, in giving us a Saviour and raising him from the dead, by virtue of which favour we may by faith reckon ourselves "dead indeed unto sin, but alive unto God;" but the positive

rite that represents this, derives its value by reflection, rather than communicates the substance. When it can be proved that the sun derives his splendour from the moon, then, and not before, can it be proved that baptismal regeneration communicates quickening grace.

$ 18. "Buried with Christ in baptism.”* Here, indeed, we find baptism, but in what expression shall we find the idea of spiritual blessings being communicated by it? Perhaps the context may furnish something like it. "And ye are complete in him, which is the head of all principality and power. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, buried with him in baptism: wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead." this passage, we learn in the first place, that persons interested in the exalted Saviour, have a complete acceptance in him. In the next place, we learn that those who are so interested, have a complete substitute for the circumcision which was abolished;-a substitute both internal and external: since they had internally that which the literal circumcision represented, and which

In

Col. ii. 12.

+ Ver. 10-12.

is called "circumcision made without hands:" viz. the circumcision of the heart by the power of grace: and they had externally the ordinance of baptism, called "the circumcision of Christ;" an ordinance appointed by Christ in the room of circumcision. Thirdly, we find that the external substitute for circumcision required of them conformity to Christ in whom they were complete. They were required, for instance, to part with sin, not merely the mutilation of a member, but the whole body of it,—to divest themselves of it, as a man puts off a vile garment, to wear it no more for ever: and this body of carnality they were required not only to crucify, but also to bury with Christ, who was " put to death in the flesh, but quickened by the spirit." As Christ was "delivered for our offences" to death and the grave, so they were "required to reckon themselves dead indeed unto sin." They were also required by their baptism, to rise with Christ into a life resembling his-a new, a spiritual, a heavenly life, into which their baptism was a significant ceremonial initiation. In the fourth place, these words inform us, that this new life, which was both signified and required by baptism, was actually entered upon by faiththrough the faith of the operation of God."

19. Let the candid and sound critic now determine, whether this passage was intended by

St. Paul, to convey the notion of water baptisin communicating spiritual blessings; rather than significantly representing, and requiring of the baptized to put off the whole body of sin, to bury it for ever, to rise with Christ by faith, and to live a holy life to the glory of God. The apostle's design was evidently to counteract the Judaizing teachers, who pleaded for the importance of circumcision. In prosecution of that design, he shews, that they ought to part with that rite, because the end of it was answered. The ancient circumcision had an important meaning; in Christians that meaning was accomplished, because they were virtually circumcised, with the "circumcision not made with hands." The phrase "not made with hands," which occurs repeatedly in the New Testament, always denotes the spiritual reality of something adumbrated: and "the circumcision of Christ," or what was instituted by him in the room of circumcision, could not, in the nature of the case, communicate, but only represent and require the renunciation and burial of the old man of sin, and a new life of faith in Christ. And this faith was of " the operation of God," not "the immediate effect of baptism." The notion of baptism communicating "a lively hope," has been before considered; and the same arguments will prove that baptism does not communicate the faith of the operation of

G

God," by which believers are risen with

Christ.

"

$20. "Born again, not of corruptible seed, but of incorruptible.' His Lordship asserts, that these words relate to baptism. The leading position is, that regeneration means baptism; and as" born again" is synonymous with " regenerated," baptism must be intended. The words are found in connection as follows: "Seeing ye have purified your souls in obeying the truth through the spirit, unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently; being born again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth for ever."† These Christians had obeyed the truth; this obedience was through, or by the assistance of the Spirit; the effect of this obedience was the purification of their souls, and the love of the brethren, which they were called upon to cultivate. In order to enforce this duty more powerfully, they are reminded, that they were regenerated; and lest there should be any mistake respecting the kind of regeneration intended, they are told it was that which was derived from an incorruptible seed-the word of God. Now, is it possible for an attentive

* 1 Pet. i. 23.

+ Ver. 22, 23.