a reason, why the apostle's words, "He is not a Jew, "who is one outwardly, &c," are not equally applicable to professed christians also." 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." If this be the case, it does not appear, on what account, when addressing persons of similar characters, in other respects, any difference should be made between the baptized and the unbaptized.

Scriptures which speak of Regeneration considered.

It appears necessary, before we proceed further, to consider the several passages in the New Testament, which more directly relate to regeneration, and other terms generally supposed of similar import. The word regeneration (a) occurs in the gospel of St. Matthew; but probably, with relation to another subject. Yet the following explanation from Leigh, is worthy of notice: By which is there understood, the per'fect renovation and restoration of our whole nature; 'the complete abolition of sin and death.' The same word occurs in the epistle to Titus; ‡ and will shortly receive a particular consideration.

"born

The terms, "regeneration," " born again,' "of God," "begotten of God," do not, as far as I can recollect, occur in any other part of the three first gospels; but they are frequently used, in the writings of St. John. In the first chapter of his gospel, the apostle says of Christ," He came to his own, and his own received

Rom. ii. 28, 29. † Matt. xix. 28. + Tit. iii. 5. § John i. 11-13.

"him not: but as many as received him, to them gave "he power to become the sons of God; even to them "that believe on his name; which were born, not of "blood, nor of the will of the flesh, nor of the will of

man, but of God." Whatever be the import of this passage, in another respect; it seems absolutely certain, that external baptism is not meant, at least exclusively, by "born-of God." Whether being "born of God," be considered as the cause, or the ef fect, of believing, in the persons spoken of; it cannot mean external baptism, of which not the most remote hint had previously been given. This is a point, which I wish, to be especially considered, in this argument.

Similar language is used in the third chapter of this gospel, in a connexion, and with special circumstances, suited to render it peculiarly interesting and impressive. Nicodemus, a Pharisee, and a ruler and teacher in Israel; no doubt one of the great council of the nation, and a man of learning and distinction, was so far convinced, by our Lord's miracles, that he was "a Teach"er come from God;" that he came to converse with him on the subject of religion. Yet, aware of the opprobrium, which he must incur from his own company, if suspected of being a disciple of the unlettered Nazarene, he came to him by night.† Doubtless, he expected to receive some appropriate information from Jesus: and the Evangelist evidently records the fact, in a manner, which indicates a very deep conviction, that the instruction given was in the highest degree important. But if simply outward baptism were meant; what was there so peculiar and important, especially to one, who had before been fully informed concerning John the Baptist and his ministry?

See on p. 28, Refutation. † Judg. vi. 27.

Our Lord introduces his discourse, with the words, "Verily, verily, I say unto thee.* Amen, Amen. He "is the Amen, the true aud faithful Witness."+ The introduction is peculiar to our Lord, being used by none but him; and by him only on peculiarly important occasions; and on subjects not generally believed.‡ This solemnity of introduction surely leads us to expect something vastly important; something far remote from pharisaical instruction, which taught men to cleanse the outside alone; and far superior to it. But let the words of our Lord be read, according to the sentiment, that baptism is synonymous with regeneration. "Verily, "verily, I say unto thee, Except a man be baptized, "he cannot see the kingdom of God:" and to what does it amount beyond pharisaical instruction?

The law of Moses had "divers baptisms;" the Pharisees added still more;¶ yet all these were merely

washing away the filth of the flesh." The baptism of John was well known at this time. The special baptism of christianity "In the name of the Father, and of the Son, and of the Holy Ghost," was not yet instituted. The expression likewise, "he cannot see the kingdom "of God," certainly relates to something, which a mere external rite could not communicate. The gene. ral interpretation of the term, "the kingdom of God," as denoting the kingdom of the Messiah; or the kingdom which the God of heaven would set up, under the rule of the Messiah, will not, I suppose, be objected to. To "see the kingdom of God," must therefore mean; to understand the nature, and the blessings, of that kingdom, and the obligations, under which the subjects

of it would be brought. But it does not appear, how the want of baptism could exclude a man from this know. ledge, or how the administration of baptism could confer it. When christian baptism was fully instituted, no adult was admitted to it, who did not previously, in an intelligent manner, profess faith in Christ, which must imply some knowledge of the kingdom of God.* Baptism, therefore, in that case, must be subsequent to seeing the kingdom of God." It is, however, evident, that regeneration, (as understood by Calvinists, and by the evangelical clergy, and by many who do not think themselves Calvinists, whatever others may call them,) is absolutely necessary, and altogether sufficient, to enable a man to "see the kingdom of God."-"The "natural man receiveth not the things of the Spirit of "God: for they are foolishness to him, neither can he "know them, because they are spiritually discerned."+ If our Lord intended merely to say, "Except a man be "baptized he cannot see the kingdom of God;" it would assuredly have been far more obvious explicitly to say this: I desire profoundly to reverence his divine wisdom, and to be silent in humble submission, when he proposes instruction in language, which I should not have previously expected. Yet I can find no instance, in which so plain and simple a thing, as external baptism, is represented in language so highly figurative; as to lead ever y serious unlettered reader, at least, to think something vastly more spiritual, and internal, and sublime, was intended: and therefore, it is impossible for me to admit this, in the present case, without far stronger proof than has yet been adduced.

Most certainly Nicodemus did not thus understand the words of our Saviour; else he would not have an

swered, "How can a man be born again when he is old? "Can he enter the second time into his mother's womb "and be born?" And, undoubtedly, our Lord's subsequent discourse was by no means suited to rectify his error; if only outward baptism was intended. "Jesus "answered, Verily, verily, I say unto thee, Except a "man be born of water, and of the Spirit, he cannot en"ter into the kingdom of God." The repetition of the same emphatical introductory words should not be unnoticed. The word again, (born again,) seems to be here expounded; allowedly, with reference to the initiatory sacrament of Christianity. As without the external administration of baptism, (the outward and visible sign of regeneration hereafter to be instituted,) no one can enter the visible kingdom of the Messiah; so, without the thing signified, even regeneration by the Holy Spirit, no man can become a true subject of his kingdom, or be admitted into it; as belonging "to the church of the "first born, whose names are written in heaven." "That which is born of the flesh is flesh, and that which "is born of the Spirit is spirit." From the language of St. Paul, on this subject, in the eighth chapter of Romans, it must appear evident, to every attentive and impartial reader; that "the flesh" means human nature, as fallen in Adam, and unrenewed by grace; and "the "spirit," that new nature, or "spiritual mind," which is derived from Christ, "the second Adam," by his life-giving Spirit. "That which is born of the flesh is "flesh." It is carnal; enmity against God, not "subject "to the law of God, nor indeed can be." "That which "is born of the Spirit is spirit;" spiritual, and capable of loving and obeying God. "So then they that are "in the flesh cannot please God: but ye are not in the

Rom. viii. 1-13.