the same manner in which Ezekiel referred to the external ceremonies of the Mosaick law? namely, as shadows of substantial and spiritual blessings; of "regeneration and renewing by the Holy Spirit," to inward holiness, manifested by "walking in new"ness of life." Was "the shedding," or pouring out," abundantly," spoken of the baptismal water, or of the Holy Spirit? Of the latter most manifestly. The words, (renewing,) occurs only here, and in the Epistle to the Romans. "Be not conformed to "this world; but be ye renewed in the spirit of your "minds:" where it is evident that outward baptism is not so much as alluded to; and an internal renovation must exclusively be meant. Ava, a word of similar meaning, is used in Ephesians,† in a connexion equally remote from any reference to baptism. It will, probably, be allowed, that "the renewing of the Holy "Ghost" is distinct from "the washing of regenera"tion," and subsequent to it. 'Grant that we, being ' regenerate and made thy children by adoption and grace, may daily be renewed by the Holy Spirit.'‡ The connexion, however, is so intimate, that it is not easy to conceive of any distinction, except that of beginning, and carrying on, the same progressive renovation to holiness. The former may be a single act:y' but whether this be the outward act of man, by baptizing with water, or the inward act of Christ, "baptizing with "the Holy Spirit;"¶ must be left to the determination of the reader. The meaning of the words, "which he "shed on us abundantly," does not seem obvious; on the supposition that outward baptism, and the grace which is supposed always to accompany it, when right Rom. xii. 2. the participle avana, is used Col. iii. 10. † Eph. iv. 23. # Collect, Christmas Day. § Refutation, p. 84. Matt. iii. 11. ly administered, be 'exclusively intended. In the bap- แ begat he us with the word of truth, that we should be "a kind of first-fruits of his creatures."* Did St. James here mean baptism; or the communication of a new and divine life? "Of his own will begat he us;" "Which were born, not of the will of the flesh, nor of "the will of man, but of God."+ "The wind blow "eth where it listeth"-" So is every one that is born "of the Spirit." In these texts the will of God ex. clusively is mentioned, as independent on the will of man: but is the outward administration of baptism, thus independent on the will of man, in like manner as the blowing of the wind is? The adult willingly proposes himself for baptism, and the minister willingly baptizes Jam. i. 16-18. Bws aдenuncw. 15. Gr. + John iii. 8. † John i. 13. iii. 3-10. him. The infant is brought by his parents or sponsors of their own will: and if regeneration, though not synonymous with baptism, always accompanied it, when rightly administered; the will of God in this matter would depend on the will of man. Man, being willing to be baptized, or to have his child baptized; and the minister willing to perform the service; God in all such cases, must communicate the blessing, but not in any others. The duty of the persons concerned is not spoken of, but merely how far such a view of regeneration can consist with the texts under consideration. The words of the apostle evidently mean, that the special grace of God is the source of all that which is spiritually good in fallen man; that he imparts this," according to the good pleasure of his "will;"" according to his good pleasure which he hath purposed in himself;" "according to the purpose of "him, who worketh all things according to the coun"sel of his own will."* This was " with the word of truth," by the preaching of the gospel, or by means of instruction from the oracles of God: but not the least intimation is given concerning baptism in the whole passage. St. Peter also thus introduces the subject. "Bles"sed 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 Je"sus Christ from the dead; to an inheritance incor"ruptible, and undefiled, and that fadeth not away, re"served in heaven for you; who are kept by the power "of God through faith unto salvation." The effect spoken of, was produced by the immediate act of " the “God and Father of our Lord Jesus Christ;" it origi Eph. i. 5. 9. 11. † 1 Pet. i. 3-5. Avagervous. The active particidle. The tive verb is not used elsewhere in the New Testament. τι nated from "his abundant mercy;"* it was " through "the resurrection of Jesus Christ;"† it was "unto a "lively hope," or living hope, active, purifying, animating, and establishing; and to an incorruptible inheritance, with which, as the words seem to împly, it was inseparably connected. God alone is mentioned as the Agent: he "hath begotten us;" nor are any means or instruments, so much as noticed. Not that the apostle intended to exclude or discourage diligence, either in seeking our own salvation, or that of other men; far from it: but, in ascribing glory and rendering thanks to God for the inestimable benefit; his thoughts dwelt so entirely on the great Agent, that all means and instruments were for the time lost sight of. "See that ye love one another, with a pure heart, fer"vently; 'being born again not of corruptible seed, but " of incorruptible, by the word of God which liveth and "endureth for ever." The apostle here evidently assigns the reason, why christians should love as brethren, "with a pure heart, fervently:" for, being born again, and thus made the children of God; they became related to each other, as brethren, far more nearly and permanently, than brethren by nature could be. For all "flesh is grass, and all the glory of mán, as the flower "of the grass; the grass withereth, and the flower there"of falleth away; but the word of God endureth 'for "ever." The natural relation by the corruptible seed ceases at death, like the withering grass; the spiritual relation, by the incorruptible seed, "endures for ever." All the glory and distinctions also, derived from ancestors and birth, however illustrious, will soon terminate; Eph. ii. 4. Tit. iii. 5. † Eph. i. 19, 20. ii. 5, 6. Col. ii. 12. iii. 1. * 1 Pet. i. 22, 23. Avazezerencs, having been born again. The passive of this verb is not elsewhere used in the New Testament. § 1 Pet. i. 24, 25. but those which spring from regeneration will endure for ever. It is grossly contrary to the truth of the scrip'tures, to imagine, that they who are thus renewed can 'be unborn again.** It is clear, from this and other scriptures, that the word of God, either publickly preached, or used in the more private instructions, given to children or others, or read by individuals, is the seed of regeneration: and many important duties depend on a due attention to this declaration: but if the connexion, of regeneration with baptism, be so intimate and inseperable, as some would represent it; how is it that the apostle here gives not so much as a hint on that subject? In the next chapter, he says, "As new-born babes, desire "the sincere milk of the word, that ye may grow there. "by." The same "word of God," which is the seed of regeneration, must be the food of the regenerated; and the simpler parts of it, the food of the new-born child of grace. He will desire and relish it; and he ought to do so, that he may grow in grace, by feeding upon it. The same metaphor, of babes in Christ, is used by St. Paul: but neither he nor Peter connect it with the subject of baptism; but with the preaching of the gospel. The apostle John, in his epistles, as well as in his gospel, repeatedly introduces similar language; and in a manner, well worthy of the most careful attention. "If we know, that he is righteous, we know, that every "one, that doeth righteousness is born of him." Here regeneration is spoken of, as evidently to be known by its effects; even the habitual, uniform, righteous conduct of the regenerate. "A new heart also will I give "you, and a new spirit will I put within you"-" and Archbishop Leighton. § 1 Cor. iii. 5-7. iv. 15. begotten. +1 Pet. ii. 3. + 1 Cor. iii. 1, 2. ¶ 1 John, ii. 29. Dezentri, has been born, or |