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stitute regeneration for baptism, its identity; and it will be as follows, “neither regeneration availeth any thing, nor unregeneration, but a new creature ; i. e. regeneration !

The same apostle affords a striking testimony to the genuine spirituality, and holiness, required and represented by circumcision, in addressing the formal and selfrighteous professors of religion, among the Philippians; and which exemplifies, to a demonstration, the exact accordance between what is represented by circumcision and what is represented by baptism. In warning his people against Jewish zealots, who insisted on circumcision as necessary to enter into the kingdom of God, under the gospel, the spiritual import of which was lost sight of by its advocates : he says, in a passage we have already quoted, “ Beware of evil workers, beware of the concision : for we are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus.” Phil. ii. 3. And from this reproach he does not even exempt his own circumcision, zeal, and previous superior attainments in the Jewish religion, but casts them all off, as loss, for the sake of the blessings attained “ through the faith of Christ.” (5-9.) Instead, therefore, of circumcision being proscribed, as Professor Pusey would have it, by St. Paul, as “a sign suited only” to a temporary, and even a carnal dispensation; the apostle draws its true character, as suited to the high experience of the best Christians, and assures us that its pure spiritual import is only correctly exemplified by those who “ worship God in the spirit, rejoice only in the redemption of Christ Jesus," and make no pretensions to put the least trust in their own works.

Another strong argument is to be derived from the manner in which St. Paul speaks of the privileges of the Jews, when at their future restoration they shall return to the Lord. He does not describe these privileges and enjoyments by any new set of terms, or by the peculiar system of things existing under the new dispensation. He does not, for instance, say that they shall be regenerated, and made the children of God, as if they never were such under the old dispensation; but that if they “ continue not in unbelief,” they shall be re-instated in their own covenant a second time: “ How much more shall these,

which be the natural branches, be grafted into their own olive tree.” Rom. xi. 24. - Their own olive tree;". clearly not the Mosaic dispensation; they will not return to that, but to the covenant of Abraham, and to its blessings,--the pardon and salvation, to which the Old Testament believers were entitled.

Saint Peter, also, makes the salvation into which baptism brings us, “ in a figure” to result to us, not from baptism, or “ the washing away the filth of the flesh," but from“ the answer of a good conscience towards God.” i Pet. iii. 21. We proceed now to shew,

2. That the blessings which baptism represents are always connected with salvation.

It appears little less than miraculous that our Professor should assert, as he does, that we are regenerate in baptism, and not without it. “ Baptism," he says, " is spoken of as the source of our spiritual birth as no other cause is, re God: w are not said, namely, to be regenerated by faith, or love, or prayer, or any grace which God worketh in us.” (p. 12.) Not regenerated “by faith, or love, or prayer!” Our author might as well have said, that we are not regenerated by regeneration. Faith, love, and prayer, are each and every one of them, the appropriate graces of all the regenerate, and have ever been found peculiar to the saints of God, in all ages. It is characteristic of the divine covenant, that “ he that calleth on the name of the Lord shall be saved.” And of “ faith,” and public acknowledgment of Christ, St. Paul says, “ If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God raised him from the dead, thou shalt be saved.” Rom. x. 13. And with respect to love,” it is the brightest of all the Christian graces, and the most like to God of any thing: —“ Faith, hope, and charity; but the greatest of these is charity." 1 Cor. xiii. 13. • Love is of God; and every one that loveth is born of God, and knoweth God.”. “ Whosoever believeth that Jesus is the Christ is born of God.” 1 John iv. 6; v. 1. The same may be said of every christian grace. Matt, v. 3—12.

Hence we see that the Professor has inverted the scriptural account of all this matter. Salvation is promised to every grace of the believing or regenerate mind; and baptism is without value when such graces are absent.

“ Faith, love, and prayer," are spiritual “graces which God worketh in us :" and wherever such graces exist, there exist the “ regenerate” and “elect people of God.".

From what has been advanced, therefore, the scriptural import, or the design and nature of baptism, may be pretty clearly discerned :

Baptism represents regeneneration, and is its image.
It seals the covenant of grace, and its privileges.
It encloses with sacred emblem the Church of Christ.

We do not object to the Professor's idea, that the divine image, both in holiness and holy joy, might very often in primitive times, be sealedon the souls of those who forsook all for Christ's sake, and in baptism publicly "put on Christ,” in confession and spirituality; for it accords with Christ's promise, 6. He that honoureth me,” or, “ he that confesseth me before men, him will I confess before the angels of God.” Only we must be careful not to confine the sealing of the Holy Spirit to baptism. All the promises of God, which he has made to his spiritual Israel to the kingdom of God, the members of which are all “ born of water and of the Spirit,” may be considered as included in, and sealed by baptism. But, then, we must mark, with invincible firmness, the true ground, as already particularly noticed, on which all the promises are made to us at baptism. It is not baptism simply, to which any promise is made, or to which any spiritual blessing whatever is 's annexed;" but to " faith -to “repentance”—to a spiritual disposition of mind, issuing in, and confessing Christ at baptism. And there is not a single promise, we believe, in all the word of God, made to baptism, unless in connexion with some spiritual and holy principle.

When, therefore, we “acknowledge one baptism for the remission of sins," we particularly need to understand, that “ faith and repentanceare always to be implied. To them that “ believe and are baptised,” is remission of sins promised; and to those who“ repent and are baptised,” is forgiveness promised. But we cannot find one promise made to baptism simply. It would have been safer, therefore, to express the article in the creed, as the

baptism of repentance for the remission of sins," as it is done in scripture; it would then have been less liable to be misunderstood, and misapplied, as it is at this time.

It has, indeed, been asserted even by Bishop Pearson, that " forgiveness of sins is promised to all who are baptised in the name of Christ :” and he refers, in confirmation of this, to Mark i. 4.-Acts ii. 38; xxii. 16.-Eph. v. 26. But it is clear, that baptism was not alone in these cases : for, that in the two first references, repentance is expressly mentioned. St. Paul's conversion attends the third; and the sanctification of Christ's church, by “ the washing of water by the word” believed, accompanies the fourth. That learned divine, it is true, has in the paragraph alluded to, introduced the consideration of “ qualifications," in order to the due effect of baptism; and when he says, “ in the name of Christ,” we must, as we think, understand faith in his name. He has not, however, made out the point, that forgiveness of sins is any where in scripture promised to baptism, unless connected with a renewed heart, and spiritual affections: and when he speaks of performing "all things necessary,” he must, as we conceive, mean faith and repentance, which are the very things in question. Indeed, the language " that forgiveness of sins is promised” to baptism, is not only unscriptural, but the sentiment is so. For if baptism “convey" the forgiveness of sins, it must do this either without any holy disposition preceding baptism, - or else, though repentance and faith go before, as pre-requisites, yet not as ensuring pardon, that being connected with baptism, which follows after them.

This is, indeed, the doctrine of Bishop Bethell, and Professor Pusey. For they boldly assert, that St. Paul was neither regenerated, nor pardoned for the three days on which he fasted and prayed, after Christ came from heaven to convert him, from a sanguinary persecutor, to an apostle of the Gentiles. This is highly unscriptural. For, independent of our Lord's declaration to Ananias,“ He is a chosen vessel unto me,” it is quite clear that Saul's heart was changed from rebellion to cbedience, from a violently hostile to a teachable and praying spirit, and from unbelief to faith—a faith devout, humble, and submissive, -graces which always bear the stamp of salvation.

When our Lord mentions water," as introductory to his kingdom, it is in connexion with the “Spirit. ” And when, after his resurrection, he joins baptism with being saved, it is in connexion with believing. And it is so in every instance recorded in the New Testament; some grace, indicative of a renewed and believing mind, is manifested or professed. And if we depart from that divine standard, as may seem but a little, in a matter so important as this, we cannot know, or even guess how extensive the error may become, and how irreparable the evil. But will it be asked, What then is the scriptural connexion between baptism and regeneration, pardon and salvation ? and, What is the use of baptism at all, and why is it in any way joined with salvation, if the true mode be so difficult to be comprehended, and error so easy and so dangerous ? The spiritual key to this diffi. culty has been already given, – a difficulty, however, which is made such by our own natural blindness and perversity Before we are spiritually taught of God, we have no right conceptions of the kingdom of God:” And having, therefore, formed merely external, or carnal notions of its character, we pervert divine truth to comport with our errors, or fritter down the exalted character of scriptural religion, to a level with our own standard - We shall now, therefore, consider briefly,

IV. The SCRIPTURAL USE of Baptism. We have previously stated, that baptism is represented in scripture as a sign-seal-pledge-token, or, as an introduction into the covenant of grace. Yea, God himself calls circumcision “ the covenant.” He so calls it as our Saviour calls the “ bread” his “ body;” not that it is so, in fact, but because it is intended to represent his body. Thus baptism, inasmuch as it encircles the kingdom of God, is appointed to represent both the real character of its members, and the blessings which belong to them; or, in other words, it shews that this kingdom consisted of God's people, and that he, the King thereof, is their God. According to the interpretation given of John iii. 5. it evidently appeared, that the regeneration of the Holy Spirit forms the individual character of Christ's servants, and that baptism forms them into a visible body. A visible church of Christ was quite necessary, that there might be a “pillar and ground of the truth," a body authorised

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