"death" and his words clearly mean, that he who hath been born of God does not sin the "sin "unto death." I might, with a force of argument which could not easily, if at all, be answered, maintain from this testimony, that none who are born of God so turn away from God as finally to perish. But, waving that, I would observe that, if he "who has been born," or 66 begotten of "God," doth not commit the sin unto death, but "keepeth himself, so that the wicked one "toucheth him not;" there must be something in the state of his mind and heart different from that of other men, the effects of which are manifested in his habitual conduct; especially in those seasons of trial and temptation, in which " they who "have no root in themselves fall away."2 But is there, indeed, any kind or degree of sin, from which all baptized persons are secured? any, from which they all without exception keep them-"selves?" The apostasy, infidelity, and atheism of millions of baptized persons in Europe, with all the horrid and daring crimes which for twentyfive years have attended this apostasy, sufficiently answer this question. Must not then regeneration be something distinct from baptism, and not uniformly attending it, however administered? or, if any will not yield this, must they not say, with many modern baptized persons, calling themselves Unitarians and rational Christians, that THE APOSTLE WAS MISTAKEN?

66

Let us place together, in order, the texts ad

· Γεγεννημένος, γεννηθείς, passive participles from the same verb. 21 John ii. 19. Matt. xiii. 21. Luke viii. 13. Heb. x. 39.

duced from this epistle: "Ye know that every one that doeth righteousness is born of God:" Every one that loveth is born of God, and "knoweth God: "Whosoever believeth that Jesus is the Christ is born of God:" "Whatsoever " is born of God, overcometh the world:" "We "know that whosoever is born of God sinneth

not; but he that is begotten of God keepeth "himself, and that wicked one toucheth him "not." In every instance, " born of God" is connected with "things accompanying salva"tion ;" and with the most discriminating parts of genuine Christianity. Let this be well considered, as in the presence of God, and with the great day of retribution in full prospect, and with prayer for the promised teaching of the Holy Spirit: and then let the reader ask himself, Would the apostle have said the same things concerning all those who had been baptized, even when apostles themselves administered that sacrament?

Every passage in the New Testament has now been considered, in which the term regeneration, or words of the same import are used; and in two only of the whole number is there any direct allusion to baptism: so little foundation is there for the assertion, that these expressions all relate to 'a single act once performed upon every indi'vidual' professed Christian, namely, his baptism.3

But there are several other expressions, which appear to denote the same change, as those which

11 John ii. 29. iii. 9, 10. iv. 7. v. 1,4, 18. 2 Heb. vi. 9. 'Ref. 84.

have been adduced, and on which a few remarks may be made." You," saith St. Paul, "hath he "quickened, who were dead in trespasses and "sins." " God, who is rich in mercy, of his great "love wherewith he loved us, even when we were "dead in sins, hath quickened us together with "Christ."1 With reference to this, the Holy Spirit, the author and giver of life,' 2 is called by the same apostle, "The Spirit of life in Christ "Jesus."3 Thus our Lord saith, "As the Father "raiseth up the dead, and quickeneth them, even "so the Son quickeneth whom he will." For he is not only "the way, and the truth," but "the "life" also. "The last Adam was made a quick

ening Spirit."4 Fallen man has animal life, and is capable of its pains and pleasures. He is also a rational creature, and capable of intellectual enjoyments, such as philosophers experience in the successful investigation of natural science. But he is spiritually dead; incapable of the joys of true religion, and consequently of those pleasures in which heavenly felicity consists. "The

Spirit of life" departed from Adam, when he sinned in this respect "on that very day he "died;" and his descendents, without exception, continue "dead in sin," till "the Spirit of life in "Christ Jesus," "the second Adam, the Lord from "heaven," return, and restore them to spiritual life. Then indeed they become “dead to sin, but

1

Eph. ii. 1, 3-5. Zuvelwoπroinσe, made alive together with, &c. 2 Nicene Creed. 3 Rom. viii. 2-10.

'John v. 21. 1 Cor. xv. 45. (worolev, making alive. See Ezek. xxxvii. 14.

"alive unto God;" and " yield themselves unto "God, as alive from the dead."1

Yet, as the feelings of a man who has, from a state of insensibility and apparent death, been recovered to life, are not pleasant but painful, though introductory to the enjoyments of his future life; so the first perceptions of those who are "made "alive from the dead," by the life-giving Spirit of Christ, are generally alarming or distressing. Fear, shame, sorrow, remorse, are commonly first experienced: but these make way for hope, love, gratitude, and all "the peaceable fruits of righ"teousness," of reconciliation to God, communion with him, holy exhilarating contemplation, delightful obedience, and the final enjoyment of those "pleasures which are at his right hand for "evermore."

The beginning of this new and divine life is a death unto sin, and a new birth unto righteousness;'2 the thing signified in baptism, the inward and spiritual grace' of baptism. Let us hear how St. Paul states this: "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. And And you, being "dead in your sins, and the uncircumcision of

"If

your flesh, hath he quickened together with him, having forgiven you all trespasses." 3 ye then be risen with Christ, seek those things "which are above, where Christ sitteth on the right hand of God."4 In like manner, writing

' Rom. vi. 11, 12. viii. 2. 1 Cor. xv.

3 Col. ii. 12, 13.

47.

2 Ch. Catechism.

* Col. iii. 1.

to the Romans, he says, "How shall we, that are "dead to sin, live any longer therein? Know ye "not, that so many of us as were baptized into "Jesus Christ were baptized into his death? "Therefore we are buried with him by baptism "into death, that, like as Christ was raised up "from the dead by the glory of the Father, even "so we also should walk in newness of life. For, "if we have been planted together in the likeness "of his death, we shall be also in the likeness of "his resurrection." Here three particulars are mentioned, in allusion to the death, burial, and resurrection of Christ; to whom Christians are, in a figurative sense, conformed. They become "dead to sin," as "he died unto sin once:" they are "buried," as he was buried: and they arise to a new life, as he arose. "For, in that he died, he "died unto sin once; but, in that he liveth, he "liveth unto God. Likewise reckon ye also

1

yourselves to be dead indeed unto sin, but alive " unto God through Jesus Christ our Lord." 2 It is evident, that "ceasing from sin,"3 and becoming morally incapable of "living any longer "therein;" that entire separation from a man's former course of ungodliness, and from the pollutions of this world, and fellowship with the children of this world in their " unfruitful works of "darkness;" and the beginning and progress of a new, and holy, and heavenly life, to be perfected with our risen Redeemer in his glory; are signified by this" death, burial, and resurrection." Of these baptism is the outward sign, and in adults it