in which the ordinance of baptism is referred to; there are many places in which the word is used in a metaphorical or in a secondary sense, but those it is not necessary to advert to here. We have seen that baptism is a sign of the grace of repentance, promised through Christ, and that this sign is instituted and offered for the sake of believers, for their comfort and edification. It could not be intended for those who are spiritually dead; they cannot confess their sins, nor call upon the name of the Lord. To offer it to them, would be to cast pearls before swine. This ordinance is like unto the seal which binds and concludes a contract between man and man. It is as it were the oath which confirms the promises of God. It establishes the everlasting covenant in the heart of the convert. But there are some who seem to take a different view of baptism, and who contend that it is the appointed means of originating the divine life in the soul, grounding themselves upon certain texts, which though not specifically and clearly referring to baptism, are deemed to do so. I must here observe, that in determining the sense of any writer on any particular subject, it is a sound rule first to take those passages which expressly bear upon the point, and if these give a uniform and clear determination, we are not to seek the sense of the writer from any incidental or ambiguous words. The opinion to which I have just alluded, that spiritual life must be ascribed to baptism, depends chiefly upon an expression of our Saviour in his conversation with

Nicodemus, and if that expression refers to baptism, I allow that the inference is correct. For, I think it clear, that our Saviour intended in this Scripture, to show that the eyes of the spiritually blind must be opened before they can see the kingdom of God; and this great change he designates by being born again ;" and he adds, by way of explanation, Except a man be born of water and the Spirit, he cannot enter into the kingdom of God. This is the same truth as is declared by the evangelist John in his first chapter, when he speaks of believers being born not of the will of man, but of God. But do the words, born of water and the Spirit, mean baptized in water and of the Spirit? If they do, it is clear there is no life before baptism. But it has been contended, that born of water cannot refer to baptism, because by the expression "water and the Spirit," one thing or agent only is intended; and the words in the original as well-as the context, seem to show that it is so.

Water and the Spirit are connected as one agent, and a similar expression may be found in Matt. iii. 11, where it is the Holy Spirit and fire. In what sense, then, is water used in this passage? I answer in an adjective sense; to denote the kind and quality of the Spirit's operation. Jesus asserted that a man must be born again. Nicodemus expressed his surprise; evidently supposing that there must be an entire new creation; a new body as well as a new heart. Now, if his teacher had merely replied, a man must be born of the Spirit, he would not have

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met the difficulty raised, for the Spirit is spoken of as an agent in the creation of the material world. He therefore endeavours to lead his inquirer to the right understanding of what he had said, by coupling the idea of the effect of water with the agency of the Spirit, and expressly asserting, that the creation he spoke of was purely spiritual. But could this be thought intelligible to a Jew? And when Nicodemus still expressed his astonishment, was our Saviour justified in expecting better things from a Master of Israel? He certainly was. For it must be quite familiar to every reader of the Jewish Scriptures, that water is often spoken of, therein to denote the agency of the Spirit in the heart of man. I need only refer to two texts, I will pour water upon him that is thirsty, and floods upon the dry ground; and then immediately follows, as if to show what was meant, I will pour my Spirit upon thy seed. Isaiah xliv. 3. Again, it is written, then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you. Ezek. xxxvi. 25-27. In these and similar passages, for there are many others to the same effect, I read the meaning of born again of water and the Spirit. By the use of the word "water," here our Saviour no doubt meant to show, that the new birth he spoke of, did not come with observation, but was

within; that it was a cleansing of the filthiness of the natural heart, and the giving of new desires and new affections, all through the agency of the Spirit. In 1 Peter iii. 21, where the apostle speaks of the cleansing of the conscience, the Spirit is clearly referred to; and we should also remember that very striking passage, Out of his belly shall flow rivers of living water; but this he spake of the Spirit. John vii. 38.

In discussing this question, we should not forget that born again, may be rendered born from above, which is a strong argument against referring these words to common and outward baptism.

Throughout this conversation, our Lord evidently points to a spiritual discernment or faculty as necessary, whether under the old or new dispensation, for the reception of divine truth. No man can come to me, except the Father, which hath sent me, draw him. John vi. 44. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned. 1 Cor. ii. 14. Such, I think, is the truth indicated in this portion of Scripture. The necessity of sanctification, the grace of baptism, is here insisted upon.

In a word, they who contend that our Lord's declaration to Nicodemus means that spiritual life, the being born again, is in and by baptism, must allow that baptism precedes faith, for to ascribe faith to a dead soul, is to say that a dead man can walk and talk. Man of his own nature is fleshly and

carnal, corrupt and naught, sinful and disobedient to God, without any spark of goodness in him, without any virtuous or godly notion, only given to evil thoughts and wicked deeds."-Homily for WhitSunday. Can such a one arise and be baptized, calling on the name of the Lord ?

"Christ saith, except a man be born again, he cannot see the kingdom of God. He must have regeneration. And what is this regeneration? It is not to be christened in water, as these fire-brands (the papists) expound it, and nothing else. How is it to be expounded then? St. Peter showeth, that we be born again, not by mortal seed, but by immortal; by the word of the living God. Thus cometh our new birth."-BISHOP LATIMER.

Similar to the mode of teaching in the third chapter of St. John's Gospel, is that which we find in the fourth and sixth chapters. In the fourth chapter, while Jesus sat on the Well of Jacob, he spake of "living water" "the gift of God," meaning no doubt himself, and plainly inferring that the thirsty soul must drink of him. See c. vii. v. 37. In the sixth chapter, after feeding the multitude with the loaves he multiplied, he spake of "living bread,” and the bread of life," and declared, "I am that bread," and taught with a solemn asseveration, Except ye eat of the flesh of the Son of man, and drink his blood, ye have no life in you." This excited more than the surprise of Nicodemus. How can this man give us his flesh to eat? This is an hard saying; who can hear it? were the exclama

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