SERMON V.

ON BAPTISM.

JOHN iii. 7.

Marvel not that I said unto thee, Ye must be born again.

It was a spiritual change, a death unto sin and a new birth unto righteousness, which our Saviour enforced on Nicodemus, a ruler of the Jews, as an indispensable qualification of being his disciple. Of this change, indeed, baptism was constituted both a mean and a pledge-imposing on those who receive it the obligation of dying unto sin and rising again unto righteousness-conveying to them, as members of Christ's mystical body, into which it admitted them, the grace by which this spiritual renovation is to be effected, and pledging to them, on the fulfilment of the conditions, all the blessings of the Christian covenant. For in another part of this conversation with Nicodemus, our Saviour declared, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." This use of water as the mode of admission into new and spiritual relations, was a ceremony at which a learned Jew ought not to have expressed astonishment; for washing with water was the significant emblem employed to receive proselytes from the Gentiles into the fold of God's chosen people. And therefore there was

great justice and force in the remark of our Saviour to the Jewish ruler-" Art thou a master in Israel, and knowest not these things?"

In a certain sense, then, every baptized person undergoes a change of spiritual condition-is born again. He is entered by baptism into a new state -into the Christian church. New obligations, the obligations of the Christian covenant, are imposed upon him. He enjoys a claim, on the fulfilment of these conditions, to new privileges, the privileges of the Christian covenant; and the Holy Spirit, which animates that mystical body of Christ into which he is admitted, is pledged to him to enable him to fulfil all the new obligations, and to secure the new privileges imposed and conferred upon him. Thus, in that sacrament which the apostle styles the washing of regeneration, he who receives it is born again.

But in a more enlarged, and in the full sense of the expression, every baptized person must be born again: for there is "a renewing of the Holy Ghost" entirely distinct from the regeneration of baptism, of which this sacrament may or may not be the mean and pledge. In the case of the adult indeed, who is properly qualified by that grace which, given to all men, and going before, as well as co-operating with every good work, enabled him to exercise true repentance and saving faith, the reception of baptism conveys to him the sanctifying power of the Divine Spirit, and pledges to him its continued influences. The adult who receives baptism without the necessary qualifications, is wholly destitute of the renewing influences of the Holy Spirit, and is in no other sense born again, than as he is adinitted into the Christian church, is bound by the

possessed of every perfection, and exercising upon man his boundless goodness, claims man's supreme homage-instead of indulging in the lawful objects of temporal pursuit and gratification in that moderation which reason and the divine law prescribe, the affections of the soul are devoted to the things of time and sense, forgetful of the higher pursuits and joys of a spiritual and immortal existence. Blind to spiritual truth, and incapable of spiritual good, except as he is enlightened and sanctified by the Divine Spirit, it is apparent that fallen and corrupt man requires the renewing agency of this divine, Guide and Sanctifier. On account, then, of the misdirection and abuse of his powers, and propensities, his state by nature, independently of divine grace, is characterized as a state of blindness, impotency, and sin. "The natural man discerneth not the things of the Spirit of God." "The carnal mind is enmity against God." "We are not sufficient of ourselves to think any thing as of ourselves." This is the language of Scripture. What is the language of fact? Who are they that understand and relish the sublime and holy truths of the Gospel? Who are they that exhibit a uniform and consistent course of piety and virtue? Who are they that not only "do justly and love mercy, but walk humbly with their God"-revering and loving his attributes, serving him in righteousness and holiness, submitting to his institutions and ordinances? Are there any who thus merit the character of holy and righteous men-none but those who, in humility and sincerity, have invoked, and, in the use of the prescribed means, have received, the enlightening and sanctifying influences of the Divine Spirit? Fact, then, as well as Scripture,

enforces the necessity of a spiritual change in man, as a fallen and corrupt being.

The same truth would be forced on the conviction of each individual, by the faithful examination. of his own heart and conduct. Are there no passions which thy reason and thy conscience condemn, which are exercising their, corrupt power in thy bosom, and exciting in it uneasiness, shame, remorse? Are there no vices derogatory to the purity of thy nature, which are habitually cherished? Have any efforts of reason and resolution subdued these passions and conquered these vices? On the contrary, do they not defy the utmost strength of unassisted nature! Hast thou been able to attain that purity of heart, that meekness of temper, that humility of spirit, that devotedness to thy supreme Creator and Benefactor, that uniform rectitude of conversation and conduct which reason and conscience enforce, and the law of God enjoins? Self-love may, attempt to blind and to flatter thee; and yet, successful as may be her efforts, she cannot conceal from thee the lamentable fact, that, under the guidance, and with the efforts of thy own reason and strength, thou art, in a greater or less degree, under the dominion of corrupt passion, and far, very far from those holy attainments that mark the righteous man. What, then, should be the conclusion? That thy corrupt nature must be purified by a power superior to thine own, by that agency which in mercy God bas provided for the sanctification of his fallen creatures the renewing of the Holy Ghost. "Thou must be born again."

II. But from man, in his general character, we VOL. II. 9

shall see the necessity of this spiritual change, in reference to the peculiar circumstances in which he may be placed. Baptized in infancy, he may have, from infancy, faithfully fulfilled his baptismal engagements; or he may have superficially attended to them; or he may have neglected them, without indulging in gross transgressions; or he may have entered on the course of impiety and profligacy. Baptized in adult age, he may. have come to this ordinance in repentance and faith, and since persevered in his pious course; or he may have, in a measure, apostatized from his baptismal covenant; or he may have come to this ordinance in a state of impenitence or insincerity. Baptized neither in infancy nor at adult age, he may still be without the Christian fold.

Under all these varying circumstances, there will be a propriety in addressing to mankind the language "You must be born again." And reversing the order in which we have stated them, let us begin with the case of him who has never received baptism, and who is still without the Christian fold.

1. Do you contend that the baptism of water is unnecessary? How is it possible to evade the force of the declaration of Christ, and the exhortation and practice of his inspired apostles, all establishing, as plainly as words and facts can establish, the necessity of being baptized with water, and by this washing of regeneration placed in a covenant state, and entitled to the renewing influences of the Spirit of God!

Do you admit the necessity and obligation of baptism, and yet neglect it? Can there be safety, bink you, in this inconsistency in acknowledging