ments? Do they all love the children of God? Do they all by faith in Christ, overcome the world? If they do not; then being "born of God". denotes something vastly superior to outward baptism, and of a more discriminating, and appropriate nature.

"We know, that whosoever is born of God, sin"neth not; but he that is begotten of God, keepeth "himself, and that wicked one toucheth him not.' The apostle is speaking concerning "a sin unto "death;" and his words clearly mean, that no one, who has been "born of God," or " begotten of "God," committeth this sin unto death. I might here, with a force of argument not easily answered, maintain the final perseverance of all who are "born "of God:" for apostates are especially the persons, marked out as guilty of this sin. Now if he who has been born of God doth not commit this sin; "but keepeth himself, and that wicked one touch"eth him not ;" then he cannot be of "them who "draw back to perdition;" but is "of them that be "lieve to the saving of the soul." "They went out "from us, because they were not of us: för if they "had been of us, they would no doubt have con"tinued with us: but they went out, that it might "be made manifest, that they were not all of us.”* They were such as "had no root in themselves " they were foolish virgins, with the lamp of plausible profession; but "without oil in their vessels," or grace in their hearts. They were guests which

1 John v. 18.

2. Γεγεννημένος, Γεννηθεις, participles from the 3 Heb. vi. 46. x. 26-29. 4 Heb. x. 39. 1 John

"had not the wedding garment." They were "ùn"fruitful branches of the true Vine." They were not born of God.

But, waving this subject for the present, I would only ask, is there any kind, or degree, of sin, from which all baptized persons are secured? any, from which they all, uniformly and without exception, keep themselves? If this be answered in the negative, as I think it must: then, beyond all doubt, being "born of God," is something vastly different from baptism.

Let us place these quotations, from this epistle together; "Ye know, that every one that doeth ❝righteousness is born of God."i "Whosoever is "born of God doth not commit sin; for his seed "remaineth in him; and he cannot sin, because he " 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." "Whosoever 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 him"self, and that wicked one toucheth him not." Let these Scriptures be well considered, as in the presence of God, with earnest prayer, for the pro→ mised teaching of his Holy Spirit; and with the great day of judgment full in view: and then let' every reader decide, whether baptism, or any thing which uniformly attends baptism, when rightly administered, be exclusively meant.

* 1 John ii. 29.

21 John iii. 9.

3 1 John iv. 7.

4 1 John v. 1. 4. 18.

Every passage, in the New Testament, has now been considered, in which the term regeneration is used, or words of similar import: and in two only is there even any direct allusion to baptism.' There are indeed, several other expressions, which appear to denote the same change, as those which have been adduced, "You hath he quickened, who were "dead in trespasses and sins.". "Even when we "were dead in sins, he hath quickened us together "with Christ." With reference to this, the Holy Spirit, the Author and Giver of life," is called "the Spirit of life in Christ Jesus." "I will put

my Spirit in you, and ye shall live," says the Lord by Ezekiel. Thus our Lord says, "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.""

Fallen man has animal life, and is capable of its pains and pleasures. He is 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: on that very day, in this respect, he died;

'John iii. 5. Tit. iii. 5, 6. * Eph. ii. 1. 6. Evoreno, made alive together. Nicene Creed. 4 Rom. viii. 2.10. Rev. xi. 11. 5 Ez. xxxvii. 14. 6 John v. 21. OTDIES. 7. 1 Cor. XV. 45. Zero, making alive.

and his descendants 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 they become "dead indeed "unto sin, but alive unto God:" they "yield "themselves unto God, as alive from the dead."1

Yet, as the first feelings of one, who has been recovered to life, from a state of insensibility and apparent death, are not pleasant but painful, though introductory to the pleasures of future life: so, the first perceptions of those, who are made alive, by the Holy Spirit, are generally distressing. Fear, sorrow, shame, remorse, are commonly first experienced: but these make way for hope, love, gratitude, joy, and all the peaceable fruits of reconciliation to God, of walking with him, and delighting in his ways; and for the final enjoyment of eternal happiness.

The beginning of this new and divine life, is a resurrection from the death of sin, unto the life of righteousness.' "Buried with him in baptism, "wherein also ye are risen with him, through faith "of the operation of God, who hath raised him from "the dead and you being dead in your sins, and "the uncircumcision of your flesh, hath he quick"ened together with him."-" If then ye be risen "with Christ, seek those things which are above, "where Christ sitteth on the right hand of God."" "We are buried with him by baptism into death, "that like, as Christ was raised from the dead by

"the glory of the Father, even so we also should "walk in newness of life." Here three particulars are mentioned, in allusion to the death, burial, and resurrection of Christ; to whom believers, are, in a figurative sense, conformed. They become "dead "to sin," as he "died unto sin once." They are buried, as he was buried: they arise from among "the dead in sin," as he arose from the dead. It is evident, that ceasing from sin, and becoming incapable of" living any longer therein;" that, entire separation from the former course of ungodliness, and from the pollutions of this evil world; and the beginning and progress of a new and holy life, from "newness of heart;" are signified by this death, burial, and resurrection. Of these things baptism is the outward sign: and in adults, it is an open profession of them. Whether any reference was intended to the outward administration by immersion, by the word buried, it is not needful here to determine. However that be decided, it is manifest, that neither outward baptism, nor any thing inseparably connected with it, can be exclusively meant; unless all, who are baptized with water; are "so "dead to sin," and so "buried" from it, as not to walk any longer therein.-New converts professed these things, at their baptism; and if, with the washing of water, there was also "the answer of a good "conscience towards God;" they would "thence"forth walk in newness of life:" but not otherwise. "For if we have been planted together in the like

Rom. vi. 4.