clares, that every man, as born of the flesh, is so polluted, that unless he is born again of water and of the Spirit, he cannot enter into the kingdom of God. He cannot be admitted into the kingdom of God on earth, or the outward and visible church, unless he be washed with purifying water, as an emblem of his being cleansed within by the Holy Spirit; and without this inward purification he cannot be a member of the true and spiritual church of Christ, either on earth or in heaven. In this point of view, baptism coincides with circumcision; which implied, that without the mortification of the corrupt nature, derived by generation from fallen Adam, and the removal of that obstacle to the service and love of God, no man be admitted into covenant with him. Baptism, therefore, like circumcision, is " a seal of the righteousness of faith;" for those, and those only, who inward and spiritual grace, outwardly denoted by both circumcision and baptism, have a divine attestation to the sincerity of their faith, and to the reality of their interest in the right of the Redeemer. 3. Baptism is an emblematic representation of many spiritual blessings.

possess

also

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"Baptism is not only a sign of profession and mark of difference, whereby christian men are discerned from others, who are not baptized, but it a sign of regeneration," and many other spiritual blessings, which are communicated to those who receive it rightly, under the influences and operation of the Holy Spirit. These blessings are numerous, infinitely important. I shall mention them as they

and

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are found in the word of God, briefly referring you to the texts, as my time will not admit of much amplification or comment.

(1.) One of the blessings attendant on baptism is remission of sins.

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Thus we find Peter addressing the multitude on the day of Pentecost, "Repent and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." And again, Ananias addresses the penitent Saul, Why tarriest thou? arise and be baptized, and wash away thy sins." Remission of sins is a very essential part of the gospel or glad tidings of salvation by Jesus Christ to fallen man. This blessing can be meritoriously conferred only through the atonement of Jesus Christ. But in the scripture its reception is frequently connected with baptism. To all those, therefore, who receive baptism aright, the forgiveness of their sins is signed and sealed. Hence we say in the Nicene Creed, "I acknowledge one baptism for the remission of sins."

(2.) Another blessing exhibited by baptism is salvation through Christ.

Thus we read, "He that believeth and is baptized shall be saved." And again it is declared by St. Peter, "The like figure whereunto baptism doth also now save us: not the putting away of the filth of the flesh, but the answer of a good conscience towards God." Salvation, as we all know, is solely through Christ as the meritorious cause. But is not baptism an emblem or sign of it? Is not salvation evidently connected with

ON BAPTISM:

baptism? Yes, this inestimable blessing is eternally secured to all the proper recipients of this sacred

ordinance.

(3.) A further blessing connected with baptism, of which also it is an emblem or sign, is, union and communion with Christ and his body the church.

St. Paul affirms, that "by one spirit we are all baptized into one body;" and he addresses the Romans, “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." These texts require no comment in the point of view in which I now exhibit them, namely, as shewing that our union and communion with Christ and his church, is evidently represented, signed, and sealed to all believers in the ordinance of baptism.

(4.) Another blessing accompanying baptism, is the putting on of Christ as our spiritual covering and complete righteousness.

"As many of you as have been baptized into Christ have put on Christ." The true christian, who is a partaker of the saving benefits represented by baptism, has, by this ordinance, put on Christ as the Lord his righteousness; not in profession only, but in reality by faith; and he is thus completely covered

as with a garment.

(5.) Again baptism exhibits to us, and is also emblematical of, the effusion of the Holy Spirit upon

the soul.

To this, John, the harbinger of our Lord, bore constant witness. "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear; he shall baptize you with the Holy Ghost and with fire." This statement our Lord himself confirmed: "John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." And hear the language of St. Paul: “According to his mercy he saved us, by the washing of regeneration and the renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour." But the texts in which the outpouring of the Holy Spirit, in connexion with baptism, is alluded to, are too numerous to be mentioned here.

(6.) Spiritual regeneration, or the quickening influence of the divine Spirit on a sinful soul, is another blessing exhibited to us by the baptismal rite.

Indeed, baptism is not only a sign of regeneration, but it is a part of it, in the ecclesiastical and scriptural sense of the word. You will allow me, therefore, to explain the term.

Hear, my brethren, what our Lord said to Nicodemus: "Except a man be born of water and of the Spirit he cannot enter into the kingdom of God." If regeneration then, is to be born of water and of the Spirit; and if our Lord here by the term "born of water," had any reference to baptism, which, with the generality of commentators, I firmly believe he had; regeneration becomes a complex term, consisting of two things: the internal grace or spiritual renovation, and the outward sign or baptism by water.

Hence the terms baptized and regenerate became synonimous, or nearly so, both in the New Testament and in the early fathers of the church. The baptized are, generally speaking, considered in the scriptures as spiritually regenerate, and as partaking of, and interested in, all the other spiritual blessings exhibited by baptism, because they are supposed rightly to have received the ordinance under the influences of the Holy Spirit. Every member then of the christian church, having been received into it by baptism, must be regarded as a real christian, and a partaker of all the blessings connected with his baptism, until evidence appears to the contrary. But let it ever be remembered, that the visible church is mixed, and consists of tares and wheat. But whose prerogative is it to make the distinction between them? Not man's. We are to let the wheat and the tares grow together until the harvest, lest in plucking up the tares we pluck up the wheat also. The period, however, approaches, even the great day of account, when the Judge of all hearts will, with unerring accuracy, make the separation between the precious and the vile, the wheat and the tares; the real christian, who has been baptized with the Holy Ghost, and the carnal professor, who has received indeed the baptism of water, yet remained destitute of the spiritual blessings connected with the ordinance when rightly received. (7.) Sanctification by the Holy Spirit is another spiritual blessing, significantly represented by, and

graciously connected with, baptism.

St. Paul addresses the Corinthian church:

"Ye