As if our race were held of highest rank,
And Godhead dearer as more kind to man!

Bound every heart, and every bosom burn!
O what a scale of miracles is here!
Its lowest round high-planted on the skies :
Its towering summit lost beyond the reach
Of man or angel! Oh that I could climb
The wonderful ascent with equal praise!
Praise flow for ever (if astonishment

Will give thee leave); my praise for ever flow;
Praise ardent, cordial, constant to high heaven
More fragrant than Arabia sacrificed,

And all her spicy mountains in a flame.

DR. YOUNG'S Night Thoughts.

CHAPTER XI.

The Laber.

INTRODUCTORY REMARKS ON BAPTISMAL REGENERATION. THE LAVER. 1. IN ITS MATERIAL; 2. ITS SITUATION; AND 3. ITS USE. FOUR PARTICULARS STATED IN A WAY OF IMPROVEMENT.

EXODUS XXX. 17-19.

And the Lord spake unto Moses saying, Thou shalt also make a laver of brass, and his foot also of brass, to wash withal; and thou shalt put it between the tabernacle of the congregation and the altar; and thou shalt put water therein for Aaron and his sons shall wash their hands and their feet thereat.

You sometimes, in writings of ancient date, meet with the expression, Laver of regeneration. The terms of the expression are probably derived from the laver of the tabernacle, and the frequent ablutions therewith connected. As used by Christian authors, the expression, Laver of regeneration, is understood to relate to the ordinance of baptism, that washing of the body with water in the name of the great Tri-unity, which is held to be the sign of a spiritual regeneration. The waters of baptism are assumed by some individuals to convey that purification from moral guilt, which was typified by the laver in its

cleansing from ceremonial defilement. For example: it is asserted by Papists that pardon of sin, justification, and sanctification, are all infallibly conveyed to the recipient in the sacrament of baptism. There are not wanting, also, individuals in our Protestant Reformed Church, who, although perhaps they do not go quite to the same extent as the Romanist, do, nevertheless, hold very extreme opinions on the subject of Christian baptism; opinions, we conceive, which neither the word of God nor our own acknowledged Formularies will warrant or approve. The Law, having a shadow of good things to come, and not the very image of the things, could never, with those sacrifices which they offered year by year continually, make the comers thereunto perfect: for then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. Heb. x. 1, 2. So argues St. Paul, with relation to the Mosaic ritual. Our Lord, also, as generally applicable to the Gospel-dispensation, says, It is the Spirit that quickeneth; the flesh profiteth nothing; the words that I speak unto you, they are spirit, and they are life. John vi. 63. Hence it is clear, no mere outward observances, whether they be legal or evangelical in their kind, can possibly avail for acceptance and salvation, irrespective of character or state, before God. In beautiful accordance with the holy Word, the Church of England defines baptism to be not only a sign of profession, and mark of difference whereby Christian men are discerned from others which be not christened, but also a sign of regeneration or new birth, whereby, as by an instrument, they that receive baptism rightly are grafted into the church, the promise of forgiveness of sins, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; faith is

confirmed, and grace increased by virtue of prayer unto God. Art. xxvii. Wherein you will observe a distinction plainly put between baptism and regeneration, or new birth the one is the visible sign or representation of the other. We are not unwilling to admit the conjunction of the two in certain cases: but the Church restrains it to such as receive baptism rightly. Confirmation of faith presupposes the existence of faith increase of grace presupposes the presence of grace: how otherwise can the one be strengthened, or the other increased, by virtue of prayer unto God? Where the candidate for Christian baptism is an infant, penitence and faith, and obediential love, must be found in the infant's representatives: or what efficacy will be found in their prayers on its behalf? Confessedly, there may be an admission into the visible professing church, by the outward ordinance of baptism and admission thereinto by this ordinance, is assuredly the privilege of all the members of a professedly Christian community; and the responsibilities of the baptized state also are allowed to be solemn and affecting : but may there not be membership with a visible church, altogether apart from vital union with the Son of God? A birth of water will induce the former; only a birth of the Spirit can produce the latter. John iii. 5. There is the washing of regeneration: but the renewing of the Holy Ghost is that regeneration itself. Tit. iii. 5. Nicodemus had been circumcised: but it was necessary that he should be born again, that is, born from above, in order to real and beneficial discipleship in the church of Christ. The promises of forgiveness of sins, and of our adoption to be the sons and daughters of the Lord Almighty, are indeed signed and sealed in holy baptism; but these promises are made to genuine believers, in all cases; in that of infant

:

children upon the faith and engagements of their sponsors: so that it is only to a holy faith, which must necessarily produce fruits of obedience, whether in persons old or young, that the exceeding great and precious promises of God are made, and by which they are realized.

It is true that our public baptismal service does proceed on the assumption that the person baptized is regenerated or born again: Still, however, that regeneration is confined by the service to his admission into the body of Christ's church. This is all we can certainly conclude upon. A baptism of the Spirit, as well as a baptism with water, has been asked for; and in the judgment of charity this spiritual grace may have been vouchsafed: but we can go no further. The character of the baptized individual remains to be developed and alas! for so many, that so fair and beneficial a beginning should so often proceed and terminate in the complete mastery of carnal affections over all things belonging to the Spirit! The sign of the cross is, as it were, wiped away as a stigma of reproach, and the banner of a crucified Saviour is forsaken for manful contention on the part of his enemies against him. Now, he that is born of God overcometh the world, 1 John v. 4; and where there is this entire renunciation of all baptismal privilege, we cannot concede the absolute connexion of spiritual regeneration with the outward administration of baptism. We have not so learned Christ. Eph. iv. 30. Surely, where the seed of regenerating grace is really implanted, the fruits of the Spirit will demonstratively appear in proof of its presence and existence.

Allow a further remark: If the mere outward administration of baptism were equivalent to regeneration or conversion in its higher and only saving signification, then might I, as a duly authorized teacher of Christianity,