is but a dark shadow of this.-That Baptism hath a power is clear, in that it is so expressly said, it' doth save us :' what kind of power, is equally clear from the way it is here expressed: not by a natural force of the element; though adapted and sacramentally used, it can only wash away the filth of the body; its physical efficacy or power reaches no further: but it is in the hand of the Spirit of God, as the other Sacrament is, and as the word itself is, to purify the conscience, and convey grace and salvation to the soul, by the reference it hath to, and union with, that which it represents. It saves by the answer of a good consciencé unto God,' and it affords that, by the Resurrection of Jesus Christ from the dead. And though it doth not save all that partake of it, yet it does really and effectually save believers, for whose salvation it is a mean. For there is an invisible impurity upon our nature, chiefly on our invisible part, our soul. And where Baptism reaches its true effect, it doth purify the conscience, and makes it good, in the sight of God who is the Judge of it. Noah, indeed, seemed to have rather entered into a grave, as dead, than into a safeguard of life, in going into the ark; yet being buried there, he rose again, as it were, his coming forth to begin a new world. The waters of the flood drowned the ungodly, heap of filthiness washed them away, them and

as a

their sin together, as one, being inseparable; and upon the same waters, the ark floating preserved Noah. Thus the waters of Baptism are intended as a deluge to drown sin and save the Believer, who by faith is separated both from the world and from his sin: so it sinks, and he is saved."

MATTHEW HENRY says; "Learn, that the sacrament of Baptism rightly received is a mean and pledge of Salvation. 'Baptism now saveth us.' God is pleased to convey his blessings to us in and by His ordinances."

survey.

An extract from MOSHEIM shall conclude this "* Once, when the deluge in the time of Noah destroyed the world, eight souls of the family of Noah, borne in the ark, were preserved by the ministry of water, so that passing through the waters they came to a place of safety. We see this preservation followed step by step by Baptism, which, after the resemblance of that, saves us even with a spiritual salvation. Which (Baptism) although it must be administered with water on the body, yet is it not instituted for the mere washing away of the filth of the body. In which point of view, it by no means is saving. Baptism doth rather save us so far forth as the pollutions of the soul are washed away when the

* Dissertat. Theolog. de Bapt. diluv. antityp.

body is immersed in water. And that Baptism doth really save us in this way, proceeds from the virtue of the resurrection of Christ, who bestowed this power upon Baptism, when He himself appointed it to be the most effectual mean of salvation.”

I trust the reader will think with me that the true meaning of the Text is exhibited in these quotations and, therefore I shall only remark, that Regeneration by Baptism is clearly the doctrine of the Apostle. For "Baptism saves" the soul: it does not purify the body; but, by virtue of the Resurrection of the blessed Redeemer, it conveys "the answer of a good conscience towards God," that is, it frees the conscience from the sense of guilt and pollution, or it conveys Remission and Regeneration.-In fact, whatever sense is put upon σε συνειδήσεως αγαθῆς ἐπερώτημα εἰς θεον, and whether it describes the state of the heart before, or after, Baptism, the Apostle plainly says, "Baptism doth now save us," not as * Lightfoot supposes from the wrath impending over the Jewish nation, but spiritually; because Baptism is the antitype to the deluge in which Noah and his family were saved. But if Baptism saves the soul, it regenerates the soul.

The Texts of Scripture now quoted in reference to Baptism and its effects through the Spirit, and

* Hor.Heb. in Mat. iii. 7.

On this word, see Salmasius "de Transubstantiatione" p. 30.

which were selected for their clearness and precision, from * others speaking the very same language, may be deemed amply sufficient to justify the statement made by the author at the beginning of this chapter. The reader will judge whether the investigation has been conducted with candour and integrity, and whether a forced interpretation has been put upon any text which has been the subject of enquiry. Every text, indeed, seems to speak for itself, and to teach the doctrine, that Baptism, like the other Sacrament, is "a mean of grace," and that it was ordained by Him who "+ tasted death for every person," to be the ordinary mean of Regeneration, not by any inherent virtue, nor by any virtue communicated to water, but by the power of "the Spirit of life" accom

Joh. i. 33.

* Ma. xvi. 16. Rev. i. 5, 6. + Heb. ii. 9.

Rom. xii. 13. 1 Cor. vi. 11.

It has been argued that Abraham was regenerate previously to Circumcision, and that Cornelius, the Centurion, was regenerate before he was baptized. The supposed facts are not admitted. They are disproved thus. 1. The Text brought forward in the first case is from Rom. iv.; "Faith was reckoned to Abraham for righteousness, that is, for justification. How was it then reckoned? When he was in Circumcision, or in Uncircumcision? Not in Circumcision but in Uncircumcision. And he received the sign of Circumcision; a seal of the righteousness of the faith which he had yet being uncircumcised." Now this text does not answer the purpose for which it is produced. The Apostle does not state that he had "Righteousness," yet being uncircumcised, but that he had "the righteousness of faith," that is, justifying faith, that faith

panying the visible mean, when that mean is used with faith in the word declaring the mercies offered in Baptism, and prayer to the Giver of all good things, that he will be pleased to sanctify and bless his own ordinance.

which neither merits Justification, nor immediately conveys Justification, but leads the soul to God for this Blessing. Then he states, that there was a certain instrument by which it was conveyed. For he says, that Abraham received" circumcision" as a "sign," as a "seal of the faith which he had." By the act of Circumcision, therefore, there was signified the effect of his faith, or the act performed by God, that is, the Covenant which God made with him, there and then, in consequence of his faith; or, by circumcision, as a "seal," there was made over to him the Mercies of God in whom he believed. For the very (a) nature of a"sign" (some visible act pointing out the simultaneous exercise of the Power and Mercy of God), as well as the nature of a "seal," forbids one to suppose, that the Mercy in question, although promised, had been absolutely received before, and that its actual possession was merely recorded, and confirmed by the act of circumcision.-And, if Abraham was justified, and therefore, regenerated, before circumcision, then every little child was an actual partaker of the Covenant, before circumcision; because this act was a (b)" sign of the Covenant between God and Abraham's seed." But this hypothesis would lead to endless (c) contradictions and absurdities. 2. On Cornelius (d) the "Holy Ghost fell" as Peter concluded his proofs that Jesus was the Christ, and that, "through His name, whosoever believed in him should receive remission of sins." And he " spake with tongues, and magnified

(a) The moving of the water in the pool of Bethesda signified the Angel's presence, and the communication of healing virtue from God. The Saviour's touch signified the presence of "the finger of God." And the resting of cloven tongues upon the Apostles signified the simultaneous presence and agency of the Holy Spirit in their souls.

(b) Gen. xvii. 11. (c) Act. vii. 51. Rom. viii. 30. (d) Act. x. 44—48.