REESE LIBRARY 
 \ 
 
 i— n n rv 
 
 JNIVERSITY OF CALIFORNIA. 
 
 Received. APR 21 1893 l8g . 
 
 ^Accessions No. ^ /,2 - jF Class No.. 
 
THE SECOND ADAM, 
 AND THE NEW BIRTH. 
 
THE SECOND ADAM, 
 AND THE NEW BIRTH 
 
 THE DOCTRINE OF BAPTISM AS CONTAINED 
 IN HOLY SCRIPTURE. 
 
 REY. M. F. SADLER, M.A 
 
 PREBENDARY OF WELLS ; RECTOR OF HONITON ; AUTHOR OK 
 
 THE SACRAMENT OF RESPONSIBILITY;" "CHURCH DOCTRINE— BIBLE TRUTH, 
 
 "THE CHURCH TEACHERS* MANUAL," ETC. 
 
 " Adam, who is the figure of Him that was to come." 
 " The Word was made flesh, and dwelt among us." 
 ** The second man is the Ix>rd from heaven.'* 
 '* The last Adam was made a quickening spirit." 
 ' We are members of His body, of His flesh, and of His bonna.' 
 " Know ye not that your bodies are the members of Christ ?" 
 
 TWELFTH EDITION. 
 
 LONDON : 
 G. BELL & SONS, YORK STREET, COYENT GARDEN, 
 
 AND NEW YORK. 
 
 1892. 
 

 Richard Clay and Sons, Limited, 
 london and bungay. 
 
 ST''*- <>9 
 
PREFACE. 
 
 The object of this short treatise is to give, in as 
 plain terms as possible, the Scripture testimony to 
 the doctrine of the Initial Sacrament. 
 
 To this end, the reader's attention is called to the 
 position assigned to Baptism by Christ and His 
 Apostles. vn cs j:v > 
 
 The more prominent places of Scripture which 
 teach us any truth respecting it are examined, and 
 their plain meaning vindicated from interpretations 
 falsely called spiritual. 
 
 The analogy between the two Adams, as implying 
 the transmission of the nature of each respectively, 
 is considered with reference to its bearing on Sacra- 
 mental doctrine. 
 
 The terms used by the inspired writers, in address- 
 ing the whole body of the Church, are also carefully 
 examined, with the view of ascertaining in what 
 state, whether of grace or otherwise, the persons they 
 speak to are presumed to be. 
 
 As the limits which the writer has prescribed to 
 himself preclude his noticing a number of minor 
 
VI PREFACE. 
 
 objections to the doctrine contained in the following 
 pages, he desires to refer to a former publication on 
 the same subject, entitled " The Sacrament of Re- 
 sponsibility ; or, the Testimony of Scripture to the 
 Teaching of the Church on Holy Baptism ; " where 
 the reader will find a multitude of misconceptions 
 met and answered. 
 
 The writer has endeavoured to make his work a 
 handbook of Scripture reference on the subject of 
 Baptismal Doctrine. 
 
 To this end he has reviewed at some length the 
 teaching of the Apostolical Epistles, especially those 
 of St. Paul to the Romans, Corinthians, Galatians, 
 Ephesians, and Hebrews, and also that of our Lord's 
 parables, and has shown how, both by express state- 
 ment and general coincidence of thought and expres- 
 sion, they uphold the doctrine of the Church. 
 
 He has devoted a chapter to showing the harmony 
 of the Church's doctrine of Begeneration with the 
 most unreserved preaching of Conversion or Renewal; 
 and another to the Scripture statements respecting 
 Election and Final Perseverance, and their bearing 
 on the question of Baptismal grace. 
 
 Three Appendices complete the work : the first 
 (A) bringing before the reader how full the Old 
 Testament Prophets are of a mode of addressing the 
 visible Church of their day, anticipatory of, and 
 answering to, that adopted by the Apostles and by 
 the Church in her formularies ; the second (B) giving 
 the testimony of the great leaders of the Reforma- 
 tion, as well as that of such divines as Mede, Jeremy 
 
PREFACE. Vtt 
 
 Taylor, Pearson, and Beveridge ; the third (C) exhi- 
 biting, side by side, the opinions of St. Augustine 
 on Election and on Baptismal Regeneration, and their 
 influence on our Keformers. 
 
 He must beg the critical reader to remember that 
 he has attempted to adapt his treatise to the wants 
 and the habits of thought of those who are only 
 acquainted with our English translation of the Bible, 
 and that it has been written under the manifold 
 interruptions and distractions attending the ministry 
 of a large parish in a populous town. 
 
 The more he thinks of the present state of the 
 controversy, the more he is convinced that it must be 
 treated as a Bible rather than a Church question. 
 
 It involves no less than the one principle on which 
 the hortatory teaching of God's word can be applied, 
 in its entireness, to the present visible Church. 
 
 We are asked for a revision of the Prayer-book, 
 with the view of modifying or omitting those state- 
 ments in the Baptismal Service and Catechism which 
 assert that the present Kingdom of God's grace is 
 designed "by its Divine Founder for all infants, and 
 that at Baptism they are in very deed born into it, 
 and made partakers of its distinguishing grace. 1 
 
 1 In a pamphlet published by the writer of this work, entitled 
 "Doctrinal Revision of the Liturgy" (Bell and Daldy), he has 
 shown at some length that the Doctrine of Baptismal Regenera- 
 tion so pervades our formularies, that no " slight modification, " or 
 " alteration, or omission of a few words," or " bracketing of a sen- 
 tence or two, " would satisfy the scruples of those who desire altera- 
 tion on Puritan grounds. It would not be honewt to erase some 
 few words, and yet, virtually, to retain the obnoxious doctrine in 
 every part of the service. 
 
Vlll PREFACE. 
 
 The writer has abundantly shown in the following 
 pages, that this language of the Prayer-book, taken 
 in its most literal sense, is the mere echo of the 
 language of God's word. The expressions which 
 include the whole Church in the net of Divine 
 grace, are more absolute in the New Testament than 
 in the Prayer-book. 
 
 May God in His infinite mercy grant that this 
 appeal to His word may be to His glory, the sancti- 
 fication of His people, and the peace of His Chureli, 
 for Jesus Christ's sake ! 
 
PREFACE TO THE FOURTH EDITION. 
 
 Since the publication of the former editions of 
 this work, questions have been raised respecting the 
 origin of man, and the period of his existence upon 
 the earth, which affect the historical character of 
 the account of the creation and fall of man given 
 to us in the Book of Genesis, and so are supposed 
 to render more uncertain the truth of the parallel 
 drawn by the Apostle between the two federal heads 
 of the race, and, by consequence, the validity of the 
 premises assumed in the following pages. 
 
 Even those who, like the Duke of Argyle, in his 
 " Reign of Law," seem to reject the theory of natural 
 selection, appear also to reject that usually received 
 interpretation of the Scripture account which implies 
 the sudden and independent creation of man. They 
 would have us believe, that God acted according to, 
 or that He made use of, some slow process of law in 
 creating man, though the law of creation itself, and 
 the conditions under which it brought about the 
 existence of man, they confess to be utterly above 
 our comprehension. 
 
 Now, the argumert of the following work seems 
 
X PREFACE TO THE FOURTH EDITION. 
 
 to me to be totally unaffected by any theory respect- 
 ing the origin of man, or the date of the commence- 
 ment of his existence upon the earth. 
 
 Supposing, for instance, that the Darwinian theory, 
 or some modification of it, should ever obtain accept- 
 ance amongst scientific men as affording a probable 
 account of the origin of mankind, still it would not 
 affect the parallel between the two Adams drawn out 
 by the Apostle in Komans v., for there must have 
 been a time when some member of the series of 
 creatures began to have a mind and conscience which 
 enabled him to recognise God and his obligations to 
 Him, and to pray to God. Man's sense of responsi- 
 bility to God, and consciousness of immortality, must 
 be accounted for. That a creature, in any such a 
 series as those with which we are acquainted, should 
 begin to have desires beyond the satisfaction of his 
 natural wants, and to recognise God and his own 
 moral nature, is surely as astonishing a fact as any 
 in natural science, and ought to be beyond measure 
 interesting to us, who have the power of reflecting 
 upon our relations to the Moral Governor of all. 
 
 The Bible gives us some solution of this in that it 
 tells us that God made man in His image, after His 
 likeness : and, of course, if man was made in God's 
 image, it must have been in God's moral and spiritual 
 image and likeness. 
 
 The Bible also gives us a solution of the equally 
 astonishing fact that man has lost this image and 
 likeness. It is as great a mystery as any in the 
 natural world, that a being, possessed of a conscience 
 
PREFACE TO THE FOURTH EDITION. xi 
 
 and the capability of recognising and holding con- 
 verse with God, should fall so miserably below His 
 type or ideal. 
 
 How is such a fall to be accounted for ? The Scrip- 
 tures also give us the solution of this mystery ; for 
 they teach us that all mankind had one human father; 
 that he fell, and involved his posterity in his ruin. 
 
 Hard as many things are connected with this, 
 it is, after all, the only solution of the problem 
 of human nature. Here is a creature, with the 
 highest moral capacities, utterly depraved ; a being 
 endowed with a conscience as his moral instinct to 
 direct him in his moral conduct, going contrary 
 to that conscience in an infinitely greater degree 
 than any unreasoning creature goes contrary to its 
 natural instinct. " The stork in the heavens knoweth 
 her appointed times, and the turtle and the crane 
 and the swallow observe the time of their coming, 
 but God's people know not His judgment." This 
 problem surely requires solution, and the Scriptures 
 give us the only solution worthy of notice. 
 
 We are taught by the Scriptures that this likeness 
 of man to God was not a development of man's 
 natural powers, but a creation of God. 
 
 It affects not at all the argument of these pages 
 whether this first man be a new creation out of 
 inorganic matter, or whether he be the last of a series 
 of forms leading gradually Up to him as their perfec- 
 tion and culminating point. 
 
 The Scripture doctrine of the two Adams does not 
 
XU PREFACE TO THE FOURTH EDITION. 
 
 so much depend upon the means employed by God 
 in bringing man into being, as upon the fact that the 
 one man in whose loins were the whole race, was 
 tempted and fell. It is only multiplying indefinitely 
 what, in the nature of things, is a most extravagant 
 improbability, to suppose that many anthropoid apes, 
 incapable of knowing God, generated men with souls 
 capable of knowing Him. One such astounding 
 development of the animal into the man, seems to 
 answer all purposes. The true brotherhood of man- 
 kind is not to be set aside by such absurdities ; much 
 less can any truth of religion be affected by them. 
 
 The principal additions in this fourth edition con- 
 sist of a note of some length (p. 66), on the nature of 
 the Patristic testimony to infant Baptism ; of another 
 note (p. 170), on the right translation and interpre- 
 tation of 2 Corinthians v. 17 ; and a concluding 
 chapter, containing a review or recapitulation of the 
 whole argument, with some remarks on the bearing 
 of the controversy on Christianity, considered as at 
 one and the same time an educational and a super- 
 natural system. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 PAOg 
 POSITION ASSIGNED TO BAPTISM BY CHRIST AND HIS APOSTLES 1 
 
 CHAPTER II. 
 
 ANALOGY OF THE TWO ADAMS 9 
 
 CHAPTER III. 
 
 Section 1 — regeneration, a birth of water and of the 
 
 spirit 22 
 
 Section 2 — examination of interpretations of JonN in. 
 
 3—5 42 
 
 CHAPTER IV. 
 regeneration of infants in holy baptism 56 
 
 CHAPTER V. 
 
 THE OLD TESTAMENT ANTICIPATES THE SACRAMENTAL TEACH- 
 ING OF THE APOSTLES 70 
 
 CHAPTER VI. 
 
 THE APOSTLES HOLD ALL BAPTIZED CHRISTIANS TO BE 
 MEMBERS OF CHRIST. 
 
 Section 1 — examination of the first epistle to the 
 
 CORINTHIANS %% 
 
 Section 2 — examination of the epistles to the Romans 
 
 AND THE COLOSSIANS 92 
 
XIV COKTENTS. 
 
 CHAPTER VII. 
 
 PAGB 
 BAPTISMAL GRACE, AS SET FORTH IN THE EPISTLE TO THE 
 
 GALATIANS ^Qj 
 
 CHAPTER VIII. 
 
 SAINTS AND BELIEVERS m 
 
 CHAPTER IX. 
 
 BAPTISMAL GRACE — EPISTLE TO THE EPHESTANS . . . . 117 
 
 CHAPTER X 
 
 FURTHER EXAMINATION OF THE APOSTOLICAL EPISTLES . . 131 
 
 CHAPTER XI. 
 
 BAPTISMAL GRACE— GENERAL REVIEW OF THE TEACHING OF 
 
 THE EPISTLES 142 
 
 CHAPTER XII. 
 
 BAPTISMAL GRACE — THE PARABLES OF OUR LORD . . . . 151 
 
 CHAPTER XIII. 
 
 THE VISIBLE CHURCH 161 
 
 CHAPT 
 
 CERTAIN OBJECTIONS CONSIDERED. .... 164 
 
 CHAPTER XV. 
 
 EXAMINATION OF PASSAGES IN THE EPISTLES OF ST. JOHN 
 
 AND ST. PETER 187 
 
CONTENTS. XV 
 
 CHAPTER XVI. 
 
 PAGE 
 OIJJECTIONS ARISING FROM THE DOCTRINES OF PREDESTINA- 
 TION AND JUSTIFICATION 205 
 
 CHAPTER XVII. 
 
 BAPTISMAL GRACE, AS BEARING ON THE PREACHING OF CON- 
 VERSION 219 
 
 CHAPTER XVIII. 
 
 THE EFFECTS OF BAPTISMAL GRACE, AND THE PRACTICAL 
 
 RESULTS OF HOLDING THE TRUTH RESPECTING IT , 230 
 
 CHAPTER XIX. 
 
 ON ELECTION AND FINAL PERSEVERANCE, AND THEIR BEAR- 
 ING ON BAPTISMAL REGENERATION 246 
 
 CHAPTER XX. 
 
 RECAPITULATION OF THE ARGUMENT, AND CONCLUSION . . 268 
 
 Appendix A 290 
 
 Appendix B . 301 
 
 Appendix C * 322 
 
 Inde* „ 332 
 
/t*n; 
 
 of r«£ 
 
 UNIVERSITY 
 
 THE SECOND ADAM, 
 AND THE NEW BIRTH 
 
 CHAPTEB, I. 
 
 TOSITION ASSIGNED TO BAPTISM BY CHRIST AND IIIS 
 APOSTLES. 
 
 THE SON of the MOST HIGH GOD, the Eternal 
 WORD, was made flesh, and came among us, to be our 
 Second Adam. 
 
 To this end He was born without sin, and having lived 
 without sin, He died for sinful man, as his atonement. 
 
 To this end the fulness of the Spivit was committed to 
 Him, for the sanctification of His brethren. 
 
 The religion which He taught is, as might have been 
 expected, a spiritual religion. 
 
 He had said of God, " God is a Spirit, and they that 
 worship Him must worship Him in spirit and in truth ; *' 
 and so the religion which He brought in requires a faith of 
 the heart, an obedience of love, a reasonable service. 
 
 But, lo ! in the very first demand of this spiritual reli- 
 gion, on its very front, the Incarnate Wisdom ordains an 
 act or rite not purely spiritual, for it touches our bodies as 
 well as our souls. 
 
 He, the Son of God, and Wisdom of God, in laying 
 down the terms of admission into His kingdom, not only 
 says, " He that belie veth," but adds, " and is baptized," 
 
 B 
 
2 THE SECOND ADAM, 
 
 " He that helieveth and is baptized shall be saved." 
 (St. Markxvi. 16.) 
 
 And under what circumstances did He say this ? 
 
 Under the most solemn possible, — on the eve of His 
 Ascension, just before He left this scene of His humiliation. 
 
 Eeader, have you ever thought it incumbent upon you 
 to realize why the Incarnate Word should, in His last 
 words on earth, thus join together two things so diverse, 
 as " believing " and " being baptized 1 " 
 
 One, the conscious act of the immortal spirit recognising 
 its Saviour, and embracing His promises ; the other, to all 
 outward appearance, but a paltry washing of the perishable 
 body. 
 
 He came to set aside a religion of types and figures, and 
 to bring in a religion of realities. Why should He ordain 
 a type, if a type it be, on the front of a spiritual system ? 
 
 Some time before this, a ruler of His nation had come 
 to inquire of Him the nature of His religion ; and to this 
 man the Saviour vouchsafed to make known the first 
 mystery of His kingdom, — the new birth. 
 
 And in what terms does He set forth this first truth ? 
 Does He so declare it as to leave-no room for misconcep- 
 tion about such a thing, so that every child of the kingdom 
 should know that the new birtb is a purely spiritual thing, 
 i.e. an act of God's Spirit on our spirit, independent of, 
 and unconnected with, any form, any rite, any element of 
 this outward creation ; identical in fact with that conver- 
 sion unto life by which the ungodly becomes the godly, and 
 the nominal Christian the true ? 
 
 Marvellous to relate, He connects this new birth with 
 water, — " Yerily, verily, I say unto you, Except a man be 
 born of water and of the Spirit, he cannot enter into the 
 kingdom of God." (John hi. 5.) 
 
 Again, we find the rite of Baptism expressly included id 
 
AND THE NEW BIRTH. 3 
 
 the few words of that parting commission, whereby the 
 Apostles were empowered to set up His kingdom : " Go ye, 
 and make disciples of (fxadrjrevaare) all nations, baptizing 
 them in the name of the Father, and of the Son, and of 
 the Holy Ghost ; teaching them to observe all things what- 
 soever I have commanded you." (Matthew xxviii. 19.) 
 
 Then He ascended into heaven, and sent down the Holy 
 Ghost to gather His Church out of the world, and to guide 
 it into all truth. 
 
 His coming was seen in the cloven tongues of fire, and 
 His power manifested in the gift of languages, and in the 
 conviction with which the testimony of Jesus came home 
 to the hearts of an immense multitude. "Men and 
 brethren," asked three thousand anxious inquirers, " what 
 shall we do ? " 
 
 Marvellous to relate, again Baptism, again " the water" 
 in the answer of the Holy Ghost, directing them what 
 to do to be saved. " Eepent, and be baptized every one 
 of you in the name of Jesus Christ for the remission of 
 sins." (Acts ii. 38.) 
 
 But further, a new era in God's dealings was about to 
 commence. The salvation of God was not to be confined 
 to one race, but was to be preached to all nations for the 
 obedience of faith. 
 
 To this end, it pleased God to raise up a new instru- 
 ment — Saul of Tarsus. He was converted by the vision of 
 Christ in glory, and sent by Him to Damascus, there to be 
 told what he must do. 
 
 And again we have the " water," again Baptism, in the 
 message sent to the man raised up to contend for the ful- 
 ness of Christian liberty, as opposed to a ceremonial way 
 of access to God. " Arise, and be baptized, and wash away 
 thy sins, calling on the name of the Lord." (Acta 
 xxii. 1G.) 
 
 b2 
 
4 THE SECOND ADAM, 
 
 Again, it pleased God to make this man the instrument 
 of conveying to His Church the only outlines which we 
 find in His Word, of a system of Divine truth. In his 
 epistolary writings alone have we anything like a scheme 
 of Christian doctrine. 
 
 In the Epistle to the Romans, for instance, we have the 
 great outlines of the work of salvation. First (in the hrst 
 five chapters), it is looked upon as all of God's free grace ; 
 then (chaps, vhi. ix. x. xi.), as of God's eternal purpose ; 
 then (chaps, xii. xiii. xiv.), as working by love : but, in the 
 very midst of this Divine scheme, we have Baptism and 
 the grace God has annexed to it. We have it introduced 
 for a most important practical purpose, — to prevent a 
 man from abusing to his own destruction the doctrine of 
 God's free grace. 
 
 " What shall we say then 1 Shall we continue in sin, 
 that grace may abound 1 God forbid. How shall we, that 
 are dead to sin, live any longer therein 1 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 
 ap from the dead by the glory of the Eather, even so we 
 also should walk in newness of life." (Rom. vi. 1 — 4.) 
 
 But more, as if to mark with greater emphasis the im- 
 portance of this aspect of the grace of Baptism, we have the 
 same view of it in almost the same words in another Epistle. 
 u Buried with Him in Baptism, wherein also ye are risen 
 with Him through the faith of the operation of God, who 
 hath raised Him from the dead." (Coloss. ii. 12.) 
 
 The exposition and practical bearing of these texts, I 
 shall give more fully further on. I only now advert to 
 them, as indicating the high place which Baptismal doctrine 
 occupied in the mind of the Apostle. 
 
 Again, the same Apostle is inspired to write anothei 
 
AND THE NEW BIRTH. /) 
 
 Epistle — that to the Ephesians — also containing, though 
 in fewer words than in that to the Komans, a systematic 
 sketch of Divine truth. 
 
 In this Epistle we have the initial sacrament twice 
 alluded to. 
 
 The first mention of it occurs in an exhortation to unity 
 (Ephes. iv. 1) : "I therefore, the prisoner of the Lord, 
 beseech you that ye walk worthy of the vocation where- 
 with ye are called, with all lowliness and meekness, with 
 long-suffering, forbearing one another in love j endeavour- 
 ing to keep the unity of the Spirit in the bond, of peace. 
 There is one body, and one Spirit, even as ye are called 
 in one hope of your calling; one Lord, one faith, one 
 Baptism, one God and Father of all, who is above all, 
 and through all, and in you all." 
 
 The Apostle, in these words, beseeches the members of 
 an (apparently) most advanced and spiritual Church to 
 abide in unity. 
 
 He adjures them by their oneness in the Divine Persons 
 in Whom they believed, and the greatness of the divine 
 and spiritual bonds which united them. 
 
 One Father from Whom all grace flowed, One Lord 
 their Redeemer, One Sanctifying Spirit, one body the 
 Church, one animating hope, one faith professed through- 
 out the world ; and in the midst of such as these, " one 
 Baptism," as a reason why they should be " one " 
 
 Surely he must have thought that God worked some 
 great thing by that (mean though it be in the eyes of 
 soms) which he thus joins with the one faith, the one 
 hope, the one elect body ! 
 
 In another place in this Epistle he mentions it as the 
 means whereby God cleanses His Church, — " that He 
 might sanctify and cleanse it with the washing of water 
 by the word." (Ephes. v. 26.) 
 
6 TUE SECOND ADAM, 
 
 Again, in another Epistle, that to Titus, he speaks of 
 God having " by His mercy saved us by the washing (or 
 as it is literally, bath) of regeneration ; " evidently refer- 
 ring to Baptism and its attendant spiritual grace. 1 
 
 No wonder then that in another Epistle, — that to the 
 Hebrews, — the doctrine of Baptism is included among the 
 first principles of the doctrine of Christ, the foundations 
 of divine truth : — 
 
 " The foundation of repentance from dead works, and of 
 faith towards God, of the doctrine of baptisms, 2 and of 
 laying on of hands, and of resurrection of the dead, and of 
 eternal judgment." (Heb. vi.) 
 
 But again, the Apostle Paul was inspired to write another 
 Epistle, — that to the Galatians, — to assert Christian liberty 
 against the claims of a ceremonial system ; and in this 
 
 i This place has been ignorantly and unfairly tortured with the 
 view of eliminating from it any reference to the outward rite — so as 
 to make St. Paul say, "He saved us by spiritual regeneration 
 independent of any outward washing." The use by the Apostle of 
 the word \ovrp6v fixes the meaning as referring to Baptism. As 
 Dean Alford explains it, " By means of the lavei (not ' washing, 1 
 as English version : see the Lexx. : but always a vessel or pool in 
 which washing takes place). Here the Baptismal font." So also 
 Up. Eilicott. That the Church's meaning is the true one is also evi- 
 dent from internal considerations — for on the principle of those who 
 deny Baptismal Regeneration (in order, as they wrongly think, to 
 exalt spiritual religion) Regeneration is not a washing, but a change 
 of heart wrought by the Spirit. Now it does seem a most forced 
 and violent figure to express a change of heart by such a term as the 
 bath of new birth. This passage is understood as alluding to the 
 grace of Baptism by every early Christian writer who cites it ; and 
 among the moderns by Luther, Melancthon, Calvin, Jewel, Hooker, 
 Mede, Taylor, Barrow, Bp. Hall, Beveridge, Wesley ; and amongst 
 living wrii ers by Alford, Wordsworth, and Eilicott. 
 
 2 Augustine understands this of Baptism. See Be Fide et Operi- 
 bus, page 62, Oxford Translation 
 
AND THE NEW BIRTH. J 
 
 also we have another testimony to the important position 
 of Baptism. " As many of you as have been baptized into 
 Christ have put on Christ." (Gal. iii. 27.) 
 
 From these places but one inference can be drawn, — 
 that no matter how spiritual the Christian system be, that 
 spirituality is coincident with the most wondrous grace 
 being attached, in God's infinite wisdom, to a rite not 
 purely spiritual, in which not only the soul but the body 
 has its part. 
 
 We must reverently search and see whether God has 
 given any clue to the understanding of this mystery. 
 
 But, before doing so, let us turn for a moment from the 
 words to the life and example of Christ. 
 
 When the fulness of time arrived for Christ to enter 
 upon His public ministry, a remarkable person, miracu- 
 lously born, and full of God's Holy Spirit, was sent before 
 Him to prepare His way. 
 
 This he did by exercising a ministry, the leading feature 
 of which was a Baptism in water. Christ submitted to 
 receive this Baptism at the hands of His servant, and 
 God honoured His submission by accompanying it with 
 His first testimony to Christ's Eternal Sonship. Then, 
 coo, He was anointed with the fulness of the Spirit for the 
 work of His Messiahship. 
 
 Now, consider the prominence given in the word of 
 God to this submission of our Lord. 
 
 It is recorded in full by two out of the four Evan- 
 gelists; another (St. Mark) begins his Gospel with the 
 notice of it; and the remaining one (St. John), in the 
 first chapter of his Gospel, makes the first testimony to 
 Christ's Messiahship to be that of John the Baptist wit- 
 nessing to the descent of the Holy Ghost on Jesus 
 at His Baptism. By each of the four it is implied to be 
 the gate by which our Lord entered on His Ministry. 
 
8 THE SECOND ADAM, 
 
 And why was all this written ? Why was such honour 
 put upon the Baptism of John — the Baptism of water 
 only, the imperfect Baptism which had to be repeated 1 
 (Acts i. 5 ; xix. 4, 5.) Why, but for our sakes ; that if 
 such was the honour put upon the Baptism of the servant, 
 how should we regard our Baptism — the Baptism of the 
 Master ! T How should we reverently acknowledge the 
 One Baptism I How should we believe in, confess, uphold 
 its place in Christ's kingdom, its divine reality ! 
 
 From these considerations, then, one thing is abundantly 
 plain, that the deeper the spirituality of the Christian 
 scheme, the more reason for us to consider why Christ 
 should have exalted to such a place in it an ordinance not 
 purely spiritual. 
 
 No truly spiritual man can ignore the place which Christ 
 has assigned to Baptism ; for the first element of Christian 
 spirituality must be a submission of the whole inner man 
 to all that God reveals, — and this because He reveals it 
 whose weakness is stronger and whose foolishness is wiser 
 than men. 
 
 Let us remember that St. Paul would have the Corin- 
 thians test their spirituality by their submission to God's 
 revealed will : " If any man think himself to be a prophet, 
 or spiritual, let him acknowledge that the things that 
 I write unto you are the commandments of the Lord." 
 (1 Cor. xiv. 37.) 
 
 1 Not for any other purpose was the office of Baptizing given to 
 John, than that our Lord who gave it* to him might, in not dis- 
 daining to accept the Baptism of a servant, commend the path 
 of hmniL^v, and declare how much His own Baptism was to bs 
 valued. (Augustine, De Bapt. cont. Don. lib. tr. ch. 23.) 
 
ANT THE NEW BIRTH. 
 
 CHAPTER It 
 
 ANALOGY OF THE TWO ADAMS. 
 
 Are we then permitted to discern any reason why 
 Christ has placed, as the gate into His kingdom, an 
 ordinance not purely spiritual, touching the body through 
 an element (water) of God's outer creation? 
 
 I think that we are so permitted. 
 
 I think that God, by having introduced into Christianity 
 not only an evangelical and a moral, but also a sacramental 
 element, has looked to the " supply of all our need, accord- 
 ing to the riches of His glory in Christ Jesus." 
 
 We are not merely spiritual beings, nor shall we be 
 through eternity. 
 
 As Christ our Head is, so shall we be. He, the Son of 
 God, is now in His glorified humanity at God's right hai.d, 
 not a mere spirit, but clothed in that body in which there 
 dw T ells the fulness of the Godhead. 
 
 And in our perfect state of bliss, we also shall be body 
 and spirit ; our bodies spiritualized and glorified, but yet 
 bodies. 
 
 The sacramental doctrine of Scripture has to do with 
 the fact, that Christ in His glorified human nature is our 
 Second Adam, and that we are saved in Him, not in soul 
 only, but in body, soul, and spirit. 
 
 Reader, I ask your patient and prayerful attention to the 
 exposition of this which I am now going to offer you. 
 
 God, in His all- wise purposes, ordained that the race of 
 mankind should spring from one parent. Adam was the 
 fountain from which the whole river of human beinj 
 
10 7HE SECOND ADAM, 
 
 was to flow. He was the root from which the whole tree 
 of human life was to spring. 
 
 God ordained that he should transmit his human nature, 
 whatever that nature might be, to his posterity j so that 
 if he continued holy, he should transmit to them a holy 
 nature, but that, if he became sinful, he must, of necessity, 
 transmit to them a sinful nature. Through his own free- 
 will he ate of the forbidden fruit, and became sinful, and 
 this before any children had been born to him , so that 
 when he begat children, he transmitted to them, not the 
 sinless nature which he possesses originally, but the sinful 
 nature he received the moment he transgressed. Hence the 
 fountain of human nature became poisoned at its source ; 
 the root of human nature became evil before a single 
 branch or bud had sprung out of it. Hence when Adam 
 begat children, they were in his likeness. Hence all man- 
 kind are sinners from the womb. 
 
 There are three ways in which sin may be engendered, 
 in a person, — by nature, by temptation, and by example. 
 S"ow, we find that evil tempers and dispositions show 
 themselves in children spontaneously, as it were, when no 
 temptation presents itself ; so it cannot be by temptation 
 that all mankind are sinful. And we find that the 
 children of godly parents, who have seen in their parents 
 a holy example, show the same seeds of evil as the chil- 
 dren of the ungodly. It is through natural generation then, 
 and that alone, that each one of the human race exhibits 
 so early the traces of moral evil in his nature and dis- 
 position. 
 
 This doctrine of the transmission by natural generation 
 of an evil nature, from the first Adam to all his posterity, 
 is the doctrine of original or birth sin. 
 
 Though an infinitely mysterious truth, it is a truth 
 which no one, not even an unbeliever, can gainsay ; for 
 
AND THE NUW BIRTH. 11 
 
 its proof lies not only in the pages of inspiration, — not 
 only in such texts as, "I was shapen in iniquity, and 
 in sin did my mother conceive me," " We were by 
 nature children of wrath," " As in Adam all die," but its 
 proof lies in the history of every family, and of every 
 individual of the human race, in the experience of every 
 parent, and in the memory of each one of us as to what 
 we were when little children. 
 
 Here, then, is the mystery of moral evil naturally 
 engendered ; of moral evil transmitted to those who re- 
 ceive it whilst they are in a state of unconsciousness, — 
 with the very seeds of their being. 
 
 Along with the flesh and blood of our parents, we 
 receive their spiritual corruption, as they received theirs 
 from their parents, and they from theirs. 
 
 Our first parent, in whose loins were all his posterity, 
 sinned, and so received into his nature the seeds of cor- 
 ruption, both moral and physical ; and he begat children 
 in his own likeness, not only with outward frames like 
 his, but with souls like his in their taint of evil. And he 
 transmitted to each one that was engendered of him and 
 of his offspring the corruption which he had received. To 
 each unconscious babe he transmitted the corruption which 
 he himself had received in a state of the highest moral 
 consciousness. 
 
 In the words of Inspiration, " By one man sin entered 
 into the world, and death by sin ; and so death passed 
 upon all men ; M " Death reigned even over them that had 
 not sinned after the similitude of Adam's transgression, 
 who is the figure of Him that was to come ;" " By one 
 man's disobedience many were made sinners." (Kom. v. 
 12, 14, 19.) 
 
 At last God, in fulfilment of His ancient promise, pro- 
 vided the remedy. He interposed by an act of love 
 
12 THE SECOND ADAM, 
 
 surpassing all conception, — " The Word was made flesh 
 and dwelt amongst us." In the fulness of time One was 
 conceived «nd born, not in the way of nature, but by 
 miracle ; — not in sin, as every other human being had 
 been born, but sinless : One was born, of Whom alone it 
 eould not be said that " He was shapen in iniquity, and 
 in sin did His mother conceive Him." 
 
 He — the One Sinless Man — was marked out by God to 
 be the Saviour of His sinful brethren. 
 
 To be their full and complete Deliverer, He must pro- 
 cure them two things — pardon and a new nature ; pardon 
 for past transgressions, and a new nature to enable them 
 to live to God ; for what would be the use of pardon to 
 such creatures as we are, if we were pardoned and then 
 left to continue under the bondage of sin ? 
 
 He, if He is to be in very deed the Second Adam, must 
 be not only our Atonement for the guilt of actual trans 
 gressions, but He must also be to us a source of life and 
 spiritual health, to counteract the moral and physical cor- 
 ruption or poisoned nature transfused through the race 
 from its very fountain. 
 
 But how could He be these things to us ? How could 
 He be Atonement, seeing He was One, but One — alone in 
 His holiness, and we, His sinful brethren, as the sand upon 
 the sea-shore 1 
 
 How could One make reconciliation for all 1 
 
 We know that when God thus interposed to insert into 
 the line of our sinful race this sinless One, He caused 
 His Only-Begotten Son to become one of us. " The Word 
 was made flesh;" "God was manifest in the flesh;" 
 " God sent His own Son in the likeness of sinful flesh." 
 Such is the union of the Godhead and the manhood in 
 Jesus, that " God and man is on<* Christ, who suffered foi 
 our salvation." 
 
AND THE NEW BIRTH. 13 
 
 ill is one Man was able to make Atonement for all, 
 because the Godhead which was inseparably united to the 
 manhood in Him, made everything which Jesus suffered, 
 of infinite account. His Eternal Godhead imparted such 
 dignity to the human nature which He had taken into Him- 
 self, that the sufferings of that nature were a world's ransom. 
 
 In this way Christ's undefiled human nature was able 
 to fulfil the first condition of our salvation, — to make 
 Atonement. 
 
 But the Second Adam must not only atone for the 
 guilt, He must also be a fountain of healing to His bre- 
 thren, as His prototype was a fountain of corruption. 
 
 How was this to be ? for the Second Adam was born 
 when the earth was peopled with myriads of a sinful race. 
 
 It could not be in the way of nature, seeirg that man- 
 kind, by the very condition of their being, could have 
 but one origin : they could only spring from one man, 
 because God originally created but one ; and having 
 derived their being from him, they could not be born, by 
 way of nature, from another. 
 
 If in this respect Jesus Christ, the Second Adam, is 
 to answer to the first (i.e. if He is to be an Adam at all), 
 — if His undefiled human nature is to be to mankind, 01 
 any part of them, a principle of life counteracting the 
 death received from the human nature of the first Adam, 
 it cannot be in the way of nature ; it must be effected 
 aupernaturally. 
 
 If this is to be, the nature of the Lord Jesus must be 
 made so that it could be imparted to, and diffused 
 amongst, His brethren, and means also must be taken 
 to diffuse it. 
 
 That Christ's nature was so constituted (after His resur- 
 rection) that it could be imparted, is expressly asserted in 
 I Cor. xv. 45 : "The first Adam was made a living soul, 
 
14 THE SECOND ADAM, 
 
 the last Adam was made a quickening" (i.e. life-imparting) 
 "spirit." 
 
 Now, what is meant by this 1 Certainly not merely that 
 Christ's Spirit imparts religious knowledge ; for if that be 
 all, in no sense would He be an Adam. Adam imparted 
 not instruction, but a nature, to those sprung from him. 
 
 What is meant, then? for Christ had a body in all 
 respects like unto ours. 
 
 Before His Resurrection, they nailed His body to the 
 cross ; after His Resurrection, He had a real body, because 
 He invited His disciples to handle Him, and said to 
 them, " A spirit hath not flesh and bones, as ye see me 
 have." How is it, then, that as the Second Adam He 
 was made a Spirit ; and not only so, but a life-imparting 
 spirit (irvtvfxa £,<jm-kouovv) 1 This must mean that His 
 body received, by God's almighty power, not only the 
 properties of a spirit, but that His entire nature became 
 life-diffusing. That such is the meaning is also evident 
 from this, that this text closely follows upon the 
 assertion, "There is a natural body, and there is a 
 spiritual body." 
 
 St. Paul had just been speaking of the marvellous 
 change to be wrought in our bodies at the resurrection. 
 In answer to the objector's question, " How are the dead 
 raised up, and with what body do they come 1 " he directs 
 men to consider the wondrous difference between the little 
 insignificant seed sown, " the bare grain," and the plant 
 which springs from it. Then he speaks of the different 
 sorts of bodies, celestial and terrestrial, and the different 
 glories belonging to each ; " So," he says, " is the resur- 
 rection of the dead ; it is sown in corruption, it is raised 
 in incorruption ; it is sown in dishonour, it is raised in 
 glory ; it is sown in weakness, it is raised in power ; it is 
 sown a natural body, it is raised a spirittUli body ; " and 
 
AND THE NEW EIRTH. 15 
 
 then he concludes, u There is a natural body, and there is 
 a spiritual body." 
 
 We cannot understand what this spiritual body is. "We 
 are only told some of its properties, — that it will be incor- 
 ruptible, glorious, powerful. We gather from the Apostle's 
 comparison, that it will as far surpass our present bodies 
 as the plant clothed with leaves and flowers surpasses the, 
 to all appearance, lifeless seed. What St. Paul really 
 means by a spiritual body we cannot tell ; for we know 
 absolutely nothing of the mode in which a spirit exists, 
 much less do we know what a spiritual body is. 
 
 If, then, our sin-defiled bodies are to be raised so glorious, 
 with such new and transcendent qualities, because they 
 are to be raised spiritual bodies, what must have been 
 the glory and power in which That Body was raised which 
 is in union with the Eternal Word, in which the Only- 
 Begotten Son of God is to be manifested throughout 
 eternity 1 If our bodies are to be raised " in power," in 
 what " power " must God have raised up the body of His 
 Only-begotten 1 
 
 I believe, then, from all these overwhelming considera- 
 tions, that these words of the Holy Ghost must be taken 
 in their fullest meaning, viz. that Christ's body, because 
 the body of the Second Adam, was raised up a spiritual 
 body, capable of infinitely diffusing its life — life-giving, 
 quickening, and spiritual. 
 
 Three questions here present themselves : 
 
 How can this be 1 
 
 Why should it be ! 
 
 Has the analogy between the two Adams ever been 
 drawn out in this way 1 Is this a new interpretation, or 
 has it ever been held in the Church 1 
 
 First, How can it be ? 
 
 How can it be that the whole nature of Christ should 
 
i6 THE SECOND ADAM, 
 
 be imparted to His brethren, and be in them eternal life 
 of body, soul, and spirit ? 
 
 To which we answer, — By the power of the Holy 
 Ghost. 
 
 The especial work of the Holy Ghost, in the economy 
 of grace, is to make Christ present. The Spirit does not 
 in this dispensation regenerate and strengthen man by 
 Himself, as it were, but by the very life and strength of 
 the Second Adam, Jesus Christ — Christ, not as God merely, 
 for as God He is everywhere, but Whole Christ — the Christ 
 who is " perfect God and perfect man, of a reasonable 
 soul and human flesh subsisting." (John xiv. 16 — 20 ; 
 xv . 1—10.) 
 
 Christ, not merely present in the heart, as one friend's 
 image is in the heart of another friend. This is a figura- 
 tive and, in a certain sense, an unreal presence. It is a 
 human way of speaking to denote love for one absent , 
 whereas the Scripture speaks of a presence over and above 
 this — a presence, it is true, to bring about Christ's love 
 in the heart, but still a presence besides it — over and 
 above it. 
 
 What mean you, then, by this presence 1 
 I mean a mystical and supernatural presence, — a pre 
 sence for trie most wondrous and gracious of purposes, to 
 make us partakers of a new life, — but, withal, a presence 
 infinitely above our comprehension, because the presence 
 of the nature of One infinitely above our comprehension ; 
 because, again, the presence within us of the nature of a 
 spiritual body, of which spiritual body we know nothing. 
 
 I mean a presence above nature, and brought about 
 in a way infinitely above nature, through the power and 
 working of God's Almighty Spirit. 
 
 But, secondly, Why should this be 1 Why should we 
 not be saved by having Christ presented to our hearts 
 
AND THE NEW BIRTH. 17 
 
 only in His offices of love ? Why should there be such 
 an unspeakable mystery as the diffusion of His whole life- 
 giving nature ? 
 
 I answer, — Because Christ is the Second Adam. 
 
 This mystery of our salvation by Christ's nature im- 
 parted to us, though unspeakable, is shadowed out by, and 
 analogous to, our ruin by the first Adam's nature, trans- 
 mitted to us as the seed of spiritual death. 
 
 If God, in His word, calls His Son the Second Adam, 
 I am led to expect a communication of His nature that 
 I may be restored, because it is by the communication of 
 the first Adam's nature that I am lost. 
 
 We are lost, not because we imitate Adam, but because 
 we are born in Adam, and so partake of that from Adam 
 which is the cause of sin and death in us. 
 
 Now, seeing that God has provided us with a Second 
 Adam in His Son Jesus Christ ; 
 
 Seeing that He has provided in this Christ, this Second 
 Adam, an undefiled human nature ; 
 
 Seeing that the diffusion of this nature, though impos- 
 sible by way of nature, may be possible by way of grace 
 to Him who once brought about the Incarnation, and will 
 bring about, in due time, the general resurrection ; 
 
 Seeing all these things cannot be gainsaid, I am ready 
 to receive with all thankfulness, and I pray God to give 
 me His grace to live as one who receives, such a mystery. 
 
 The mystery of the transfusion of Adam's evil nature 
 by natural means, prepares me for the diffusion of Christ's 
 holy nature by grace. 
 
 It appears to me to be in accordance with all God's 
 dealings, that the recovery should be analogous to the 
 ruin. 
 
 The mystery is very dt-ep that Christ should in thie 
 inconceivable way be communicated to us ; but I see an 
 
 o 
 
18 THE SECOND ADxUf, 
 
 ample reason for it in the needs of my nature — my 
 threefold nature of body, soul, and spirit, to which the 
 whole nature of the first Adam was the source of sin 
 and death. 
 
 But thirdly, Has the doctrine of the two Adams ever 
 been drawn out in this way 1 Is this a new doctrine, or 
 has it ever been held ? 
 
 I will here adduce the testimony of two divines — one, 
 unrivalled as the defender and expounder of the doctrine 
 and discipline of the Church of England ; the other, one 
 of the greatest names amongst the Protestants of the 
 Continent — Hooker and Calvin. 
 
 Hooker, in his " Ecclesiastical Polity," Book v. chap. lvi. 
 sec. 7, thus comments on the truth we are considering : 
 
 " To all things He (Christ) is life, and to men light as 
 the Son of God ; to the Church, both light and life eternal, 
 by being made the Son of Man for us, and by being in us 
 a Saviour, whether we respect Him as God, or as man. 
 Adam is in us as an original cause of our nature, and of 
 that corruption of nature which causeth death : Christ as 
 the cause original of restoration to life. The person of 
 Adam is not in us, but his nature, and the corruption 
 of his nature derived into all men by propagation ; Christ, 
 having Adam's nature as we have, but incorrupt, derivetb 
 not nature, but incorruption, and that immediately from 
 His own person, into all that belong unto Him. As, 
 therefore, we are really partakers of the body of sin and 
 death received from Adam, so, except we be truly par- 
 takers of Christ, and as really possessed of His Spirit, all 
 we speak of eternal life is but a dream." 
 
 And again : " Doth any man doubt but that even from 
 the flesh of Christ our very bodies do receive that life which 
 shall mako them glorious at the latter day, and for which 
 they are already accounted parts of His blessed body? 
 
AND THE NEW B-TRTII. 19 
 
 Our corruptible bodies could never live the life they shall 
 live, were it not that here they are joined with His body 
 which is incorruptible, and that His (body) is in ours as 
 a cause of immortality, a cause by removing through 
 the death and merit of His own flesh that which hin- 
 dered the life of ours. Christ is therefore, both as God 
 and as man, that true Vine whereof we both spiritually 
 and corporally are branches. The mixture of His bodily 
 substance with ours is a thing which the ancient Fathers 
 disclaim. Yet the mixture of His flesh with ours they 
 speak of, to signify what our very bodies, through 
 mystical conjunction, receive from that vital efficacy 
 which we know to be in His ; and from bodily mix- 
 tures they borrow divers similitudes, rather to declare 
 the truth than the maimer of coherence between His 
 sacred (body) and the sanctified bodies of saints." (Eccles. 
 Polity, Book v. chap. lvi. sec. 9.) 
 
 Reader, these words require no comment. I would, 
 however, earnestly ask you whether you have read care- 
 fully what Hooker has written on the two-fold nature of 
 our Lord, as bearing upon this. If you have not, you are 
 not acquainted with an exposition of Christian truth unri- 
 valled in the whole scope of English theological literature. 
 
 If you are not a Churchman, and profess not to agree 
 with this great divine on Church discipline 01 govern- 
 ment, still read his words for the sake of building yourself 
 up in a truth that, if a Christian at all, you must profess, 
 and if a spiritual Christian, you must delight in, viz-, 
 the doctrine of Christ, the God-Man, your Covenant Head. 
 Nowhere else, believe me, will you find it so wondrously 
 expounded. 
 
 It is all contained in about forty or fifty pages, from the 
 50th to the 60th chapters of the fifth book of his work 
 on Ecclesiastical Polity. 
 
 c A 
 
 K 
 
 UNIVERSITY J 
 
20 THE SECOND ADAM, 
 
 But I must hasten to my other witness, Calvin, a man of 
 equal note amongst his followers, pre-eminent among them 
 as a commentator on Scripture, of great critical acumen, 
 well acquainted with the original languages of the Bible, 
 and, moreover, the bitterest and most determined opponent 
 of the Church of Eome that the world has ever seen. 
 
 These are his words, in his " Institutes of the Christian 
 Religion," Book iv. chap. xvii. sec. 9 : 
 
 u The flesh of Christ, however, has not such power in 
 itself as to make us live, seeing that by its own first con- 
 dition it was subject to mortality, and even now, when 
 endued with immortality, lives not by itself, Still it is 
 properly said to be life-giving, as it is pervaded with the 
 fulness of life for the purpose of transmitting it to us. 
 In this sense I understand our Saviour's words as Cyril 
 interprets them : ' As the Father hath life in Himself, 
 so hath He given to the Son to have life in Himself.' 
 (John v. 2Q.) For there properly He is speaking, not 
 of the properties which He possessed with the Father from 
 the beginning, but of those with which He was invested in 
 the flesh in which He appeared. Accordingly, He shows 
 that in His humanity also fulness of life resides, so ttiat 
 every one who communicates in His flesh and blood, 
 at the same time enjoys the participation of life. The 
 nature of this may be explained by a familiar example. 
 As water is at one time drunk out of the fountain, at 
 another drawn, at another led away by conduits to irrigate 
 the fields, and yet does not flow forth of itself for all 
 these uses, but is taken from its source, which, with 
 perennial flow, ever and anon sends forth a new and 
 sufficient supply ; so the flesh of Christ is like a rich and 
 inexhaustible fountain, which transfuses into us the life 
 /lowing forth from the Godhead into itself. Kow, who 
 sees not that the communion of the flesh and blood 
 
ANP THE NEW BIRTH. 21 
 
 of Christ is necessary to all who aspire to the heavenly 
 life ? Hence those passages of the Apostle : The Church 
 is the 'body of Christ;' His 'fulness.' He is the 
 ' Head,' ' from whom the whole body, fitly joined to- 
 gether, and compacted by that which every joint suj»> 
 plieth,' ' maketh increase of the body.' (Ephes. i. 23 ; 
 iv. 15, 16.) Our bodies are 'the members of Christ.' 
 (1 Cor. vi. 15.) We perceive that all these things cannot 
 possibly take place unless He adheres to us wholly in 
 body and spirit. But the very close connexion which 
 unites us to His flesh, he illustrated with still more 
 splendid epithets, when he said that 'we are members 
 of His body, of His flesh, and of His bones.' (Eph. v. 
 30.) At length, to testify that the matter is too high for 
 utterance, he concludes with exclaiming, ' This is a great 
 mystery.' (Ephes. v. 32.)" 
 
 I quote these two passages to show that the analogy of 
 the two Adams has been thus drawn out by men of deep 
 knowledge of Scripture, and amazing clearness and grasp 
 of mind. They would not have so expressed themselves, 
 anless they thought they had good reason, both from the 
 letter and the whole analogy of Scripture, to do so. And 
 if all this be new or strange to you, may it not be because 
 you have not entered into the force of Scriptures whiob 
 they strove to realize in all their fulness? 
 
22 THE SECOND ADAM, 
 
 CHAPTER III. 
 
 SECTION I. 
 
 REGENERATION, A BIRTH OF WATER AND OF THE SPIRIT. 
 
 What, then, must we call this incorporation into 
 Christ — this grafting into Him as the True Vine ] 
 
 It is Eegeneration. The grace of Eegeneration is that, 
 in the kingdom of God, which answers to original sin in 
 the kingdom of evil. 
 
 As original sin is the partaking of Adam's nature, so 
 regeneration is the partaking of Christ's. 
 
 The means for the communication of this gift, its 
 effects, and the essential difference between it and all 
 other changes, however important, and, above all, the 
 blessedness, on the one hand, of so partaking of Christ, 
 and the responsibility, on the other, we must now consider* 
 
 Before, however, we examine the means whereby we 
 obtain this gift of God, let us remember how we are made 
 partakers of the old nature of sin and death, of which 
 Eegeneration is to be the antidote. 
 
 We receive the first Adam's nature with our being, our 
 life, our human nature, at our birth, and we receive it in 
 a state of unconsciousness. 
 
 We receive it, not through our souls, by any tempta- 
 tion addressed to them, but passively, through our flesh 
 and blood, which we derive from our parents. By our 
 generation and birth we are made partakers of the first 
 Adam. We may expect something corresponding to all 
 
A,ND THE NEW BIRTH. 2-3 
 
 this in the means which God has ordained to make us 
 partakers of the Second Adam. 
 
 The mystery of our regeneration or new birth is enun- 
 ciated by our Lord in John iii. 1 — 5. "There was a man 
 u£ the Pharisees, named Nicodenius, a ruler of the Jews : 
 the same came to Jesus by night, and said unto Him, 
 Rabbi, we know that Thou art a teacher come from God ; 
 for no man can do these miracles that Thou doest, except 
 God be with him. Jesus answered and said unto him, 
 Verily, verily, I say unto thee, Except a man be born 
 again, he cannot see the kingdom of God. Nicodemus 
 saith unto Him, How can a man be born when he is old 1 
 can he enter the second time into his mother's womb, and 
 be born 1 Jesus answered, Yerily, verily, I say unto they 
 Except a man be born of water and of the Spirit, he 
 cannot enter into the kingdom of God." 
 
 Our Lord in these words explains Regeneration, or the 
 being " born again," by the being " born of water and of 
 the Spirit." By so doing, He teaches us when this new 
 birth takes place, and how it is to be distinguished from 
 every other change in a man's spiritual state. 
 
 Nicodemus was a pious, God-fearing Jew, who had been 
 struck with the power displayed in the miracles wrought 
 by our Lord. He came to Jesus, acknowledging Him to 
 be a teacher come from God. "Rabbi, we know that 
 Thou art a teacher come from God." 
 
 Jesus assures him that something more is required of 
 those who would be in His kingdom, than merely listening 
 to His words, and submitting to Him as a teacher. There 
 must be a living union with Him, a new birth into Him : 
 " Except a man be born again, he cannot see the kingdom 
 of God." 
 
 Nicodemus does not understand this ; and asks, " How 
 can a man be born when he is old? can he enter the 
 
24 THE SECOND ADAM, 
 
 sec >nd time into his mother's womb, and be born ? " Our 
 Lord explains His meaning by His reply : " Except a 
 man be born of water and of the Spirit, he cannot enter 
 into the kingdom of God." 
 
 The most careless reader cannot but perceive that our 
 Lord's second answer, " Except a man be born of water 
 and of the Spirit," must be taken as explaining His first, 
 — " Except a man be born again." 
 
 A birth is one thing, always taking place at one definite 
 point of time. If our Lord then explains (which He 
 unquestionably does) the phrase, " being born again," by 
 the corresponding phrase, "being born of water and oi 
 the Spirit," — if He means one thing, occurring but once, 
 by being " born again," He must of necessity mean one 
 thing, occurring but once, by " being born of water and 
 of the Spirit." l 
 
 To separate what He has joined, — the " water " and the 
 " Spirit," — is to question His wisdom in having joined 
 them. Whensoever, then, a man is " born again," there 
 and then he must be "born of water and the Spirit." 
 The two must be together, or you have not the birth 
 indicated by the Saviour. 
 
 ~No other time can be imagined when this takes place, 
 except the time of our initiation into the Church of Christ 
 by Baptism. 
 
 The Holy Spirit works on the heart of man by various 
 means. Sometimes He uses the written word of God, 
 sometimes the word preached, sometimes affliction, some- 
 times the near prospect of death, as His instruments for 
 awakening a man to the realities of the eternal world; but 
 at only one time does He work through the agency of 
 
 1 "There is no other way of being born again of Water, as well 
 as of the Spirit, but only in the Sacrament of Baptism." — Brsuor 
 Beveiudge. 
 
THE NEW BIRTH. 25 
 
 water, and that is when He grafts a man by Baptism into 
 Christ's body. 
 
 That our Lord speaks here of a change of some sort 
 which must pass on a human being, if he is to be received 
 into Christ's kingdom, is allowed on all hands. There 
 never was a controversy respecting the nature of this 
 change, or the time at which it takes place, till three 
 hundred years ago. 
 
 At that time the question was raised, whether the 
 change spoken of was that grafting into Christ's body 
 which takes place at Baptism, or that change of hopes, 
 views, affections, desires, aims, and principles of action 
 which comes upon a nominal Christian when he realizes his 
 sinfulness in God's sight, and the adaptation of the whole 
 work of his Saviour to the needs of his moral nature. 
 
 I do not think that our Lord can possibly allude in 
 this place to this latter change, (considered by itself, 
 apart from the Baptismal entrance into His kingdom,) for 
 two reasons. First : If He did allude to this conscious 
 apprehension of Himself, and His work, and His claims 
 on the heart, why should He have connected such a change 
 in any sJiape or way with water 1 " Except a man be 
 born of water and of the Spirit." Let any true Christian 
 now reading these words think of the time when, after 
 leading a life careless of the claims of His Saviour, those 
 claims came with power to his heart. 
 
 What had the application of water (I mean at the time) 
 to do with this change 1 A thousand things may have led 
 you to serious consideration of your state before God; 
 perhaps a sermon, perhaps a religious book, perhaps a 
 deep affliction, a bereavement, a fit of sickness that 
 brought you to death's door ; certainly not, I will venture 
 to say, the application of water to your body. Supposing 
 that you have received Baptism at some time in your riper 
 
26 THE SECOND ADAM, 
 
 years; then weeks, months, probably years, passed between 
 your turning to God and your being " born of water." 
 Supposing that you were baptized in infancy, the proba- 
 bility is, that many years intervened between your expe- 
 rience of what you (perhaps) have been in the habit of 
 calling your regeneration, and your baptism in water. Do 
 you not see, then, that to apply the term " regeneration," 
 to your " conversion," or " Christian repentance," or 
 " realization of God and Christ and eternal things," is a 
 mistake, and a mistake of no ordinary importance ? for to 
 apply the word regeneration, as is ordinarily done, to con- 
 version, is systematically to ignore that initial grace which 
 is given to men as the foundation, so to speak, the root of 
 future " newness of life," of continual daily turning to God. 
 In the words of St. Paul, " 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 from the dead by the glory of the 
 Father, even so we also should walk in newness of life." 
 
 I do not intend now to enter at large into the meaning 
 of these words. I would only have you observe, that the 
 Apostle appeals to a Baptismal union with Christ in His 
 death and resurrection, i.e. regeneration, as bringing a 
 man under the most solemn obligation to walk in " new* 
 ness of life." f 
 
 Again, Begeneration and Conversion are two different 
 terms, differently derived, presenting tw^different ideas, — 
 the one birth, at the commencement of a life ; the other, 
 turning in the middle of a walk. They are never inter- 
 changed in Scripture. I do think these considerations, if 
 realized, shut us up, as it were, to the one change which the 
 Church has always associated with these words, — the Bap- 
 tismal grafting into Christ. 
 
 Another reason why our Lord cannot mean by the 
 
AND THE NEW BIRTH. 27 
 
 change He indicates that change of heart and life rightly 
 called conversion, appears from the way in which He 
 speaks to Nicodemus about " the new birth " being a 
 mystery, a new privilege, the entrance into a new state of 
 things, the kingdom of God. 
 
 If our Lord had meant by the new birth sincere re- 
 pentance, or the change of heart which a worldly man 
 undergoes when he becomes a true Christian, He could, 
 I think, at once have made this plain to a sincere inquirer 
 like ISTicodemus. 
 
 Certain Psalms, such as the twenty-fifth, the fifty-first, 
 the eighty-sixth, abound with expressions of sorrow for 
 sin, and aspirations after God and holiness, which would 
 have indicated to Nicodemus something of the nature 
 of regeneration, if it be the same as conversion, or realiz- 
 ing our sinfulness and God's free grace in Christ Jesus. 
 
 Conversion is simply " turning," — turning from sin, and 
 turning to God. The Hebrew word answering to it is one 
 of the most common in the Old Testament. It occurs in 
 the fifty-first Psalm, " Sinners shall be converted unto 
 Thee ; " and in the short compass of this Psalm, (as well 
 as in many others,) we have all the characteristics of 
 conversion. " Against Thee, Thee only, have I sinned ; " 
 here we have the confession of sin as being an offence 
 against God : " Hide Thy face from my sins ; " here i3 
 shame and sorrow on account of it : " Create in me a clean 
 heart, God, and renew a right spirit within me ; " here 
 is the soul's desire for cleansing and deliverance. Con- 
 version is also a turning to God ; and one half of the 
 Psalms abound with expressions indicating such a state 
 of soul ; the sixty- third, for instance : " God, Thou 
 art my God ; early will I seek Thee. My soul thirsteth 
 for Thee, my flesh also longeth after Thee, in a barren and 
 dry land, where no water is." 
 
28 THE SECOND ADAM, 
 
 Here, then, is the doctrine of conversion pervading the 
 whole of the most important book of the Old Testament. 
 Not one Psalm can be realized or understood without it 
 All, more or less, imply that the man who lifts up his soul 
 to God in the words they furnish, is turned to God. If, 
 then, our Lord meant simply to direct Nicodemus to seek 
 a new heart, is it likely that He would have expressed so 
 old a truth in such new terms 1 and when Nicodemus (to 
 all appearance a sincere inquirer) asks for an explanation, 
 still more strange does it seem that our Lord should have 
 increased the difficulty a thousandfold, by connecting water 
 with the Spirit as a needful element in bringing about such 
 a change. 
 
 Take the definition of modern popular writers, such as 
 Witherspoon, who identifies it with conversion ; for he 
 says (Works, vol. ii. p. 119), " It appears that regeneration, 
 repentance, conversion, call it what you will," &c. 
 
 He proceeds, shortly after, to describe it thus : " The 
 change in regeneration doth properly consist in a strong 
 inward conviction of the vanity of worldly enjoyments of 
 every kind, and a persuasion that the favour and enjoy- 
 ment of God is infinitely superior to them all." 
 
 Can any one suppose that our Lord merely meant this 
 when He said, " Except a man be born of water and of the 
 Spirit, he cannot enter into the kingdom of God 1 " 
 
 The necessity of a thorough change of heart before a 
 sinful or worldly man can abide God's presence, is no 
 mystery. It is a most unpalatable truth to the sinner, not 
 a difficult or a mysterious one. The worldly man does not 
 say with Nicodemus, " How can these things be 1 " he 
 rather says, " Depart from me, for I desire not the know- 
 ledge of Thy ways." It is, in fact, because he understands 
 something of the nature of conversion, as a thing which 
 will for ever separate him from what he now sets his heart 
 
AND THE NEW BIRTH. 29 
 
 upon, that he forcibly excludes all thoughts of it from his 
 mind. 
 
 The writings of at least one great and useful Christian 
 (Chalmers), describe so lucidly the implantation of a new 
 affection ; its expulsive power ; its persuasive, controlling, 
 transforming efficacy ; its giving a new bent to the 
 whole inner man, that an unconverted man, by reading his 
 sermons, cannot but understand the nature of conversion. 
 
 There is no mystery in conversion, beyond the mystery 
 which attaches to the acting of one spirit on another, — the 
 Spirit of God on the human heart. 
 
 But, in Regeneration, if it be the conveyance of Christ's 
 new nature, for the purpose of counteracting and renewing 
 the old nature, there is an inconceivable mystery ; for it is 
 the miraculous implanting of that new and holy nature, 
 which is, both in soul and body, the seed of life. 
 
 But some persons have interpreted this passage so as to 
 exclude Baptism by water. 
 
 They have ventured to say, that when our Lord used the 
 word water, He did not really mean any such thing. 
 
 They affirm, that when our Lord said, " Except a man 
 be born of water and of the Spirit," He meant. " Except a 
 man be born of the cleansing Spirit," " the Spirit acting 
 like water." Now, of course, on such a mode of interpre- 
 tation, the words of Incarnate Wisdom may be made to 
 bear any meaning. ISTo Socinian gloss ever more effectually 
 perverted the words of Scripture. 1 
 
 1 Something like this is actually the interpretation of Socinus in 
 his treatise " De Baptismo Aquse." Cap. iv. p. 46. " All are not 
 agreed upon what is here to be understood by the word ' water. ' 
 That opinion commends itself most to my judgment which explains 
 this word (water) as signifying ablution from the filth of sin, or the 
 fepcntance by which we are washed from sin. " 
 
 It may be well for those who would explain away our Lord's men- 
 
30 THE SECOND ADAM, 
 
 And such an interpretation is the more daring, when 
 we consider that in the immediate context of this discourse 
 we have continual reference made both to Baptism, and 
 to water " as its outward element." The two verses which 
 follow the conclusion of this discourse with Nicodemus 
 are : "After these things came Jesus and His disciples into 
 the land of Judaea ; and there He tarried with them, and 
 baptized. And John also was baptizing in iEnon, near to 
 Salim, because there was much water there : and they 
 came, and were baptized." Does it not strike you, 
 reader, that the Holy Spirit guided the Apostle to insert 
 these words, in which there is such an unmistakeab.'e 
 allusion to material water, immediately after the discourse 
 with Nicodemus, for the purpose of guarding Christ's 
 little ones against this falsely spiritual interpretation? 
 
 Still it may be asked, " If Regeneration be a new thing, 
 the conveyance of a new nature, the peculiar blessing of 
 a new kingdom, why should our Lord have evidently 
 expected some knowledge of it in Mcodemus, as it is clear 
 that He did from His exclamation, ' Art thou a master in 
 Israel, and knowest not these things 1 ' " 
 
 To which we answer, As a master in Israel (that is, one 
 supposed to be well acquainted both with the Scriptures 
 and the Jewish traditions respecting the Messiah), Mco- 
 demus had much to prepare him for the doctrine of th^ 
 new birth. 
 
 From what he knew from the Hebrew Scriptures of the 
 first Adam, and the entrance of sin through him into the 
 human family, and its hold upon man's old nature, he 
 should have been ready to welcome, rather than to stumble 
 
 tion of water in this place, to remember that in doing this they are 
 also at one with Grotius and the Arminians, the precursors of 
 Rationalism in Germany, and of the " Latitudinarian " school 
 which so long blighted the Chinch in this country. 
 
AND THE NEW BIRTH. 31 
 
 at, the mystery of a new stock from God into which human 
 nature was to be grafted, and by which it was to be 
 renewed. 
 
 That the ancient Jews understood their need of this, 
 and that the Messiah should supply this need, is evident 
 from the old Rabbinical proverb, " The mystery of Adam 
 is the mystery of the Messiah." l 
 
 And another consideration, to which I think its due 
 weight has never been attached, is decisive. 
 
 Our Lord here evidently lays down what is to be the 
 gate, tho entrance into His kingdom ; a thing which a man 
 has to pass through at the outset ; that, just as circumcision 
 was tho initiation into the Jewish, so this birth of water 
 and of the Spirit was to be the initiation into the Chris- 
 tian state. 
 
 This kingdom was formally set up on the day of Pen- 
 tecost. During the great forty days between our Lord's 
 Resurrection and His Ascension, we are told that He was 
 speaking of the "things pertaining to the kingdom of 
 God." Now, He had spoken to Mcodemus some time 
 previously of something which He called " a new birth, — 
 a birth of water and of the Spirit ; " being the entrance 
 into His kingdom : but in the sayings of Christ between 
 
 1 Our Lord may also have had in view the types of Baptism in 
 the Old Testament and the Baptism of proselytes, which among 
 the Jews was so accounted their new birth, that the very relation- 
 ships they had had as heathens were supposed to be annulled. 
 According to Chrysostom's exposition, our Lord seems also to 
 reprove a want of faith in God's power to produce it. " What, one 
 may say, has this birth in common with Jewish matters ? Tell me, 
 rather, what has it that is not in common with them ? For the 
 first created man, and the woman formed from his side, and the 
 
 barren woman, and the things accomplished by water all 
 
 these proclaimed beforehand, as by a figure, the birth and the puri- 
 fication which were to be." 
 
32 THE SECOND ADAM, 
 
 His Resurrection and Ascension, though these were all 
 respecting the kingdom of God, nothing is said, in so many 
 words, of the new birth of water and the Spirit. But, 
 though we do not find any direct mention of it, we do find 
 our Lord ordaining Baptism as the rite of initiation into 
 His kingdom : " Go ye and disciple all nations, baptizing 
 them " (and this is, in the original, equivalent to " Go ye 
 and disciple all nations by baptizing them ") " into the 
 name of the Father, and of the Son, and of the Holy 
 Ghost." * 
 
 Again, the terms of entrance into the kingdom of God 
 were proclaimed by St. Peter, on the day of Pentecost, in 
 these words, — " Repent, and be baptized every one of you 
 in the name of Jesus Christ for the remission of sins." 
 Throughout the record called " the Acts of the Apostles," 
 whenever the kingdom of God is extended, mention is 
 expressly made of Baptism as the entrance into it. No- 
 where, throughout the Acts, have we mention made, in so 
 many words, of the birth of water and of the Spirit as 
 the entrance into the kingdom. 
 
 Those, then, who do not believe that our Lord alluded 
 to Baptism, when He expressly mentions water in His 
 discourse with Nicodemus, are under the necessity of 
 
 i " fiairrlCovTes. ] The fMaOrfrevelu consists of two parts — the initia- 
 tory, admissory rite and the subsequent teaching. It is much to be 
 regretted that the rendering of /xo^reJo-oTc, 'teach,' has, in our 
 Bibles, clouded the meaning of these important words. It will be 
 observed, that in our Lord's words, as in the Church, the process of 
 ordinary discipleship is from Baptism to instruction, i.e. admission 
 in infancy to the covenant, and growing up into rr)f,e?v irdv^a, k.t.X. 
 — the exception being, what circumstances rendered so frequent in 
 the early Church, instruction before Baptism, in the case of adults. 
 On this we may also remark, that Baptism, as known to the Jews, 
 included, just as it does in the Acts (ch. xvi. 15— 33), whole house- 
 holds — wives and children." — Alford, on St. Matt, xxviii. 19. 
 
AND THE NEW BIRTH. 33 
 
 believing that a thing, which He laid down as the entrance 
 into His kingdom, was, within a very short time after, 
 entirely passed over, both by Himself and His inspired 
 Apostles, when they came actually to admit men into His 
 kingdom. 
 
 Another mode of doing away with the express mention 
 of water in our Lord's words, it may be well here to notice, 
 as, by the correction of a miserable mistake, we may call 
 attention to a most important view of Christ's ordinance. 
 You hear continually, "the water," and "the Spirit," 
 opposed, as it were, to one another. When a man thinks 
 and asserts that His Saviour had wise reasons for joining 
 " water " and " the Spirit," and that His words are to be 
 taken in their plain acceptation, he is told that there is no 
 intention to depreciate water Baptism, — that it is a very 
 edifying ceremony ; but that, after all, the Baptism of the 
 Spirit is the paramount consideration. 
 
 All this is said with an air of condescension to his 
 weakness, in taking into any real account his Saviour's 
 mention of water ; the falsely spiritual man forgetting, it 
 is to be charitably hoped, Who it is Who connects the 
 " water " with the " Spirit" 
 
 This disjoining of " the water " and " the Spirit," this 
 contrast between water and Spirit Baptism, is said in 
 extreme ignorance of some of the plainest declarations 
 of Scripture, respecting the diversity of the operations of 
 the Holy Ghost. 
 
 It is assumed that, because the Holy Ghost is a Spirit, 
 therefore His operations can only be mental or moral 
 workings on the spirit of man ; but what saith the Scrip- 
 ture ? The first operation of the Holy Spirit mentioned in 
 God's Word, is in the second verse of the first chapter in 
 
 le Bible, — " The Spirit of God moved on the face of the 
 
 waters." Is this what we call a spiritual work? 
 r 
 
34 THE SECOND ADxVM, 
 
 The next reference to His working is with respect to 
 what we call a spiritual work ; where God says (Gen. vi. 3), 
 " My Spirit shall not always strive with man." Here is 
 His work on the conscience. 
 
 The next operation of the Spirit that we shall notice is 
 of another kind. God tells Moses that he has rilled 
 Bezaleel with the Spirit of God ; to devise cunning works, 
 to work in gold, and in silver, and in brass, to make the 
 tabernacle. (Exod. xxxi. 3.) Here is a work of the Spirit 
 solely on the intellect, perhaps on its lower functions. 
 
 The next which we shall notice is very fearful to contem- 
 plate ; for it is God endowing a man with one of the highest 
 gifts of a purely spiritual nature, and not working any 
 corresponding work upon his heart. It is when the Spirit 
 of God came upon the apostate prophet Balaam, and he 
 took up his parable, and foretold the glories in which he 
 was to have no part. (Numb, xxiv.) 
 
 The next is diverse still. The Spirit of the Lord came 
 upon Samson, and endued him with supernatural strength 
 of body for the deliverance of God's people. (Judges xiv. 
 6 — 19 ; xv. 14.) Here, then, the moving on the waters, 
 the striving with men's consciences, the skill of Bezaleel, 
 the prophecy of the reprobate seer, and the strength of 
 Samson, are equally the work of God's Spirit. 
 
 Turn we now to the New Testament. The firat work 
 of the Spirit of God there, is the greatest work of God 
 on record — greater than the creation of the worlds. It 
 was the creation in the womb of the Virgin of that 
 undefiled human nature in which the Eternal Word 
 was to dwell for ever and ever. " The Holy Ghost shall 
 come upon thee, and the power of the Highest shall 
 overshadow thee ; therefore also that holy thing which 
 shall be born of thee shall be called the Son of God." 
 (St. Luke i. 35.) 
 
AND TIIE NEW BIRTH. 35 
 
 Was this an operation on the mind of the Virgin only 1 
 Was it what many would call a spiritual work at all % 
 
 Then we find that our Lord, as a man, did His mighty 
 works — not His work of conversion of sinners only, bu' 
 such works as the casting out of devils — by the Spirit oi 
 God. " If I, by the Spirit of God, cast out devils." 
 (Matt, xii. 28.) 
 
 On the day of Pentecost, the Holy Ghost was given to 
 gather out and build up the Church of Jesus Christ. Then 
 commenced that dispensation of the Spirit in which we are 
 now living. Are His works now works on the heart or 
 mind only ? Turn to the twelfth chapter of St. Paul's 
 First Epistle to the Corinthians, and you will see that 
 every gift on which the existence and well-being of the 
 Church depends is a gift of God's Spirit, from the first 
 rudimentary gift of faith, which enables a man merely to 
 profess Christ's name (1 Cor. xii. 3), to the " charity that 
 never faileth :" all are works of the Spirit : — the word of 
 wisdom, the word of knowledge, faith, gifts of healing, 
 working of miracles, prophesying, discerning of spirits, 
 tongues, interpretation of tongues : — all these, some in 
 their operation affecting the mind, some the moral facul- 
 ties, some the heart, some the body, are equally works of 
 God's Spirit. 1 
 
 1 " We are to observe that the Spirit of God is the great ministry 
 of the Gospel, and whatsoever blessing evangelical we can receive, 
 it is the emanation of the Spirit of God. Grace and pardon, wis- 
 dom and hope, offices and titles, and relations, powers, privileges, 
 and dignities, — all are the good things of the Spirit ; whatsoever 
 we can profit withal, or whatsoever we can be profited by, is a gift 
 of God, the Father of Spirits, and is transmitted to us by the Holy 
 Spirit of God. For it is but a trifle and a dream to think that no 
 person receives the Spirit of God but he that can do actions and 
 operations spiritual." — Jeremy Taylor: Liberty of Prn'p'he.ftyinj, 
 vol. v. p. 578. Eden's Edition. 
 
 d2 
 
36 THE SECOND ADAM, 
 
 Every work of God on the individual Christian, from 
 the first infusion of the mere rudiment of faith which 
 enables him to say that Jesus is the Lord (1 Cor. xii. 3), to 
 the quickening of his mortal body at the last day (Rom. 
 viii. 11), all are operations of the Spirit. 
 
 Now, amongst these operations of the e^er-blessed Spirit, 
 and to be carefully distinguished from all the rest, are His 
 Sacramental operations ; i. e. His operations in making 
 effective to the end of the world the words and promises 
 of Christ with reference to the two Sacraments ; for to 
 these ordinances Christ has annexed a blessing of their own, 
 a grace peculiar to themselves, and one not (ordinarily) to 
 be sought for or obtained through any other means — the 
 blessing of union with Himself as the Second Adam. 
 
 Just, then, as it is one work of the Spirit to convince 
 a man of sin, another to draw his heart to his Saviour, 
 and another to raise up his dead body, so it is another at 
 Baptism to graft a man into Christ's mystical body ; for 
 the Apostle says, " By one spirit are we all baptized into 
 one body." (1 Cor. xii. 13.) 2 
 
 1 " By Baptism therefore we receive Jesus Christ, and from Him 
 that saving grace which is proper unto baptism." — Hooker: 
 Eccles. Pol. v. ch. lvii. sec. 6. 
 
 2 Calvin has this remark on this passage : " Paul comprehends 
 the whole Church, when he says that it was cleansed by the washing 
 of water. In like manner, from his expression in another place, 
 that by Baptism we are engrafted into the body of Christ (1 Cor. 
 xii. 13), we infer that infants, whom He enumerates among His 
 members, are to be baptized in order that they may not be dis- 
 severed from His body. " And he adds these words : ' ' See the 
 violent onset which they (Anabaptists) make with all their engines 
 on the bulwarks of our faith ." — Calvin's Institutes, Book iv. chap, 
 xvi. vol. hi. p. 372. Calvin Soc. Translation. 
 
 ' ' This visible Church, in like sort, is but one continued from the 
 first beginning of the world unto the last end. Which company 
 being divided into two moieties, the one before, the other since the 
 
AND THE NEW BIRTH. 37 
 
 Let us remember that the two Sacraments differ essen- 
 tially from all else in Christianity, in the fact of their 
 being covenant acts, and so derive their efficacy not only 
 
 coming of Christ ; that part which since the coming of Christ 
 partly hath embraced, and partly shall hereafter embrace, the 
 Christian religion, we term as by a more proper name, the Church 
 of Christ. And, therefore, the apostle affirmeth plainly of all men 
 Christian (1 Cor. xii. 13) that, be they Jews or Gentiles, bond or 
 free, they are all incorporated into one company, they all make but 
 one body. The unity of which visible body and Church of Christ 
 consisteth in that uniformity which all several persons thereunto 
 belonging have, by reason of that one Lord whose servants they all 
 nrofess themselves, that one faith which they all acknowledge, that 
 one Baptism wherewith they are all initiated." — Hooker : Eccles. 
 Pol. iii. chap. i. sec. 3. 
 
 " ' By one Spirit are we all baptized into one body,' that is, the 
 Spirit of God moves upon the waters of Baptism, and in that Sacra- 
 ment adopts us into the mystical body of Christ, and gives us title 
 to a co-inheritance with Him. " — Jeremy Taylor : Liberty of Pro- 
 phesying, vol. v. p. 580. Eden's Edit. 
 
 I believe that the interpretation of these divines is the only one 
 insistent with a common sense view of this passage in connexion 
 with its context. It can only have one of two meanings, either 
 that of a grafting of all the Corinthians by a specific work of the 
 Spirit in and by Baptism into the Church, or a grafting them by a 
 i;rue and genuine conversion into the (so-called) invisible Church 
 of the true elect. Now the whole context of the passage and the 
 whole analogy of the Epistle is against the latter meaning. St. 
 Paul is bringing certain considerations to bear upon the whole body, 
 because all are in the body, and so all ought to be influenced by 
 these considerations. And the whole of the rest of the Epistle 
 shows that the moral and spiritual state of this Church was such, 
 that the Apostle stood in great fear of the final salvation of very 
 many of its members ; so that, on the principle of our opponents, 
 we should rather have expected him to say, " B}' one Spirit ye havo 
 not all been baptized into one body ; ye have need to be baptized 
 by the Spirit into the true invisible Church." Into all this I shall 
 enter more fully when 1 examine the Epistle to the Corinthians in 
 Chapter VI. 
 
38 THE SECOND ADAM, 
 
 from the promise of Christ, but are to be considered 
 His acts. 
 
 Luther recognises this fundamental principle with re- 
 spect to them : — 
 
 " You should not regard, therefore, the hand or mouth 
 of the minister who baptizes, — who pours over the body a 
 little water, which he has taken in the hollow of his hand, 
 and pronounces some few words (a thing slight and easy 
 in itself, addressing itself only to the eyes and ears, and 
 our blinded reason sees no more to be accomplished by the 
 minister) ; but in all this you must behold and consider 
 the word and work of God, by whose authority and com- 
 mand Baptism is ministered, who is its Founder and 
 Author, yea, who is Himself the Baptist. And hence has 
 Baptism such virtue and energy (as the Holy Ghost wit- 
 nesseth by St. Paul), that it is the laver of Regeneration 
 (Titus iii. 5), and of the renewal of the Holy Ghost ; by 
 which laver the impure and sentenced nature which we 
 draw from Adam is altered and amended." l 
 
 Calvin also recognises the same principle : — 
 
 " It ought to be sufficient for us to recognise the hand 
 and seal of our Lord in His Sacraments, let the adminis- 
 trator, be who he may." And again: "Against these 
 absurdities we shall be sufficiently fortified, if we reflect 
 that by Baptism we were initiated not into the name of 
 any man, but into the name of the Father, and the Son, 
 and the Holy Ghost ; and, therefore, that Baptism is not 
 of man, bub of God, by whomsoever it may have been 
 administered. " 2 
 
 I have now, I hope, made it sufficiently clear that it ia 
 
 1 Homily on Baptism. Luther's Works. Witt 1558, vol. vil. 
 p. 377. 
 
 2 Calvin's Institutes, Book iv. chap. xv. sec. 16, vol. iii. p. 340. 
 Calvin Society's Translation. 
 
AND THE NEW BIRTH. 39 
 
 repugnant to every principle of right interpretation to 
 explain these words of our Lord to Nicodemus otherwise 
 than as asserting the necessity of the change to be wrought 
 in a man by God's Spirit in the Sacrament of Baptism. 
 
 One more objection remains to be considered. It has 
 been often gravely asserted that our Lord could not allude 
 to Baptism, because His (i. e. Christian) Baptism was not 
 then instituted ; as if He, to whose foreknowledge all the 
 future was present, could not refer to a thing which He 
 was about shortly to enjoin as the visible entrance into 
 His kingdom. 
 
 It seems incredible that men can affect to persuade 
 themselves that our Lord does not allude in this place to 
 the one Baptism into His body, and still more that they 
 can bring forward such a reason for this opinion. For 
 does not our Lord, in this very discourse, speak of things 
 future as if they had already been, or were on the very eve 
 of being, accomplished ? He speaks, in verse 1 3, of His 
 Ascension as an event already past : " Xo man hath 
 ascended up to heaven but He that came down from 
 heaven, even the Son of man which is in heaven." Again, 
 He speaks, in verse 14, of "the Son of man being lifted 
 up, that whosoever believeth on Him should not perish." 
 Here both " the lifting up " and the eye of faith turned to 
 it are things future. 
 
 Again, what are all our Lord's parables but delineations 
 of a kingdom shortly to be set up, as if it were already 
 established ? Our Lord constantly speaks of His future 
 kingdom as if it were already present ; of the things of 
 chat kingdom as if it were already come ; of its gifts as if 
 already in possession. A very distinct case of this occurs 
 in St. John vii. 37, 38 : " If any man thirst, let him come 
 to Me and drink. He that believeth on Me, as the Scrip- 
 ture hath said, Out of his belly shall flow rivers of living 
 
40 
 
 water." These words seem to refer to the time in which 
 our Lord was then speaking, and. to offer a gift to be 
 received at once by those who heard Him. But if we 
 refer to the context, we shall find that the gift held out 
 was not a present but & future one : " This spake He of the 
 Spirit which they who believe on Him should receive ; 
 for the Spirit was not yet given, because that Jesus wa3 
 not yet glorified." In several places He speaks of the 
 duty of watching and waiting for His second coming, as 
 a duty then incumbent on His followers ; whereas, of 
 course, it could not be their duty till after His ascension. 
 " Let your loins be girded about, and your lights burning, 
 and ye yourselves like unto men that wait for their Lord, 
 when He shall return from the wedding." (St. Luke 
 xii. 35.) l 
 
 In accordance with the analogy of Scripture, this new 
 birth of water and of the Spirit has been expounded from 
 the earliest times, and by almost every great scripturist, 
 as having but one meaning. There is an allusion to it 
 in the writings of Justin Martyr, a man who lived in 
 the country of our Lord, and within a century after His 
 death : he consequently could have conversed with those 
 who knew the Apostles, and he sealed his testimony by 
 suffering martyrdom. 
 
 This man writes an apology, or defence of the Christian 
 religion, and in this he describes the rite of initiation 
 in these words : " As many as are persuaded and believe 
 that the things taught and affirmed by us are true, 
 and undertake to live accordingly, — these are taught to 
 pray, and to beseech with fasting, remission of their former 
 sins at God's hands ; we also praying and fasting along 
 
 1 1 oAve the substance of the preceding page to a kind and able 
 correspondent. 
 
AND THE NEW BIRTH. W 
 
 with them. Afterwards, they are brought by us to a place 
 where there is water ; and after the same manner of re- 
 generation that we were regenerated by, are they also rege- 
 necated ; for they then receive the laver in water in the 
 name of the Father of all things, and our Lord and Sa\iour 
 Jesus Christ, and the Holy Spirit. For Christ said, * Unless 
 ye be regenerated, ye shall not enter into the kingdom of 
 heaven."' (Justin Martyr, Apol. I. § 61.) 
 
 This passage is decisive on the opinion of the early Chris- 
 tians, as to the essential difference between regeneration 
 and conversion. The persons here alluded to by Justin 
 gave every evidence of conversion : they believed the 
 Gospel, they undertook to live accordingly j they were 
 taught to pray, and to beseech with fasting, remission of 
 sins at God's hands ; but not till they came to the water 
 were they regenerate. 
 
 "We have precisely the same procedure in the ministration 
 of Baptism to those of riper years, in the Boole of Common 
 Prayer. The rubric enjoins the minister tc take every 
 pains to instruct them. They, in the service, make solemn 
 profession of repentance and faith ; but not till they are 
 actually baptized are they " born again." 1 
 
 i " Unless as the Spirit is a necessary inward cause, so water were 
 a necessary outward means to our regeneration, what construction 
 should we give unto those words wherein we are said to be new- 
 born, and that e| vSaros, even of water?" — Hooker : Eccles. Pol. 
 Book v. chap. lx. sec. 3. 
 
 " ' Unless a man be born of water and of the Spirit. ' This pre- 
 cept was in all ages expounded to signify the ordinary necessity of 
 Baptism to all persons . . . This birth is expressed here by water 
 and the Spirit, that is, by the Spirit in baptismal water ; for that 
 is, in Scripture, called the laver of a new birth, or regeneration." — 
 Jeremy Taylor : Liberty of Prophesying, vol. v. p. 572. Eden's 
 Edition. 
 
42 THE SECOND ADAM 5 
 
 SECTION IT. 
 
 EXAMINATION OP INTERPRETATIONS OF JOHN III. 3 5. 
 
 It may be well here to review carefully, and at some 
 length, the various interpretations which have been as- 
 signed to these words of Christ to Mcodemus. (John iii. 
 3—5.) 
 
 But three interpretations of these words have ever been 
 suggested. Only one is possible. The three are : — 
 
 I. An interpretation which excludes all reference to 
 water baptism. According to this, our Lord, in these 
 words, asserts the necessity of a new heart, or of real 
 spiritual religion, and bids Kicodemus seek it as being yet 
 a worldly, unconverted man. 
 
 II. The second interpretation supposes our Lord to 
 assert the necessity of two distinct births, a birth of water 
 in Baptism, and a birth of the Spirit in conversion : which 
 latter may be, and in point of fact, generally is separate 
 from the former. 
 
 III. The third interpretation is that of the Church. 
 That our Lord here asserts the necessity of a certain 
 specific change of spiritual relationship and condition 
 designed and intended to bring about, here and here- 
 after, a renewal of the whole man, which change the 
 Holy Spirit works at the time of the due reception of 
 Baptism. 
 
 Let us carefully examine into the reasons for each of 
 these interpretations. 
 
 They who adopt the first exclude aii reference to water 
 Baptism, except perhaps by way of remote typical allusion, 
 and suppose our Lord by these words to impress upon His 
 
AND THE NEW BIRTH. 43 
 
 followers the need of a heart renewed in its affections 
 
 Godward. 
 
 The objection utterly fatal to the soundness of this 
 
 interpretation is, of course, our Lord's express mention 
 
 of water. 
 
 If our Lord meant merely to urge Nicodemus to seek a 
 
 new heart, the mention of water seems altogether out of 
 
 place. 
 
 It brings misunderstanding and confusion of ideas into 
 
 the simplest and plainest matter possible : for nothing can 
 
 be more plain than the idea of conversion or repentance, 
 or the new heart, — it is that a man should be turned in 
 
 heart and soul from the world and sin to God through 
 Christ. Nothing can be plainer than its necessity. To 
 connect such a change with water seems to put a gra- 
 tuitous stumbling-block into the way of sincere inquirers 
 apprehending clearly that first truth of Christianity, the 
 nature of evangelical repentance. 
 
 It is absurd to suppose that there is anything difficult 
 or mysterious in the doctrine of the nature and necessity 
 of a change of heart. The simplest idea of heaven, as the 
 place of a holy God and holy angels engaged in holy 
 occupations, carries on the face of it the necessity for a 
 worldly, sin-loving man being thoroughly changed before 
 he could enjoy such a state, or even bear to be in it. A 
 man must love God, and love goodness, and love worship, 
 and delight in praise and thanksgiving, if the eternity set 
 before us in the Bible is not to be to him a dreary 
 eternity in occupations for which he has no taste. For a 
 man then to enjoy heaven, he must have a new heart. 
 Now, what is this new heart ? Why, mystify it as men 
 will, it can only mean new affections and inclinations — for 
 I suppose it is not meant that the bodily organ, the centre 
 
44 THE SECOND ADAM, 
 
 of the circulation of the blood, is to be renewed. The 
 word " heart " in the phrase, " a new heart," can only stand 
 for the affections and desires. 
 
 When then we consider that our Lord had the whole 
 future of His Church naked and open to His searching 
 glance, is it likely that He would have encumbered His 
 enunciation of the paramount need of evangelical repent- 
 ance with the use of a word which must of necessity be 
 the fountain-head of a stream of misunderstanding respect- 
 ing such a very plain matter ? 
 
 This word "water" at once introduces, and apparently 
 for no purpose, a new set of ideas connected with an out- 
 ward form or rite — a form or rite to which the Saviour 
 Himself, in His last words on earth, assigned a remarkable 
 position in His spiritual system ; but a form or rite which 
 (on the strict principles of those who deny baptismal 
 regeneration) it is the most dangerous delusion possible to 
 mix up with Regeneration. 
 
 Our Lord must have foreseen that this His express 
 mention of water would put, for many hundred years, His 
 whole Church collectively, and the best and humblest souls 
 in it, on a wrong track as to His meaning. 
 
 Consider the persons who have stumbled at this one 
 word "water," and have been naturally led by it to 
 interpret this important place as asserting the need of a 
 change connected with water baptism : — Hermas, Justin 
 Martyr, Irenaeus, Clement, Tertullian, Origen, Cyprian, 
 Athanasius, Ambrose, Chrysostom, Augustine, Bernard, 
 Luther, Melancthon, Bucer, Cranmer, Ridley, Jewel, 
 Hooker, Bishop Hall, Mede, Barrow, Jeremy Taylor, 
 Beveridge. 
 
 All the Fathers of the first three centuries, without ex- 
 ception, i.e. the champions of the faith of Christ, in ages 
 when to be a Christian was to be ready at any moment to 
 
AND THE NEW BIRTH. 45 
 
 surrender goods, reputation, family, liberty, life itself, for 
 Christ All the great leaders of the Reformation in Ger- 
 many and England almost without exception ; — all the 
 great and good men whose names are household words in 
 the Church of England ; — that Church itself, in all her 
 three authorized Baptismal Services, and in her Order of 
 Confirmation,, formularies every word of which has been 
 weighed, sifted, and assented to by the first theologians 
 and scripturists of their day, — all these have, on the 
 strength of our Lord's mention of water, interpreted this 
 text as an enunciation of the need of Baptismal engrafting 
 into Christ's Church. 1 
 
 But it has been said that to be " born of water and of 
 the Spirit " may possibly mean to be born of the Spirit 
 alone in His capacity as the purifier of the heart. Now, if 
 such be the meaning of our Lord's words, then His second 
 or explanatory answer increases,, and apparently gratui- 
 tously, and without reason, the difficulty of His first ; for 
 3ur Lord, if He meant simply this, need only have said, 
 " Except the heart of man be thoroughly cleansed and re- 
 newed, he cannot enter into the kingdom of God." And 
 on this mode of interpretation there is a great confusion of 
 ideas; in fact, a confusion of two distinct notions, "birth" 
 anrH^leansing." Begetting, or birth, is the commence- 
 ment of life within, cleansing is the washing away of filth. 
 The Holy Spirit does not beget a man anew by cleansing; 
 him, but by infusing life into him. A man is not born 
 again of the Spirit as the " cleanser" or " purifier," but as 
 the " giver of life." To support this confusion of ideas, 
 miscalled an interpretation, the prophecy of the Baptist is 
 appealed to : " He shall baptize you with the Holy Ghost 
 
 1 See the fist of quotations from these writers at the end of this 
 section. 
 
46 THE SECOND ADAM, 
 
 ami with lire." But this latter text affords no ground for 
 such an interpretation, for Christ did literally baptize wit 1 1 
 the Holy Ghost, and with fire, on the day of Pentecost. 
 There were then seen cloven tongues as of fire, which was 
 the outward and visible sign of the Spirit's presence ; for, 
 I suppose, that none will say that men saw with eyes of 
 flesh the Holy Ghost Himself. To explain " the Holy 
 Ghost and fire " to mean the Holy Ghost inflaming the 
 heart with zeal or love, is an interpretation for the 
 nonce having no parallel in the figurative language of the 
 rest of Scripture. 
 
 The natural meaning of St. John the Baptist's words is, 
 that they are a prophecy of what actually took place on 
 that great day of the Lord, when the kingdom of God 
 came with power. To purchase the gift shed abroad on 
 that day Christ had died. The outward visible sign of 
 that gift was a tongue of fire on each Apostle. 1 As sure 
 as the flame sat upon him the Holy Ghost was in him. 
 How perilous, then, to explain away a plain allusion to 
 material " water " in one Scripture, by so gratuitous and 
 forced an interpretation of " fire " in another. 
 
 I say such a plain allusion to material water, for in 
 the chapter immediately preceding this discourse with 
 Nicodemus, we have our Lord changing actual water into 
 wine, and in the same chapter, hi. 23, we have a distinct 
 reference to the outward element, " John was baptizing in 
 ^Enon, near to Salim, because there was much water 
 there." 
 
 1 That St. John referred to the Pentecostal fiery sign is also to be 
 inferred from our Lord's words in Acts i. 5, alluding to those of his 
 forerunner and indicating their speedy fulfilment : ' ' John truly 
 baptized with water, but ye shall be baptized with the Holy Ghost 
 not many days hence. " "When thus baptized with the Holy Ghost, 
 they were actually baptizeJ «"«K fire. 
 
AND THE NEW BIRTH. 47 
 
 It is then in the very highest degree improbable that 
 our Lord, if He merely intended to lay down the need of a 
 new heart, should introduce into His enunciation a figu- 
 rative allusion so calculated to mislead. 
 
 II. The second interpretation suggested is that in which 
 our Lord is supposed to lay down the necessity of two dis- 
 tinct births, a birth of water in Baptism, and a birth of the 
 •Spirit in conversion, which latter may be, and, in point of 
 fact, almost always is, separate from the former. 
 
 In the case of infants in a Christian country, the birth 
 of water, according to this interpretation, takes place first, 
 and the birth of the Spirit may (or may not) take place 
 many years afterwards. In the case of heathen in India 
 or China the birth of the Spirit, or genuine conversion 
 (according to this interpretation), must take place first, and 
 the birth of water comes afterwards as a sign of profession. 
 A man, according to this, is to be first born of God, and 
 then born of a mark of profession ! Christ, then, ac- 
 cording to this interpretation, is made to assert the co- 
 ordinate necessity of two distinct things : Baptism in its 
 place as an outward seal of Church membership, and the 
 Holy Spirit in His place as the renewer and purifier of 
 the heart. 
 
 The objection absolutely fatal to this gloss is that our 
 Lord's second answer to Mcodemus is an explanation of 
 His first. By the words " being born of water and of the 
 Spirit," in verse 5, our Lord explains the " being born 
 again " of verse 3. 
 
 Now, we necessarily and unavoidably attach the idea 
 of simple unity to "a birth." A birth, by its very 
 nature, is one thing. It cannot possibly be divided, 
 so as to take place at two different times. If our Lord, 
 then, explains the phrase "being born again" by the 
 corresponding phrase " being born of water and of the 
 
48 THE SECOND ADAM, 
 
 ►Spirit," if He means one thing by being " born again," 
 He must mean but one thing by being " born of water 
 and of the Spirit." 
 
 Again, if the birth of water is but an outward profession, 
 and the birth of the Spirit is an inward work distinct 
 from it, why should our Lord join together two things 
 so utterly asunder in their respective importance? The 
 birth of the Spirit in producing a change of heart is so 
 unspeakably great, and the birth of water as a profession, 
 or an arbitrary sign or seal, or instructive type, is so 
 exceedingly small a matter in comparison, that no satis- 
 factory explanation can possibly be given why our Loru 
 ohould thus link the two together. The most unscrip- 
 tural, by far, of the two interpretations which we have 
 been considering, is this one, according to which our Lord 
 asserts the necessity of Baptism per se, and of a conver- 
 sion by the Spirit per se, which two are both called births, 
 and yet may, and in the vast majority of cases do, occur 
 at different times, and so are different things ; for by thus 
 .•"•Associating Baptism from its spiritual grace, men actually 
 make their Saviour exalt the mere outward rite to a level 
 with that spiritual reality which they call the new birth ; 
 for they make, on this principle, Christ assign to both the 
 appellation " birth," by His saying, " Except a man be 
 born of water and of the Spirit." Is it not plain, then, 
 that if we disjoin " water " from the Spirit Who works 
 in and by it, and then, from this mention of it in this 
 place as a needful birth, proceed to insist upon its 
 necessity, we, by so doing, make a mere empty substitute 
 for circumcision a needful supplement to Christ's work ! 
 We introduce a mere ceremonial observance as the en- 
 trance into a spiritual religion. We bring a merf typical 
 rite into a system of realities. We fall into the deadl3 r 
 error of the Galatians ; for when men have begun by 
 
A.ND THE NEW IilRffl. 4U 
 
 conversion in the Spirit, we insist upon their being 
 perfected by a Baptism which, on such principles, only 
 touches their flesh. 
 
 III. The third possible interpretation, and the only one 
 consistent with the analogy of faith, and with a common- 
 sense view of the passage and its context, is that of 
 the Catholic Church, and of the greatest minds, and 
 holiest and humblest hearts, in her fellowship. 
 
 It is that our Lord here asserts the necessity of that 
 peculiar work of the Holy Spirit with which it is His 
 gracious pleasure to accompany the due administration 
 and reception of the Sacrament of Baptism. 
 
 This specific operation is the grafting a man into 
 Christ's mystical body ; the bringing him into a new 
 spiritual relationship to the Second Adam, answering in 
 the kingdom of grace to his natural relationship to the 
 first Adam in the kingdom of evil. 
 
 God in the highest wisdom has ordained that this great 
 change of spiritual relationship should take place at a 
 certain definite time, and with certain outward sensible 
 circumstances of washing with water, and the invocation 
 of the name of the Ever-blessed Trinity. 
 
 He has done this, we may reverently surmise, because 
 we, His creatures, as compound beings, are subject to the 
 conditions of time and sense ; so that we may each one of 
 us know that our relationship to Him does not depend 
 upon certain lively feelings, which may possibly pass 
 away, and are always fluctuating, but upon our having 
 at a certain time come in contact with an outward and 
 visible instrumentality, ordained by Him for the diffusion 
 of His kingdom among men; at which moment we under- 
 went that baptism which His incarnate Son ordained as 
 the means of incorporating men into His Church — which 
 Church is no human society, but His mystical body, the 
 
 E 
 
50 THE SECOND ADAM, 
 
 branches of Himself, the true Vine, having root in the 
 mystery of His holy Incarnation ; which Church, too, is 
 designed by its Divine Founder to embrace all the world, 
 and every creature in it. 
 
 Here, then, we have an intelligible rationale of those 
 words of our Lord, in which He speaks of a new birth 
 of " water, and of the Spirit." He is referring to initia- 
 tion into the kingdom of God, which kingdom is outward 
 and visible, and yet inward and spiritual — outward as 
 regards its signs and tokens, by which we discern it among 
 the things of time and sense, spiritual as regards its gifte 
 of grace and heavenly relationships. Like the Jewish 
 state of things which it was intended to supersede, it was 
 to be an outward and visible body, but it was to be 
 endued with gifts of grace of which the Jewish were 
 but a shadow. 
 
 Our Lord thus ordains, as the entrance into His king- 
 dom, a rite or sacrament corresponding to the twofold 
 character of that kingdom. It is outward, for water is to 
 be applied with certain words, " of the one of which," as 
 Luther says, " our eyes take note, our ears the other." 
 But with all this, it has a spiritual operation attached to 
 it. " By the one Spirit we are all then baptized into 
 the one body," for the kingdom of which it is the entrance 
 has all throughout an unseen and spiritual relationship to 
 the Second Adam, the New Head of humanity. 
 
 Here, then, we have a rational interpretation of these 
 words of Christ — rational in the highest and best sense 
 of the word; one which corresponds with the eternal 
 fitness of things ; an interpretation, however, by which 
 the outward sign, being the mere channel of grace, 
 cannot possibly be exalted per se ; and one which yet 
 tallies with, and affords an explanation of, the extraordi- 
 nary spiritual gifts ascribed to, or associated with, the 
 
AND THE KEW BIRTH. 51 
 
 recaption of that outward sign in the rest of the New 
 Testament — that it should be called a death, burial, and 
 resurrection with Christ (Rom. vi. 3, 4 j Col. ii. 11, 12) — 
 a putting on of Christ (Gal. iii. 27) — a means for obtaining 
 remission and cleansing through Christ's blood (Acts ii. 
 38; xxii. 16; Ephes. v. 26) — the bath of new birth 
 instrumental to salvation (Tit. iii. 5) — a spiritual deliver- 
 ance corresponding to that of Noah in the ark (1 Pet. iii. 
 21), and that of the Israelites in the passage of the Red 
 Sea (1 Cor. x. 1—10). 
 
 Except on the Church interpretation of our Lord's 
 words — that in and through Baptism the Holy Spirit 
 works the specific work of grafting a man into Christ — 
 the twelve or thirteen texts which so unequivocally con- 
 nect Baptism with salvation (and which are some of them 
 most important for their evangelical, and others for their 
 practical application), cannot be harmonized with the 
 whule scope and tenor of the Christian Eevelation. 
 
 It seems foreign to the whole Christian scheme, as the 
 Puritan understands it, to connect salvation in any way 
 with a typical or figurative ordinance. It grates against 
 one's so-called spiritual perception to take these remark 
 able texts unreservedly, as they stand. And so evan- 
 gelical bodies of men have habitually explained these 
 texts away by rationalistic glosses and comments of a 
 precisely similar character to those by which the Scripture 
 testimonies to our Lord's Divinity and Incarnation have 
 been deprived of all real meaning. 
 
 This, of course, cannot be done without grievous injury 
 to the submissive faith of those who put forth, and those 
 who receive, such misinterpretations of God's word. 
 
 Explaining away on rationalistic, or falsely spiritual 
 grounds, one set of express Scripture assertions, paves the * 
 way for a similar treatment of all others. A supposed 
 
 e2 
 
52 THE SECOND ADAM, 
 
 internal spiritual sense or faculty is made the judge of 
 the written word itself, — so far as to decide what asser- 
 tions of that word are to be received unreservedly, and 
 what to he practically ignored. 
 
 And so we find that bodies or schools of Christians, 
 who began their career with a godly protest against the 
 corruptions and superstitions of the Church of Bome, 
 have ended with an absolute denial of such eternal 
 verities as vicarious Atonement and the Divinity of the 
 Saviour, which that corrupt branch of the Church yet 
 bears witness to. I am afraid that at the great day it 
 will be found to have been no small spiritual sin for men 
 with open Bibles to condemn, under the common name of 
 Popery or superstition, the unreserved reception of the 
 Saviours own words respecting His Sacraments, and the 
 glosses of mediseval tradition respecting purgatory, or 
 the worship of the Virgin, or the assumptions of the 
 Bishop of Bome. 
 
 Note. — The following Christian writers quote or allude to this 
 passage (John iii. 3, 5) as implying a spiritual change wrought in 
 Baptism — a new birth in that Sacrament : — 
 
 Hermas, Pastor, lib. iii. Simil. ix. cap. xvi. (Migne). "That 
 seal is water, into which persons go down liable to death, but come 
 out of it assigned to life. For which reason this seal was preached 
 to these also, and they made use of it that they might enter into 
 the kingdom of God." 
 
 Justin Martyr, a.d. 148, Apol. i. 61. Quoted in Blunt on 
 "Kight Use of Early Fathers," p. 533. "Then they are led by 
 us to the water, and are regenerated by the same process of regene- 
 ration by which we were ourselves regenerated ; for they then 
 receive the laver in the water in the name of God the Father and 
 Master of the universe, and of our Saviour Jesus Christ, and of the 
 Holy Ghost. For Christ says, ' Unless ye be born again, ye cannot 
 enter into the kingdom of heaven. ' " 
 
 Itmaeus, A.n. 167, Contra Haereses, lib. iii. chap. xrii. 1 
 
AND THE NEW BIRTH. 53 
 
 (xix.) Migne. "When He gave His disciples the commission of 
 regenerating unto God, He said unto them, 'Go and teach alJ 
 nations, baptizing them,"' &c. 
 
 Clement of Alexandria, a.d. 192, Psedag. i. chap. xii.(Blunt's Right 
 Use of Early Fathers, p. 536). "He seems to me to form man of the 
 dust, to regenerate him by water, to make him grow by His Spirit, 
 to instruct him by His Word." 
 
 Tertullian, a.d. 200, De Baptismo, 13. ("Library of Fathers," 
 p. 272.) "When with this law is compared that limitation, 
 'Except a man be born of water and of the Spirit, he shall 
 not enter into the kingdom of God,' this hath bound down faith 
 to the necessity of Baptism." 
 
 Origen, a.d. 210, Homil. xiv. in Lucam, torn. iii. p. 948, Bene- 
 dictine edition. Quoted in Gibson's "Testimonies," p. 103. 
 "And because, through the Sacrament of Baptism, the pollutions 
 of our earthly origin are removed, so it is, also, that infants are 
 baptized ; for, ' Except a man be born of water and of the Spirit, 
 he cannot enter into the kingdom of God. ' " 
 
 Hippolytus, a.d. 230, Homilia, in Theophania, § viii. (Blunt, 
 p. 545.) " How shall we come ? it is said. By water and the Holy 
 Spirit. This is the water, in communion with the Holy Spirit, by 
 which Paradise is watered, the earth enriched, tiie plants are 
 nourished, animals are generated, and, in a word, man is born again 
 and quickened, in which Christ was baptized," &c. 
 
 Cyprian, Epist. lxxii. 1. " For then may they at length be fully 
 sanctified, and become sons of God, if they be bom of each Sacra- 
 ment, since it is written, ' Except a man be born of water and of 
 the Spirit, he cannot enter into the kingdom of God.' " Page 240 
 in Oxford Translation. 
 
 All these are ante-Nicene testimonies. They are, i.e. the 
 testimonies of men, every one of whom lived in continual danger 
 of his life from his profession of Christ. From what remains 
 of the writings of these men they all appear to have been 
 men of a true, realizing faith, and also men of great intellectual 
 power. 
 
 Athaiiasius, Epist. iv. ad Serapion, torn. ii. p. 705, Benedictine 
 edition. Quoted in Gibson, p. 125. "He who is baptized puts off 
 the old man, and is made a new man, being born again by the grace 
 of the Spirit." 
 
 Ambrose, a.d. 397, De Myst. iv. 20, torn. ii. p. 330. Quoted in 
 Gibson, p. 185. "JS T or, again, does the mystery of regeneration 
 
54 THE SECOND ADAM, 
 
 take place without water ; for, * Unless a man be born of water 
 and of the Spirit, he cannot enter into the kingdom of God. ' ' 
 
 Chrysostom, a.d. 407, Homilies, on St. John iii. 5. "The 
 first creation, then — that of Adam — was from earth ; the next, 
 that of the woman, from his rib ; the next, that of Abel, 
 from seed : yet one cannot arrive at the comprehension of any one 
 of these, nor prove the circumstances by argument, though they 
 are of a most earthly nature. How, then, shall we be able to give 
 account of the unseen generation by Baptism, which is far more 
 exalted than these, or to require argument for that strange and 
 marvellous birth ? • 
 
 Augustine, a.d. 430. " Let us rather hold the sound doctrine of 
 God our Master in both things ; that there be a Christian life in 
 harmony with Holy Baptism, and that eternal life be promised to 
 no man, if either be wanting. For He who said, ' Except a man be 
 born of water and of the Spirit, he shall not enter into the kingdom 
 of God,' Himself also said, ' Except your righteousness shall exceed 
 the righteousness,' Ac." — De Fide et Operibus (xxvi.) 48. 
 
 Luther, in Joelem iii. 28. Quoted in Abp. Lawrence, on 
 "Doctrine of Church of England on Efficacy of Baptism," p. 88. 
 "Christ says, 'Unless a man be born again by water and the 
 Spirit.' This view is manifest that the Holy Ghost wills, by 
 means of Baptism, to exert His influence with efficacy on the 
 soul." 
 
 Melancthon, Loci Theologici. See Appendix B at the end of 
 this work. ' ' The command respecting Baptism is of universal 
 application, and belongs to the whole Church. ' Except a man 
 be born of water and of the Spirit, he cannot enter into the king- 
 dom of God.' It belongs, therefore, to infants that they may 
 become a part of the Church." 
 
 Cranmer, Works on " Lord's Supper." (Parker Society, p. 304.) 
 " As in our spiritual regeneration, there can be no Sacrament of 
 Baptism if there be no water. For as Baptism is no perfect Sacra- 
 ment of spiritual regeneration without there be, as well, the element 
 of water, as the Holy Ghost spiritually regenerating the person 
 baptized, which is signified by the said water. " 
 
 Ridley, "Works." (Parker Society, p. 238.) " Baptism is or- 
 dained in water to our spiritual regeneration." 
 
 Jewel, "Treatise on Sacraments." (Parker Society, p. 1104.) 
 "For this cause are infants baptized, because they are born in sin. 
 
AND THE NEW BIRTH. » 55 
 
 and cannot become spiritual, but by this new birth of the water and 
 the Spirit." 
 
 Hooker, Eccles. Pol. Book v. chap. lx. sec. 3. "Unless as the 
 Spirit is a necessary inward cause, so water were a necessary out- 
 ward means to our regeneration, what construction should we give 
 unto those words wherein we are said to be new-born, and that 
 e'| vdaros, even of water ? " 
 
 Bishop Hall, "Paraphrase on hard Texts." John iii. 5. 
 " Wo<-ks," vol. iv. p. 225. "Except a man be born again by the 
 effect lal working of God's Spirit, as by the author of this new 
 birth, and in the ordinary course of God's proceedings in His 
 Church by the water of Baptism, as the sign appointed by God in 
 the Sacrament of our regeneration, he cannot enter into the king- 
 dom of God." 
 
 Mede. See quotation from him in Appendix B. 
 
 Jeremy Taylor, "Liberty of Prophesying," vol. v. p. 572, 
 Eden's edition. "This birth is expressed here (John iii. 5) by 
 water and the Spirit, i.e. by the Spirit in baptismal water ; for that 
 is, in Scripture, called the laver of new birth or regeneration." 
 
 Beveridge, Sermon xxxv. vol. ii. (" Lib. of Anglo-Cath. Theol.") 
 " There is no other way of being born again of water as well as of 
 he Spirit, but only in the Sacrament of Baptism." 
 
S6 THE SECOND ADAM, 
 
 CHAPTER IV. 
 
 REGENERATION OF INFANTS IN HOLY BAPTISM. 
 
 I come now to consider, " Who are the proper recipients 
 of that Sacrament of Regeneration which our Lord has 
 ordained to be the means whereby men are to be engrafted 
 into His body V To which I answer, All those who par- 
 take of the nature of the first Adam. " If through the 
 offence of one many be dead, much more the grace of God, 
 and the gift by grace, which is by one man, Jesus Christ, 
 hath abounded unto many. As by the offence of one, 
 judgment came upon all men to condemnation; even so 
 by the righteousness of one, the free gift came upon all 
 men to justification of life." (Rom. v. 15 — 18.) 
 
 All, then, who partake of the condemnation of the first 
 Adam, have a title to "the gift ;" but are they all in a 
 condition to receive it ? Certainly not. Two classes of 
 persons are in this condition : first, infants ; then those 
 persons of riper years who, not having been baptized in 
 infancy, repent and believe. 
 
 Many persons would put the latter class first, and the 
 reason they give is, that in the New Testament we have 
 more prominently brought before us the Baptism of adult 
 persons. 
 
 I cannot consent to this, for I do not see the validity 
 of the reason. For in the first place, if anything can be 
 gathered from our Lord's words and acts, respecting 
 Infants, it is that they are in a better position for receiving 
 
AND THE NSW BIRTH. 57 
 
 grace from Him than believing adults are. Our Lord nut 
 only permits Infants to be brought to Him, but severely 
 blames those that would keep them from Him, thereby 
 asserting that they can come to One whose greatness and 
 love they are unconscious of, and receive a blessing from 
 Him in an outward rite, even though they may not 
 be able to realize what they are receiving. 
 
 Then our Lord gives us a reason why children should be 
 brought, " Of such is the kingdom of God." And He says 
 again, that unless adult believers become conformed to 
 the image and likeness of little children, they cannot enter 
 into the kingdom of God. (Matt, xviii. 3.) 
 
 And He says this to such believers as His Apostles. 
 They who had already consciously accepted Him, were 
 told that a further conversion was necessary in their case ; 
 which conversion was that they should become like infants, 
 i.e. they must have the same mind to receive unhesitatingly 
 the deep mysteries of His kingdom (no matter how con- 
 trary to their prejudices and above their understanding) 
 as little children have to receive whatsoever is taught them 
 though they may not understand it at the time. 
 
 Our Lord then evidently considers infants to be in a 
 better spiritual position for receiving the grace of His 
 kingdom than such believing adults as the Apostles were 
 at that time. 
 
 In the next place, the religion of Jesus Christ was 
 then being spread and propagated amongst those who 
 were hearing of it for the first time. Such persons must 
 both receive the Gospel and be baptized as adults, because 
 when they were infants Christ's very name was unknown. 
 
 But this surely was not to be the normal state of things. 
 So far from this, the more rapidly Christianity spread in 
 any country, or among any people, the sooner must such a 
 6t?tfl of things give way to one in which persons, instead 
 
58 -fHE SECOND ADAM, 
 
 of hearing of Christ and believing in Him for the first 
 time as adults, would, from their earliest years, hear of 
 Him, and believe Him to be their Saviour. 
 
 I believe, then, that the New Testament was written 
 not for the age of the Church in which the Gospel was 
 preached to unbelievers, but for those many successive 
 ages which have succeeded it, in which the children of the 
 Church have been taught more or less of its truths from 
 the earliest dawn of their consciousness. 
 
 When, then, the New Testament mentions frequently 
 the baptism of adults, it does precisely what any other 
 missionary record would do. 
 
 Such a record would naturally dwell upon remarkable 
 cases of conversion, in which the steps that led to Baptism 
 would be noticed rather than the Baptism itself. 
 
 The Book of the Acts of the Apostles is the only inspired 
 record we have of the Church's earliest missionary work. 
 The first notice of Baptism there is in the sermon of St. 
 Peter on the day of Pentecost. "Repent, and be bap- 
 tized every one of you .... for the promise is to you, and 
 to your children." They were to be baptized because of 
 the promise; but the promise belonged to their children, 
 as well as to them, consequently Baptism, the seal of the 
 promise, would equally belong to their children. We may 
 be quite sure that they, being Jews, would naturally con- 
 sider that such a seal of promise as Baptism would belong 
 to their children, for they had been educated in a religion 
 of which the first principle was, that children must receive 
 a seal of God's promises on their eighth day. 
 
 After the notice of the first Baptism on the day of Pente- 
 cost, very few instances of the actual administration of it 
 are mentioned. Two of these, that of the Ethiopian eunuch 
 and that of Cornelius, aro recorded for a specific purpose, 
 717. to mark the development of God's design with respect 
 
AND THE NEW BIRTH. 59 
 
 to the conversion of the Gentiles ; the sole reason for 
 their Baptism being alluded to at all being, that they were 
 baptized as Gentiles. In the case of two others, Lydia 
 and the jailor at Philippi, the Baptism of their households 
 is expressly mentioned. 
 
 But in addition to all this, it must ever be borne in 
 mind that Christianity was by no means a new religion. 
 Neither the ideas which it had to deal with, nor the language 
 in which it expressed them, were new. Its germs, and 
 far more than its germs, were contained in the system 
 which it superseded. The God was the same, and His 
 moral law was the same. There were the same ideas of 
 atonement and sacrifice, only in the new Dispensation all 
 centred in the Divine Antitype. The Incarnation, the 
 One Sacrifice for all sin, the coming down of the Spirit, 
 His work both in outward miracles and on the heart, were 
 all foretold in very plain terms, in the book of the Old 
 Covenant. 
 
 Even the two Sacraments, the especial badges of Chris- 
 tianity, were not new. The Lord's Supper was a part of 
 the Paschal solemnity, sanctified by our Lord to higher 
 purposes ; and it had long been the practice, at the admis- 
 sion of a proselyte, to baptize both himself and all that 
 belonged to him. 
 
 But it was a fundamental principle of the Old Covenant 
 that children should be admitted to its privileges, and a 
 rite was ordained for the purpose. This rite w r as super- 
 seded by another, Baptism, as the form of entrance into 
 the grace of the New Covenant. This latter rite, then, 
 would naturally be administered to infants, because those 
 first converted were educated in the religious principle, 
 that infancy, so far from being a disqualification, was the 
 qualification for covenant blessings. 
 
 If there was to be a difference between the Old Cove- 
 
60 THE SECOND ADAM, 
 
 nant and that which superseded it, with regard to what 
 was in the Old Covenant so fundamental a point, we should 
 certainly have heard of it. We should certainly have been 
 told, for instance, that in the three households, of the 
 Baptisms of which we have the record, there were no 
 children, or that the children in them had their Baptism 
 deferred. 
 
 We should have been told this, because the New Tes- 
 tament is written for those who are expected to be 
 acquainted with the principles of the Old, and amongst 
 them with the principle of infant membership. If Infant 
 Baptism be practised at all, it must, of necessity, soon 
 supersede, in a Christian community, the practice of 
 Adult Baptism. If, then, it be contrary to the will of 
 the Divine Founder that infants should be baptized, we 
 should certainly have been warned against it. For in- 
 stance, there are three Epistles called the Pastoral Epistles, 
 full of principles and rules for the regulation of the Chris- 
 tian community. Some of these regulations are on what 
 we should call minor matters. In the First Epistle to 
 Timothy, the Apostle directs that a widow should not be 
 admitted into the number of those who were on the roll 
 of the Church's arms till she was threescore years old, 
 and till she had given evidence of Christian character. 
 (1 Tim. v. 9.) 
 
 Now, if the children of Christians were debarred from 
 receiving Baptism in unconscious infancy, and seeing that 
 they must be admitted into the Church at some time, we 
 should have expected some regulation respecting the age 
 and the amount of consciousness of Christian truth which 
 was indispensable in their case. Some such injunction 
 would be quite as needful as that respecting the admission 
 of widows to Church alms. 
 
 We should have expected some such rule as this : "Let 
 
AND THE NEW BIRTH. 61 
 
 not a child be baptized till he is of such an age ; till he 
 has had such and such instruction ; till he has shown that 
 he has profited under it by genuine signs of conversion." 
 If, then, the Baptism of Infants be contrary to Christ's 
 will, the omission of all warning against so universal a 
 custom — a custom which so rapidly and so naturally 
 superseded Adult Baptism — is inconceivable. 
 
 I have made these observations on infants being the 
 primary and most suitable subjects for Baptism, not so 
 much for the sake of those who deny Infant Baptism, as 
 of those who profess to hold it ; for if the New Testament 
 contemplates the Baptism of infants, it unquestionably 
 contemplates their Eegeneration in that Baptism ; that, in 
 fact, Baptism is to them what Christ ordained it for — the 
 communication of Himself as the Second Adam. 
 
 It is one thing to baptize children, and another to 
 believe that God there and then makes them partakers of 
 the life-giving nature of the Second Adam. The doubt 
 continually occurs, Does not their want of consciousness, 
 which, of course, hinders them from exercising repentance, 
 prevent us from pronouncing with certainty that they are 
 there and then engrafted into Christ? 
 
 One consideration will, I think, if duly realized, for 
 ever set this doubt at rest ; for it will convince us that 
 it is both reasonable, and in accordance with the mercy 
 and grace of God, that unconscious infants should be in 
 Baptism made partakers of the Second Adam. It is this. 
 In what condition are infants made partakers of the 
 nature of the old Adam 1 They are made partakers of 
 his deadly nature in a state of perfect unconsciousness. 
 When they can commit no actual sin — for they are in 
 the mere germ of existence — they are made partakers of 
 Adam's nature of sin and death. 
 
 I£ then, God has provided a Second Adam (which, 
 
62 THE SECOND ADAM, 
 
 blessed be His holy Name, He has done), why should not 
 infants in a like state of unconsciousness receive in Bap- 
 tism the nature of this Second Adam, in order to counteract 
 the evil, and renew the nature, which they have helplessly 
 and unavoidably received from the first Adam 1 
 
 "Regeneration," as has been well said, "is the correla- 
 tive and opposite to original sin. As original sin is the 
 transmission of a quality of evil, so regeneration is the 
 infusion of a quality of good ; as original sin is inherited 
 without the personal act of us who are born of the flesh, 
 so regeneration is bestowed without personal merit in us 
 who are born of the Spirit ; as in the inheritance of original 
 sin we are passive and unconscious, so in regeneration, 
 when we are baptized as infants, we as passively and as 
 unconsciously receive a new nature. 1 If it were not so, 
 Christ would not be an Adam, a Head of a race in the sense 
 that the first Adam was ; for the first Adam transmits his 
 nature to all unconscious infants, who are born into him. 
 Seeing, then, that the Second Adam is not a man only, but 
 the God-Man, and remembering what He has said about 
 infants, can we dare to make unconsciousness any bar to 
 the reception of His nature through the means which He 
 has appointed 1 
 
 But this most important view will require further con- 
 sideration, though I may have to repeat some truths I 
 have before stated. 
 
 When our Lord rebuked His Apostles because they 
 supposed that unconsciousness in infancy was a bar to 
 the reception of blessing from Him, He said of infants, 
 " Of such is the kingdom of God." 2 
 
 1 " The gift of Baptism, which hath been granted against original 
 sin, that what by our generation hath been drawn to us, by our 
 regeneration may be taken away from us."— Augustine, Enchi- 
 ridiaru sec. 17. 
 
 2 ""VTe can hardly read our Lord's solemn saying, without seeing 
 
AND THE NEW BIRTH. 63 
 
 What is this kingdom of God ? 
 
 It is not a mere system of doctrine, or a religion. It 
 is a heavenly, spiritual state of things, instituted by our 
 Saviour for the purpose of counteracting a carnal, sinful 
 state of things, introduced into the world by the sin of 
 the first Adam. 
 
 This carnal, sinful state of things has its roots in that 
 mysterious transmission of sin from father to son, whereby, 
 in the words of the Apostle, " we are, by nature, children 
 of wrath." 
 
 Here, then, is a kingdom of sin and death, into which 
 every man is introduced by his natural birth. 
 
 He is brought into the world with a prospect of never- 
 ending existence before him, arid the world into which he 
 is brought is a state of trial, on his right or wrong use of 
 which the happiness or misery of his eternity depends. 
 
 But he is brought into this state with a seed of evil 
 
 that it reaches further than the mere then present occasion. It 
 might one day "become a question whether the New Christian 
 Covenant of repentance and faith could take in the unconscious 
 infant, as the Old Covenant did, — whether, when Jesus was no 
 longer on earth, little children might be brought to Him, dedicated 
 to His service, and made partakers of His blessing ? Nay, in the 
 pride of the human intellect, this question was sure one day to be 
 raised, and our Lord furnishes the Church, by anticipation, with an 
 answer to it for all ages. Not only may the little infants be brought 
 to Him, but in order for us who are mature to come to Him, we 
 must cast away all that wherein our maturity has caused us to 
 differ from them, and become like them. Not only is Infant 
 Baptism justified, but it is (abstractedly considered, — not as to the 
 preparation for it, which from the nature of the case must be 
 exceptional) the normal pattern of all baptism ; none can 
 enter God's kingdom, except as an infant. In Adult Baptism, the 
 exceptional case, we strive to secure that state of simplicity and 
 childlikeness, which in the infant we have ready and undoubted 
 our hands." — Dean Alford on Mark x. 14. 
 
$4 THE SECOND ADAM, 
 
 within him which makes the trial unequal; for it is a 
 strong innate propensity to sin, a natural aversion to God 
 and holiness in the heart's core of the unconscious infant, 
 as the latent seeds of hereditary disease may be in his 
 body. 
 
 If uncounteracted by divine grace, this latent evil will 
 grow with his growth, and expand as the faculties of his 
 soul expand ; and when he comes out into the world, it 
 will there find the appropriate sphere of its development. 
 Whatever position he occupies in the world, whether high 
 or low, rich or poor, it matters not, he will have continually 
 presented to him those lusts of the flesh, those lusts of the 
 eye, and that pride of life, which will tend to alienate 
 him still more from God, till he passes into eternity, 
 having spent his time of probation in strengthening that 
 evil principle which hs had received at his entrance 
 into it. 
 
 Such would have been the state of all mankind without 
 exception, had not God mercifully interposed. 
 
 By this interposition a Second Adam was provided to be 
 to us for life, righteousness, and salvation, what the first 
 Adam had been for sin, death, and condemnation. 
 
 The new state of things introduced by this Second 
 Adam to counteract and destroy the power of sin and 
 death, is called " the kingdom of God ; " and the Word 
 made flesh, the Head of this spiritual kingdom, asserted 
 the right of infants to a part in it when He said, " Of 
 such is the kingdom of God." 
 
 By so saying He pronounced that they were fit subjects 
 of that kingdom of grace which He had come upon earth 
 to establish. 
 
 But He had before decreed that there should be but one 
 entrance into this kingdom of grace : "Except a man he 
 born of water and of the Spirit, he cannot enter into the 
 
AND THE NEW BIRTH. 65 
 
 kingdom of God." If then, owing to any cause, each 
 infant is not, when baptized, grafted into the Second Adam, 
 the kingdom of God's dear Son would, in the conveyance 
 of its good things, fall far short of the kingdom cf sin and 
 death in the conveyance of its curse. It would fall short 
 in the case of the very beings whom Christ had pronounced 
 best fitted to be its subjects. Unless at Baptism all 
 infants can be grafted into Christ, it cannot be said that in 
 Christ's dispensation "where sin abounded grace does much 
 more abound ;" for where original sin abounds, regenerating 
 grace falls short. In the kingdom of God's dear Son there 
 would be no transmission of grace to coincide with and 
 counteract the transmission of original sin, which every 
 infant receives at his entrance into the kingdom of evil. 
 The Second Adam, in the transmission of His new and 
 better nature, would fall short of the first Adam in the 
 transmission of his sin ; for whereas the first Adam trans- 
 mits his nature to all brought into his kingdom, the Second 
 (unless Baptism be regeneration to all infants) would not 
 transmit His better nature to all brought into His. 1 
 
 Now this cannot be, for the first kingdom of sin and 
 death had for its source of evil a mere man, in no respect 
 above the sinful beings derived from him; whereas the 
 new and better state of things has for its Head one equal 
 in dignity to God, being the Incarnate Word, God manifest 
 in the flesh. 
 
 1 " It is all the reason of the world that since the grace of Christ 
 b as large as the prevarication of Adam, all they who are mado 
 guilty hy the first Adam should he cleansed by the Second. But 
 as they are guilty by another man's act, so they should be brought 
 to the font to be purified by others : there being the same propor- 
 tion of reason that by others' act they shotild be relieved, who were 
 in danger of perishing by the act of others. "—Jeremy Taylor, 
 Liberty of Prophesying, p. 541. Eden's Edition. 
 
 P 
 
66 THE SECOND ADAM, 
 
 On this account we should expect, in the kingdom 
 brought in by Him, an overflowing of grace. 
 
 We cannot imagine that the laws of the kingdom of 
 God's dear Son would, in the conveyance of its good 
 things, be outdone by the laws of the kingdom of dark- 
 ness, in the conveyance of its curse. 
 
 We see, then, in the true view of Infant Baptism, its 
 true defence ; nay, rather, its necessity. 
 
 If it be only a significant rite, typifying certain benefits, 
 but not the instrument of their conveyance, it had better 
 surely be postponed till the child, the person most in- 
 terested in the ceremony, be capable of entering into its 
 meaning j but if it be the means of union with Christ the 
 Second Adam, in order to destroy the baneful effects of 
 his union with the first Adam, the sooner he is made par- 
 taker of such a benefit the better. 
 
 Note. — It is not ray purpose, in this book, to examine the testi- 
 mony of the Fathers and later ecclesiastical writers to the regenera- 
 tion of infants in Holy Baptism. 
 
 As, however, attempts are made to prove that infant Baptism is 
 not primitive, it may be well to show how some of the earliest 
 writers regard it as a matter of course that in their day infants 
 should receive the laver of regeneration : besides, if the principles 
 set forth in the preceding chapter are right, they are likely to have 
 been embodied from the first in the practice of the Church. 
 
 Here it may be well to remind the reader that the silence of an 
 author is no argument against the existence of a practice in his 
 day ; and the more common and the more a matter of course any 
 practice is, the less likely is it to be noticed. 
 
 It would be very suspicious if we found in every writer of a small 
 book an allusion to every doctrine or practice of Christianity. 
 
 It will be only needful to cite some few of the earlier writers 
 of whose works any ccnisiderable remains have come down to us. 
 A.bout the testimony of later writers, such as St. Augustine (a.d. 
 380—430), there can be no difference of opinion, as the reader will 
 see by referring to the extracts from his voluminous writings in 
 Appendix C at the end of this volume. 
 
AND THE NEW BIRTH. 67 
 
 Again, when we go back to the age of Cyprian (150 years earlier 
 than Augustine), we can be in no doubt as to the universal practice 
 of infant Baptism in his days, seeing that under his presidency a 
 council of bishops was held in Carthage, in which it was debated 
 whether a child should be baptized before his eighth day (that being 
 the day appointed for circumcision), and (on the broad ground that 
 Christ had come to seek and save the lost) it was decided that a 
 child might be baptized as soon as bom. Cyprian's words in de- 
 claring the decree of the council are : " But as to the case of 
 infants : whereas you judge that they must not be baptized within 
 two or three days after they were born, and that the rule of circum- 
 cision is to be observed ; so that none should be baptized or sancti- 
 fied before the eighth day after he is born, we were all in our 
 assembly of the contrary opinion. For as to what you thought 
 fitting to be done, there was not one that was of your mind, but all 
 of us, on the contrary, judged that the grace and mercy of God was 
 to be denied to no one that is born. For whereas, our Lord in His 
 Gospel says : ' The Son of Man came not to destroy men's lives, 
 but to save them,' as far as lies in us, no soul, if possible, is to be 
 lost." (Quoted in Cotton's Edition of Wall, vol. i. p. 129.) And 
 again (next page) : "Unless you will think that the grace itself 
 which is given to baptized persons is greater or less according to 
 the age of those who receive it ; whereas the Holy Ghost is given, 
 not by different measures, but with fatherly affection and kindness 
 equal to all." 
 
 There are four writers of a date previous to this, who allude to 
 the Baptism of infants : — 
 
 Irenseus(A.D. 167) writes : "He (Christ) came to save all persons 
 by Himself : all, I mean, who by Him are regenerated unto God ; 
 infants and little ones, and children and youths, and elder persons." 
 When we consider how uniformly the Fathers of that age, not only 
 connect, but, as it were, identify, regeneration with Baptism, there 
 can be no doubt that Irenaeus means here " regenerated in Bap- 
 tism." An instance of such connexion or identification I have 
 given in the quotation from this Father in the note at the end of 
 Chapter III. 
 
 Clement of Alexandria (a. d. 192) alludes to "children lifted, ©r 
 taken out, of the water " (Psedagog. lib. iii. c. 2), in a passage 
 which is inexplicable except it be taken as referring to their being 
 "taken out" of the font. (Cotton's Wall, 84.) 
 
 Origen (A.D. 210) distinctly recognises it in the p<w*«w»«» T have 
 W% 
 
68 THE SECOND ADAM, 
 
 quoted in page 53. Also in Homily viii. on Leviticus, c. 4: "Besides 
 all this, let it be considered what is the reason that whereas the 
 Baptism of the Church is given for forgiveness of sins, infants also 
 are by the usage of the Church baptized, when, if there were 
 nothing in infants that wanted forgiveness and mercy, the grace of 
 Baptism would be needless to them." ("Wall, page 104.) Also in 
 Origen's Homily on the Romans : " For this also it was that the 
 Church had from the Apostles a tradition (or order) to give Baptism 
 to infants." (Wall, "History of Ancient Baptism," vol. i. p. 106, 
 Cotton's Edition.) 
 
 I have reserved to the last the testimony of Tertullian (a.d. 210), 
 because, though it is exceedingly decisive in favour of the fact that 
 infant Baptism prevailed in his time, yet still an inference has been 
 drawn from it exactly the opposite to that which sound criticism 
 appears to me to warrant. The principal passage is from his 
 treatise on Baptism, xviii. (page 277, Oxford translation): " Where- 
 fore the delaying of Baptism is more profitable according to the 
 condition and disposition, and moreover the age of each person, but 
 especially in the case of children. For why is it necessary, if the 
 thing be not so necessary, that the sponsors also be brought into 
 danger ? for both they themselves may, from their mortal nature, 
 fail of their promises, and they may be disappointed by the growing 
 up of a bad disposition. The Lord, indeed, said, ' Let them come 
 unto Me.' Let them come, then, when they are of riper years. . . . 
 With no less reason unmarried persons should also be put off, within 
 whom temptation is already prepared, as well in virgins by reason of 
 their ripe age, as in widows by reason of their wandering about (or 
 widowhood), until they either marry or be confirmed in continency. 
 They that understand the weighty nature of Baptism -will fear its 
 attainment rather than its postponement." 
 
 It is as clear as possible from the above extract that infants were 
 commonly baptized in Tertullian's time : he in part disapproves of 
 it, and would rather have delay ; but on what ground does he 
 recommend delay ? On the ground of the exceeding danger of post- 
 baptismal sin, and the difficulty of obtaining forgiveness for it ; for, 
 let the reader observe that Tertullian recommends the postpone- 
 ment of Baptism, not only in the case of infants, but in that of 
 unmarried persons. 
 
 There can be no doubt whatever but that we have in this passage 
 indications of the beginning, at least, of the prevalence of that 
 most pernicious opinion that sin after Baptism is next to unpardon- 
 
AND THB NEW BIRTH. 69 
 
 able, and consequently that the later the period of life to which 
 Baptism is deferred the safer for the baptized person. 
 
 That this is the reason for the recommendation of delay is clear 
 from this, that not infants alone, but all unmarried persons, are to 
 have their Baptism delayed till " they either marry or be confirmed 
 in continency." 
 
 They, then, who affirm that we have here an indication that 
 infant Baptism had not yet been fully accepted by the Church are 
 altogether, it seems to me, mistaken in their inference, for the same 
 reasoning necessarily requires us to believe that unmarried persons 
 were not then, in the eyes of the Church, accounted as safe and 
 proper recipients of Baptism. 
 
 Such a passage is not an indication that a post-apostolic practice 
 was getting slowly established, but rather that a very decidedly 
 post-apostolic and pernicious opinion, tending to narrow the efficacy 
 of the forgiving grace of God, was gaining ground. An opinion, 
 be it remembered, of which the natural result is to make men defer 
 their Baptism ; for if there be but one perfect cleansing, it seems 
 only natural to defer it till there can be little or no risk of further 
 pollution. 
 
 [[ v UNIVERSITY 
 
70 THE SECOND ADAM, 
 
 CHAPTER V. 
 
 THE OLD TESTAMENT ANTICIPATES THE SACRAMENTAL 
 TEACHING OP THE APOSTLES. 
 
 If what I have said respecting the grace conferred by 
 God in Baptism be in accordance with His word, so that 
 each member of the Church has been, at his Baptism into 
 it, in some sort made a partaker of Christ, we should 
 naturally expect that this will be assumed in the teaching 
 by which he is to be nourished to life eternal. 
 
 Such we find to be the language universally adopted by 
 the inspired writers. The baptized Christian, whether he 
 be a nominal or a true believer, is always spoken of as 
 having already received grace for the improvement of 
 which he is answerable, and in a position which he has 
 not to acquire, but to maintain. The Old Testament, the 
 Bible of the preparatory dispensation, ever addresses the 
 whole circumcised nation as in real covenant relationship 
 with God ; and the New Testament, in dealing with the 
 Church with which it has to do, adopts a mode of speaking 
 answering in all respects to that of the Old, without any 
 limitation or qualification whatsoever. 
 
 Let us begin with the Old Testament. It is almost 
 exclusively occupied with the history of God's dealings 
 with one nation. For above a thousand years God was 
 continually manifesting Himself to them, and interfering 
 with the natural order of things for their benefit. And, 
 all through their course, God, by His prophets, spoke both 
 of them and to them, as persons whom He had loved, and 
 
AND THE NEW BIRTH. 71 
 
 chosen, and brought into a state of nearness to Himself, 
 such as was enjoyed by no other people. 
 
 When they were in bondage in Egypt, God said to 
 Pharaoh, "Israel is My son, My firstborn: and I say unto 
 thee, Let My son go, that he may serve Me : and if thou 
 refuse to let him go, I will slay thy son, even thy firstborn." 
 (Exod. iv. 22.) Here God speaks of the whole nation col- 
 lectively, as His children. Similarly, in Deut. xiv. : 
 " Ye are the children of the Lord your God ; " and in 
 Deut. xxxii. 19, — "And when the Lord saw it, He ab- 
 horred them, because of the provoking of His sons and of 
 His daughters. " 
 
 Again, in Isaiah He spjaks of the whole nation, when 
 He says, " I have nourished and brought up children, and 
 they have rebelled against Me." (Isa. i. 2.) 
 
 In what sense were the children of Israel thus called 
 " God's children " 1 
 
 Evidently in a much higher sense than that in which 
 all the rest of human beings were at that time ; for the very 
 words of all these passages imply that God had made them 
 His children in a sense in which no other people were. And 
 yet the children of Israel were certainly not, as a body, 
 God's children in that higher and better sense implied by 
 our Lord in the Sermon on the Mount, where He says, 
 " Love your enemies ; bless them that curse you ; . . . . 
 that ye may be the children of your Father which is in 
 heaven." 
 
 They were certainly not God's children in the sense of 
 loving, fearing, and obeying God ; or God would not have 
 complained of "the provoking of His sons and of His 
 daughters," nor that " He had nourished and brought up 
 children, and they had rebelled against Him." x 
 
 In what way, then, were the nation, the majority of 
 1 For further instances, see Appendix A, sec. 1. 
 
72 THE SECOND ADAM 
 
 whom were always rebellious, God's children, seeing that 
 they were evidently His children in a higher sense than n 
 they had only been made by Him, yet not in the still 
 higher sense of bearing His image ? 
 
 St. Paul tells us that they were God's children hy 
 adoption. " My kinsmen according to the flesh, who a? e 
 Israelites, to whom pertaineth the adoption." (Rom. 
 ix. 3, 4.) Observe that in this passage St. Paul is not 
 speaking of the spiritual Israel who accepted the Saviour, 
 but of the great body, Israel after the flesh, who rejected 
 Christ, and respecting such St. Paul expresses his great 
 heaviness and continual sorrow of heart. 
 
 Again, the children of Israel were from fiTst to last 
 called God's chosen, i.e. elect people ; thus Deut. xiv. 2 : 
 " Thou art an holy people unto the Lord thy God ; and 
 the Lord hath chosen thee to be a peculiar people unto 
 Himself, above all the nations that are upon the earth." 
 
 This is unquestionably the usual mode adopted by 
 the inspired prophets of addressing their countrymen ; 
 and let the reader notice how invariably, in so doing, they 
 addressed all the body, the circumcised nation, without 
 distinction. Thus in Deut. xxxii. 9, in the midst of a 
 context full of upbraiding and reproof for their having 
 forgotten God, we have the words, " The Lord's portion is 
 His people ; Jacob is the lot of His inheritance." 
 
 Again, in 1 Sam. xii. 22 : " The Lord will not forsake 
 His people, for His great Name's sake ; because it hath 
 pleased the Lord to make you His people." In what sense 
 were the persons here spoken to the " people of God " I 
 Were they the people of God in the sense of truly loving 
 God and serving Him 1 So far from this, the chapter 
 begins, — " And Samuel said unto all Israel." In this 
 better sense, the " all Israel " of the time of Saul could 
 
AND THF. NEW BIRTH. 73 
 
 aot be the people of God ; and yet in one most im- 
 portant sense (by no means to be ignored because it is 
 not the highest) they assuredly were all the people of 
 God. 
 
 Again, in the Book of Psalms (Ps. lxxxi. 11 — 13): "My 
 'people would not hearken to My voice ; and Israel would 
 none of Me. So I gave them up to their own hearts' lust, 
 and they walked in their own counsels. Oh that My 
 people had hearkened unto Me ! " 
 
 Again, Isa. i. 3 : " Israel doth not know, My people 
 doth not consider." 
 
 Again, Jer. ii. 13: " My people have committed two 
 evils; they have forsaken Me, the fountain of living 
 waters, and have hewed them out cisterns, broken cisterns, 
 that can hold no water." * 
 
 The whole point of these three appeals, it is obvious, 
 consists in this, that the rebellion of the children of Israel 
 was the more detestable in that it was the rebellion of the 
 " people of God." 
 
 If the term "people of God," throughout the Old 
 Testament, meant only the elect remnant, — the seven 
 thousand men who bowed not the knee to Baal, — those, in 
 fact, who had not forsaken God, — could such a mode of 
 speaking to the body of the Israelites have been adopted ? 
 
 But again, the inspired prophets upbraid the Israelites 
 in terms which imply a still nearer relationship of the 
 whole circumcised nation to God — viz. that of a wife to 
 her husband. 
 
 Thus Jer. ii. 2 : "Go and cry in the ears of Jerusalem, 
 saying, Thus saith the Lord ; I remember thee, the kind- 
 ness of thy youth, the love of thine espousals, when thou 
 wentest after Me in the wilderness." 
 
 1 For farther instances, see Appendix A, sec. 2. 
 
74 THE SECOND ADAM, 
 
 And, above all, the sixteenth and twenty- third chapter* 
 of Ezekiel. 
 
 Ezek. xvi. 6 — 12, 14 : " And when I passed by thee, 
 and saw thee polluted in thine own blood, I said unto 
 thee when thou wast in thy blood, Live ; yea, I said unto 
 thee when thou wast in thy blood, Live. I have caused 
 thee to multiply as the bud of the field, and thou hast 
 increased and waxen great, and thou art come to excellent 
 ornaments : thy breasts are fashioned, and thine hair is 
 grown, whereas thou wast naked and bare. Now when 
 I passed by thee, and looked upon thee, behold, thy time 
 was the time of love ; and I spread my skirt over thee, 
 and covered thy nakedness : yea, I sware unto thee, and 
 entered into a covenant with thee, saith the Lord God, 
 and thou becamest mine. Then washed I thee with water 
 .... I clothed thee with broidered work .... I decked 
 thee with ornaments .... I put a jewel on thy forehead 
 .... And thy renown went forth among the heathen for 
 thy beauty : for it was perfect through my comeliness, 
 which I had put upon thee, saith the Lord God." 
 
 Then the Almighty proceeds to upbraid the person 
 thus loved and cherished for her wantonness and inlidelity, 
 and in the thirtieth verse accuses her, not of simple forni- 
 cation, but of adultery : " How weak is thine heart, 
 saith the Lord God, seeing thou doest all these things, 
 the work of an imperious whorish woman, .... as a wife 
 that committeth adultery, that taketh strangers instead 
 of her husband : " and (ver. 38), " And I will judge 
 thee, as women that break wedlock and shed blood are 
 judged."i 
 
 In this remarkable passage the Jewish Church is judged 
 and condemned, not for simple fornication, but for adultery. 
 Now, adultery is the sundering of the dearest of human 
 1 For further instances, see Appendix A, sec. 3, a, b, c. 
 
AND THE NEW BIRTH. 75 
 
 ties, and the closest of human relationships. By this, 
 then, the closeness as well as reality of the relationship 
 subsisting between God and the Jewish Church is implied, 
 or the prophet would have spoken of fornication only, not 
 adultery. Now this relationship must have been esta- 
 blished by God between Himself and the whole visible 
 body, for it was the visible Jewish Church as a whole 
 which so departed from God as to call forth from the 
 prophet the strong language I have cited. 
 
 Again, we find that God promises that He will dwell 
 amongst the children of Israel ; — after this He tells them 
 continually that He does dwell among them, notwithstand- 
 ing all appearances to the contrary ; and that this His 
 presence amongst them enhanced exceedingly the guilt of 
 their repeated defection from Him. 
 
 They did not merely disobey a law or testament given 
 in time past, but they disbelieved in, and made nought of 
 a real perpetual presence and indwelling, whereby He made 
 their temple His house and sanctuary, and their chief city 
 " the city of the great King." 
 
 Exodus xv. 17 : " Thou shalt bring them in, and plant 
 them in the mountain of Thine inheritance, in the 
 place, Lord, which Thou hast made for Thee to dwell 
 in; in the sanctuary, Lord, which Thy hands have 
 established." 
 
 Exodus xxv. 8 : " And let them make Me a sanctuary, 
 that I may dwell among them." 
 
 Exodus xxix. 45 : " And / will dwell among the children 
 of Israel, and will be their God." 
 
 Numbers xxxv. 34 : " Defile not therefore the land 
 which ye shall inhabit, wherein I dwell : for I the Lord 
 dwell among the children of Israel." 
 
 Deut. vi. 15: "The Lord thy God is a jealous God 
 
76 THE SECOND ADAM, 
 
 among you — lest the anger of the Lord thy God be kindled 
 against thee." 
 
 1 Kings viii. 13 : "I have surely built Thee an house to 
 dwell in, a settled place for Thee to abide in for ever." 
 
 2 Kings i. 3 : " But the angel of the Lord said to Elijah 
 the Tishbite, Arise, go up to meet the messengers of the 
 king of Samaria, and say unto them, Is it not because 
 there is not a God in Israel, that ye go to inquire of 
 Baalzebub, the god of Ekron 1 " 
 
 2 Chron. xxxvi. 15 : "And the Lord God of their 
 fathers sent to them by His messengers, rising up betimes, 
 and sending ; because He had compassion on His people, 
 and on His dwelling place." 
 
 Psalm lxxvi. 2 : "In Salem also is His tabernacle, and 
 His dwelling in Zion." l 
 
 Here is a presence of God amongst them, which con- 
 tinued all through the darkest parts of their chequered 
 and eventful history. It was a real presence, though an 
 unseen one; for it continued through long ages, when 
 there appears to have been no Shechinah, or visible glory 
 above the mercy-seat. It was a presence which did not 
 overbear the moral nature and responsibility of those 
 amongst whom it had established itself. It did not compel 
 them to be good and righteous. God was verily and 
 indeed amongst the people of Israel, and yet after such a 
 sort that they could disbelieve in, and even insult, His 
 presence. Once He was, as it were, seen to take possession 
 of His sanctuary. The house was filled with His glory, 
 so that the priests could not abide in it ; but this was only 
 once — for centuries afterwards His presence had to be 
 realized by faith. 
 
 In remarkable accordance with this, we find that when 
 God derounces the severest judgments against the children 
 1 For further instances, see Appendix A, see. 4. 
 
AND THE NEW BIRTH. 77 
 
 of Israel and Judah, as harlots, who had broken their 
 marriage vows with Him, the name that He gives to Judah 
 is "Aholibah" — " My tabernacle in lier." (Ezekiel xxiii, 4.) 
 
 Again, because of this dwelling of God among them, the 
 
 whole nation of Israel are "holy." Deut. vii. 6 : "Thou 
 
 art an holy people unto the Lord thy God : the Lord thy God 
 
 lath chosen thee to be a special people to Himself above 
 
 LI people that are upon the face of the earth." We have 
 
 the same words in Deut. xiv. 2, 21. 
 
 In what sense were the children of Israel all of them 
 "holy?" Certainly not in the highest sense of having 
 their hearts cleansed from sinful lusts. These very people 
 who are in some places called " holy to the Lord," are in 
 other places called " stiffnecked, and uncircumcised in 
 heart and ears." They could only be " holy " or " saints " 
 in the sense of " dedicated to God" "separated" "set apart" 
 for His service : whether they truly and faithfully served 
 Him being quite another matter. Let the reader also 
 observe that this signification of "holy" as "dedicated," 
 "separated" "set apart" is almost the only meaning which 
 this word and the kindred verb " sanctify " has throughout 
 the Old Testament. It first occurs in Genesis ii. 3, where it 
 evidently signifies simply " separation," or " dedication : " 
 — "And God blessed the seventh day, and sanctified it." 
 So we find that throughout the books of Exodus, Leviticus, 
 and Numbers, the terms "sanctify," "hallow," " holy," are 
 applied to the vessels of the tabernacle, — to the flesh of the 
 sacrifices, — to everything, in fact, rational or irrational, set 
 apart to the worship of God. Above all, we find these 
 terms applied to the priests, Aaron and his sons, without 
 the remotest reference to their internal purity of heart. 
 Thus, Exodus xxix. 37, 43 : " Seven days shalt thou make 
 an atonement for the altar, and sanctify it, and it shall be 
 
78 THE SECOND ADAM, 
 
 an altar most holy : whatsoever touches the altar shall 
 be holy." (Compare Matthew xxiii. 17, 19 : "The altar 
 which sancAifieth the gift.") " And there will I meefc the 
 children of Israel, and the tabernacle shall be sanctified by 
 My glory. And I will sanctify the tabernacle of the con- 
 gregation and the altar. I will sanctify also both Aaron 
 and his sons, to minister to Me in the Priests' office." 1 
 
 Again, the whole circumcised nation are addressed as 
 redeemed, purchased, saved. 
 
 Exodus xv. 13, — "Thou in Thy mercy hast led forth 
 the people which Thou hast redeemed: " 16, — " till the people 
 pass over which Thou hast purchased." Deut. ix. 26, — 
 "0 Lord God, destroy not Thy people, and Thine inherit- 
 ance which Thou hast redeemed:" xxxii. 6, 9, — "Do ye 
 thus requite the Lord, foolish people and unwise ? is He 
 not thy Father that hath bought thee 1 . . . For the Lord's 
 portion is His people ; Israel is the lot of His inheritance ; " 
 xxxiii. 29, — " Happy art thou, Israel : who is like unto 
 thee, people saved by tlie Lord ! " 2 
 
 No terms can be applied more absolutely to the whole 
 nation than these, and yet this goodness and grace was not 
 in such sense theirs that it could not be forfeited, for 
 God says, Psalm cvi. 40, — " Therefore was the wrath of the 
 Lord kindled against His peopU, insomuch that He abhorred 
 His own inheritance." Isaiah xlvii. 6, — " I was wroth with 
 My people, / have polluted Mine inheritance." Jeremiah 
 xii. 7, — " I have forsaken Mine house, / have left Mint 
 Heritage; I have given the dearly beloved of My soul 
 into the hand of her enemies." 
 
 Again, the whole circumcised nation are chosen by God. 
 They are His " called," His "elect." 
 
 i For further instances, see Appendix A, sec. 5. 
 2 For further instances, see Appendix A, sec. 6. 
 
AND THE NEW B1RTK. 79 
 
 Deut. vii. 7, 8, — " The Lord did not set His love upon 
 you and choose you, because ye were more in number than 
 any people ; . . . but because the Lord loved you, and 
 because He would keep the oath which He had sworn 
 unto your fathers : " x. 15, — " Only the Lord had a delight 
 in thy fathers to love them, and He chose their need after 
 them, even you above all people, as it is this day." l 
 
 But though thus chosen, their whole history shows that 
 they were not so elected that they could not fall away. 
 They had to " continue in God's goodness/' and this they 
 failed to do. 
 
 In no case do we find that the election is limited to the 
 godly amongst them. Nowhere have we the least hint 
 that all these great things, all these words of grace, are 
 said of an invisible few. 
 
 Let the reader observe also how God's election of His 
 people is in one sense unconditional, in another conditional. 
 It is unconditional, because God chose them in their fat/iers, 
 not for their foreseen righteousness or goodness, but of His 
 mere love and mercy : and yet their election was conditional, 
 for they had to " continue in God's goodness," to "abide 
 in His love." (Eom. xi. 22 j John xv. 1—10.) "Ye have 
 seen what I did unto the Egyptians, and how I bare you 
 on eagles' wings, and brought you unto Myself. Now 
 therefore, if ye will obey My voice indeed, and keep My 
 covenant," (i.e. in New Testament language, " If ye make 
 your calling and election sure," 2 Pet. i. 10,) " then ye shall 
 be to Me a kingdom of priests and an holy nation." (Exod. 
 xix. 4, 5.) Again, Deut. xxviii. 9, — "The Lord shall 
 establish thee an holy people unto Himself, as He hath 
 sworn unto thee, if thou shalt keep the commandments of 
 the Lord thy God." This place is very remarkable, for the 
 children of Israel are in other places said to be holy, an 
 1 See Appendix A, sec. 7. 
 
80 THE SECOND ADAM, 
 
 holy people to the Lord, and yet here God promises if they 
 obey Him, to establish them as such. They were already 
 His people, but still in such a sense as to be on their trial. 
 
 Let me now draw the reader's attention to three simili- 
 tudes, showing, in a way which no other language can reach, 
 the love that God had to this nation, the care that He 
 took of them, and the exceeding closeness wherewith H« 
 had bound them to Himself. 
 
 In Deut. xxxii. 9 — 12, under the figure of a bird tending 
 her young, God reveals the tender and affectionate solici- 
 tude He had for His people Israel. " The Lord's portion 
 is His people ; Israel is the lot of His inheritance. He 
 found him in a desert land, and in the waste howling 
 wilderness ; He led him about, He instructed him, He kept 
 him as the apple of His eye. As an eagle stirreth up her 
 nest, and fluttereth over her young, spreadeth abroad her 
 winyt, taketh them, beareth them on her wings : so the Lord 
 aUm did lead him" And yet this care and love was in a 
 niedfcure lost on the ungrateful people, for we read, a few 
 verges farther, respecting this very people, "He forsook 
 God that made him, and lightly esteemed the rock of his 
 salvation." 
 
 Again, on account of the exceeding care which He had 
 bestowed upon them in order that they might bring forth 
 fruits of righteousness, God speaks of them, in Isaiah v. 
 1 — 7, as His vineyard, fenced, cleared of stones, planted 
 with the choicest vine. He asks, " What could have been 
 done more for My vineyard that I have not done in it 1 
 Wherefore, when I looked that it should bring forth grapes, 
 brought it forth wild grapes % The vineyard of the Lord 
 of Hosts is the house of Israel, and the men of Judah His 
 pleasant plant : and He looked for judgment, but behold 
 opprefwion ; for righteousness, but behold a cry." 
 
AND THE NEW BIRTH. 81 
 
 Again, under the similitude of a girdle, which He com- 
 manded Jeremiah to put round his loins, and afterwards 
 to hide by Euphrates till it was "marred," God teaches us 
 how very closely He had bound the children of Israel to 
 Himself, and His intention in having done so. Jeremiah 
 xiii. 11, — "As the girdle cleaveth to the loins of a man, 
 so have I caused to cleave unto Me the whole house of Israel, 
 that they might be to Me for a people, and for a name, and 
 for a praise, and for a glory : but they would not hear." 
 
 But it may be said that in these expressions of His love 
 and care, God had, after all, some secret reservation. It 
 may be said that He really intended His goodness to reach 
 some only, not all who were called by His name. 
 
 Such, an idea cannot be reconciled with His expressed 
 wish and desire in Deut. v. 29, — " that there were sucli 
 an heart in them, that they would fear Me, and keep all 
 My commandments alway, that it might be well with 
 them." Again, in Deut. xxxii. 29, — "0 that they were wise, 
 that they understood this." Again, in Psalm lxxxi. 13, — 
 " Oh that My people hud hearkened unto Me, and Israel 
 had walked in My ways ! " 
 
 It is a depth of infinite mystery that God should allow 
 human beings to repel His love, and frustrate the intentions 
 of His mercy ; that they should, in the words of His Son, 
 be suffered to reject the counsel of God against them- 
 selves ; but if we are to take His word in its plain sense, 
 it is so. 
 
 What mean the tears of the Saviour over Jerusalem 1 
 " If thou hadst known, even thou, at least in this thy day, 
 the things which belong to thy peace." " How often would 
 I have gathered thy children together, as a hen gathereth 
 her chickens under her wings, and ye would not/' 
 
 From all these passages one cannot fail to observe how 
 uniformly God spake to the Church of the Old Testament. 
 
 d 
 
S2 THE SECOND ADAM, 
 
 No matter what the period of their history, and no matter 
 what their character as a nation, in the brightest as well 
 as in the darkest times, He inspired the prophets to address 
 them as His children, His people, His chosen, His bride. 
 
 It is quite conceivable that the Holy Spirit might have 
 inspired the prophets carefully to restrict such terms of 
 love and honour, as God's people, chosen, &c. to those 
 amongst the Jews who responded to God's call and love, 
 and walked in His truth. 
 
 But the mode of address actually adopted is not so. 
 They are told by the prophets that because they actually 
 are God's people, therefore their sin is the greater, and their 
 need of repentance the more urgent. 
 
 That the majority of them had fallen into idolatry did 
 not disannul the fact that they had been once made God's 
 people. 
 
 But how did they become God's people 1 how did the 
 men of each successive generation enter into the bonds and 
 obligations of God's covenant ? By circumcision, admini- 
 stered to each one on his eighth day ; for so God ordained 
 at the beginning when He chose them in their forefather. 
 "Thou shalt keep My covenant therefore, thou and thy 
 seed after thee in their generations. . . . Every man-child 
 among you shall be circumcised. ... He that is eight days 
 old shall be circumcised among you, .... and My 
 covenant shall be in your flesh for an everlasting covenant." 
 (Gen. xvii. 9, 10, 12, 13.) 
 
 And this continued in force to the end. When the 
 dispensation, as a way of access to God, was broken up, 
 St. Paul witnessed respecting circumcision, "I testify to 
 every man that is circumcised, that he is a debtor to keep 
 the whole law." (Gal. v. 3.) 
 
AND THE NEW BIUTH. S3 
 
 CHAPTER VI. 
 
 THE APOSTLES HOLD ALL BAPTIZED CHRISTIANS TO BE 
 MEMBERS OF CHRIST. 
 
 SECTION I. 
 
 EXAMINATION OF THE FIRST EPISTLE TO THE CORINTHIANS. 
 
 The dispensation, the privileges of which we have been 
 considering, was temporary. It was to pass away when 
 He came to Whom all its types bare witness, and in Whom 
 they were all fulfilled. 
 
 In the fulness of time, Jesus Christ, the promised Seed, 
 the Second Adam, was revealed. He came to introduce 
 a new state of things — the kingdom of God. He came, 
 not merely to found a religion, or to make an atonement, 
 but to establish a kingdom, of which He was to be the 
 King. 
 
 And it was to be more than a mere kingdom. It was to 
 be The Church, a company of men believing in Him, and 
 baptized into His body. And these persons, so blessed, 
 were not merely to be under Him as their King, or 
 instructed by Him as their Prophet, or reconciled through 
 Him as their Priest ; but, over and above all these things, 
 they were to be supernaturally joined to Him by a union 
 so intimate, so close, that it could only be illustrated by 
 the union which subsists between the limbs of a human 
 body and its head, and between a vine and the branches 
 which form part of it. 
 
 g2 
 
84 THE SECOND ADAM. 
 
 Now He, the King of this new kingdom, the Head of 
 this new body, was no other than God's Only-Begotten Son. 
 To set up this new kingdom, the most stupendous miracle 
 was wrought that the universe had ever seen. God 
 became man, without ceasing to be God. The manhood 
 was taken into God. 
 
 What, then, must be the nature of the new kingdom 
 which Christ introduced % If we had only known the 
 fact that He, the Son of God, had founded it, we should 
 have said that it must be a state of unmixed good ; 
 that it must be paradise on earth; that nothing which 
 defileth can possibly enter into it. I think that if we 
 had lived before the times of Christianity, and had 
 realized that the Eternal Son of God was to become 
 incarnate, in order to inaugurate a new kingdom, we 
 should have said, that such a Saviour must introduce a 
 sinless state of things, a perfect Church. But from the 
 lips of the great Head Himself we have intimations of 
 what the real state of His Church will be ; and how con- 
 trary are they to what we should have expected ! Instead 
 of being a state of unmixed righteousness, it is a field 
 sown with mingled wheat and tares : " The kingdom of 
 heaven is like unto a man which sowed good seed in his 
 field ; but while men slept, his enemy came and soweo 
 tares among the wheat, and went his way," <frc. (Matt 
 xiii. 24, 25.) 
 
 Again, He compares it in the same chapter to a net cast 
 into the sea, and gathering of every kind, good and bad, 
 which were not to be finally separated till the end of the 
 world. And, lest it should be said that all these are descrip- 
 tions of a merely external state of things, an outward and 
 visible Church only, He uses another figure or parable, 
 asserting the same mixed state of things of the Church, 
 considered as His mystical body ; " I am the true Yine, and 
 
AND THE NEW BIRTH. 
 
 85 
 
 my Father is the Husbandman. Every branch in Me that 
 beareth not fruit He taketh away. If a man abide not in 
 Me, he is cast forth as a branch, and is withered," &c. 
 (John xv. 1 — 6.) 
 
 In due time this Church was founded, and then faith 
 and holiness, such as the world had never seen before, 
 began to grow and nourish in the earth. The Holy Ghost 
 was poured forth, and men were gathered into the fellow- 
 ship of Christ's body. 
 
 But no sooner had the Church gained a footing in the 
 world, than the view of it given by our Lord Himself was 
 seen to be the true one ; there were tares mingled with 
 the wheat ; the net inclosed fish of all sorts ; the vine 
 had branches, some fruit-bearing, some barren, and some 
 withering. And this, not in times of prosperity and com- 
 parative quiet, but in times of persecution. 
 
 The proof of this is to be found in the Apostolical 
 Epistles, especially in those of St. Paul. 
 
 Erom his Epistles we gain a far deeper insight into the 
 actual state and character of' the early Church, than we do 
 from any other parts of the New Testament, for several 
 of these were written to Churches which he himself had 
 planted and watched over ; such were the two Epistles to 
 the Corinthians, and those to the Galatians, Ephesians, 
 Philippians, and Thessalonians. 
 
 I would ask the reader to give his most earnest and 
 prayerful attention to the evidence which I shall now bring 
 forward of the way in which the Apostle addresses the 
 subjects of Christ's kingdom, the members of the several 
 Churches to which he wrote his letters. 
 
 He addresses them all as in a real state of grace, as all 
 partakers of the Holy Spirit, and baptized by Him into 
 Christ's body — not into a mere outward society, but into 
 His mystical body. He upbraids some of them with actually 
 
86 THE SECOND ADAM, 
 
 committing, and warns ail of them against committing, 
 very gross and deadly sins. 
 
 And he makes the sinfulness of those amongst their, 
 who thus sinned, enhanced by the fact of their being really 
 and truly in the state of grace in which he assumed them to 
 be. He, in fact, addresses Christians exactly in the same 
 way in which, as we have seen, the inspired prophets ad- 
 dressed Jews ; with this difference, that, whilst the Jewish 
 prophets assumed that the evil Jews were the large majority 
 of the Jewish Church, the Apostle assumes (except, per- 
 haps, in the case of the Corinthian and Galatian Churches) 
 that the evil were, at present, the minority. Still, the 
 mode of speaking adopted in both cases is exactly similar. 
 
 The prophets upbraided the majority of the Israelites, 
 because that, after God had made them His people, they 
 revolted from Him. The Apostle tells the minority (as we 
 charitably hope) of wilful sinners amongst the Corinthians, 
 that by their sins they wounded Christ the more deeply, 
 because they had been grafted into His body. 
 
 For the proof of this let us first examine one of the 
 longer Epistles, and we will take the First Epistle to the 
 Corinthians, one in which the Apostle enters most fully 
 into the character and circumstances of his converts. 
 
 He addresses it to the " Church of God which is at 
 Corinth," those who are " sanctified in Christ Jesus, 
 called to be saints." 1 And all through the Epistle he 
 addresses all the members of this Church as in one and 
 the same state of grace. The following are instances : — 
 
 " Of Him," i.e. God, " are ye in Christ Jesus." (1 Cor. 
 i. 30.) 
 
 " Ye are God's husbandry," 1 Cor. iii. 9, (compare our 
 Lord's parable of " The field," Matt. xiii. 24,) " ye are God's 
 building " (comp. Ephes. ii. 21, 22). " Know ye not that ye 
 
 1 For apostolic meaning of word "saints" see Chapter VIII. 
 
AND THE NEW BIRTH. 87 
 
 are the temple of God, and that the Spirit of God dwelleth 
 in you 1 If any man defile the temple of God, him shall 
 God destroy ; for the temple of God is holy, which temple 
 ye are." (1 Cor. iii. 16, 17.) 
 
 In chap. v. 12, he speaks of those "within " and those 
 *• without," meaning by the former the whole Church, and 
 by the latter the heathen, and he counsels them to put out 
 from among them (excommunicate) a certain very gross 
 sinner. 
 
 In chap. vi. 11, " Ye are washed, ye are sanctified, ye are 
 justified in the name of the Lord Jesus and by the Spirit 
 of our God." Again, ver. 15, "Know ye not that youi 
 bodies are the members of Christ I " Again, " Know ye 
 not that your bodies 1 are the temples of the Holy Ghost 1" 
 Again, "Ye are not your own; ye are bought with a 
 price." 
 
 Again, in chap. viii. 11, 12, he considers the weakest and 
 most ignorant among them as so far a member of Christ, 
 that sinning against him was sinning against Christ. 
 
 In the beginning of the tenth chapter, he insists on a 
 very remarkable analogy between the Baptism of the 
 whole body of the Corinthians into Christ, and that of 
 the whole body of the Israelites into the dispensation of 
 Moses, in the cloud and in the sea. This he does for the 
 practical purpose of warning the Corinthian converts that 
 the final benefit resulting from their election and their 
 covenant privileges was, like that of the Israelites, con- 
 ditional. Just as God had brought all the Israelites into 
 a state of comparative liberty and salvation by the passage 
 through the Red Sea, so had He brought all the Corin- 
 thians into a corresponding state of salvation at their 
 Baptism ; but as the one miserably failed of obtaining the 
 end of their deliverance, so must the other take heed lest 
 1 The best reading is to. a-ciuaru. 
 
83 THE SECOND ADAM, 
 
 they fall after the same example of unbelief. (2 Cor. vi 
 1 ; Heb. iii. iv. passim; Jude 5.) 
 
 The point of comparison is between the whole body of 
 Israel, and the use they made of their common privileges, 
 in the one case ; and the whole body of the Church, and 
 the use or abuse of their common privileges, in the other. 
 
 As the passage of the Red Sea made all Israel partakers 
 of a common redemption from bondage, so Christian Bap- 
 tism (or the parallel would not hold good) brought all the 
 Corinthians into a common state of grace in Christ. 
 
 In the twelfth chapter St. Paul speaks of the Church as 
 the body of Christ. He begins with noticing the great 
 variety of spiritual gifts in the Church, and, after enume- 
 rating some which were not general, he notices a work of 
 the Spirit common to all. " By one Spirit are we all bap- 
 tized into one body" 1 (ver. 13); and after drawing a won- 
 derful and beautiful analogy between the human body and 
 the mystical body of Christ, he concludes, " Now ye are 
 the body of Christ, and members in particular." 
 
 Such is the language of the Apostle to the whole body 
 of the Corinthian Church. Do such expressions imply 
 that all those to whom he wrote were walking worthy 
 of their calling % So far from this, the whole Epistle is 
 full of reproof of them, not for shortcomings, or sins of 
 infirmity, but for gross and deadly sins. 
 
 "Ye are carnal : for whereas there is among you envy- 
 ing, and strife, and divisions, are ye not carnal, and walk 
 as men % " (1 Cor. iii. 3.) And in the seventeenth verse, 
 to which I before alluded, he speaks of their defiling (er 
 destroying) the temple of God, " which temple" he says, 
 " ye are." 
 
 In the hfth chapter he speaks of their countenancing 
 very gross sin. " It is reported commonly that there is 
 1 See note 2 in page 36. 
 
AND THE NEW BIJITII. 89 
 
 fornication among you, and such fornication as is not so 
 much as named among the Gentiles, that one should have 
 his father's wife." 
 
 "Ye do wrong, and defraud, and that your brethren. 
 Know ye not that the unrighteous shall not inherit the 
 kingdom of God?" (1 Cor. vi. 8, 9.) Again, the whole of 
 the latter part of chap. vi. is full of expressions implying 
 that the Corinthian Christians were all of them members 
 of Christ, and yet that some of them were actually falling 
 into very deadly s'ns. 
 
 * Know ye noi that your bodies are the members of 
 Christ? shall I then take the members of Christ, and 
 make them the members of an harlot 1 God forbid. . . . 
 
 What ! know ye not that your bodies are the temple of 
 the Holy Ghost which is in you, which ye have of God?" 
 (1 Cor. vi. 15, 19.) 
 
 In the eighth chapter we find a statement showing the 
 extremely imperfect spiritual state of some of these Corin- 
 thians, in that they were so weak in the faith as not yet to 
 realize fully the nothingness of a heathen idol : " Howbeit 
 there is not in every man that knowledge " (viz. of God 
 the Father and of Jesus Christ) ; "for some " (i.e. some 
 Christians) "with conscience of the idol unto this hour eat 
 it as a thing offered unto an idol ; and their conscience 
 being weak is defiled." And yet such brethren, though so 
 miserably weak in spiritual perception, are, in the twelfth 
 verse, identified by the Apostle with Christ : "When ye so 
 sin against the brethren, and wound their weak conscience, 
 ye sin against Christ." 
 
 In the tenth chapter the Apostle warns his converts 
 by the example of the Israelites perishing in the wilder- 
 ness through repeated sin, lest they also fall from Christ 
 through idolatry, fornication, tempting Christ, and mur- 
 
90 THE SECOND ADAM, 
 
 From the eleventh chapter we gather that some among 
 them very grossly abused the Lord's Table. 
 
 From the fifteenth we gather that some (v. 12) denied 
 the resurrection of the body ; that on others (v. 32) the 
 hopes of the Gospel had so little hold that they said with 
 the heathen, " Let us eat and drink, for to-morrow we 
 die;" and that others (v. 34) were in such a state of 
 insensibility, that the Apostle had to arouse them with 
 the words, " Awake to righteousness, and sin not, for 
 some have not the knowledge of God : I speak this to 
 your shame." 
 
 Before proceeding to examine the language of other 
 Epistles, I would earnestly entreat the reader to notice two 
 or three obvious deductions from the preceding. 
 
 First, then, let it be observed that St. Paul's mode of 
 addressing nominal Christians exactly answers to the way 
 in which the prophets treated nominal Jews. In both 
 the one case and the other, the real communication of 
 the privileges of the respective covenants was insisted on, 
 to convince those under the covenant of their greater sin 
 in not living to the covenant blessings and obligations. 
 
 The covenant blessing of which the Corinthian Chris- 
 tians had been made partakers, viz. an engrafting into 
 Christ's body in Baptism, was an infinitely greater spiritual 
 blessing than that received by the Jewish child at his 
 circumcision ; and yet, in one important respect, they 
 answered to one another, — they laid the recipient, in each 
 case, under obligations of which he could never divest 
 himself, and which he might receive to his greater con- 
 demnation. 
 
 Then observe, what was St. Paul's fear respecting his 
 converts. It was not lest any should deem themselves to 
 be members of Christ when they were not, but lest those 
 who had been all made members of Christ should fail to 
 
AND THE NEW BIRTH. 91 
 
 realize it. He casts not the shadow of a doubt on the 
 reality of their engrafting into Christ ; on the contrary, 
 he holds all responsible for grace, because all had been 
 engrafted. 
 
 Now, it is quite conceivable that he might have spoken 
 in very different terms to the nominal Christians among 
 the Corinthians. He might have said to them : " By your 
 divisions, and the unreproved fornication of some among 
 you, and the idolatry of others, and by your scandalous 
 profanation of the Lord's Table, and by your want of 
 charity, and your vain-glorious display of spiritual gifts, 
 and by your denial of such a fundamental article of the 
 faith as the resurrection, you plainly prove that many 
 among you are not the members of Christ, and never have 
 been. By one Spirit ye have evidently not all been bap- 
 tized into one body. Ye may have been baptized . with 
 water, but that has clearly never brought such as you into 
 the body of Christ." 
 
 What a contrast do his actual words present ! We find 
 no expressions of doubt or hesitation respecting the Corin- 
 thians having all received grace : "Know ye not, that your 
 bodies are the temples of the Holy Ghost which is in you," 
 " Ye are the body of Christ," &c. 
 
 The reader will observe, also, how impossible it is to sup- 
 pose that the Apostle addressed his converts on some unreal 
 hypothesis, or imaginary charitable assumption, that they 
 were members of Christ, when in reality they were not ; 
 for he intimates in all the expressions to which I have 
 directed attention, that the sin of the Corinthians was 
 immeasurably enhanced by the fact of their actually having 
 been made members of Christ. The charitable assumption 
 or hypothesis would have been to assume that they were, 
 in reality, not in that state of grace which made their sin 
 the more sinful. 
 
92 THE SECOND ADAM, 
 
 When we hear of a person bearing a honourable name, 
 and belonging to a noble family, disgracing himself, we 
 charitably hope and assume (till we are made sure one way 
 or another) that such a person is not a scion of the noble 
 stock. When a person disgraces the Christian name, the 
 charitable hypothesis would be to assume that such a 
 person neither is, nor has been, in a state of grace, for the 
 more he has received the more he is answerable for. 
 
 SECTION II. 
 
 EXAMINATION OP THE EPISTLES TO THE ROMANS AND THE 
 COLOSSIANS. 
 
 The same mode of speaking is adopted by St. Paul 
 in two other of his Epistles, those to the Romans, and 
 the Colossians. 
 
 In both these Epistles, the grace of union with the 
 Second Adam is presented to us as a Burial and Resurree- 
 tion with Christ. We are united to Him, not only as an 
 Adam, but as a crucified, buried, and risen Adam. By 
 having been engrafted into Him, we partake both of His 
 Death and Resurrection ; so that the same Baptism which 
 grafts us into Him, is the means by and in which we are 
 buried and raised up again with Him. 
 
 In the fifth chapter of the Epistle to the Eomans, the 
 analogy between the two Adams, and the condemnation 
 and justification they respectively confer, are drawn out 
 at large. 
 
 In the twelfth verse, "As by one man sin entered into 
 the world, and death by sin, and so death passed upon all 
 men, for that (or, in whom) all have sinned." Then in the 
 
AND THE NEW BIKTH. 93 
 
 fifteenth, "If through the offence of one many be dead, 
 much more the grace of God, and the gift by grace, which 
 is by one man, Jesus Christ, hath abounded unto many.'" 
 Then again, in the seventeenth verse, "If by one man's 
 offence death reigned by one; much more they which 
 receive abundance of grace, and of the gift of righteousness, 
 shall reign in life by one, Jesus Christ." Again, in the 
 eighteenth, " As by the offence of one judgment came upon 
 all men to condemnation, so by the righteousness of one 
 the free gift came upon all men to justification of life." 
 Again, in the nineteenth, " As by one man's disobedience 
 many were made sinners, so by the obedience of one shall 
 many be made righteous." 
 
 In these verses, the death and condemnation derived 
 from the first Adam are described as more than counter- 
 balanced by the righteousness and life derived from the 
 Second. 
 
 But then the question immediately occurs to the 
 Apostle : Is not such a doctrine dangerous to the holi- 
 ness of Christians 1 — if, where sin (under the first Adam) 
 abounded, grace (under the Second Adam) does much more 
 abound, may we not continue in sin, so that God's grace 
 may be more magnified in our final acceptance 1 1 
 
 1 Augustine, in commenting on this passage, notices particularly 
 the bearing of the doctrine of the fifth chapter on that of the sixth. 
 {Enchiridion de Fide, Spe, et Caritate, Oxford Translation, p. 116.) 
 His words are : " The Apostle says, ' Not as by one man sinning, 
 so is the gift also, for the judgment, indeed, was of one unto con- 
 demnation, but the grace of many offences unto justification.' 
 Because assuredly that one sin which is derived by way of descent, 
 even if it be alone, makes men liable to condemnation: but the grace 
 justifies from many offences the man who, beside that one which 
 m common with all he hath derived by way of descent, hath added 
 many of his own likewise. However, that which he says a little 
 after, * As by the offence of one upon all men unto condemnation, 
 
94 THE SECOND ADAM, 
 
 No, he answers, such a thought must not be entertained 
 for a moment ; for the Second Adam, into whom we have 
 been baptized, was crucified for sin. He submitted to 
 death to expiate sin, and rid us of it, and shall we live 
 under the dominion of that evil thing which nailed Him 
 to the cross? We must not, for our Baptism was a 
 grafting into Christ, Who died for sin, and was buried for 
 sin, and rose again to apply to us the virtues of His death 
 and risen life, to the destruction of sin within us. Such is 
 the meaning of the wonderful words — "How shall we, who 
 are dead [or rather " who died "] to sin, live any longer 
 therein 1 Know ye not, that so many of us as were bap- 
 tized into Jesus Christ were baptized into His death 1 
 Therefore we are buried with Him by Baptism into death : 
 
 so by the righteousness of one upon all men unto justification of 
 life, ' sufficiently shows that no one bora of Adam is otherwise than 
 held under condemnation, and that no one is freed from condemnation 
 otherwise than by being born again in Christ." 
 
 " Of which punishment through one man, and grace through One 
 Man, having spoken as much as he judged sufficient for that part of 
 his epistle, next he commended the great mystery of Holy Baptism 
 in the Cross of Christ, in such manner as that we understand that 
 Baptism in Christ is none other than the likeness of the death of 
 Christ ; and that the death of Christ crucified is none other than 
 the likeness of the remission of sins : that, as in Him, true death 
 had place, so in us true remission of sin ; and as in Him true resur- 
 rection, so in us true justification. For he says, ' What shall we 
 say then ? Shall we continue in sin, that grace may abound ? ' For 
 he had said above, ' For where sin abounded, grace did much more 
 abound. ' " 
 
 The continuation of this remarkable passage, with its distinct 
 application to the case of infants, the reader will find in Appendix 
 C at the conclusion of this volume. It is the first of the quotations 
 from Augustine I have given there. 
 
 The reader will observe that Augustine holds the " death to sin * 
 in Baptism to consist in remission of past sin, not in the complete 
 internal mortification of sinful desires. 
 
AND THE NEW BIRTH. 95 
 
 that like as Christ was raised up from the dead by the 
 glory of the Father, even so we also should walk in new- 
 uess of life." (Rom. vi. 1 — 4.) 
 
 Before proceeding further, let the reader observe : — 
 
 First, that the Apostle contemplates the Baptism of 
 all the Roman Christians, without exception, to be a 
 union with Christ, a grafting into Him as the Second 
 Adam, a co-burial with Him in His burial, and a rising 
 again with Him in His resurrection. He uses the most 
 inclusive term, " So many of us as," and he appeals to it 
 as an indisputable truth, " Know ye not, that so many of 
 us as were baptized into Jesus Christ were baptized into 
 His death 1 " 
 
 Observe, also, that the words of the Apostle here exactly 
 answer to his mode of speaking to the Corinthians, and 
 have the same practical force. 
 
 Just as he says to the Corinthians, " Know ye not that 
 your members are the members of Christ?" "By one 
 Spirit are we all baptized into one body ; " " Ye are the 
 body of Christ : " so he says to the Romans, " Know ye 
 not, that so many of us as were baptized into Jesus Christ 
 were baptized into His death 1 . . . that we should walk 
 in newness of life," 
 
 But a difficulty has always clung to this most important 
 practical chapter, from a misconception concerning the 
 " death to sin " mentioned at its commencement : " How 
 shall we, who are dead to sin, live any longer therein ? " 
 and in the eleventh verse, " Likewise reckon ye yourselves 
 to be dead indeed unto sin, but alive unto God through 
 Jesus Christ our Lord." Death is a state of perfect 
 apathy. The dead corpse, or the dead limb, are alike in- 
 sensible to pleasure or pain. And further, natural deatli 
 is a thing that admits of no degrees ; a man must be either 
 dead or alive. 
 
90 THE SECOND ADAM, 
 
 .Now, a moment's consideration will convince us that 
 the death to sin to which the Apostle here alludes cannot 
 be a state of apathy towards sin, for the Apostle warns 
 those who were dead to sin (or had died to sin) against 
 falling into it. 
 
 You cannot warn a dead man against a danger. 
 
 Yet the Apostle says, — " Eeckon ye also yourselves to 
 be dead indeed unto sin, but alive unto God through Jesus 
 Christ our Lord." And to these persons thus dead he says 
 in the next verse, — " Let not sin reign in your mortal 
 body, that ye should obey it in the lusts thereof. Neither 
 yield ye your members as instruments of unrighteousness 
 unto sin : but yield yourselves unto God, as those that are 
 alive from the dead," (Rom. vi. 11 — 13.) 
 
 Here, then, is a past death to sin in the very persons 
 who are in danger of falling under its dominion, or who 
 are, at least, liable to be seduced and overcome by it. 
 
 In what respect could it be a " death " 1 It was a sacra- 
 mental death, a union with Christ in His death to tlie 
 intent that by the virtue of His death and risen life (of 
 which each baptized person had been made a partaker), 
 the baptized man might effectually, and in very deed, 
 mortify sin by denying it ; not at all necessarily implying 
 that it had been already mortified in this latter sense, in 
 each one of the baptized. 1 
 
 1 The view here taken is, in the main, that of one of the first 
 (though by no means the best known) of the divines of the 17th 
 century, Dean Jackson. (Works, vol. x. p. 334.) 
 
 " He (the Apostle) speaks not of such a death to sin as was pecu- 
 liar to himself, or to some few, but of such a death as was common 
 to all these Romans, and to every true member of the visible 
 Church. He doth not suppose, nor was it imaginable, that all of 
 them to whom he wrote were thus actually dead to sin, or that 
 sin did not or could not reign in some of them ; at least, it may 
 and doth to this day reign in many which have by Baptism been 
 
AND THE NEW BIRTH. 97 
 
 Observe, then, how general the language of the Apostle 
 is : " Likewise reckon ye also yourselves to be dead indeed 
 unto sin, but alive unto God through Jesus Christ our 
 Lord." And to what intent were they so to reckon them- 
 selves ? — " Let not sin therefore reign, in your mortal body, 
 that ye should obey it in the lusts thereof. Neither yield 
 ye your members as instruments of unrighteousness unto 
 sin : but yield yourselves unto God, as those that are alive 
 from the dead, and your members as instruments of 
 righteousness unto God." 1 
 
 admitted into the visible Church ; whereas our Apostle's reason 
 equally concerns all that are baptized. All and every one of them 
 are in his sense and meaning in this place dead to sin; and yet are 
 not all of them dead to sin, or sin dead to them, or in them, either 
 by a natural or civil death." 
 
 And then, after showing that this death could not possibly be 
 merely a promise and vow to forsake sin, he explains it to be their 
 receiving in Baptism an antidote from God, by which the rage and 
 poison of it might easily be assuaged or expelled. . . . "So we 
 may say that any popular disease is quelled or taken away, after a 
 sovereign remedy be found against it, which never fails, (if) so men 
 will seek for it, seasonably apply it, and observe that diet which 
 the physician upon the taking of it prescribes unto them." 
 
 1 As I believe that our ability to apply this remarkable passage, 
 as the Apostle did, to the furtherance of holiness amongst Chris- 
 tians, depends upon our rightly understanding the force of the 
 term "dead to sin," which is its keynote ; and as its true meaning 
 seems to be lost sight of by many of our leading commentators, I 
 ask the reader's indulgence for appending here a note which I have 
 given in another publication, entitled " Church Doctrine Bible 
 Truth :"- 
 
 " In this sense Baptism is a 'death to sin ' because it unites the 
 baptised with Christ in His ' death to sin ;' and makes him par- 
 laker in Christ's risen life ; but whether sin is actually mortified in 
 any particular baptized man, so that he loathes it, and is delivered 
 altogether from its power, is another matter. 
 
 " The death to sin here, then, cannot mean a death to sin in the 
 sense of sin being annihilated, or rendered powerless in the person 
 
 H 
 
98 THE SECOND ADAM, 
 
 The more general, then, the application of the words, 
 "Reckon yourselves dead," the mOre general the applica- 
 tion of the precept of holiness which follows, " Let not sin 
 therefore reign." If the words, " Reckon yourselves dead," 
 spoken by the Apostle to all the Romans baptized into 
 Jesus Christ, are limited in their application, or said hypo- 
 thetically, so is also the precept of holiness, " Let not sin 
 reign," limited in its application. 
 
 We see from this how exceedingly dangerous to men's 
 souls it must be to absolve them from their Baptismal 
 obligations, by throwing the faintest doubt on the reality 
 of their Baptismal grace. 
 
 Tor the Baptismal obligation to holiness is the conse- 
 quence of the grace received at Baptism ; because so many 
 of us as were baptized into Jesus Christ were buried with 
 Him therein ; tJierefore, as He was raised to a new and 
 exalted life, the power of which has been vouchsafed 
 to us in Baptism, so are we bound to walk in newness 
 of life. 
 
 so dead, and for this reason, that a few verses further on St. Paul 
 writes to these very persons who are thus asserted to be ' dead to 
 sin' in Baptism, to exhort them 'not to let sin reign in their 
 mortal bodies that they should obey it in the lusts thereof.' If sin 
 were dead in them, or if they had died to sin in the sense of being 
 effectually delivered from its presence and power, there would be 
 no sense in writing to them to bid them not to suffer sin to reign in 
 their mortal bodies, for in such a case sin, so far from reigning, 
 would scarcely be felt in them. 
 
 " The whole context of the passage shows that the persons thus 
 addressed as ' dead ' were dead sacramentally only [in Baptism], 
 and not dead to sin in heart and affections, or they would have 
 needed no exhortations of the sort contained in this chapter. Their 
 sacramental death was a step to the complete internal mortification 
 of sin, and a reason why they should mortify sin, not the actual 
 complete mortification of sin. They were to reckon themselves 
 dead to sin in order that sin might not reign in them. " 
 
AND THE NEW BIRTH. 99 
 
 If we examine the remainder of this Epistle, we shall 
 find the terms used throughout it in complete accordance 
 with the Apostolic assertion that all the Baptized have 
 been buried and raised again with Christ in Baptism. 
 The terms by which the Apostle holds all the Bonian 
 Christians to be partakers of grace are as inclusive as can 
 well be conceived. There is not one intimation throughout 
 it that the Apostle thought that some to whom it would 
 be read were partakers of the characteristic blessing of 
 the Christian covenant, and some not. 
 
 It is addressed to "all that are in Rome, beloved of God, 
 called to be saints" (chap. i. v. 7). Just before, he had 
 said, " In whom are ye also the called of God." 
 
 Throughout the whole of the latter part of the fifth 
 chapter, as I before noticed, there is an analogy drawn 
 between the two Adams, evidently for the one purpose of 
 showing the largeness and freeness of the grace proceeding 
 from the Second Adam ; how — to say the least — it was 
 capable of embracing, and cleansing, and renewing all lost 
 in the first Adam. 
 
 Then we have the Baptismal passage in the commence- 
 ment of the sixth chapter with its distinct, unqualified 
 assertion, that " so many of us as were baptized into Jesus 
 Christ were baptized into His death, and (consequently) 
 buried with Him by Baptism into death," — and so all, as 
 I have shown, sacramentally " dead to sin." 
 
 Then, following upon this, he says, without any limita 
 tion, "Reckon ye also yourselves to be dead indeed unto 
 sin." " Let not sin therefore reign in your mortal body." 
 " Yield yourselves unto God, as those that are alive from 
 the dead." " Ye are not under the law, but under grace." 
 
 Then, in the next chapter (vii.), " Wherefore, my beloved 
 brethren, ye also have become dead to the law by the budy 
 of Christ [with which ye have been buried and raised 
 
 h2 
 
100 THE SECOND ADAM, 
 
 again in Baptism], that ye should be married to another 
 [compare 2 Cor. xi. 2, 3], that ye should bring forth 
 fruit unto God." Again, in chapter viii., he hints not 
 obscurely that it might not be well with them all, for he 
 speaks of the " carnal mind being at enmity with God," 
 and says to them, "Ye are not in the flesh, but in the 
 Spirit, if so be that the Spirit of God dwell in you," and 
 yet he distinctly seems to lay down that the Spirit was 
 given to all. " Ye have not received the spirit of bondage 
 again to fear, but ye have received the Spirit of adoption." 
 Then, in the eleventh chapter, in very plain terms, he 
 singles out some supposed sinner among them, evidently as 
 a type of what any one of them might be, and, instead of 
 denying that such an one had ever been in grace, he dis- 
 tinctly asserts the fact of the past reception of grace by 
 this supposed sinner, in order to make him fear the more. 
 (t If some of the branches were broken off, and thou, being 
 a wild olive tree, wert grafted in among them . . . Well, 
 because of unbelief they were broken off, and thou standest 
 by faith. Be not high minded, but fear." "For if God 
 spared not the natural branches, take heed lest he also 
 spare not thee." "Behold, therefore, the goodness and 
 severity of God : on them which fell, severity ; but to- 
 ward thee, goodness, if thou continue in His goodness : 
 otherwise thou also shalt be cut off." (Chap. xi. 17, 20, 22.) 
 Then, in accordance with all this, we have the Apostle 
 calling upon all to present their bodies living sacrifices to 
 God, and, in conjunction with this, we have his broad 
 unqualified assertion that God had dealt some measure 
 of faith to every man, and that all were to be accounted as 
 members of Christ's body. " I say .... to every man 
 that is among you ... . according as God hath dealt to 
 every man, the measure of faith. For as we have many 
 members in one body, and all members have not the same 
 
AND THE NEW BIRTH. 101 
 
 office : so we, being many, are one body in Christ, and 
 every one members one of another." 
 
 In accordance with this, all are to love all, " Be kindly 
 affectioned one to another." 
 
 Then, chapter xiii. commences with so general a precept 
 as, " Let every soul be subject to the higher powers," and 
 ends with warnings in equally general terms, and of the 
 same character as those we have noticed in the Epistle to 
 the Corinthians, implying that these Roman Christians, 
 though once all grafted into Christ, might need rousing 
 out of the sleep of sin, and so must " walk honestly, not 
 in rioting and drunkenness, not in chambering and wan- 
 tonness, not in strife and envying." 
 
 Again, from chapter xiv. we gather that none were to 
 look down on any one who had the least pretension to 
 be a brother. " Let not him that eateth not despise him 
 that eateth, for God hath received him." (v. 3.) " Who art 
 thou that judgest another's (that is, Christ's) servant 1" (v. 
 4.) Again, "Why dost thou judge thy brotlier?" (v. 10.) 
 Again, "Destroy not him with thy meat for whom Christ 
 died." (v. 15.) Again, "Fur meat destroy not the work 
 of God" (v. 20) — the work, unseen, it may be, by you, 
 which you are to acknowledge in the feeblest, dullest, 
 most unpromising, and most inconsistent. 
 
 Such a continuous vein of inclusive expressions cannot 
 be accidental. The reader will notice how exactly it 
 accords with the Apostle's mode of addressing the Corin- 
 thian Christians. If St. Paul had held the modern 
 Calvinistic or Puritan view of the restriction of Baptismal 
 grace, could he have so written 1 ? St. Paul distinctly 
 recognises that some of these Roman Christians might 
 fall from Christ through sin. He meets their case not by 
 denying their Baptismal Regeneration, but by reasserting 
 it, and bidding them remember it and continue in it. 
 
102 THE SECOND ADAM, 
 
 We now turn to St. Paul's Epistle to the Colossians. 
 
 In the third chapter there is exactly the same remark- 
 able use of the term u death/' to which we have drawn 
 attention (v. 3) : " Ye are dead, 1 and your life is hid with 
 Christ in God." Let us pause for a moment, and ask 
 ourselves, Should we not have said that those persons 
 must of necessity be in a very advanced state of per- 
 sonal holiness, of whom it could be said that " they 
 are dead, and their life is hid with Christ in God?" But 
 how does the Apostle proceed? By warning these very 
 persons against falling into the grossest sin : " Mortify 
 therefore [i.e. because ye are dead, or have died] your 
 members which are upon the earth ; fornication, unclean- 
 ness, inordinate affection, evil concupiscence, and covet- 
 ousness, which is idolatry ; for which things' sake the 
 wrath of God cometh on the children of disobedience." 
 Here, then, is a passage exactly answering to that in 
 Rom. vi. : "Reckon yourselves dead indeed unto sin, 
 but alive unto God through Jesus Christ our Lord. Let 
 not sin therefore reign in your mortal bodies," &c. 
 
 And when we examine the context, we find that thero 
 is here also precisely the same reference to a Baptismal 
 burial and resurrection. " Buried with Him in Baptism, 
 wherein also ye are risen with Him through the faith of 
 the operation of God, who hath raised Him from the 
 lead." (Coloss. ii. 12.) 
 
 All the evangelical and moral precepts, then, with 
 which the third chapter is so full, — precepts applicable, 
 some to gross sinners, and some to persons living in all 
 degrees of conformity to God's will, — are addressed to 
 the Colossian Christians on the ground that they have 
 all received the grace of Baptismal union with the Second 
 
 x Ov ratber, ye died, diredduere. The same tense of the same verb 
 which is used in Rom. v i. 2 
 
AND THE NEW BIRTH. 103 
 
 Adam ; so that both in the one Epistle, and in the other, 
 all the Baptized are assumed to have been sacramentally 
 buried with Christ, and to have sacramentally risen with 
 Him in Baptism. 
 
 But there is one precept in the third chapter addressed 
 to children : " Children, obey your parents in all things ; 
 for this is well pleasing unto the Lord." Let the reader 
 remember, that as all the holy precepts of the third 
 chapter are addressed to persons in a state of Baptismal 
 grace, so is this to children. It necessarily assumes that 
 they, as well as their parents, had been buried with Christ 
 in Baptism. 
 
104 THE SECOND ADAM, 
 
 CHAPTER VII. 
 
 BAPTISMAL GRACE, AS SET FORTH IN THE EPISTLE 
 TO THE GALATIANS. 
 
 In his Epistle to the Galatians, the Apostle addresses 
 the whole baptized body, in the same way as in that to 
 the Corinthians. 
 
 It is written to a Church respecting which the Apostle 
 stood greatly in fear, wdien he considered the walk and 
 life of many of its members. We shall find, however, 
 that the expressions in this Epistle, which include all 
 the Galatian Christians in the net of Divine grace, are as 
 absolute as possible. 
 
 It is addressed (chap. i. 2) to the Churches of Galatia. 
 
 The whole Church seems to have been in danger of 
 falling ; for he says, apparently to the whole body (ver. 
 6), "I marvel that ye are so soon removed from him that 
 called you into the grace of Christ unto another Gospel." 
 He again (chap. iii. 1) resumes his loud and piercing note 
 of warning : " foolish Galatians, who hath bewitched 
 you?" In chap. iv. 11, still keeping in view the whole 
 body, he says to them, " I am afraid of you, lest I have 
 bestowed upon you labour in vain." In verse 19 of the 
 same chapter, he uses still stronger language to express 
 his anxiety : " My little children, of whom I travail 
 in birth again until Christ be formed in you, I desire 
 to be present with you now, and to change my voice ; for 
 I stand in doubt of you." And in the fifth chapter (ver. 
 i) : " Christ is become of no effect unto you, whosoever 
 
AND THE NEW BIRTH. 105 
 
 of you are justified by the law ; ye are fallen from grace." 
 Then, again, he warns them how a few, holding error, 
 may corrupt all : " A little leaven leaveneth the whole 
 lump." Then, in verse 13, he cautions them, in words 
 which are addressed to all, against fleshly abuse of Chris- 
 tian liberty : " Ye have been called unto liberty ; only use 
 not liberty for an occasion to the flesh." Then again, 
 verse 15, he tells them, "If ye bite and devour one 
 another, take heed that ye be not consumed one of another " 
 — lest, by your unrighteous divisions, and consequent 
 uncharitableness, ye destroy one another's souls. In the 
 last chapter, he again speaks words of deep and solemn 
 expostulation, which was evidently not unneeded in the 
 case of many of those to whom he wrote : " Be not de- 
 ceived ; God is not mocked : for whatsoever a man soweth, 
 that shall he also reap. For he that soweth to his flesh 
 shall of the flesh reap corruption ; but he that soweth 
 to the Spirit shall of the Spirit reap life everlasting." 
 
 Here, then, we have a body of Christians, many of 
 whom were fallen into the same spiritual condition in 
 which Christians are now. They had fallen from grace, 
 inasmuch as they had ceased to rely solely on their 
 Saviour ; and they needed to be solemnly reminded that, 
 by working the works of the flesh — such as adultery, for- 
 nication, uncleanness, lasciviousness, idolatry, witchcraft, 
 hatred, variance, envying, murder, drunkenness, and such 
 like — they would reap everlasting destruction. 
 
 Such were the Galatian Christians. And yet the terms 
 are most absolute and explicit in which the Apostle 
 addresses all of them as partakers of grace— the peculiar 
 grace of Baptism : " Ye are all the children [or sons, viol] 
 of God by faith 1 in Christ Jesus. For as many of you 
 
 1 Or rather "the Faith" (Sict ttjs ttiotcws), referring not so 
 much to the internal realizing act of the mind as to the objectm 
 
106 TUB 8ECOND ADAM, 
 
 [ oomp. Rom. vi. ">, -I] as were baptized into Christ put on 
 Christ There is neither Jew nor Greek, there is neither 
 bond nor free, there is neither male nor female i for ye 
 
 are all one [7. c. one body] in Christ Jesus." (Coil, iii. 
 
 26 — 28.) Again, in the beginning of the next chapter, 
 
 there is iho same allusion to .lows ami Pontiles as two 
 bodies or classes, the fat't o( whoso fonnor separation, and 
 present union in one body in Christ, occupies so much of 
 the Apostle's mind. "Wo [Jews], when we were ehil- 
 dren, were in bondage under the elements <A' the world: 
 but when the fulness of tho time was come, God sent 
 forth His Son, made of a woman, made under the 
 law, to redeem them that were under the law, that we 
 might receive tho adoption o( sons. And because yo 
 |(Jalatian (icntilos] are sons, 1 God hath sent forth the 
 spirit of His Son into your hearts, crying, Abba, Father, 
 
 Wherefore thou art no more a servant, but a son." < >b- 
 servo how comprehensively the Apostle speaks : " Ye are 
 all the children of God;'* "Thou art no more a servant, 
 but a son." 
 
 The two next verses (Cal. iv. 8, 9) bear very remarkably 
 on the subject o( our present investigation. In them the 
 Apostle contrasts the former with the present state o[' the 
 Calatiau converts. Speaking ol' their former state, he 
 says, " When ye knew not (\o<\, ye did service unto them 
 which by nature are no gods." Their present state he al- 
 ludes to under the term "knowing God." "Now, after 
 that t/r have known Hod" — but here the Apostle pauses, 
 and, as it. were, corrects himself. lie remembers the spiri- 
 tual dangers they wore in, the turning back to bondage, 
 
 truths, or creed, nil led Tho Faith. See lushop browne on Article 
 
 xi. ptfp 800, sixth Edition. 
 
 that the t! entiles are nmdo sons (soo iii. 26, 27) before 
 th.'v so receive the Spirit as to realize the relationship. 
 
AND THE NEW BIBTB. 107 
 
 perhaps the Antinomian tendencies of some among them* 
 and, ;is 1 said, he corrects himself in the words, u Of rnih<r 
 are known of God." \\y this he evidently implies Hint 
 God had "known" all the Calatians so far as to have 
 gathered them i'roni the heathen, and made them His 
 
 Church by profession of faith in Baptism, and yet they 
 
 mi v.lil fall short of effect uttl hi knowing llim who had so 
 known them. There is a mode of speaking exactly the 
 lame as this in the prophets Hosen and Amos. In Hosea 
 xiii. 4: "I am the Lord thy God from the land of 
 Egypt, and thou slialt know no god but mo. ... I did 
 know thee in the wilderness;" hut the children of Israel 
 did not respond to this knowledge which God took of 
 them ; for the prophet goes on, " According to their 
 pasture, so were they filled; they were filled, and their 
 peart was exalted; t/ierefore lmve they faryotten Me." So 
 also Amos iii. 2 : " You only have I known of all the 
 families of the earth;" and yet this people, thus "known of 
 God," failed to know that God who had "known" them. 
 
 In Qal, iv. 2G, we have the heavenly Jerusalem spoken 
 of as " our mother 1 : " again, " Ye 2 brethren, as Isaac was, 
 are the children of promise :" and again in the last verso, 
 "So then, brethren, we are not children of the bond 
 woman, but of the free." There are, the reader will 
 observe, no cautious limitations ; no qualifying terms are 
 used here; and (hat such are not intended to be implied 
 is evident from the first verso of the next chapter — the 
 fifth — "Stand fast in tho liberty in which Christ has 
 made us free." Stand fast ye that are tempted to quit 
 your Christian standing. Stand fast, because "the 
 .Jerusalem which is from above is free, which is the 
 
 1 The majority of manuscripts, versions, rod editions omit 
 v&vtuv. The expression, however, is not less gomi;il. 
 • Cutis is the best reading. 
 
108 THE SECOND ADAM, 
 
 mother of us all." " Stand fast in the liberty wherewith 
 Christ hath made us free:" and so again (ver. 13), 
 " Brethren, ye [i. e. the whole body, those who are falling 
 and those who are safe] have been called unto liberty." 
 In verse 25 of the fifth chapter there is a remarkable 
 expression, implying that the dispensation of the Spirit 
 is upon all, and includes all, even many who do not profit 
 by it : " If we live in the Spirit, let us also walk in the 
 Spirit," i. e. " If we live in that Church, if we are mem- 
 bers of that body, which has the Spirit, let us also walk 
 in the Spirit — let us live to grace pledged and given : we 
 are surrounded by signs and tokens that the Spirit is ours, 
 let us walk accordingly." 
 
 Here, then, we have a Church called to liberty ; but 
 some in it forgot their high calling, and returned to 
 bondage. Here is a Church, every member of which had, 
 in Baptism, been clothed with Christ, so as to be in 
 His body ; and yet St. Paul was exercised by doubt, 
 and anxiety, and care for them that Christ might be 
 formed in them : here is a body of men, all " known of 
 God," and yet they had, many of them, yet to acquaint 
 themselves with Him who had graciously "known" them. 
 
 The proof of Baptismal Regeneration which I have drawn 
 from these four Epistles is one, the importance of which 
 cannot be overstated. The closer we examine these in- 
 spired documents, the more we shall find that it pervades 
 them. 
 
 The whole argument is so well and pointedly stated, in 
 a well-known publication by the late Archbishop of Can- 
 terbury, that I cannot forbear giving it to the reader. He 
 will find it in "Archbishop Sumner on Apostolical 
 Preaching." Eighth Edition (page 152). 
 
 " It cannot be alleged that St. Paul had no opportunity 
 of introducing the doctrine of partial grace, or particular 
 
AND THE NEW BIRTH. 109 
 
 election, to the Churches which he addressed. Many of 
 them had admitted gross errors into their practice : others, 
 as the Galatians, had swerved widely from sound doctrine; 
 many individuals were ' unruly, and vain talkers and de- 
 ceivers, who subverted whole houses, teaching things that 
 they ought not, for filthy lucre's sake' (Tit. i. 10, 11). 
 These corruptions, however, are nowhere attributed to the 
 denial of grace, but always to the abuse or neglect of it. 
 The Corinthians had very imperfectly purged themselves 
 from the immoralities of their heathen state ; but how 
 does he reprove them 1 * Know ye not that your bodies 
 are the members of Christ 1 Know ye not that your body 
 is the temple of the Holy Ghost which is in you, which ye 
 have of God?' (1 Cor. vi. 16, &c.) This is evidently 
 saying, that the wickedness of the Corinthians was not 
 owing to the denial of grace on the part of God, but to 
 the abuse of it on their own. ' 
 
 Again (page 158) : " Another practical evil of the doc- 
 trine of special grace, is the necessity which it implies of 
 some test of God's favour, and of the reconcilement of 
 Christians to Him, beyond, and subsequent to, the cove- 
 nant of Baptism. 1 St. Paul, it has been seen, insists 
 upon the necessity of regeneration : he declares that ■ the 
 natural man receiveth not the things of the Spirit of God, 
 neither can know them:' he calls the heathen nations 
 \ children of wrath,' and ' sinners of the Gentiles :' he 
 speaks of the old man as being ' corrupt according to the 
 deceitful lusts : ' in short, he expresses, under a variety 
 of terms, the assertion of our Saviour, that, ' Except 
 a man be born again, of water and of the Spirit, he cannot 
 enter into the kingdom of God.' (John iii. 3, 5.,) 
 
 1 " This is not meant to deny the necessity of a personal recogni- 
 tion of Jesus Christ as Redeemer as the mind becomes capable of 
 receiving the mystery.' This is the Archbishop's note. 
 
110 THE SECOND ADAM, 
 
 " With equal clearness, he intimates that the Christians 
 he addresses were thus regenerate : as having ' put off the 
 old man with its deeds ; ' and having become the ' temple 
 of the Holy Ghost' and 'the members of Christ;' as 
 having the spiritual circumcision, and being ' buried with 
 Christ in baptism' (Bom. vi. 3 ; Col. ii. 12) ; and as 
 being 'washed, sanctified, and justified, in the name of 
 the Lord Jesus, and by the Spirit of our God.' To the 
 Galatians, ' bewitched,' as he says they were, ' that they 
 should not obey the truth,' he still writes : ' Ye are all 
 the children of God, by faith in Christ Jesus. For as many 
 of you as have been baptized into Christ have put on 
 Christ.' (Gal. iii. 26, 27.) These addresses and exhorta- 
 tions are founded on the principle that the disciples, by 
 their dedication to God in Baptism, had been brought into 
 a state of reconcilement with Him, had been admitted to 
 privileges, which the Apostle calls on them to improve. 
 On the authority of this example, and of the undeniable 
 practice of the first ages of Christianity, our Church con- 
 siders Baptism as conveying regeneration, instructing us 
 to pray, before Baptism, that the infant ' may be born 
 again, and made an heir of everlasting salvation ;' and to 
 return thanks, after Baptism, ' that it hath pleased God to 
 regenerate the infant by His Holy Spirit, and to receive 
 him for His own child by adoption.' " . 
 
 Let the reader observe that I by no means quote these 
 extracts as .embodying the view of Baptismal grace I am 
 giving in this publication, but as testifying to the legiti- 
 mate character of a certain line of argument in its favour, 
 which we derive from the language of the Epistles we 
 have been considering, and which will be found as truly 
 to be contained in other Epistles, which we shall now 
 proceed to examine. 
 
AW13 THE NEW BIRTH. Ill 
 
 CHAPTER VIII. 
 
 SAINTS AND BELIEVERS. 
 
 This appears to be the proper place to consider the 
 sense in which the Apostle applies to all the Christians 
 to whom he addressed his Epistles the term " holy " or 
 " saints" (uywi), and " faithful" or " believers " (ttiotoj). 
 
 The word " saint," or " holy person," is now almost 
 universally used as implying real purity of heart, and 
 devotion to God's service. It is applied to Apostles, such 
 as St. Peter or St. Paul ; to eminent men who have been 
 raised up by God in bygone times to contend for the 
 faith, such as St. Athanasius or St. Augustine ; or to 
 men and women of very deep holiness and spirituality 
 of mind. 
 
 In the New Testament, on the contrary, it is the 
 common appellation of Christians. In no one place is 
 it used to distinguish Christians of very deep holiness and 
 spirituality from thme who have not attained to such a 
 measure of conformity to God's will. In only a small 
 number of texts does it imply internal purity and 
 spirituality, and in these places it has reference not to 
 the present character of Christians, but to that which 
 those will be found to possess at Christ's second coming 
 who have continued in that service of Christ to which at 
 Baptism they were solemnly separated and set apart 
 
112 THE SECOND ADAM, 
 
 Such places are 2 Thess. i. 10 : " When He comes to be 
 glorified in His saints." Also 1 Thess. iii. 13 \ and 
 perhaps one or two places in the Apocalypse. 
 
 In every other place it is applied to the whole body 
 of baptized Christians in a city or district, and is the 
 continuation of that mode of address which we find 
 adopted by the prophets when they called all Israel a 
 "holy nation" — a people, that is, dedicated to God, and 
 separated, from all oilier people to serve Jlim. Just then 
 as the other appellations of God's ancient Church — 
 such as " Israel," " children of God," " seed of 
 Abraham," " God's people," " God's chosen " — were ap- 
 plied to all the members of the Christian Church, as 
 taking the place of God's ancient Church ; so this one of 
 " saints," or " holy persons," was similarly applied. 1 As 
 it was of old addressed to all the circumcised nation, so it 
 comes now to be addressed to all the baptized Church, 
 implying, of course, that in some real sense Baptism 
 separated each man to God's service, and that, if such an 
 one failed to live up to his profession, he was a living 
 lie. I will give a few instances, out of a multitude, 
 where this word " saint " is interchangeable with the word 
 " Christian." " Lord, I have heard by many of this man, 
 
 1 ' ' The penmen of the Old Testament do often speak of the 
 children of Israel as of an holy nation, and God doth often speak 
 unto them as to a people holy unto Himself; because He had 
 chosen them out of all the nations of the world, and appropriated 
 them to Himself. Although, therefore, most of that nation were 
 rebellious to Him which called them, and void of all true inherent 
 and actual sanctity ; yet because they were all in that manner 
 separated, they were all, as to the separation, called holy. In the 
 like manner those of the New Testament, writing to such as were 
 called, and received, and were baptized in the faith, give unto them 
 all the name of saints as being in some manner such, by being 
 called and baptized." — Pearson on the Creed. Article, "Com- 
 munion of Saints." 
 

 AND THE NEW BIKTH. 113 
 
 how much evil he has done to thy saints at Jerusalem." 
 (Acts ix. 13.) Again, in the same chapter (ver. 32), we 
 read of " Peter passing through all quarters/' and so 
 coming down to " the saints which dwelt at Lydda; " and 
 again (ver. 41), "When he had called the saints and 
 widows, lie presented her alive." Again, " It hath pleased 
 them of Macedonia and Achaia to make a certain contri- 
 bution for the poor saints which are at Jerusalem." (Rom. 
 xv. 16.) Again, " Now concerning the collection for the 
 saints" (1 Cor. xvi. I.) 1 
 
 In all these places the word is evidently used in the 
 same broad sense as the word " Christians," when applied 
 to all who profess the name of Christ. It cannot possibly 
 be taken either as meaning the more spiritual members of 
 the Church, or as asserting the real purity of heart of all 
 to whom it was applied Archbishop Whately has a most 
 valuable passage on the apostolic use of this word, which 
 T here take the liberty of inserting, and which, suggests 
 the practical application of the whole matter. 
 
 " You will observe that Paul constantly uses these 
 appellations, not as implying that his hearers had attained 
 superior Christian excellence, but as suggesting a motive 
 for their exerting themselves to attain it. He never tells 
 any of them to expect any ' call,' but addresses them all 
 as called ' saints,' and exhorts them to 'walk worthy of the 
 vocation whereto they are called/ He never ipeaks of 
 them becoming elect, but exhorts them, as the elect of God, 
 holy [or saints], to ' put on mercy, kindness, and humble- 
 ness' (Col. iii. 12), and to 'give diligence to make their 
 calling and election sure.' Never does he exhort them to 
 be saints, but to ' walk as becometh saints ; ' never to enter 
 
 1 Other instances are 1 Cor. xiv. 33, xvi. 15 ; 2 Cor. viii. 4, ix. 1, 
 12, xiii. 13 ; Eph. vi. 18 ; Phil. iv. 21, 22 ; 1 Tim. v. 10 ; Pliilem. 
 5, 7 ; Heb. vi. 10, xiii. 24. 
 
 I 
 
114 THE SECOND ADAM, 
 
 into any brotherhood, but to ' love as brethren.' The 
 titles, in short, which he applies, all denote their privileges 
 and their duties ; not their good use of those privileges, 
 and faithful performance of those duties. It is to that 
 use and that performance that he exhorts them. And he 
 warns them (e.g. 1 Cor. x.), from the example of God's 
 people of old, against neglecting or abusing their high 
 privileges. All the Israelites were God's chosen (or elect), 
 but with most of them (role rAf/oftr) God was not well 
 pleased, as was shown by their being overthrown in the 
 wilderness." 1 
 
 The change in the use of this word "holy," or " saint," 
 by its being never now applied to the baptized, but restricted 
 to the godly Christian, has been productive of untold evil. 
 The mass of Christians, never being reminded of the 
 holiness of their state, have got to think that, as far as 
 regards responsibility, they are, in all respects, as the 
 heathen. And yet those who take the lowest view of 
 Baptism — as a dedication to God, and separation of the 
 person baptized to His service, ought to teach them far 
 otherwise. 
 
 If men are habitually taught that they never begin to 
 be in any sense " God's people," or " holy" till they are 
 converted, at some time when they are grown to maturity ; 
 and when, along with this, they are reminded that they 
 can do nothing to forward this conversion, so entirely is 
 it the work of God ; they, of course, under such teaching, 
 hold themselves to be as completely out of the pale, and 
 absolved from the obligations of the Christian covenant, 
 as the heathen. 
 
 If children are dedicated to God in any real sense, no 
 matter how low that sense be, at their Baptism — if it sepa- 
 
 1 "Sermons on the principal Christian Festivals," 3d Editi'ui, 
 p. 340. 
 
AND THtf NEW BIRTH. 115 
 
 rates or sanctifies the nominal Christian only as much as 
 circumcision separated the nominal Jew — it entails a 
 fearful responsibility upon ministers of Christ and parents 
 and teachers, to perpetually bring before their charge this 
 holiness of their bodies. " If any man," says the Apostle, 
 " defile the temple of God, him will God destroy ; for 
 the temple of God is holy, which temple ye are." (1 Cor. 
 iii. 17.) 
 
 What we have said respecting the term " holy persons," 
 or saints (ayiot), applies to the appellation "faithful," or 
 "believer" (whttoq): this term also is used almost always in 
 its widest and most comprehensive sense by the Apostles. 
 In New Testament language, 7rioroc, or believer, means one 
 who believes the Divine nature and mission of Jesus of 
 Nazareth, quite independently of the effect tohich this belief has 
 on his heart and life. Thus, in Acts x. 45 : " They of the 
 circumcision which believed." 1 Tim. v. 16: "If any 
 man or woman that belie veth have widows." Similarly, 
 utthttoq means an infidel or heathen, and by no mean* 
 corresponds with our " mere nominal Christian." Thus, 
 1 Cor. vi. 6 J vii. 12, 13, 14, 15 j x. 27; xiv. 22, 23, 24; 
 1 Tim. v. 8. In modern Christian language, the word 
 " believer " is generally used as synonymous with " real 
 Christian " — one possessed of a lively realizing belief in 
 God's love to us in His Son. This restriction in the 
 application of this word is also most disastrous. The 
 nominal Christian, finding that his belief, miserably in- 
 operative though it be, is treated as so much infidelity, 
 grows more and more careless about professing it, or evep 
 holding it ; whereas he ought to be reminded perpetually, 
 that the slightest acquiescence of his mind in any office of 
 work of Christ is God's gift — a hold which his God and 
 Saviour has yet upon him, and which, if he but really 
 und faithfully followed it out, would lead him to the most 
 i2 
 
116 THE SECOND ADAM, 
 
 unreserved acceptance of his Saviour in all His offices 
 of love towards him. So St. Paul treated even the 
 wretched Herod : " King Agrippa, believest thou the 
 prophets ? I know that thou believest." 
 
 Every degree of faith, no matter how small, no matter 
 how mixed up with unbelief, is recognised in Scripture. 
 Thus it is said of the Israelites, when they came out 
 of Egypt, that " they believed the Lord." (Exod. xiv. 
 .31 ; Psalm cvi. 12), and yet we know that they "fell 
 in the wilderness because of unbelief." Similarly it is 
 continually recorded of the Apostles and disciples, that 
 they believed (John ii. 11), and yet these very same 
 men, though they had seen one miracle in which our 
 Lord fed miraculously a vast multitude, yet believed not 
 that He was able to feed another and lesser multitude 
 under the same circumstances. (Matt. xiv. 15, 16, com- 
 pared with xv. 33, and xvi. 8, 9, 10.) 
 
 Our Lord blesses one of them for his faith, and that 
 faith the gift of God, in that be confessed Him to be 
 " the Christ, the Son of the living God ; " and yet, a few 
 minutes after, He reproves this same man for his unbelief 
 (and that the suggestion of Satan) in the very end and 
 purpose for which the Christ had come into the world — 
 to make, by His sufferings on the cross, an atonement for 
 sin. (Matt. xvi. 17, 23.) 
 
AND THE NEW M11TB. 117 
 
 CHAPTER IX. 
 
 BAPTISMAL GRACE EPISTLE TO THE EPHESIANS. 
 
 In the Epistles of St. Paul which we have examined, 
 we have seen how uniformly the Apostle addresses all the 
 members of the Church as members of Christ ; and as all. 
 on that account, partakers of the distinguishing grace 
 of the New Covenant. 
 
 But when we proceed to speak to the great body of the 
 baptized now, as St. Paul unquestionably did in his day, 
 men take exception. They say that the grace which St. 
 Paul undoubtedly affirms to belong to the whole Christian 
 Church, in reality belongs only to some in it ; to a select 
 few, who are restrained, by a secret decree of God, from 
 receiving it in vain; to what is called in modern language 
 the " invisible Church." 
 
 So that, according to this view, there are two Churches, 
 — one, the invisible, to which God has restricted Eege- 
 neration, and the Baptism of the Spirit, and the gift 
 of incorporation into His Son ; the other, the visible 
 Church, consisting of all the baptized, composed of wheat 
 and tares, holy and unholy, respecting any particular 
 member of which it will be a matter of doubt, till the 
 great day, whether he has really been engrafted into 
 Christ at his Baptism. 
 
 Let us now review the Epistle to the Ephesians. We 
 fehall see that it yields the same testimony as the other 
 
118 THE ktfCOND ADAM, 
 
 Epistles do, to the reality of the grace received by all tho 
 baptized, and the responsibility entailed upon the whole 
 Chnrch thereby. 
 
 Throughout the first three chapters we find the mind 
 of the Apostle ever dwelling upon, and striving to embody 
 in words, one great idea, which he calls a " mystery " — 
 the " mystery of God's will," — the " mystery of Christ." 
 This mystery is, that God, for the accomplishment of His 
 all-wise purposes, had for many ages divided mankind 
 into two bodies ; but that now at last, He had recon- 
 ciled them both to Himself and to one another, and had 
 made them one Church in His dear Son. These two 
 classes or bodies are not, as we should perhaps have 
 supposed, the two great divisions of good and bad men, 
 or true and false believers. Much less are they two 
 Churches — one visible, and the other invisible ; but they 
 are two visible bodies — Jews and Gentiles. 
 
 To the one class or body, the Jews, God had, during 
 many ages, revealed Himself. They were His people, and 
 He was their God. For nearly two thousand years they 
 had been in the possession of His law, His service, and 
 His peculiar presence. To the other body, on the con- 
 trary, God had only lately vouchsafed a share in these 
 good things. They were still considered by the elder 
 Church as unclean and unholy. 
 
 St. Paul writes to assure these Gentile Christians that 
 they were " complete in Christ." By their incorporation 
 into His Church they possessed every spiritual blessing 
 which the elder election could possibly enjoy. 
 
 We will now examine the first three chapters in detail. 
 We shall find that the Apostle adheres throughout to the 
 idea of the Christian state being a corporate one — a bod} 
 in Christ, — an "ecclesia ;" — a number of persons, the con 
 sideration of whose individual responsibility is designedly 
 
AND THE NEW BIRTH. 119 
 
 sunk for the time in the idea of their union as one body 
 under One Head, 
 
 The Apostle begins with this Divine Head. In the first 
 part of the first chapter, he brings Christ before us as 
 " The Elect One," in whom the whole Church is chosen. 
 " We are chosen in Him before the foundation of the 
 world." " We are blessed with all spiritual blessings in 
 Him." " We have redemption through His blood." 
 (Chap. i. 3—7.) 
 
 He then proceeds to assert that God's design in con- 
 stituting Christ to be this elect One, is that He may 
 eventually "gather together in One all things in Him." 1 
 Then he goes on to assert the participation of those to 
 whom he writes his Epistle in these great things, inas- 
 much, as they all had a common sealing of the Spirit : 
 H. In Whom ye also, when ye believed, were sealed with 
 that Holy Spirit of promise." 2 Then the Apostle puts 
 up to God, on behalf of these his converts, a prayer, the 
 crowning petition of which is that they may fully realize 
 the mighty power of God in exalting His Son to His right 
 hand, to be the " head over all things to the Church, 
 which is His body." (Chap. i. 10, 13, 22, 23.) 
 
 In the next chapter, the Apostle continues the same 
 way of speaking of his converts, and of his fellow- 
 Israelites. They were two aggregates or bodies of persons 
 — at first involved in one common condemnation, — then 
 saved by free grace, — God's workmanship, created in Christ 
 Jesus unto good works. (Chap. ii. 2, 3, 8, 10.) 
 
 1 The idea of oneness (under one head) is implied in dvuK^pa? 
 KaiuxTaaOai. 
 
 2 Observe how this sealing is asserted to he the privilege of all, 
 as no exception is made ; and we shall see when we come to consider 
 another part of this Epistle, that it was in the power of those thus 
 sealed to retain or efface the impress of the seal. 
 
120 THE SECOND ADAM, 
 
 Then, still addressing the Gentiles as a body, he bids 
 them contrast their former with their present state. 
 " Remember, that ye being in time past Gentiles in the 
 flesh . . . that at that time ye were without Christ : . . . 
 but now, in Christ Jesus, ye who sometimes were far off are 
 made nigh by the blood of Christ." (Chap. ii. 1 1 — 12 — 13.) 
 
 Then he proceeds to speak of all distinction between 
 these two divisions of mankind, being done away : " He 
 is our peace, who hath made both one . . . having abolished 
 in His flesh the enmity, even the law of commandments 
 contained in ordinances." This of course means that one 
 main design of the Jewish ordinances was to keep up a 
 separation between God's chosen people and the rest of 
 the world ; and as what was distinctly Jewish was 
 abolished by Christ's sacrifice, so was the distinction or 
 enmity it was designed to keep up. And He abolished 
 this to " make in Himself of twain one new man . . . 
 and that He might reconcile both unto God in one body 
 by the cross . . . and came and preached peace to you 
 who were afar oif, and to them that were nigh." (Chap, 
 ii. 14—17.) 
 
 Let us ask here in what sense were the Gentiles " afar 
 off "from God, and the Jews " nigh " to Him ? Certainly 
 not as His intelligent creatures, for all have equally their 
 being in Him, and all will be impartially judged by Him. 
 Certainly not as moral agents either, for the name of God 
 was, through the wickedness of the Jews, blasphemed 
 among the Gentiles. It could only be ecclesiastically that 
 the Gentiles were afar off and the Jews nigh. As a body, 
 or Church, possessing the law and the covenants, the 
 Jews were "nigh;" as not having these tokens of God's 
 presence among them, the Gentiles were "afar off." 
 
 But this was now done away : " through Him we both 
 have an access by one Spirit unto the Father." The 
 
AND THE NEW BIRTH. 121 
 
 remainder of the chapter is full of the same general and 
 inclusive terms. " Now therefore ye are no more strangers 
 and foreigners, but fellow-citizens with the saints, and of 
 the household of God ?;• and are built upon the foundation 
 of the apostles and prophets, Jesus Christ Himself being 
 the chief corner-stone ; in whom all the building fitly 
 framed together groweth unto an holy temple in the Lord : 
 in whom ye also are builded together for an habitation of 
 God through the Spirit." (Chap. ii. 18—22.) 
 
 Hitherto we have seen how steadily the Apostle has 
 kept in view two collective masses, or bodies of persons ■ 
 for two thousand years separate, but now made one 
 Church in Christ. 
 
 Not one word has he spoken hitherto about any secret 
 election in these two outward divisions. All that he has 
 yet said respecting grace given, or grace withheld, has 
 had reference to the whole visible body, whether Jew or 
 Gentile. 
 
 He now asserts his claim to be the instrument of God 
 for spreading far and wide the knowledge of a mystery 
 hid from ages and generations. He calls himself " the 
 prisoner of Jesus Christ for you Gentiles." He endured 
 imprisonment, that is, not merely for preaching Christ, 
 but for preaching the acceptance of the Gentiles on equal 
 terms with the Jews in the Church of Christ. And this 
 was a dispensation made known to him by a special reve- 
 lation : " The dispensation of the grace of God which was 
 given me to you-ward : how that by revelation He made 
 known unto me the mystery." " The mystery of Christ, 
 which in other ages was not made known unto the sons of 
 men, as it is now revealed." (Chap. iii. 1 — 5.) 
 
 Let us here pause for a moment, and ask again, What 
 is this matter which the Apostle dignifies with the name 
 of " mystery of Christ " 1 Is it the Incarnation, or the 
 
122 THE SECOND ADAM, 
 
 Atonement, or the Predestination of certain individuals 
 — quite irrespective of their ecclesiastical privileges — to 
 eternal salvation 1 The Apostle proceeds to tell us. The 
 mystery is, "that the Gentiles should be fellow-heirs, and 
 of the same body, and partakers of God's promise in Christ 
 by the Gospel." (Chap. iii. 6.) 
 
 Again the Apostle reverts to the personal honour God 
 had put upon him in making him the steward of such 
 a mystery : " Unto me, who am less tnan the least of all 
 saints, is this grace given, that I should preach among the 
 Gentiles the unsearchable riches of Christ ; and make all 
 men see what is the fellowship of the mystery, which from 
 the beginning of the world hath been hid in God." 
 (Chap. iii. 8, 9.) 
 
 Now we, simply because we have enjoyed all the bless- 
 ings of the Gospel for so many hundred years, are under 
 very great difficulties in realizing the exultation of the 
 Apostle at his having been made the especial instrument 
 of God in making known such a mystery. 
 
 For that which was to him and to his fellow-countrymen 
 a mystery of such a nature that it hindered the ancient 
 people of God from receiving the Gospel, is to us no 
 mystery at all. We have had the kingdom and Church 
 of God transmitted to us from our fathers as a matter of 
 course — a thing to which we conceive that we have here- 
 ditary right and title. The reception of the Gentiles into 
 the Church of Christ is to us so plain and familiar a 
 matter, that it is difficult to understand how it could 
 ever have been a mystery in any sense. 
 
 On this account I suppose it is that some are led to 
 think that there must be in these three chapters some 
 more secret mystery, — as that of the invisible within the 
 visible Church; the election to life of a few persons, known 
 only to God, living in the midst of a visible assembly or 
 
AND THE NEW BIRTH. 123 
 
 Church, of which the outward marks or badges are no 
 pledges of grace received. But St. Paul has, as yet, 
 dropped not the least hint of such being his meaning. 
 His whole train of argument has been against such an 
 interpretation of his words ; for he has been hitherto 
 applying high terms of grace to large mixed bodies of 
 men, considered not as good or bad, godly or ungodly, 
 but as Jews and Gentiles, once two bodies, separated from, 
 and at enmity with, one another, now made one mystical 
 fellowship in Christ. J 
 
 If it had been the Apostle's object in writing these 
 three chapters to enunciate the narrow or Calvinistic view 
 of election 2 — the election of the invisible, as distinct from 
 the visible Church, he certainly has only obscured his 
 meaning and hampered his argument by such perpetual 
 reference to the election of two such large and mixed 
 classes of men as Jews and Gentiles, and their being made 
 " of twain one new body in Christ." For these two classes 
 are by their very nature outward, mixeci, visible bodies, 
 and the signs and tokens of their former separation and 
 present union are outward and visible signs, and as com- 
 prehensive as can well be conceived. 
 
 We now come to the fourth chapter, in which the 
 Apostle brings the doctrines of the first three chapters to 
 bear upon the hearts and consciences of those to whom he 
 was writing. We shall find that he never for a moment 
 drops that ecclesiastical or inclusive way of speaking which 
 
 1 Hooker in the first chapter of his third book, whilst contem- 
 plating the fact that there is an invisible Church known only to 
 God, distinctly asserts that the Church recognised throughout this 
 Epistle is the visible. 
 
 2 Let the reader observe, that I am not denying for a moment 
 that there is an inner or secret election ; I am merely showing that 
 the Apostle is certainly not enunciating such a doctrine in his 
 Epistle to the Ephesians. 
 
124 THE SECOND ^DAM, 
 
 he has hitherto employed. His mind is to the end full of 
 the idea of the " one body." All are addressed as one, — 
 one in grace, one in privilege, and one in danger of falling 
 away. All are assumed to be in the Church — the body of 
 Christ — and yet all are warned against sins which would 
 certainly, if persisted in, cut them off from Christ. The 
 whole body are warned against sins which it is impossible 
 to suppose that the members of an elect invisible Church 
 (as men now understand the term) would be guilty of. 
 
 First of all, he beseeches them to walk worthy of their 
 vocation, by each one being lowly, peaceable, forbearing ; 
 and they were to be all this, because of the divine gifts in 
 which all were one. " Forbearing one another in love ; 
 endeavouring to keep the unity or [oneness] of the Spirit 
 in the bond of peace : [for] there is one body, and one 
 Spirit, even as ye are called in one hope of your calling ; 
 one Lord, one faith, one Baptism." (Chap. iv. 2 — 5.) 
 
 " One Baptism." If Baptism had been in the case of 
 some amongst these Ephesians a birth of water only, ad- 
 mitting to no real state of grace in Christ's body, it would 
 have been no seal of their vocation to lowliness and meek- 
 ness as members of such a body. How could the whole 
 body be called upon to walk worthy of their vocation, because 
 that vocation had been sealed by one Baptism, when this 
 solemn rite had failed in joining to Christ's body the very 
 persons who most needed the exhortation ! 
 
 The Apostle then proceeds to speak in most express 
 terms of all being partakers of grace : " "Unto every one 
 of us is given grace according to the measure of the gift 
 of Christ." This grace is in part the grace of the Apostolic 
 ministry, which surely, if anything does, appertains to the 
 visible Church rather than to any invisible body. " He 
 gave some, apostles ; and some, prophets ; and some, evan- 
 gelists; and some, pastors and teachers." And this grace is 
 
AND THE NEW BIRTH. 125 
 
 for the building up of the whole body : " For the edifying 
 of the body of Christ : till we all come in the unity of 
 the faith, and of the knowledge of the Son of God, unto 
 a perfect man." (Chap. iv. 7, 11 — 13.) 
 
 Can words express more clearly that God desires the 
 highest goodness of the whole visible Church, and has 
 given to each member grace to attain to it 1 
 
 Hitherto we have seen how general and comprehensive 
 are the terms in which the Apostle addresses all as in- 
 cluded in the net of Divine grace. 
 
 Nothing whatsoever has as yet been written by him to 
 lead us to suppose that some of these Ephesians were in 
 grace, others not ; that there was a secret election which 
 embraced some as members of Christ's mystical body, and 
 passed over others. 
 
 We should now expect the Apostle to give some intima- 
 tion of such a limitation of grace ; for at this place (ch. iv. 1 7) 
 he begins to warn them against the sins of that heathen 
 state from which they had come out. But let the reader 
 mark on what grounds the Apostle would have them put 
 off their old sins. He urges upon them their common 
 participation in the grace of their Divine Head, as a 
 reason why they should completely put away the sins of 
 their old nature. " This I say therefore," — " therefore," 
 that is, because of what I have just said respecting the One 
 Head of the mystical body from which the whole maketh 
 increase ; on account of this, — " I say and testify in the 
 Lord, that ye walk not as other Gentiles walk, in the 
 vanity of their mind, .... alienated from the life of 
 God That ye put off as concerning the former con- 
 versation the old man, which is corrupt according to the 
 deceitful lusts." Then he proceeds to characterise these 
 lusts — these sins of their former state, which they we're 
 to put away — "Wherefore putting away lying, speak 
 
126 THE SECOND ADAM, 
 
 every man truth with his neighbour : for we are members 
 one of another," i.e. in Christ. " Le^ him that stole, steal 
 no more." " Let no corrupt communication proceed out 
 of your mouth." " Grieve not the Holy Spirit of God, 
 whereby ye are sealed unto the day of redemption." 
 Mark how inclusive are these expressions, " We are 
 members one of another," — " The Holy Spirit, whereby 
 ye are sealed." Throughout the whole chapter there is 
 not one limiting or narrowing word. It is taken for 
 granted that all are in some sort partakers of the Spirit, 
 because they are all members of Christ. And yet if there 
 are Christians who are not in the (so called) invisible 
 Church, they mast he those who require to be warned 
 against lying, and stealing, and speaking corrupt words. 
 (Chap. iv. 17—30.) 
 
 The inspired Apostle warns members of Christ against 
 sins the committal of which the Puritan puts down as a 
 clear proof that such as are guilty of them have never 
 been engrafted into the body of Christ's Church at all. 
 
 An examination of the fifth chapter leads to the same 
 result. The persons to whom the Apostle speaks are 
 "God's dear children;" they are "light in the Lord;" 
 and because they are this, they must not even name 
 among themselves certain gross and deadly sins, such as 
 fornication, uncleanness, and filthiness. Those who are 
 "light in the Lord," are very solemnly told, "Let no 
 man deceive you by vain words : for because of these 
 things cometh the wrath of God upon the children of 
 disobedience." (Chap. v. 6 — 8.) 
 
 What vain words could possibly deceive them, except 
 such as implied that those once in grace can never finally 
 fall from it, or that the elect are in no danger from the 
 infection of such evil things 1 
 
 Those who are bidden to be followers of God, as " dear 
 
AND THE NEW BIRTH. 127 
 
 children" (verse 1), are bidden "not to be deceived, lest, 
 because of such things, the wrath of God come upon them 
 as children of disobedience." And though, in one sense, 
 these Ephesian Christians were all " light in the Lord," 
 yet in the case of some among them that light might be 
 unavailing, because they did not walk according to it. 
 Some of them might have fallen into a sleep which might 
 end in death, and so the Apostle speaks as if some among 
 them needed a true awakening, for he strives to arouse 
 them with such words as, "Awake, thou that sleepest, and 
 arise from the dead, and Christ shall give thee light." l 
 (Chap. v. 14.) 
 
 He bids these saints, in one verse, to " have no fellow- 
 ship with the unfruitful works of darkness : " and ia 
 another, " not to be drunk with wine, wherein is excess." 
 (Chap. v. 11, 18.) 
 
 In the latter verses of this chapter (21 — 33) the Apostle 
 inculcates, in the same inclusive terms, the duty of mutual 
 submission : " Submitting yourselves one to another in the 
 fear of God ; " and he then proceeds to bring the relation- 
 ship of Christ to His Church, as a head to the members, 
 to bear on the duties of mutual submission and love id 
 each particular household. "Wives, submit yourselves 
 unto your own husbands, as unto the Lord. For the 
 husband is the head of the wife, even as Christ is the 
 head of the Church : and He is the Saviour of the 
 body." Is it conceivable that the Apostle should bring 
 so stupendous a grace as the reason why each wife should 
 fulfil such an every-day duty of common life, unless he 
 considered that every wife among them was bound to fulfil 
 the duty, because she had been made a partaker of the grace ? 
 
 1 I airi well aware that this quotation is not primarily addressed 
 to the Ephesian Christians ; but it is no less evident that it was 
 ; ii the Apostle's mind that many among them might need it. 
 
128 TH£ SECOND ADAM, 
 
 And so with respect to the duties of husbands to their 
 wives : " Husbands, love your wives, even as- Christ also 
 loved the Church, and gave Himself for it ; that He might 
 sanctify and cleanse it with the washing of water by the 
 word." 
 
 Here, then, is the Church cleansed by the " one Bap- 
 tism " to be the bride of Christ, which He nourishes and 
 cherishes as His own body. Now, we have all submitted 
 to this " one Baptism," and we are " members of His body, 
 of His flesh, and of His bones." But this higher mystical 
 union betwixt Christ and His Church is also typified by a 
 lower mystical union, in which a man is "joined to his 
 wife, and they twain are one flesh." Let then those 
 amongst you who are joined to wives in this lower and 
 earthly bond ever bear in mind that great mystery of 
 Christ and His Church, so that " each one in particular 
 may love his wife even as himself, and the wife see that 
 she reverence her husband." 
 
 Such is the Apostle's argument. Could he possibly have 
 grounded his reasons for the performance of such duties 
 on an assumed union with Christ which some of these 
 Ephesian Christians had never really entered into, and 
 were, moreover, withheld from entering into by a secret 
 decree of the Almighty 1 
 
 Having thus shown how the great Church truth of 
 union with Christ bears on the duties of husbands and 
 wives, the Apostle sends a message to children. Now, in 
 an Epistle like the present, which is written only to 
 members of Christ, the Apostle can send no message to 
 children, except on the assumption that they too are in 
 Christ's mystical body. We have seen how, all through 
 the Epistle, he has been careful to ground the performance 
 of every duty on the fact of the past reception by each 
 baptized person of this one privilege of union with Christ. 
 
AND THE NEW BIRTH. 129 
 
 We have observed, also, how in the latter part of the 
 fifth chapter he has brought this to bear with great power 
 on the duties of husbands and wives in the marriage 
 state. 
 
 Now he sends a message to all the children of the 
 Ephesian Christians. " Children, obey your parents in the 
 Lord : for this is right." If the children of the Ephesian 
 Christians had not all been baptized, or if some of them at 
 their Baptism had not really been grafted into the body 
 of Christ's Church, the Apostle must have first laid down 
 how they were to be brought into Christ, before he could 
 say a word to them about their duties in Christ. But he 
 does no such thing. He says not one word about any of 
 these children having to seek an interest in Christ. He 
 says not one word about the necessity laid upon children 
 of being grafted into Christ at some future time, when 
 their faith might be more matured. He takes it for 
 granted that they were growing up in the Church as 
 members of Christ, and that the same motives to holiness 
 and goodness which were applicable to the older members 
 of Christ's body were applicable to them in their degree. 
 
 We gather exactly the same lesson from St. Paul's 
 message to fathers : " Ye fathers, provoke not your chil- 
 dren to wrath : but bring them up in the nurture and 
 admonition of the Lord." Unless the Ephesian Christian 
 children were members of Christ, fathers would have 
 been told to see that their children were really "in 
 Christ," before they could bring them up in His nurture 
 and admonition. 
 
 These places (compared with Coloss. iii. 20) are decisive 
 both as regards the doctrine of Infant Baptism and the 
 way in which baptized infants are to be regarded. They 
 are found amongst precepts which are addressed to the 
 members of Christ's body as such ; which precepts, too, 
 
 
130 THE SECOND ADAM, 
 
 derive all their force from the assumed fact of &11 to whom 
 they are sent being in Christ." 
 
 We are not, then, to wait for any change of views, or 
 any deep conviction, in children, before we can regard them 
 as members of Christ ; but with the full assurance that 
 each little one is dear to Him, and that He looks for 
 the future holiness and eternal happiness of each one, we 
 are to treat them as His ; His as fully as those of riper 
 years, who show that they belong to Him by having 
 consciously come to Him, and surrendered themselves to 
 His service. 
 
AND THE NEW BIRTH. 131 
 
 CHAPTER X. 
 
 FURTHER EXAMINATION OF THE APOSTOLICAL EPISTLES. 
 
 We have thus examined carefully the Epistles of St. 
 Paul to the Galatians and Ephesians, and have seen how 
 uniformly throughout these letters the Apostle takes fo? 
 granted that all the baptized are partakers of the grace of 
 the New Covenant. We have also noticed how impossible 
 it is, on any fair ground of interpretation, to limit the 
 application of this mode of address to some imaginary 
 invisible Church, included in the visible body, whilst 
 distinct from it. 
 
 We will now briefly draw attention to the evidence on 
 this subject presented by other Epistles. 
 
 In his Epistle to the Philippians, the Apostle writes to 
 the whole body as "saints." (Phil. i. 1.) He is confident 
 that "He which hath begun a good work in them will 
 perform it until the day of Jesus Christ." (Chap. i. 6.) 
 He considers it " meet to think this of them all ; " he 
 " has them in his heart ; " they are " all partakers with 
 him of grace ; " he " longs after them all in the bowels of 
 Jesus Christ ; " and yet, before he concludes, he gives no 
 obscure intimation that some of those whom he thus longs 
 after are losing their souls : " Mark them which walk so 
 as ye have us for an ensample. Eor many walk, of whom 
 I have told you often, and now T tell you even weeping } 
 that they are the enemies of the cross of Christ : whose 
 end is destruction." (Chap. hi. 17, 18.) >^> c md^K 
 
 UNIVERSITY) 
 
132 THE SECOND ADAM, 
 
 The Apostle cannot, in these words, allude to heathen 
 persons ; he must mean those in the Church who were not 
 abiding in Christ (John xv. 1 — 6), and who were being 
 " cast forth as branches, and withered." 
 
 In accordance with this, he bids them to " stand fast in 
 the Lord " (chap. iv. 1) ; as if such a warning were needed 
 by all, for all were in Christ, but all might not, of necessity, 
 adhere to Him. 
 
 The Epistles to the Thessalonians present us with the 
 same mode of teaching. 
 
 They are written to the Church of the Thessalonians in 
 God the Father, and in the Lord Jesus Christ. (1 Thess. 
 i. 1.) He gives thanks for them all. (Chap. i. 2.) He 
 knows their " election of God." (1 Thess. i. 4 ; 2 Thess. 
 ii. 13, 14.) He speaks in the strongest terms of praise oi 
 their first reception of the Gospel; of their being his 
 " hope, and joy. and crown of rejoicing." (1 Thess. i. 5 — 6, 
 7 ; ii. 19, 20.) And yet, in both these Epistles, the Apostle 
 intimates that it may not be well with all among them. 
 In the First Epistle he bids them to " warn the unruly." 
 (Chap. v. 14.) He bids them also "not to quench the 
 Spirit." (v. 19.) In the Second Epistle he commands 
 them, "in the name of Jesus Christ, to withdraw from 
 every brother that walketh disorderly." (2 Thess. iii. 6.) 
 He "hears that there are such among them." (iii. 11.) 
 Respecting such he gives command, " If any man obey 
 not our word by this epistle, note that man, and have 
 no company with him, that he may be ashamed. Yet 
 count him not as an enemy, but admonish him as a 
 brother." (iii. 14, 15.) 
 
 This needs no comment ; but I would now proceed to 
 braw attention to another passage in the First Epistle 
 especially bearing upon the subject. In the beginning of 
 
AND THE NEW BIRTH. 133 
 
 the fourth chapter of the First Epistle, the Apostle warns 
 the members of this Church, of whose election he was 
 assured, against fornication and adultery. 
 
 " This is the will of God, even your sanctification, that 
 ye should abstain from fornication : . . . that no man go 
 beyond and defraud his brother in the matter " (not '• any 
 matter," as our translation has it, but the matter he was 
 then speaking of, i.e. adultery) ..." For God hath not 
 called us unto uncleanness, but unto holiness. He there- 
 fore that despiseth, despiseth not man, but God, who hath 
 also given unto us His Holy Spirit." (1 Thess. iv. 3 — 8.) 
 
 Let the reader observe how Christians are here warned 
 against gross sins of impurity, because of their calling, 
 and because of the Spirit given to each. It is not said, 
 "When ye have been effectually called, and have really 
 received the Spirit, ye will not do such things." The calling, 
 and the past reception of the Spirit, are taken for granted. 
 
 The passage is exactly parallel to 1 Cor. vi. 12 — 20, to 
 which, in our examination of that Epistle, we have before 
 called attention. The Apostle there warns Christians of 
 the same age and country against the same sin, on exactly 
 the same ground, viz. the covenant privileges of being 
 members of Christ and partakers of the Spirit. " Know 
 ye not that your members are the members of Christ? 
 shall I then take the members of Christ and make them 
 the members of an harlot 1 God forbid ! " " What ! know 
 ye not that your body is the temple of the Holy Ghost 
 which is in you, which ye have of God ? " 
 
 Here then is a sin which a modern evangelical preacher 
 would pronounce to be incompatible with any effectual 
 call and any gift of the Holy Spirit, which the in- 
 spired Apostle deprecates in the baptized on the very 
 ground of their " call," and a gift of God's Spirit already 
 vouchsafed. 
 
134 THE SECOXD ADAM, 
 
 I may remark, in passing, tha,t a similar ground is taken 
 by the Holy Spirit in the Book of Proverbs. 
 
 When God, in that Book, warns the young against this 
 class of hardening and soul-destroying sins, He does it on 
 the ground that the persons so tempted to fall were in 
 covenant with Him. In the words of the Apostolic writer, 
 calling particular attention to the language of this very 
 Book of Proverbs, He speaks to the Jews, '■ as to children " 
 (or "sons," viols). (Heb. xii. 5.) "My son — vli fxov — 
 attend to my wisdom, and bow thine ear to my under- 
 standing : . . . for the lips of a strange woman drop as en 
 honeycomd, and her mouth is smoother than oil." (Prov. 
 v. 1 — 3.) Again, "My son, keep my words, and Jay up 
 my commandments with thee . . . that they may keep 
 thee from the strange woman." (vii. 1 — 5.) 
 
 Thus we see that both in the Law and in the Gospel, the 
 calling of God, and the fact of a past reception into the bonds 
 and grace of the covenant, are urged as the reason why 
 men should pursue holiness, and avoid gross defiling sin. 
 
 God speaks to the Jew as to a son. He reminds him of 
 the relationship he bears to Him, when He bids him keep 
 the seventh commandment : and so with the Christian. 
 By the mouth of St. Paul He reminds the Christian, in 
 order to keep him holy, of his calling, — of his being His 
 temple, — of God's Spirit in the Church and its members. 
 
 May not the awful prevalence of these sins in cities 
 where the work of the Eedeemer is faithfully preached, 
 arise (in part at least) from the deliberate and systematic 
 denial of the Divine truth we are now considering 1 
 
 The Epistle to the Hebrews presents us with the same 
 mode of addressing the whole body of the baptized. 
 
 In it God speaks to all the Hebrew Christians as " holy 
 brethren, partakers of the heavenly calling." (iii.1 x Surely 
 
AND THE NEW BIRTH. 135 
 
 no terms can be more characteristic of a state of grace ; 
 and yet, throughout the entire Epistle, we have solemn 
 and repeated intimations that this state of grace did not 
 imply the final perseverance of those once included in it. 
 
 These " holy brethren, partakers of the heavenly calling," 
 have brought before them, as their Corinthian brethren 
 had (1 Cor. x. 1 — 10), the fearful example of the Church 
 in the wilderness ; all of whom were brought into a com- 
 parative state of salvation at the hour of their baptism 
 unto Moses in the cloud and in the sea ; and yet the 
 greater part fell in the wilderness because of unbelief. 
 
 The third and fourth chapters are full of this : — 
 " Wherefore, as the Holy Ghost saith, To-day if ye will 
 hear His voice, harden not your hearts, as in the provoca- 
 tion, in the day of temptation in the wilderness." "Take 
 heed, brethren, lest there be in any of you an evil heart 
 of unbelief, in departing from the living God." " We see 
 that they could not enter in because of unbelief. Let us 
 therefore fear, lest, a promise being left us of entering 
 into His rest, any of you should seem [or be seen] to 
 come short of it." (iii. 7, 8, 12, 19 j iv. 1.) 
 
 Let the reader notice how exactly parallel, both in 
 doctrine and warning, all this is with the words of the 
 Apostle in 1 Cor. x. 1 — 10. " I would nob that ye should 
 be ignorant, how that all our fathers were under the cloud, 
 and all passed through the sea ; and were all baptized unto 
 Moses in the cloud and in the sea : . . . but with many of 
 them God was not well pleased." The whole force of the 
 comparison in these two passages between the Church in 
 the wilderness and the Christian Church, consists in this, 
 that by their respective baptisms — the one thing common 
 to the w 7 hole Church in each case — every man was sepa- 
 rated to God and delivered to serve God, — had a present 
 blessing and a present interest in God's promises, which 
 
136 TEE SECOND AEAM. 
 
 he might either hold fast or lose irretrievably. Each 
 member of the Church in the wilderness had been, in a 
 sense, saved, 1 and this salvation took place at the moment 
 of the passage of the Ked Sea, when, in the words of the 
 Apostle, all were baptized unto Moses in the cloud and 
 in the sea. But the salvation was not final. It did not 
 imply, or necessitate, the final perseverance of all who 
 experienced it. It was a sign and sure token of God's 
 merciful designs towards them, but it yet left in them 
 power to frustrate His intention through, their unbelief. 
 This evil heart of unbelief yet remained in many who had 
 even (to a certain extent) believed (Exod. iv. 31, xiv. 31 ; 
 Ps. cvi. 12), and prevented them finally attaining to the 
 rest God designed for each of them. Three times does the 
 Holy Ghost bring the case of the whole Israelitish Church 
 as a warning to the whole baptized Christian body ; neces- 
 sarily implying, that all Christians are at Baptism brought 
 into a state of salvation, which they have to work out and 
 abide in. The very terms in which the Spirit bids men 
 not to trust ignorantly and presumptuously in the mere 
 fact of the past reception of grace in Baptism, are com- 
 parisons which imply its reality, and which would have 
 no point in them unless Baptism were, in each case, the 
 entrance into a state of present grace and salvation. 
 
 There are two other very fearful passages in this Epistle, 
 in strict accordance with what the Apostle has hitherto 
 been laying down, that men may be in the favour of God, 
 and in a state of salvation, and yet fall from it. One of 
 these we find in the sixth, another in the tenth chapter. 
 Comparing these places together, it appeal's that there is 
 
 1 See particularly Jude v : "I will therefore put you in remem- 
 \ ranee, though ye once knew this, how that the Lord, having saved 
 the people out of the land of Egypt, afterwards destroyed them 
 that believed not." 
 
AND THE NEW BIRTH. ] 37 
 
 no amount of grace from which, it is not possible to fall. ! 
 The Apostle, beyond all doubt, contemplates the possi- 
 bility of those falling away who were " once enlightened" 
 who had "tasted of the heavenly gift," who had "been 
 made partakers of the Holy Ghost," and " sanctified " 
 (i.e. dedicated to God, and set apart to His service) by the 
 "blood of the covenant." (Heb. vi. 4 ; x. 29.) 
 
 I cannot see how we are to evade the force of these 
 awful passages, as implying the possible fall of those once 
 in grace, except by the denial of their inspiration. I 
 cannot see how the reality of the possession of grace can 
 be described in more exalted, or the fall from that grace 
 in plainer, terms. 
 
 And yet I would not assert that they are decisive against 
 the doctrine of the final and necessary perseverance of 
 some in the Church. It was the contemplation of places 
 like these which forced St. Augustine to hold two grada- 
 tions in the election of grace : 2 one of an election to grace 
 which should infallibly end in final perseverance, another 
 to every grace short of final perseverance. 
 
 The twelfth chapter is full of language analogous to that 
 which pervades the first four. " Ye have forgotten the 
 exhortation which speaketh unto you as unto children, 
 My son, despise not thou the chastening of the Lord," &c. 
 The exhortation to which the Apostle refers is taken from 
 the Book of Proverbs. It is to be remarked how all 
 through that Book the speaker addresses the hearer as his 
 son. " My son " (see Prov. i. 8 ; ii. 1 ; iii. 1 ; iv. 1 ; v. 1 ; 
 vi. 1; vii. 1). Now, the Apostle here asserts that this 
 way of speaking adopted by the writer of the Book of 
 
 i See texts quoted in Chapter on Election and Final Perse- 
 verance. 
 2 See note at commencement of Chapter XV. 
 
138 THE SECOND ADAM, 
 
 Proverbs is not figurative or unreal ; but that we are to 
 recognise in it the accents of God the One Heavenly Father 
 speaking to those whom He has adopted into His family. 
 In blaming the Hebrew Christians for having forgotten 
 these words of endearing relationship, the Apostle, by 
 implication, applies them to the whole Church of his 
 time, and, if so. to the Church at all times. 
 
 In verse 15 we have it implied that all those to whom 
 the Apostle wrote had been brought into a very high state 
 of grace : " Looking diligently lest any man fail of the grace 
 of God j lest any root of bitterness springing up trouble you, 
 and thereby many be defiled ; lest there be any fornicator, 
 or profane person, as Esau, who for one morsel of meat 
 
 sold his birthright For ye are not come to the 
 
 mount that might be touched, and that burned with fire, 
 nor unto blackness, and darkness, and tempest . . . but 
 ye are come (7rpo<7e\i]XvdaTe) unto mount Sion, and unto the 
 city of the living God, the heavenly Jerusalem, and to an 
 innumerable company of angels, to the general assembly 
 and church of the firstborn, which are written in heaven, 
 and to God the Judge of all, and to the spirits of just men 
 made perfect, and to Jesus the Mediator of the New Cove- 
 nant, and to the blood of sprinkling, that speaketh better 
 things than that of Abel. See that ye refuse not Him 
 that speaketh. For if they escaped not who refused Him 
 that spake on earth : much more shall not we escape, if we 
 turn away from Him that speaketh from heaven." 
 
 In verses 22 to 24 the most glorious things possible are 
 spDken of the state of grace. They who have come to it 
 (and the words of the Apostle imply that all whom he is 
 addressing have done so), have come to — have arrived at, 
 no earthly, but a heavenly state of things. It is in very 
 deed the kingdom of heaven upon earth. God, the good 
 angels, the saints in conflict as well as those at rest, Jesus 
 
AND THE NEW BIRTH. 139 
 
 the Mediator, — all these are mingled, as it were, together, 
 and all we (if this Epistle is addressed to the present 
 Church) have come to this Sion, and have our birthright 
 there (verse 16). Realized, or unrealized, we have come to 
 these things. But though these things belong to us, are 
 we necessarily enjoying them, or even believing them? 
 No. The Apostle, immediately before he enumerates these 
 glorious things, bids those who had come to them to 
 " look diligently lest any man fail of the grace of God ; 
 lest any sell his birthright : " and immediately after enu- 
 merating them, in the same breath he says, " See that ye 
 — ye who have come to these things, this mount Sion, 
 this Jesus the Mediator — see that ye refuse not Him that 
 speaketh." 
 
 It was quite possible, then, — nay, the probability was 
 such, that it called forth the earnest and reiterated warning 
 of the Apostle, — that they who had come to such things 
 as the " mount Sion," the guardianship of angels, the fel- 
 lowship of glorified saints, and the very sprinkling of the 
 blood of Jesus, might yet refuse Him that speaketh, and 
 involve themselves in a worse condemnation than those 
 who had come to the mount Sinai, and had been baptized 
 into the dispensation of Moses the servant, and had been 
 brought into the older covenant only, which gendered to 
 bondage. 
 
 Still, it may be asked, can the members of the present 
 Christian Church — the Church of the baptized — be said 
 with any propriety to have come to such things as the 
 " city of God," the " heavenly Jerusalem," the " blood of 
 sprinkling 3 " Can such things be possibly said of men in 
 flesh and blood, and who are yet in danger of falling away % 
 Yes, I answer, such things can be said just as much as it 
 could be said to the members of the elder Church, because 
 the word of God came to them, " Ye are gods ; and ye are 
 
140 THE SECOND ADAM, 
 
 all tlie children of the Most High. But ye shall die li>o 
 men, and fall like one of the princes." (Ps. lxxxii. 6, 7.) 
 
 Our Lord draws especial attention to the reality of the 
 truth this latter passage contains : " He called them gods 
 to whom the word of God came, and the Scripture cannot 
 be broken." (John x. 35.) If, then, the Church of the 
 circumcision was put into so exalted a state by the mere 
 coming of God's word to them, and that word the inferior 
 covenant, why cannot the wondrous things in the verses 
 we are considering be said of all the members of the Church 
 of the better covenant, the Church of the Incarnation ? 
 
 It is a very great part of our probation, that we should 
 know the greatness of the state of things in which we are. 
 God, as of old, may be in the midst of us, and, like those 
 of old, we may know it not. 
 
 The Apostle cop eludes with words which show that he 
 meant what he s'iid when he spake of such things being 
 in the possession of those who could y°t fall away. 
 " Wherefore we receiving a kingdom which cannot be 
 moved, let us have grace, whereby we may serve God 
 acceptably" with reverence and godly fear : for our God is 
 a consuming fire." 
 
 The General Epistles of St. James, St. Peter, and St. 
 Jude are full of instructions of a character exactly similar 
 to that with which the Epistles of St. Paul abound, — in- 
 structions of a warning character, which proceed on the 
 assumption that all to whom they are addressed have been 
 received, by a past act of God's mercy, into a state of 
 grace and a holy fellowship, which may yet be uncared for 
 and unrealized, and so eventually lost. All are brethren, 
 all are partakers of a calling and election, which they all 
 must give diligence to make sure. The expressions implying 
 the communication of grace to all are as general as possible. 
 No limitation of them whatsoever to the members of an 
 
AND THE NEW BIRTH. 141 
 
 imaginary invisible Church ; and yet some needed such 
 words as " Cleanse your hands, ye sinners ; and purify 
 your hearts, ye double-minded." (James iv. 8.) And St. 
 Peter finds it needful to say of some w T ho lacked diligence 
 in adding virtue to virtue, " He that lacketh these things 
 is blind, and cannot see afar off, and hath forgotten that 
 he was purged from his old sins" (i.e. in Baptism — see 
 Acts xxii. 1 6). And the same Apostle speaks of others to 
 whom " it is happened according to the true proverb, The 
 dog is turned unto his own vomit again ; and the sow that 
 was washed to her wallowing in the mire." (2 Peter ii. 22.) 
 Similarly St. Jude reminds the Christians to whom he 
 wrote (and, of course, not needlessly) of the angels that 
 kept not their first estate (tyiv eavrwr dpyftv) ; and he speaks 
 of some as " trees whose fruit withereth, without fruit, 
 twice dead." Surely to have been "twice dead" they must 
 have once had some life, and the very fact of his com- 
 paring them to " trees whose fruit withereth, without 
 fruit," seems as if he had in view our Lord's parable of 
 the vine. 
 
142 THE SECOND ADAM, 
 
 CHAPTER XL 
 
 R\PT1SMAI GRACE — GENERAL REVIEW OF THE TEACHING OF 
 THE EPISTLES. 
 
 One word more respecting the application to the Church 
 of our days of this mode of address so invariably adopted 
 by the Apostles in writing to the Church of their days. 
 
 It is alleged, I think very ignorantly and very irration- 
 ally, that the differences between the Church in those days 
 and the Church in ours are such, that what could be said 
 to the members of the Church then cannot with equal confi- 
 dence be said now ; and so, that we have no warrant, from 
 what is said of their Baptism and its grace, to address our 
 congregations as having received in Baptism the same grace. 
 
 It is alleged that the members of the Galatian, Ephe- 
 sian, and Colossian Churches were all baptized as "con- 
 verted men" who had each one for himself repented and 
 believed ; the bulk of the members of the Church now, on 
 the contrary, being baptized as unconscious infants. 
 
 Now what is meant by " converted men" ? If you mean 
 by "converted men" truly godly, spiritual Christians, 
 then the assertion that all the Apostolic Christians were 
 such is made in wilful ignorance of the contents of the 
 Apostolical Epistles. Throughout these writings we have 
 seen how constantly men who are assumed to have received 
 the highest grace are warned (and, of course, not need- 
 lessly) against the grossest sins. 
 
 If by " converted men " are meant men once heathen, 
 
AND THE NEW BIRTH. 
 
 143 
 
 and afterwards, through hearing the preaching and seeing 
 the miracles of the Apostles, converted to Christianity, 
 then I deny that the Apostolic Churches were composed 
 wholly of such men. 
 
 For, in the first place, there were amongst the Christians 
 of these Churches, in the more populous cities, no incon- 
 siderable number of Jews, who had been in covenant with 
 the God of Abraham from their infancy, and had been 
 brought up and educated in the national expectation of a 
 Messiah. Here, then, would be persons in each Church 
 whose education and religion had been preparing them for 
 the reception of Christ's doctrine. They would be quite 
 familiar with all the ideas of atonement, acceptance with 
 God through sacrifice, repentance, faith, and obedience, 
 which we derive as much from the Old Testament as from 
 the New. Above all, they would be well acquainted with 
 the principle of infant membership. In their case the con- 
 trast between what they had been as Jews and what they 
 became as Christians would be by no means so sharp as we 
 at first sight might suppose. They would have found Him 
 whom before they had been looking for — " Jesus of Naza- 
 reth, of whom Moses in the law and the prophets did write." 
 
 Then, in the next place, I believe that we practise In- 
 fant Baptism on the authority of Christ and His Apostles; 
 and so I believe, that whenever the father or head of a 
 family Avas baptized, his children and dependants were 
 baptized along with him. For I am forced, by common 
 sense, if I accept the Apostolic warrant for Infant Baptism, 
 to believe also, that what toe practise on their authority they 
 practised themselves. So I must, of course, believe that 
 there was in every Christian Church a considerable num- 
 ber (viz. its due proportion) of baptized children of all 
 ages, growing up into Christ by the teaching of the Church, 
 just as ours are (or should be). 
 
144 THE SECOND ADAM, 
 
 And we are not left to conjecture upon this point. The 
 Apostle, in writing to two of his most advanced Churches, 
 writes to the children among them as members of Christ, 
 and sends a message to them just as if they were as much 
 in Christ as their elders. He puts no difference between 
 these children and those adult Christians about them, 
 whose present faith, because their minds were fully 
 expanded, would of course present a sharper contrast to 
 their former unbelief, but was not on this account more 
 acceptable to God than the tenderer and less developed 
 Christianity of the child. And doing this, the Apostle 
 only follows the leading of his Master. If we can gather 
 anything from the memorable words of Christ respecting 
 children, it is, that they are in a more favourable position 
 for being grafted into Christ, — in a more fitting state to 
 receive Baptism, than the conscious adult. Adults, to be 
 received into God's favour, have to be made like to children, 
 not children to adults : " Except ye be converted, and be- 
 come as little children, ye shall not enter into the kingdom 
 of heaven." 
 
 If what is said in Scripture respecting Baptism is to be 
 our guide in our estimation of it, then Infant Baptismal 
 .Regeneration is a much more natural and easy thing to 
 apprehend than that of adults. In adult Baptism the 
 previous conversion seems to be all, and the rite of Bap- 
 tism seems to come in as a mere formal appendage. Indeed, 
 if we take the low popular or rationalistic view of it, we 
 cannot help wondering why such stress is laid upon it 
 by our Lord and His Apostles. So merely formal a matter 
 seems quite out of place in such a system as Christianity. 
 Infant Baptism, on the contrary, presents none of these 
 difficulties ; the baptized infant receives the Second Adam 
 in nearly, if not in exactly the same state of unconscious- 
 ness as he received the first. 
 
AND THE NEW BIRTH. 145 
 
 And the reception of grace by infants, and their con- 
 sequent education as members of Christ, is, of course, 
 infinitely more in accordance with the constitution and 
 course of nature, which proceeds from the same Author as 
 Christianity; for men come into this world, not as Adam 
 did, with the full use of every faculty both of mind and 
 body, but as unconscious infants. Men come into the 
 world members of a society, the duties and privileges of 
 which they will not be conscious of till many years have 
 passed over them. Is it not, then, in accordance with all 
 this that children should be, in unconscious infancy, born 
 again into a state of grace, the duties of which they will 
 gradually realize as they grow to man's estate ? 
 
 I cannot understand what can have given rise to the 
 notion that the Christians to whom the Apostle wrote 
 were all, in the modern sense, really converted ; or that 
 the Apostles, in writing their epistles, only addressed them 
 to such as were so. And yet we find grave, sober-minded 
 men, who are supposed to find their spiritual aliment more 
 particularly in these parts of God's word, asserting this in 
 order to make void the application of the sacramental 
 terms used in them to the present visible Church. 
 
 How can such a notion be reconciled with the two Epis- 
 tles to the Corinthians, particularly with 1 Corinth, x. 
 1 — 10, where the Apostle enumerates the sins by which 
 the Israelites fell, and bids his converts avoid the wrath of 
 God against such : "Neither be ye idolaters, — neither let us 
 "tmimit fornication, — neither let us tempt Christ, — neither 
 murmur ye." Or, again (2 Cor. xii. 20, 21), "For I 
 fear, lest, when I come again, I shall find you such as I 
 would not , • i. . lest there be debates, envyings, wrath, 
 strifes, backbitings, whisperings, swellings, tumults : and 
 lest, when I come again, my God will humble me among 
 you, and that I shall bewail many which have sinned 
 
 L 
 
146 THE SECOND ADAM, 
 
 already, and have not repented of the un cleanness arid for- 
 nication and lasciviousness which they have committed." 
 
 Or, again, would any minister now address a set of 
 persons whom he believed to be really converted as St. Paul 
 addresses the " elect' v Ephesians? "Wherefore, putting 
 away lying, speak every man truth with his neighbour. 
 Lot him that stole steal no more. Let no corrupt com- 
 munication proceed out of your mouth." Or, the Colos- 
 sians, " Put off all these, anger, wrath, malice, blasphemy, 
 filthy communication out of your mouth " ? Or, again, 
 the Hebrews, "Lest there be any fornicator or profane 
 person, as Esau, who for one morsel of meat sold his 
 birthright"? (Eph. iv. 25—28, 29 ; Col. iii. 8; Heb. xii. 16.) 
 
 Would any evangelical minister now address those 
 whom he supposed to be converted people as St. Peter 
 addressed the " elect strangers," " Let none of you suffer 
 as a murderer, or as a thief, or as an evil doer, or as a 
 busybody in other men's matters " ? (1 Peter iv. 15.) 
 
 From these considerations, then (amongst many others), 
 I infer the utter groundlessness of the idea that there is 
 any difference between the modern and the Apostolic 
 Church of such a sort as to throw us back upon a way 
 of speaking to the baptized contrary to that which the 
 Apostles invariably adopted. 
 
 We have now examined, at greater or less length, all the 
 epistles in which St. Paul writes to Churches, or bodies of 
 Christians. Each of these letters bears its testimony to 
 the fact of the wide-spread diffusion of the grace of the 
 New Covenant throughout the Church. In every one the 
 Apostle presupposes a wide-spread, rather than a limited, 
 diffusion of the Spirit. The precepts and warnings con- 
 tained in them can be applied in their entireness to 
 Christians of this our day, only on the principle of Infant 
 Baptismal Regeneration as held by the Catholic Church ; 
 
and the tffiw Brirrn. 147 
 
 tor on this principle, and on this alone, can the mass of 
 nominal Christians be held answerable for having received 
 grace. 
 
 And, indeed, this principle of the universal diffusion of 
 grace, and the consequent responsibility of the whole body 
 of Christians, is not only implied, but asserted over and 
 over again. Let us, even at the risk of incurring the 
 charge of repetition, mention a few places : — 
 
 " I say, through the grace given to me, to every man that 
 is among you, not to think of himself more highly than he 
 ought to think; but to think soberly, according as God 
 hath dealt to every man the measure of faith." " So we, 
 being many, are one body in Christ, and every one members 
 one of another." (Let the reader remember that this 
 Epistle is addressed to " all that are in Rome, beloved of 
 God, called saints." — Rom. xii. 3, 5.) 
 
 " Know ye not that ye are the temple of God 1 " " The 
 temple of God is holy, which temple ye are." "Know ye 
 not that your bodies are the members of Christ ? • " What, 
 know ye not that your bodies are the temple of the 
 Holy Ghost which is in you, which ye have of God 1 " 
 (1 Cor. iii. 16, 17; vi 15, 19.) 
 
 " Every man hath his proper gift of God." (vii. 7.) 
 
 " The manifestation of the Spirit is given to every man 
 to profit withal." (xii. 7.) Also (13), " By one Spirit are 
 we all baptized into one body." " Now ye are the body 
 of Christ, and members in particular." (27.) 
 
 " We then, as workers together with Him, beseech you 
 also that ye receive not the grace of God in vain." 
 " Ye are the temple of the living God." (2 Cor. vi. 
 1, 16.) 
 
 " Ye are all the children of God by faith in Christ 
 Jesus. For as many of you as have been baptized into 
 Christ, have put on Christ." " Ye are all one in Christ 
 
 l2 
 
148 THE SECOND ADAM, 
 
 Jesus." (Galatians iii. 26 — 28.) " Jerusalem which is above 
 is free, which is our mother." (iv. 26.) 
 
 " Unto every one of us is given grace according to the 
 measure of the gift of Christ." (Eph. iv. 7.) " Grieve 
 not the holy Spirit of God, whereby ye are sealed." (30.) 
 
 " God would make known what is the riches of the 
 glory of this mystery among the Gentiles ; which is 
 Christ in you, the hope of glory : whom we preach, 
 warning every man, and teaching every man in all wisdom ; 
 that we may present every man perfect in Christ Jesus." 
 /Col. i. 27, 28.) 
 
 " Ye are all the children of light, and the children of 
 the day : therefore let us Dot sleep, as do others." 
 (1 Thess. v. 5, 6.) 1 
 
 i Other instances are, — 
 
 "We being many are one body and one bread : for we are all 
 partakers of that one bread." (1 Cor. x. 17.) 
 
 • ' The head of every man is Christ. " (xi. 3. ) 
 
 " All these worketh that one and the selfsame Spirit, dividing to 
 every man severally as He will." (xii. II.) 
 
 "For the edifying of the body of Christ : till we all come in the 
 unity of the faith," &c. (Eph. iv. 11, 13.) "Wherefore putting 
 away lying, speak every man truth with his neighbour : for we are 
 members one of another." (25.) 
 
 " Husbands, love your wives ... for we are members of His 
 body . . . Let every one of you in particular so love his wife even 
 as himself." (v. 25, 30, 33.) 
 
 "Charged every one of you, as a father doth his children, that 
 ye would walk worthy of God, who hath called you.'" (1 Thess. ii. 
 11, 12.) 
 
 "This is the will of God, even your sanctification . . . that 
 every one of you should know how to possess . . . For God hath 
 not called us unto unclean ness, but unto holiness . . . who hath 
 also giVen unto us His holy Spirit." (iv. 3, 4, 7, 8.) 
 
 " : Of His own will begat He us with the word of truth, that we 
 should be a kind of first-fruits of His creatures. Wherefore [or 
 
AND THE NEW BfRTB. 149 
 
 In strict accordance with all this we have St. John 
 saying, " Of His fulness have all we received." (John i. 
 16.) We have our Lord saying (Matthew xxv. 15) that 
 to " every one " is given talents according to his several 
 ability, and so also He "gives to every man his work," 
 (Mark xiii. 34,) and no man can do his work except he has 
 a position in which, and means by which, to do it And, 
 lastly, in accordance with all this, we have St. Paul 
 bidding the Ephesian elders to look to all the flock over 
 which the Holy Ghost had made them overseers, to 
 feed the Church of God — evidently implying that all 
 the flock was the Church of God, and he cites his 
 own example in that he had not ceased to warn every 
 one. (Acts xx. 28. ) 
 
 Such are the direct assertions, that all are in some 
 measure partakers of the gift of God's Spirit and of His 
 calling ; and, as I have abundantly shown, what is here 
 asserted in so many words is implied all through the 
 teaching of the Apostles; and what is more, I cannot 
 find one text contrary to such teaching. I cannot find 
 one text which asserts that Baptism is in any case a dead, 
 empty form. I cannot find one place which asserts that 
 those to whom God has once given grace, will necessarily 
 persevere in the use of it. Never, in any single in- 
 stance, is any baptized Christian called upon to become 
 regenerate. There is no intimation whatsoever of any 
 invisible Church within the visible, to which grace 
 
 "ye know it," tare], my beloved brethren, let every man be swift 
 to hear, slow to speak, slow to wrath," &c. (James i. 18, 19.) 
 
 " Finally, be ye all of one mind, having compassion one of 
 another . . . knowing that ye are thereunto called, that ye should 
 iuherit a blessing." (1 Pet. iii. 8, 9.) 
 
 Exception may perhaps be taken to the cogency of one or two of 
 the above texts, but as a whole their testimony is overwhelming. 
 
150 THt SECOND ADAM, 
 
 has been restricted. There are innumerable texts which 
 imply that there were bad Christians as well as good 
 amongst those to whom the Apostle wrote, but they are 
 invariably spoken to as " falling away," or " receiving 
 grace in vain," or "grieving the Spirit." In no one case 
 is their fall ascribed to the withholding of grace on God's 
 part ; in every case to the abuse of it on their own. 
 
 Such was the Church, the kingdom of God, even in 
 the Apostolic times. It was even in those days what 
 our Lord, in His prophetic parables, described that it 
 would be. 
 
AND THF NEW BIRTH. 151 
 
 CHAPTER XII. 
 
 BAPTISMAL GRACE — THE PARABLES OF OUR LORD. 
 
 The parables of our Lord will, on examination, be found 
 to contain features singularly in accordance with the great 
 Church principle of the universal diffusion of the grace 
 of the New Covenant in the Church, and of a particular 
 gift of the Spirit to each of its baptized members ; and, I 
 may also add, singularly contrary to the doctrine of 
 the necessary perseverance of ail who have been once 
 leceived into a state ot grace. 
 
 Especially is this the case with those parables in which 
 our Lord expressly describes the "kingdom of God" in 
 its various aspects. By the " Parable of the Sower," for 
 instance, we are taught that, of three classes in which 
 the word of God takes root and appears above ground, in 
 one only does it come to perfection. In one of the three 
 the plant of grace withers, in another the word is 'hoked. 
 (St. Matt. xiii. 6, 7.) 
 
 In the parable of the "Tares in the field," we are 
 warned that the appearance which the kingdom of God 
 will present, will be that of a field of wheat and tares 
 mingled together; and both, by the express direction of 
 the Householder, to grow together until the harvest, — 
 the tares not to be rooted up, lest the wheat should be 
 rooted up with them. 
 
 In ihe parable of the *' Grain of mustard seed," we 
 have the Church of Jesus Christ growing from tin 
 
152 THE SECOND ADAM, 
 
 smallest of beginnings to be a tree overshadowing all 
 the nations of the earth. This is, of course, perfectly 
 incompatible with the idea of an invisible remnant being 
 the only Church. 
 
 I will give the teaching of the parable of the " Net cast 
 into the sea, and gathering of every kind," in the trenchant 
 words of Law, the author of the " Serious Call to a 
 Devout and Holy Life." 
 
 Bishop Hoadley, his Socinian opponent, appears to have 
 hazarded the assertion that the only true Church is the 
 Invisible Church. To which Law replies : u Our Saviour 
 himself tells us, that The kingdom of heaven is like unto 
 a net that was cast into the sea, and gathered of every kind, 
 which when it was full thert) drew to shore, and sat down, 
 and gathered the good into vessels, but cast the bad away. 
 And then says, So shall it be at the end of the world. 
 
 " This, my Lord, is a description of the state of Christ's 
 Church given us by Himself. Is there anything in this 
 description that should lead us to take it for an invisible 
 kingdom, that consists of one particular sort of people 
 invisibly united to Christ? Nay, is it not the whole 
 intent of the similitude to teach us the contrary, that His 
 kingdom is to consist of a mixture of good and bad 
 subjects till the end of the world? The kingdom of 
 Christ is said here to gather its members, as a net gathers 
 all kinds of fish ; it is chiefly compared to it in this 
 respect, because it gathers of all kinds ; which I suppose 
 is a sufficient declaration, that this kingdom consists of 
 subjects good and bad, as that the net that gathers of 
 every kind of fish takes good and bad fish. 
 
 " Let us suppose that the Church of Christ was this 
 invisible number of people united to Christ by such in- 
 ternal invisible graces : is it possible that a kingdom 
 consisting of this one sort of people, invisibly good, should 
 
AND THE NEW BIRTH. 153 
 
 be like a net that gathers of every kind of fish? If it 
 was to be compared to a net, it ought to be compared to 
 such a net as gathers only of one kind, viz. good fish, and 
 then it might represent to us a Church that has but one 
 sort of members. 
 
 " But since Christ, who certainly understood the nature 
 of His own kingdom, has declared that it is like a net that 
 gathers of every kind of fish ; it is as absurd to say that it 
 consists of only one kind of persons (viz. the invisibly 
 good), as to say that the net which gathers of every kind 
 has only of one kind in it. Further, when it was full, then 
 drew it to shore, and gathered the good into vessels, but cast 
 the bad away ; so shall it be at the end of the world. 
 Now as it was the bad as well as the good fish which filled 
 the net, and the Church is compared to the net in this 
 respect ; so it is evident that bad men as well as good are 
 subjects of this kingdom. And / presume they are 
 members of that kingdom which they fill up, as surely as 
 the fish must be in the net before they can fill it. All 
 these circumstances plainly declare that the Church or 
 kingdom of Christ shall consist of a mixture of good and 
 bad people to the end of the world. 
 
 " Again, Christ declares that the kingdom of heaven is like 
 to a certain king which made a marriage for his son, and 
 sent his servants out into the highways, who gathered 
 together all as many as they found, both good and bad, and 
 the wedding was furnished with guests." (Matt. xxii. 2.) 
 
 "Nothing can be more evident than that the chief intent 
 of this parable is to show that the Church of Christ is 
 to be a mixture of good and bad to the end of the world. 
 It is like a feast where good and bad guests are enter- 
 tained ; but can it be like such a feast if only the invisibly 
 virtuous are members of it 1 If the subjects of this 
 kingdom are of one invisible kind, how can they bear 
 
154 
 
 any resemblance to a feast made up of all kinds of guests? 
 Nay, what could be thought of more unlike to this king- 
 dom, if it was such a kingdom as you have represented 
 it 1 . . . It may justly be expected, my Lord, that you 
 should show us some grounds for this distinction (between 
 the universal visible and the universal invisible Church). 
 Where does our blessed Lord give us so much as the least 
 hint that He has founded two universal Churches on 
 earth 1 Did He describe His Church by halves when He 
 likened it to a net full of all kinds of fish ? Has He 
 anywhere let us know that He has another universal 
 kingdom on earth besides this, which, in the variety of 
 its members, is like a net full of all kinds of good and 
 bad fish 1 " 1 
 
 So far this clear and powerful writer. A greater than 
 he, however, viz. Bishop Pearson, has given the same 
 judgment in a few decisive words in his "Exposition of 
 the Creed " (Article Holy Catholic Church) : — 
 
 " Not that there are two Churches of Christ, one in 
 which good and bad are mingled together, another in 
 which they are good alone : one in which the saints are 
 imperfectly holy, another in which they are perfectly 
 such : but one and the same Church, in relation to 
 different times, admitteth, or not admitteth, the per- 
 mixtion of the wicked, or the imperfection of the godly." 
 
 But to proceed with other parables. 
 
 In that of the " Unmerciful Servant " (Matt, xviii. 23 — 
 35), the kingdom of heaven is likened to a state of things 
 in which one who has asked and obtained forgiveness ("I 
 forgave thee all that debt, because thou desiredst me " ) is 
 finally cast away, because he does not forgive his brother. 
 
 Reply to the Bishop of Bangor's Answer to the Representation 
 of the Committee oi Convocation. 2nd Edit. p. y. 
 
AND THE NEW BIRTH. 155 
 
 If worls mean anything, this parable teaches that men 
 may fall from the grace of forgiveness, and be finally 
 unforgiven. 
 
 In the parables of " the Talents " (Matt. xxv. 14—30) 
 and of ''the Pounds" (Luke xix. 11 — 27) we have the 
 kingdom of heaven likened unto servants, to whom are 
 entrusted by the Master, as to His ovm servants (Matt. 
 xxv. 14), gifts of grace ; and, in each case, some of those 
 who receive these gifts from His hands receive these gifts 
 in vain. And these servants must be taken to represent 
 His Church and all its members ; for in neither case 
 is there any account of servants who receive nothing ; and 
 St. Paul, in a chapter especially devoted to the gifts of 
 grace in the Church, says, "The manifestation of the 
 Spirit is given to every man to profit withal." (1 Cor. 
 xii. 7.) And again : "To every one of us is given grace 
 according to the measure of the gift of Christ." (Ephes. 
 iv. 7.) 
 
 The parable of the " Barren Fig-tree " teaches us that 
 a man may be in God's vineyard, i.e. in His Church, and 
 be tended by Him, and be the subject also of the especial 
 intercession of the Dresser of the vineyard ; and God may 
 look for fruit from such an one — may come for years 
 together seeking fruit from him, which God could not 
 do unless He had given the man grace to bear fruit j and 
 yet the man may be cut down at the last. 
 
 The parable of the " Prodigal Son " — however it may 
 primarily refer to the elder or Jewish, and younger or 
 Gentile body — unquestionably must be applied to the 
 members of the Church of Christ as it exists in this our 
 day. And it is so applied by all who would win souls to 
 God. Yet it cannot be so applied as a whole, taking 
 some of its most important statements into account, except 
 on the assumption that those who are called to repentance 
 
156 THE SECOND ADAM, 
 
 are God's sons, and must return to their Father's house. 
 The two sons represent two bodies of men in the Church 
 — the elder one betokens those who, after the example of 
 Samuel and John the Baptist, grow up and continue in God's 
 grace ; the younger represents those who fall from the grace 
 of the covenant and are afterwards converted and restored. 
 
 Both the prodigal and his brother are "sons." Both 
 are originally in their Father's house, i.e. in the Church of 
 Jesus Christ. The son who leaves his home is yet a 
 " son." It is that which makes his sin the deeper, and 
 his repentance the more bitter. "When he returns, his 
 Father meets him as His lost son, and says respecting him, 
 " This my son was dead, and is alive again." 
 
 " My son." We have here the covenant relationship 
 established in time past, the " goodness " in which he 
 ought to have " ;ontinued." (Rom. xi. 22 ; John xv. 
 1-6.) 
 
 " Was dead." Here we have the fall from grace into a 
 state of death. (" She that liveth in pleasure is dead 
 while she liveth." 1 Tim. v. 6.) 
 
 " And is alive again." Here we have the conversion of 
 him who was, and continued to be from the first, " a son;" 
 but the privileges of whose sonship were suspended till 
 he returned to the bosom of his Father. 
 
 This parable illustrates how completely the most unre 
 served preaching of Baptismal Regeneration and the most 
 earnest calls to conversion are in accord with one another. 
 If you urge repentance and conversion on a sinner living 
 at a distance from God, it must be on the strength of his 
 past adoption into God's family, if you are to take the 
 parable of the prodigal son. as your guide; just as Isaiah 
 beseeches the children of Israel to return to God because 
 they were His children and His people, "I have 
 nourished and brought up children, and they have re- 
 
AND THE NEW BIRTH. 157 
 
 belled against Me. The ox knoweth his owner, and the 
 ass his master's crib; but Israel doth not know, My people 
 doth not consider." (Isaiah i. 2.) 
 
 In fact, I doubt whether the place can be named 
 throughout the whole of the Old Testament, in which 
 God calls on the children of Israel to repent and turn to 
 Him, except on some ground of covenant mercy bestowed 
 on one and all of them. 
 
 The comparison of our Lord's disciples and followers to 
 " salt/' coupled with the intimation that the salt may lose 
 its savour and be good for nothing but to be cast forth, is 
 directly opposed to the opinion of the necessary persever- 
 ance in grace of all to whom God has once vouchsafed 
 grace. (Matt. v. 13 ; Luke xiv. 34, 35.) 
 
 The reception of grace cannot be more strongly implied 
 than by a man's being compared to salt, the thing which 
 preserves other things from corruption. The loss of grace 
 is implied equally strongly by the very salt itself being 
 corrupted and become good for nothing. 
 
 Another parable (or perhaps we should call it " para- 
 bolic similitude ") yet remains second to none, both in its 
 theological and practical importance, — "The Vine and the 
 Branches." (John xv. 1—10.) 
 
 I will give the bearing of this on the subject in hand 
 in the words of Bishop Beveridge, in a Sermon on the 
 text, John xv. 7 : "If ye abide in Me, and My words 
 ibide in you, ye shall ask what ye will, and it shall be 
 lone unto you." 
 
 "There are two general heads of mankind — the first 
 Adam, and the second, that is, Jesus Christ; who also 
 was, in the most proper sense of the word, Adam — 
 man in general — in that the whole nature of man was in 
 Him, as it was in the first Adam. And so the Apostle 
 calls Him, where, speaking of Adam and Christ, he saith, 
 
158 THE SECOND ADAM, 
 
 ' And so it is written, The first man Adam was made a 
 living soul ; the last Adam was made a quickening spirit.' 
 The last Adam, Christ, was made a spirit that maketh or 
 causeth life, as the first was the cause of death. ' For as 
 in Adam all die, even so in Christ shall all be made alive.' 
 In the first all died ; the second died for all, so that all 
 may live in Him again ; and so they will at the last day. 
 And all that will may be quickened by Him with newness 
 of life, and restored to the same happy state from which 
 they fell in the first Adam. And so many will, according 
 to that [saying] of the Apostle, 'As by one man's dis- 
 obedience many were made sinners, so by the obedience 
 of one shall many be made righteous.' 
 
 " This may seem a great mystery, that they who fell in 
 one man should rise again in another. But the Apostle 
 unfolds it, where he saith, ' The first man is of the earth, 
 earthy ; the second man is the Lord from heaven.' The 
 first man, in general, in whom all the rest were contained, 
 and therefore fell with him and in him, he was formed 
 out of the ground, and so was a mere man, and no more. 
 But the second man came down from heaven, and was the 
 Lord, the Lord of Hosts, the Almighty God there, before 
 He came from thence, yea, from all eternity. He was the 
 Lord from heaven, and came from thence in a way suitable 
 to His divine glory, by being conceived of the Holy Ghost, 
 and born of a pure virgin, so as to become man, and yet 
 be God too in the same person. And being thus God as 
 well as man, He was every way qualified to repair the loss 
 that mankind sustained by the fall of the first Adam, and 
 to restore them to their first estate as perfectly as if they 
 
 had never fallen from it ' If ye abide in Me.' He 
 
 doth not say, ' If ye be in Me/ but 'If ye abide in Me.' 
 For, speaking to His disciples, He supposeth them to be in 
 Him upon that account, because they were His disciples. 
 
AND THE NEW BIRTH. 159 
 
 And lie speaks to such only : for none can abide in Him, 
 unless they first be in Him ; that is, unless they be taken 
 out of the stock of the first Adam, and grafted into Him, 
 the second. Thus He Himself explains it in this place, 
 by comparing Himself to a vine, and His disciples to the 
 branches in that vine : ' 1/ saith He, ■ am the vine, ye are 
 the branches ; ' implying that His disciples are in Him, as 
 a branch is in the vine, so as to receive sap and nourish- 
 ment from it. The same thing is elsewhere explained by 
 their being members of His body, the Church ; for the 
 Church, or congregation of all His faithful people, is 
 called His ' body.' Of this body, He himself is the 
 ' Head ; ' and His disciples are all and every one, in his 
 place and station, ' members of this body,' and so are 
 acted on and governed by that Holy Spirit that proceedeth 
 from Him, the Head ; which could not be, unless they 
 were in Him as a branch is in the vine, or a member in 
 the body of a man. But how can we, who are by nature 
 of the stock of the first Adam, be taken out from thence, 
 and made the members of the second, or, which is the 
 same, His disciples ? This He himself hath taken care of, 
 by ordaining a Sacrament for this end and purpose, saying 
 to His Apostles, and in them to all the ministers of His 
 Church, ' Go ye therefore, and make all nations disciples, 
 by baptizing them,' (fee. ; as the original words plainly 
 import. Hence they who are baptized according to the 
 form instituted by Christ Himself for that purpose, are 
 said to be baptized into Him. And the Apostle saith, ' As 
 many of you as have been baptized into Christ, have put 
 on Christ.' But they who are baptized into Christ must 
 needs be in Him; and they who are in Him have laid 
 aside their relation to Adam, and have put on Christ, so 
 as to belong now to Him, as His flock, His disciples, His 
 peculiar people. 
 
1G0 THE SECOND ADAM, 
 
 " But it is not enough thus to be in Christ, but we must 
 abide in Him. ' If ye abide in Me/ saith He, implying 
 that some may be in Him and yet not abide in Him. Such 
 are they who once were baptized, and so made members 
 of His body, but are afterwards cut off by His Church, or 
 by themselves : such as renounce their Baptism, or leave 
 off to profess His doctrine and religion ; and such as only- 
 prof ess it, but do not take care to believe and live accord- 
 ing to it" — Sermon xxxvii 
 
AND THE NEW BIRTH. IG1 
 
 CHAPTER XIII. 
 
 THE VISIBLE CHURCH. 
 
 The visible Church is the only one either mentioned, 
 or contemplated, in the Scriptures. In the places where 
 we should most expect it, as I have shown, there is not 
 the least hint whatsoever given of any invisible body to 
 which God has restricted His grace. It is a figment of 
 man's invention, in order to get over a difficulty which the 
 Apostolic writers meet in another way. The difficulty is 
 that man should receive such a thing as the grace of God 
 in vain. Modern Calvinism revolts at this, and insists 
 upon having two Churches — one, the visible, consisting of 
 the many who partake of outward sacraments ; the other, 
 the invisible, consisting of the few who really partake of 
 secret grace, and to all of whom God has vouchsafed 
 perseverance to life eternal. 
 
 The Scripture writers, on the contrary, know nothing 
 of this distinction. They recognise in every page that 
 Christians can, do, and will fall from God, and receive 
 His grace in vain. When they contemplate the case of 
 a bad Christian, they always assume him to have fallen 
 from grace. They never assume him to be excluded by 
 God from some inner circle of grace. This is a matter of 
 fact which cannot be gainsaid. 
 
 The Church of England, adhering closely to Scripture, 
 in her Thirty-nine Articles recognises but one Church. In 
 
162 THE SECOND ADAM, 
 
 her nineteenth article she calls the " visible " Church the 
 "Coetus fidelium": "fidelis" being, of course, the transla- 
 tion of the Greek tcuttoq, or believer, taken in its wide and 
 ancient acceptation, as opposed to infidel or heathen, — 
 and not in its narrow and modern sense, as opposed to 
 nominal Christian. 1 
 
 In the twenty-sixth article she asserts, respecting the 
 same visible Church, that in it " the evil be ever mingled 
 with the good." Not one word is there of "the good" 
 being an invisible Church by themselves. 
 
 And when we look to the strict meaning of the word 
 " Church," we see the absurdity of calling true Christians 
 an invisible Church. 
 
 They are not a " Church," because there is no possible 
 way of gathering them together. If we are to believe 
 St. Paul (1 Cor. xii.), the Church is a body, and, as such, 
 an organization; now true Christians are not yet an 
 organized body. They are scattered throughout the 
 Church in all parts of the world. They are separated 
 from one another, and every attempt to make them act in 
 concert breaks down. There is no password, no shibboleth, 
 whereby they can infallibly recognise one another. 
 
 Continually do we find that those who pray with fluency 
 and speak with unction either turn out rank hypocrites, 
 or by their un charitableness and evil surmising make us 
 doubtful of their state in the sight of God. Continually 
 do we find that the most unpromising put to shame the 
 
 1 They who make " fidelis," or "faithful man," here to mean "true 
 Christian," make the nineteenth article stultify itself, and contradict 
 the twenty-sixth ; for if the visible Church consists of " fideles " in 
 the sense of true Christians only, what room is there for the in- 
 visible ? — what can it possibly consist of? and the twenty-sixth 
 expressly asserts that in the visible Church the "evil are' ever 
 mingled with the good." 
 
AND THE NEW BIRTH. 163 
 
 apparently advanced, and the dull and cold condemn the 
 fervid and spiritual. 
 
 Even a God-inspired prophet could not tell who were 
 his brethren. He thought he was alone, and God assured 
 him that he was but one of seven thousand. 
 
 And not only is there no invisible Church considered as 
 a Church, but there never will be. The time of the Church's 
 final purgation will be the time of the " manifestation of 
 the sons of God." The righteous will then shine forth 
 as the sun in the kingdom of their Father. The Church 
 will be purged of hypocrites, and the righteous only will 
 remain in it, but it will still be a visible Church. 
 
 It is of the very essence of a Church to be visible, 
 gathered together, assembled, organized. 
 
 It is really as absurd to talk about the invisible Church 
 if you really attach to it any idea of a Church, or build 
 any doctrine upon its separate existence, as it is to talk of 
 an invisible appearance, an unorganized organization, an 
 unassembled assembly, a scattered gathering together. 
 I believe, as strongly as any man can do, that the whole 
 visible Church is for the sake of the true elect, but these 
 true elect ones are not yet a Church, and any attempt for 
 doctrinal purposes to treat them as at present a separate 
 body is to go counter to the intention of God in having 
 established a visible kingdom of grace, and instituted 
 visible signs and tokens whereby we may know that we 
 and our fellow Christians are in this kingdom and par- 
 takers of its grace. 1 
 
 il am aware, of course, that the term "Invisible Church" is 
 applied to the Church of righteous souls in the unseen state ; but 
 this is not the sense in which it is used by those whose opinions 
 I am now controverting. 
 
 M 2 
 
IS4 
 
 CHAPTER XIV. 
 
 CERTAIN OBJECTIONS CONSIDERED. 
 
 "We now proceed to consider several passages frequently 
 brought forward to prove that none can have received grace 
 and adoption except those who are now living to it. 
 
 One of these texts is Rom. viii. 14 : "As many as are 
 led by the Spirit of God, they are the sons of God." 
 
 From this place it is argued that none who are not 
 consciously living to their God and Saviour either are, or 
 ever have been, adopted into His family. 
 
 Any Concordance would inform him who so reasons 
 that there are four distinct senses in which the term 
 " sons " or " children of God " is used in Scripture. 
 
 In the first and lowest sense, all men are children" of 
 God by creation. Thus we read, " Have we not all one 
 Father; hath not one God created us?" and St. Luke, 
 writing for Gentiles, carries up our Lord's genealogy to 
 Adam as the so?i of God : " Who was the son of Enos, 
 who was the son of Seth, who was the son of Adam, who 
 was the son of God." 
 
 It is also to be remarked, that in the only missionary 
 sermon of St. Paul to the heathen recorded in Scripture, 
 that to the Athenians, he appeals to this very sonship. He 
 quotes one of their own poets, as bearing testimony to this 
 great truth. He includes himself with the idolatrous 
 Athenians in this common sonship. " Forasmuch then as 
 we are the offspring of God, we ought not to think that 
 the Godhead is like unto gold," &c. (Acts xvii. 29.) 
 
AND THE NEW BIRTH. 165 
 
 The reader will notice that this preaching of the Apostle 
 is exactly in accordance with his teaching in his Epistles, 
 in making some blessing conferred in past time the ground 
 and motive of present turning from sin to God. 
 
 But this, of course, is the first and lowest sense, and it 
 was one in which if, when the Gospel was preached to the 
 heathen, they stopped short, it was at the peril of their 
 souls. They were by creation, it is true, the offspring of 
 God, but still not in covenant ; for St. Paul says of such, 
 "At that time ye were without Christ, being aliens from 
 the commonwealth of Israel, and strangers from the cove- 
 nants of promise, having no hope, and without God in the 
 world." (Ephes. ii. 12.) 
 
 Then, in the next place, the members of the Jewish, 
 and, after them, the Christian Church, are the children of 
 God by adoption. 
 
 "Israel is My son, My firstborn" (Exod. iv. 22); "I 
 have nourished and brought up children " (Isa. i. 2) ; " Ye 
 are all the children of God by the faith, in Christ Jesus. 
 For as many of you as have been baptized into Christ 
 have put on Christ." (Gal. iii. 26, 27.) 
 
 Here, then, is a most important practical sense in which 
 the Israelites and the Galatian Christians were children of 
 God. But surely it could be said neither of the one nor 
 of the other that they were "led by the Spirit;" for God 
 says by Isaiah to the Israelites, "I have nourished and 
 brought up children, and they have rebelled xgainst Me;" 
 and by St. Paul to the Galatian Christians, " foolish 
 Galatians, who hath bewitched you, that ye should not 
 obey the truth?" (Gal. iii. 1.) 
 
 But this adoption is not the highest " sonship." It is 
 intended to lead to a closer and higher relationship. And 
 so we have a third sonship : " Love your enemies, bless 
 them that curse you, do good to them that hate you, and 
 
166 THE SECOND ADAM* 
 
 pray for them that despitefully use you and persecute you J 
 that ye may be the children of your Father which is in 
 Jte-aven : for He maketh His sun to rise on the evil and 
 on the good, and sendeth rain on the just and on the 
 unjust." (St. Matt. v. 44, 45.) 
 
 Here is a third and higher sense in which men are 
 children of God by bearing His image. Now, in this 
 sense, those are the children of God who are "led by the 
 Spirit ; " for the Spirit leads a man into perfect conformity 
 with God's will and character. 
 
 But to say that men who are not following the leading of 
 God's Spirit, and who love not their enemies, and who bless not 
 those that curse them, have never been grafted into Christ, 
 and so made God's children by adoption, is too palpable 
 a perversion of Scripture to be entertained for a moment. 
 
 In the fourth, and last, and best sense, men will be 
 children of God when they are raised up at the last day 
 in their incorruptible bodies. "They which shall be 
 accounted worthy to obtain that world, and the resurrec- 
 tion from the dead, neither marry, nor are given in mar- 
 riage : neither can they die any more : for they are equal 
 unto the angels ; and are the children of God, being the 
 children of the resurrection" (Luke xx. 35, 36.) 
 
 And again, in the midst of a vision of the resurrection 
 state, " He that overcometh shall inherit all things ; and 
 I will be his God, and he shall be My son." (Eev. xxi. 7.) 
 
 All these various degrees of sonship are intended to lead 
 to one another. A man is born that he may be brought 
 into the covenant of grace, and so be made a member of 
 Christ and the child of God : he is made this in order that 
 he may be a son of God by bearing His image in all things ; 
 and he bears God's image here in order that he may be 
 raised up hereafter at the General Resurrection a glorified 
 son of God. 
 
AND THE NEW BIRTH. 167 
 
 We have seen how the Apostle recognised the lowest of 
 these degrees, and we know not what injury they do to 
 Christ's Church who ignore any of these steps, who wil- 
 fully put out of sight any claim which God has upon a 
 soul's allegiance. 
 
 In accordance with this we find, in many other passages 
 of Scripture, various degrees of God's goodness and grace 
 recognised ; all expressed by the same name, and yet 
 having different meanings, and the lower evidently in- 
 tended to lead to the higher grade. 
 
 Thus the term "Kingdom of God" or "Kingdom of 
 heaven " is in the New Testament applied to three things. 
 There is, first, the " Kingdom of heaven" described in the 
 parable of the " draw net," and other parables, in Matthew 
 xiii. as a mixed state of things, containing both good and 
 bad. This is, of course, the Church. Then there is the 
 " Kingdom of God " in the heart, as " righteousness, and 
 peace, and joy in the Holy Ghost." (Iiom. xiv. 17.) To 
 this the Church, or kingdom of grace, is intended to lead ; 
 and it would effectually do so, if the baptized would but 
 apprehend that for which Christ has apprehended them in 
 the net of Divine grace ; and there is, lastly, the kingdom of 
 God which will be revealed at Christ's coming. (2 Tim. iv. 1.) 
 
 Similarly Christians, who are in one sense (i.e. sacra- 
 mentally) dead to sin in Christ, are yet called upon, within 
 the compass of a few verses, to die to sin by denying it. 
 "We are buried with Him by Baptism unto death." 
 " Reckon yourselves dead to sin." " Let not sin there- 
 fore reign." (Rom. vi. 1, 11, 12.) 
 
 Again, the same figure occurs in Coloss. iii. 3, 5 : "Ye 
 are dead ; " " Mortify therefore your members which are 
 upon the earth ; fornication," &c. 
 
 Again, the Corinthians (1 Cor. v. 7) are "unleavened ; " 
 therefore they are called upor to become " unleavened." 
 
168 THE SECOND ADAM, 
 
 We now come to another text, extensively appealed to 
 as limiting the efficacy of Baptism to those who after- 
 wards live to God. 
 
 In 2 Cor. v. 17, we have the words : "If any man be 
 in Christ, he is a new creature : old things are passed 
 away : hehold, all things are become new." 
 
 From this it is argued that unless a man be savingly 
 converted, — unless the old sins of his natural state be 
 completely eradicated, and unless he have altogether new 
 desires, feelings, and affections, he neither is, nor ever 
 has been, a member of Christ. The answer to this is, of 
 course, that a man must not only be grafted into Christ, 
 hut must abide in Him. 
 
 We have the whole doctrine of grafting into Christ, and 
 union with Him and its results, in our Lord's similitude 
 of the " Yine and its branches ;" and in that similitude He 
 recognises the awful truth that a man may have been 
 brought unto Him, and yet be barren of the fruits of 
 holiness and goodness here, and be finally lost hereafter. 
 " Every branch in Me that beareth not fruit, God taketh 
 away ; " and again, " If a man abide not in Me, he is 
 cast forth a3 a branch, and is withered ; and men gather 
 them, and cast them into the fire, and they are burned." 
 (John xv.) 
 
 Sin of every kind has a tendency to separate a man from 
 Christ, and cut him off from the fellowship of Christ's body. 
 
 This would be a sufficient answer to the inference 
 above mentioned, but I cannot dismiss this passage from 
 consideration without drawing attention to a fact which 
 the circumstance of our living in a Christian country 
 prevents us from duly realizing, viz. how true, in a sense, 
 this text is of all the baptized. 
 
 When the Apostle says, " Old things are passed away ; 
 behold, all things are become new," to whom does he 
 
AND THE NEW BIRTH. 169 
 
 speak ? Surely, every chapter of these two Epistles bears 
 testimony to the fact that the things of the old nature — 
 old lusts, old habits, even old idolatries — had not passed 
 away in the case of many in the Church to whom he 
 wrote ; and yet we have seen how unreservedly and un- 
 mistakeably he addresses all as members of Christ. Wo 
 must look, then, for an interpretation of these words in 
 harmony with his other words. The Apostle is here not 
 contrasting some Christians with others, as being some in 
 Christ and some not, but he is speaking of what, in a 
 measure, belongs to all Christians, nominal and real, as 
 contrasted with the heathen. 
 
 We who are living in a nominally Christian state of 
 things, bad though it be, cannot easily realize the dif- 
 ference between our state and that purely heathen one 
 from which we have been delivered. The following 
 occurred to myself, in the presence of a large number of 
 others : — 
 
 Some years ago I had the privilege of meeting a leading 
 Missionary (C. M. S.. now a Colonial Bishop) from the 
 diocese of Madras. I made some inquiries respecting the 
 Travancore native Christians, a body in communion with 
 some branch of the Greek Church, which had been settled 
 on the Coromandel Coast from the fourth or iifth century. 
 My desire was to know whether it would be possible to 
 employ them in our work there for the evangelization of 
 India. I was told that from the present condition of those 
 Churches there was no hope whatever of such a result, the 
 members of the communion with which he had come in 
 contact being in a helpless, degraded state, having little 
 more than the Christian name, and their very bishops 
 ordaining boys of a few years old to obtain the trifling 
 ordination fee. He gave me to understand that all efforts 
 to raise them had been utterly fruitless, that they wer^ far 
 
170 THE SECOND ADAM, 
 
 more superstitious than the Roman Catholics, and that the 
 chief part of their Christianity consisted in the use of 
 amulets or charms with the names of Christian saints 
 written upon them. 1 "But," continued he, "notwith- 
 standing all this, you are not to suppose for a moment 
 that they are the same as the heathen around them. I 
 assure you that between these Christians, low though 
 their state be, and the idolatrous Hindoos, there is a gulf 
 that seems impassable." 
 
 Another Missionary (C. M. S.) from a different part of 
 India, and unacquainted with the preceding, actually uses 
 this text as illustrating the difference between the heathen 
 and the Christian state, in the following extract from a 
 letter : — " You can form no idea with what consummate 
 wisdom the principles of Hindooism have been made to 
 entwine themselves into everything ; indeed, it becomes 
 almost a natural fact, as well as a spiritual truth, in India, 
 that ' if any man be in Christ, he is a new creature.' " 2 
 
 1 The reader will observe that I am not adopting this account of 
 the state of these Christians as my own. 
 
 2 In the above exposition I have assumed the correctness of the 
 Authorized Version of this passage. It is questionable, however, 
 whether the words, " If any man be in Christ, he is a, new crea- 
 ture," be a correct translation of the Greek words, wore el t« iv 
 Xpi<TT$ Kaivti ktIo-is. In the Authorized Version, the sentence is 
 divided into two clauses ; and to effect this the substantive verb has 
 to be supplied in each, as the words in italics will show the un- 
 learned reader. The oldest Latin translation renders the Greek 
 without any addition, "If there be any new creature in Christ." 
 In our Bibles there is a marginal reading, " If any man be in 
 Christ, let him be a new creature. " 
 
 After long and careful consideration of this passage and its con- 
 text, I am convinced that the only way of rendering it, so as to adhere 
 closely to the natural meaning of the Greek, and also to preserve 
 to it some connexion with the line of argument of the whole pas- 
 sage, is by taking rts as agreeing with kt'ujis and rendering it as in 
 
AND THE NEW BIRTH. I7'l 
 
 The case of Simon Magus (Acts viii. 9 — 24) is much 
 relied upon by those who impugn Church doctrine. It is 
 
 the Vulgate : "If there be any, in Christ, new creature (or crea- 
 tion), [then] ancient things (apxcua, not old things, which would 
 require ira\ai&) passed away (irapijxeev) ; behold, all things are 
 become new. " 
 
 In this case, of course, we avoid taking such liberties with the 
 text as putting a stop after XpiaTy, of supplying two substantive 
 verbs, and of making the two words Kaivii ktIo-is a sentence o. 
 itself, having neither its own subject or copula expressed ; " [he is] a 
 new creation. " We sin? ply take the words ' ' eV Xpiory " adverbially, 
 according to one of the most common forms in Greek Syntax. 
 
 It is objected that this is contrary to New Testament usage, 
 though, of course, well known in classical Greek. There are, how- 
 ever, some instances of it in the New Testament, as for instance 
 rives 5e dirb ttjs 'Atr/as 'louScuot (Acts xxiv. 18), and elireuris 41- avrcov 
 ttios avT&v Trpo<pilT7)s (Tit. i. 12), also Acts xv. 5, 24 ; Rom. i. 11. 
 
 The passage thus rendered is, "If there be any new creation 
 (order of things, or dispensation) in Christ, ancient things passed 
 away : behold, all things are become new : and all things are ot 
 God, who hath reconciled," &c. 
 
 This rendering enables us to establish the connexion of the 
 passage with what goes before it, which the ordinary rendering 
 does not. 
 
 St. Paul is evidently throughout this Epistle painfully conscious 
 of the fact that certain false teachers were endeavouring to under- 
 mine his influence with his Corinthian converts. These persons he 
 evidently alludes to in verse 12 as "glorying in appearance and 
 not in heart." They even accused him of insanity. To this he 
 answers (verse 13) : " Whether we be beside ourselves, it is to God, 
 or whether we be sober it is for your cause. For the love of Christ 
 constraineth us ; because we thus judge, that if one died for all, 
 then all died ; and that He died for all that they who live [i.e. all 
 the living] should not henceforth live unto themselves, but unto 
 Him that died for them, and rose again." 
 
 Seeing, then, that Christ has thus redeemed all men, all must be 
 accounted to be spiritually equal. There was no distinction of 
 Jew or Gentile, as their false teachers would fain establish. And 
 so "henceforth," the Apostle says, "know we no man after tho 
 
172 THE SECOND ADAM, 
 
 alleged that we have in hini the example of a man who 
 received Baptism, and yet was afterwards pronounced by 
 
 flesh." He evidently has here before his eyes those who, in the 
 words of another Epistle (Gal. vi. 12, 13), desired to glory in men's 
 flesh, and against whom he opposed (Phil. iii. 3) the true mark of 
 Christianity that "it has no confidence in the flesh." " Yea," he 
 says, "even if we have known Christ after the flesh" (i.e. he 
 supposes the case of his having been an Apostle or companion of 
 Christ, who knew Him in the days of His flesh as a fellow Jew), 
 " now henceforth know we Him (after the flesh as a Jew) no more," 
 for we now regard Him as having a common relationship to the 
 whole human race as their Second Adam, in whom all died 
 (federally) to rise again. " So," he proceeds, " if there be in this 
 new man — this Second Adam, any ktIvls — any new state of things, 
 then ancient things, i. e. the old way of access to God, the old seal of 
 circumcision, the old Levitical ministry did, as dpxcua, pass away, 
 behold all things are become new. We have now access through 
 a new and living way, Christ's blood is the blood of a new Cove- 
 nant." Thus Chrysostom: "But behold a new soul (for it was 
 cleansed), and a new body, and a new worship, and promises new, 
 and covenant, and life and table and dress, and all things new 
 absolutely. For instead of the Jerusalem below we have received 
 that mother city which is above ; and instead of a material temple, 
 have seen a spiritual temple ; instead of tables of stone, fleshly 
 ones ; instead of circumcision, baptism ; instead of the manna, the 
 Lord's body ; instead of water from a rock, blood from His side ; 
 instead of Moses or Aaron's rod, the Cross ; instead of the promised 
 land, the kingdom of heaven ; instead of a thousand priests, one 
 High Priest ; instead of a lamb without reason, a Spiritual Lamb. 
 With these and such like things in his thought, he said, ' All 
 things are new.' But all these things are of God by Christ, and 
 His free gift. " — Chrysostom in loco. 
 
 The reader will observe how well the word dpxaia corresponds 
 with all this. If St. Paul had had chiefly in his eye the old Adam 
 in each individual Christian, he would undoubtedly have used the 
 word 7ra\ai6s as he does in Ephes. iv. 22. 
 
 Of course it is true that if any man be in Christ in the" sense of 
 abiding in Him, such an one is internally and spiritually a new 
 c-eature or creation — for as the Saviour himself says, "He that 
 
AND THE NEW BIRTH. 173 
 
 an Apostle to be " in the gall of bitterness and the bond 
 of iniquity." 
 
 Now, why is this case adduced 1 If it is brought for- 
 ward as a reason against Infant Baptismal Eegenera- 
 tion, to enable men to deny that each infant is, at its 
 Baptism, received in very deed into that kingdom of 
 grace which the Saviour emphatically declares to belong 
 to children, then I utterly deny the inference. Theie is 
 no analogy, no parallel whatsoever, between the case of 
 Simon Magus and that of any infant, under any circum- 
 stances, brought to Christian Baptism. Those who think 
 that there is, have great reason indeed to " take heed lest 
 they despise one of these little ones." 
 
 If the case of Simon Magus is adduced as a reason 
 against pronouncing that all adults, when baptized, bene- 
 ficially receive the Sacrament, it is brought to disprove an 
 assertion which I never heard of anybody making. The 
 case of Simon is a difficult one, not at all with reference 
 to the efficacy of his baptism, but with respect to the 
 nature and efficacy of his faith ; for St. Luke mentions, 
 not only that he " teas baptized" but that he " believed." 
 
 abideth in Me, and I in him, the same bringeth forth much fruit ; " 
 but this place (2 Cor. v. 17) rather looks to the external, outward 
 objective creation of Christ, Who has brought into existence a new 
 kingdom or new universe, in which all things are new. It is ex- 
 ceedingly curious to observe how this passage has been appealed 
 to by two opposite parties to serve their purposes. Those writers 
 who profess Baptismal Regeneration have said, " If any man be in 
 Christ, he is a new creature. Baptism grafts men into Christ, 
 therefore the baptized are in some sense new creatures." Their 
 opponents have argued the very contrary from this same passage. 
 " If any man be in Christ, he is a neAV creature. The vast majority 
 of the baptized are not internally and spiritually new creatures, 
 therefore they have never been in Christ. " I may add that New 
 Testament writers usually employ kt'ktis to denote the creation or 
 order of things considered as a whole. 
 
174 THE SECOND ADAM, 
 
 (" Simon himself believed also," v. 13.) He showed cer- 
 tainly some fruits of genuine faith, for it is expressly 
 asserted that he " clave stedfastly to Philip " (j/>> npoa- 
 vaprtpwv). The word is the same which is used to ex- 
 press the steadfastness of the Pentecostal Christians (Acts 
 ii. 42). He could not have done this unless he had given 
 up for the time his magical arts. He received also with 
 apparent meekness the severe reproof of the Apostle, and 
 desired his prayers. The difficulties of his case bear 
 rather upon the saving nature of " faith " than of 
 Baptism. 
 
 It is altogether impossible to decide whether he, at the 
 time, received Baptism unworthily, or whether he lapsed 
 after Baptism, and so was one of those who, in the words 
 of St. Paul, " draw back unto perdition ; " or, in those of 
 St. Jude, are " twice dead ; " or, in the words of St. 
 Peter himself, " having escaped the pollution of the world 
 through the knowledge of our Lord and Saviour Jesus 
 Christ, are again entangled therein and overcome." 
 
 It may be well here to say a word or two respecting the 
 unworthy reception of Baptism by an adult. I cannot see 
 any difficulty in it which is not satisfactorily cleared up 
 by the Scripture similitude of the "graft." (Rom. xi. 
 17 — 24.) Baptism, wo matter what the state of heart of the 
 recipient, at once brings the baptized into contact (if I 
 may use the expression) with the highest powers of the 
 unseen world. In some infinitely mysterious way the 
 human graft there and then comes into contact with the 
 new stock of humanity — the Second Adam. 
 
 If there be faith in the person baptized, he, at once, 
 begins to partake of the root and fatness of the Divine 
 olive-tree, which, if he yields his will to it (Rom. xi. 22 — 
 24 ; John xv. 1 — 8), subdues to itself the whole inner 
 man (1 John in. 6 — 9). If he has not faith, the saving 
 
AND THE NEW BIRTH. 175 
 
 efficacy of the grace of Christ enters not into him ; 
 nevertheless he is, all the same, brought into contact with 
 the True Vine, but to his condemnation. 1 His unbelief 
 is the obstacle to the grace of the Saviour flowing into 
 him. Christ would, but cannot, heal him, because of 
 his unbelief (Mark vi. 5, 6). Till that is removed, the 
 goodness of the Divine Olive cannot renew him. If God, 
 after such sin, still vouchsafes to grant him repentance 
 unto life, then the grafting takes beneficial effect. The 
 grafting, I say, which he has already undergone, for he has 
 not to be grafted in anew. He has not to be baptized over 
 again, no matter what the circumstances of unbelief and 
 impenitency which attended his original baptism ; for that 
 would imply that a thing done in the name and by the 
 authority of the ever-blessed Trinity had been an empty 
 form. 2 In fact, the whole mystery and meaning of 
 Baptism as an initial union with the Second Adam, is 
 wrapped up in the simple fact of its being administered 
 but once. Now if the inward and spiritual grace of it 
 be identical with conversion, or any other moral change, 
 call it what you will, the oftener a man is baptized the 
 better. If it simply conveys that ordinary gift of the 
 
 1 M I say that both good and bad may have, may give, and may 
 receive the Sacrament of Baptism ; the good, indeed, usefully and 
 unto health, but the bad hurtfully and penally, since that (sacra- 
 ment) is equally perfect irreatih ; and its equal integrity in all is 
 not affected by how much worse the man may be who has it among 
 the evil, as neither by how much better the man may be who has it 
 among the good." — St. Augustine, De Bapt. contra Don. vi. 2. 
 
 2 " Nothing more execrable or detestable can be said or thought, 
 than that when the form of Baptism is imparted to infants, it is 
 unreal or fallacious, in that remission of sins is spoken of and 
 appears to be given, and yet is not at all effected. " — St. Augustine, 
 De Peccatorum Meritis et Bemissione, lib. i. c. 34. (Quoted in 
 "Christian Remembrancer," vol. xxxii. p. 216.) 
 
176 THE SECOND ADAM, 
 
 Spirit which accompanies preaching, why should it not be 
 repeated? for surely we daily require the ordinary influ- 
 ence of the Spirit. If Baptism be a Sacrament, no matter 
 what the circumstances under which it is received, to be 
 administered to a man only once, it must at once do its 
 work, and do it once for all. And that work can only be 
 the bringing a man, either to his present salvation or 
 to his utter condemnation, into the one family, the 
 gathering him into the one fold, the grafting him into the 
 One Stock, the joining him to the one mystical body. 1 
 The reader will observe that I find the above illustration 
 of a "graft" ready to my hand in Scripture : and if, in 
 making use of it, I have employed material images, such 
 as "root," "fatness," &c, they are only those which are 
 also employed by the Apostle in Eomans xi. In the sense 
 in which he uses them, so do I. 
 
 The case of Cornelius and his fellow-converts (Acts x. 
 44 — 48) receiving the gifts of God's Spirit before Bap- 
 tism, is sometimes adduced to show that the Holy Spirit's 
 influences are not confined to Baptism. Most certainly 
 (along with every passage in the Old Testament, where 
 the Holy Spirit's influence is mentioned) it does show 
 this, but it does not prove the thing which the objector 
 wants it to prove, that the particular gift which the Holy 
 Spirit conveys in Baptism can (ordinarily) be conveyed 
 at. any other time. On the contrary, it rather proves 
 
 1 " That Baptism we receive which is but one, because it cannot 
 be received often. For how should we practise iteration of Bap- 
 tism, and yet teach that we are by Baptism born anew, that by 
 Baptism we are admitted into the heavenly society of saints, that 
 those things be really and effectually done by Baptism which are 
 no more possible to be often done, than a man can naturally be 
 often born, or civilly be often adopted into one stock or family ? " 
 —Hooker, Eccles. Polity, Book v. chap. lxii. sec. 4 
 

 AND THE NEW BIRTH. 177 
 
 that the Baptismal gift is distinct from every other, 
 and that no other can supersede it; for those persons 
 who had received the gift of tongues required yet to be 
 baptized. This is the view which Bishop Beveridge takes 
 of this passage : " And the same Apostle, when, upon his 
 first preaching to the Gentiles, the Holy Ghost fell 
 on them, so that they immediately spake with tongues, 
 although some might have thought, there had been no 
 need of baptizing them, who had already received the 
 Holy Ghost ; yet he considering that this gift of the Holy 
 Ghost was only to enable them to speak with tongues, not to 
 regenerate them, he inferred from thence that they ought 
 the rather to be baptized j ' Can any man,' said he, ' forbid 
 water ? ' &c." (Sermon xxxv.) 
 
 So also Archbishop Whately : 
 
 " Those who seek to go as far as they can towards doing 
 away all connexion of spiritual benefit with Baptism, and 
 reducing it to a mere sign of admission into a community 
 possessing no spiritual endowments at all, sometimes appeal 
 to the case of Cornelius and his friends, on whom ' the 
 Holy Ghost fell,' before they were baptized. But they 
 seem to forget that this was the miraculous gift of tongues, 
 of prophecy, &c. which never was, nor was ever supposed 
 to be, ' the inward spiritual grace ' of Baptism. It was 
 never conferred at Baptism [see Acts viii. 16], but was 
 always bestowed, except in this one case, (in which there 
 was an obvious reason for the exception,) through the 
 laying on of hands of an Apostle." 1 
 
 The " obvious reason " to which the Archbishop refers 
 is, no doubt, the importance of the occasion. The admis- 
 sion of Cornelius as a Gentile was, as it were, the begin- 
 ning of a new dispensation. It was the first discovery of 
 the "mystery hid from ages and generations. " (Coloss. 
 
 1 Scripture Doctrine concerning Sacraments, p. 45. 
 
 X 
 
178 THE SECOND ADAM, 
 
 L 26, 27 ; Ephes. iii. 5, 6.) As such, it excited all the 
 prejudices of the Jewish converts to such an extent, that 
 St. Peter himself was sharply called to account for what 
 he had done. He referred, as his vindication, to this 
 miraculous outpouring of the Spirit, and compared it to 
 that which he and his fellow Apostles had experienced 
 on the day of Pentecost. (Acts xi 15 — 17.) It was to 
 dispel these prejudices, in His ancient people, and to 
 induce them to embrace the new converts as brethren in 
 Christ, that God poured forth upon them the miraculous 
 gifts of the Spirit, as He had done on the Apostles at the 
 tirst. God could not have done this in order to disparage 
 His own ordinance, or to show His undoubted sovereignty, 
 by separating the inward grace from an outward sign, to 
 which He himself had attached that very inward grace. 
 One would really imagine from the way in which some 
 persons catch at this and any other place in which they 
 fancy they discover Regeneration independent of Baptism, 
 that " The Laver of Regeneration " was some invention or 
 suggestion of man, which God had condescended to adopt, 
 and which, as being a thing of man, He was ever setting 
 aside, rather than an ordinance which His own Son has 
 bound upon us, by His last parting words to His disciples. 
 Every adult who receives Baptism beneficially, must 
 have experienced some work of the Holy Spirit previously 
 to enable him to believe in and accept Jesus Christ at all 
 (1 Cor. xii. 3) : but not till he is baptized is he grafted 
 into the body of Christ. 
 
 ' My sheep hear my voice, and I know them, and they 
 follow Me : and I give unto them eternal life ; and they 
 shall never perish, neither shall any man pluck them out 
 of My hand." (John x. 27, 28.) 
 
 From this place men argue that because many of the 
 
AND THE NEW BIRTH. 179 
 
 baptized do not follow Christ, and, as far as we can see, 
 die in their sins, and so lose eternal life, therefore they 
 have never "been grafted into Christ in their Baptism. 
 
 To answer this, we have only to ask, Whom does our 
 .Lord mean in this place by His sheep 1 Does He mean 
 by "His sheep " the same persons whom He calls in 
 chapter xv. the branches of Himself the Vine? If He 
 does, then we must understand by the "sheep" the 
 members of His Church, and we must of necessity con- 
 sider as implied (though it be not expressed) in the parable 
 of the " Shepherd and His sheep," that awful limitation 
 which our Lord expressly and emphatically mentions in 
 the parable of the " Vine and the branches " — that they 
 only, whether "sheep " or "branches," w r ill eventually be 
 saved who abide in Him. 
 
 If our Lord represents, as He unquestionably does, the 
 final salvation of the branches as conditional on their 
 abiding in the Vine; and if the "branches" of the one 
 parable are identical with " the sheep " of the other, then 
 of necessity the salvation of the sheep also is conditional, 
 on their abiding in the fold of' Christ's goodness. 
 
 If the persons alluded to in each similitude are the same, 
 common sense requires us to attach to the one similitude 
 the limitation we find in the other. And that it is but fair 
 and right to understand the condition of " abiding in the 
 fold " to be implied, though it be not expressed, is evident 
 from this also — that we have another parable, showing 
 forth the love of Christ to His people, under the same 
 figure of a " shepherd" and " sheep." This is the parable 
 of the "lost sheep;" and this parable contemplates the case 
 of sheep not abiding in the fold, but going astray, and not 
 eventually being reclaimed by the Good Shepherd, though 
 He goes to seek them. " How think yel if a man have aii 
 hundred sheep, and one of them be gone astray, doth ha 
 N2 
 
180 THE SECOND ADAM, 
 
 not leave the ninety and nine, and goeth into the moun- 
 tains, and seeketh that which is gone astray? And if so 
 be that he find it," &c. (Matt, xviii. 12.) Now when I 
 see that in the similitude of the Vine and branches (which 
 implies a more intimate relationship than that of sheep to 
 a shepherd) the condition that the branches abide in the 
 vine is expressly mentioned; and when I find that in 
 another parable, in which our Lord employs the very same 
 image of a shepherd and his sheep, a degree of uncer- 
 tainty that the straying sheep will be found, is also 
 expressed, — I utterly refuse to interpret the text in ques- 
 tion in so unconditional and absolute a sense as to nullify 
 the principle on which the hortatory teaching of all the 
 rest of Scripture depends. The hortatory teaching of the 
 whole of the rest of Scripture is based on the principle 
 that God desires the salvation of all whom His providence 
 has brought within His ordained means of grace, and so 
 all that have the sign of the covenant are held answerable 
 for its grace. 
 
 The above is a sufficient answer to the impugners of 
 Church truth; but let not the reader suppose that I 
 deny the predestinarian meaning of this text. I hope 
 and trust that it has that very predestinarian sense which 
 some draw from it, — that it does mean that Christ has 
 sheep to whom He has vouchsafed perseverance to life 
 eternal, and who will certainly abide in Him, and never 
 perish. I cannot, however, conceal- from myself the fact 
 that, whilst a small number of texts seem to imply that 
 God has granted final perseverance to some, there are a 
 far greater number which assert in terms which can neither 
 be mistaken nor explained away, that there is no degree of 
 grace from which men cannot, and will not, falL 1 
 
 1 See the two lists of Scriptures on this subject in the chapter on 
 Election. 
 
AND THE NEW BIRTH. 181 
 
 " Few, that is, eight souls were saved by water. The 
 like figure whereunto even Baptism doth also now save 
 us (not the putting away of the filth of the flesh, but the 
 answer of a good conscience toward God), by the resurrec- 
 tion of Jesus Christ." (1 Peter iii. 20, 21.) This place 
 is to be noticed, as the Apostle here asserts in the plainest 
 terms the grace of Baptism ; it now saves us, being the 
 antitype of those waters of the flood which saved the 
 Church in the ark, whilst they drowned the ungodly 
 world. 
 
 But the Apostle having made so strong an assertion, 
 qualifies it, as indeed we should naturally expect, by the 
 limitation, "Not the putting away of the filth of the 
 flesh, but the answer of a good conscience toward God." 
 
 One would imagine that there could be but one view 
 taken of the Apostle's assertion in connexion with its 
 limitation. Such of course would be, that Baptism with- 
 out sincere faith cannot profit. A Dissenting Commentary 
 I have now before me, exactly expresses the Apostle's 
 meaning : " The water of Baptism saves no man, but as it 
 is the means of his getting his heart purified by the Holy 
 Spirit." A living Church writer of eminence expresses 
 the same in different words : " In order that it may be a 
 saving ordinance, the conscience of the recipient must 
 respond to the mercy of God." Archbishop Leighton 
 gives more fully the same view : " 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 reaches 
 no further, but it is in the hand of the Spirit of God, as 
 other sacraments are, and as the Word itself is, to purify 
 the conscience, and convey grace and salvation to the soul, 
 
182 
 
 by the reference it hath to, and union with, that which it 
 represents." 1 
 
 But though the Apostle introduces a limiting clause, it 
 is contrary to all honest interpretation to press this so as 
 to destroy his explicit declaration of the saving power of 
 Baptism. Some fanatics in Calvin's time appear to have 
 done this, in answer to whom he vindicates the true meaning 
 of the Apostle, in the following words on this place: "But 
 the fanatics, such as Schuencfeldius, absurdly pervert this 
 testimony, while they seek to take away from Sacraments 
 all their power and effect. For Peter did not mean here 
 to teach that Christ's institution is vain and inefficacious, 
 but only to exclude hypocrites from the hope of salvation, 
 who, as far as they can, deprave and corrupt Baptism. 
 Moreover, when we speak of Sacraments, two things are to 
 be considered, the sign and the thing itself. In Baptism 
 the sign is water, but the thing is the washing of the 
 soul by the blood of Christ, and the mortifying of 
 the flesh. The institution of Christ includes these two 
 things. Now that the sign appears often inefficacious and 
 fruitless, this happens through the abuse of men, which 
 does not take away the nature of the Sacrament. Let 
 us then learn not to tear away the thing signified from 
 the sign." 
 
 I must now, though most unwillingly, say a word or 
 two respecting a gloss upon this passage put forth, some 
 years ago, by a clergyman of the highest eminence in his 
 party ; as it illustrates so remarkably the treatment which 
 Scripture receives, and the shifts to which even good men 
 are obliged to have recourse in order to explain away the 
 
 1 Substantially the same interpretation is given by Bishops Hall, 
 Beveridge, Jeremy Taylor, Bethell ; also by Augustine, Melanctlion, 
 Beza, Barrow, Matthew Henry, Pool, Wesley, Macknight, and 
 Alford. Common sense can tolerate no other view. 
 
AND THE NEW BIRTH. 183 
 
 force of Scripture allusions to the Sacraments. In the 
 letter or tract I allude to, 1 which is principally occupied 
 with the examination of this passage, the Apostle's words 
 are explained as if he meant to deny all connexion between 
 the outward sign and the inward grace. 
 
 The Apostle is made to say in effect, "Baptism doth also 
 now save us, but by Baptism I do not mean water Bap- 
 tism — I do not mean the outward rite at all, but I mean 
 a sincere and enlightened conscience." 2 Of course the 
 first thing which strikes one is, that if the Apostle meant 
 that the outward rite of Baptism was in no way instru- 
 mental to salvation, why should he go out of his way to 
 use the word " Baptism n 1 A good conscience cannot, by 
 the most violent straining of figurative language, be called 
 a " Baptism." It may be, and ought to be, the effect of 
 Baptism, but is as distinct from it as possible ; much less 
 can the " answer of a good conscience " be called " Bap- 
 tism." Then, in the next place, if the Apostle, when he 
 says that Baptism saves, means that a good conscience saves, 
 no matter whether accompanied by Baptism or not, why 
 should he bring forward the salvation in Baptism as the 
 antitype (avTiTvirov) to a salvation in an ark wherein eight 
 souls were saved by water ? 
 
 He must be hard pressed by this and other Scriptures, 
 who, in order to nullify the connexion of Baptism with 
 salvation, would have us believe, — first, that without any 
 assignable reason the Apostle says one thing, and then 
 corrects himself, as meaning another thing of a different 
 
 A Dr. McNeile's "Baptism doth Save." 
 
 2 This is also the interpretation of Faustus Socinus in his work 
 " De Baptismo Aquae," cap. xii. p. 105. "From which words it is 
 clear that Peter by the word ' Baptism ' did not mean the water 
 Baptism of which we speak, but another sort of Baptism alto- 
 gether.' 
 
184 THE SECOND ADAM, 
 
 class altogether, and then that the Apostle brings the 
 salvation of certain persons by water, as a type of an 
 internal state of heart no one feature of which is con- 
 nected — even in the way of remote typical, or figurative 
 resemblance — with water or its application. 
 . I adduce this instance as a sample, certainly an extreme 
 one, of the way in which the plainest Scripture statements 
 are treated as if they were no part of God's word. 
 
 I shall now give another extract from this letter as my 
 own vindication for having, in many places in this treatise, 
 asserted or implied that a large party in the Church ignoie 
 any grace connected with the Sacraments. 
 
 " Appearing in itself to be useless, and resting on no 
 moral claim in the nature of things for our adoption, the 
 dutiful use of it [Baptism] proclaims submission to the 
 supremacy of Him, on whose autlwrity it rests as its 
 ultima ratio. And thus, the willing and intelligent Bap- 
 tism in water of an instructed adult, was a practical proof, 
 as well as a significant act, of his inward submission to 
 God. It certified him to the Church around as a man 
 whom God had graciously baptized into Christ, and whose 
 sin was washed away in the blood of Christ." 
 
 Again, in the next page. " He (St. Paul) was a chosen 
 vessel of God, to bear His name before the Gentiles, and 
 kings, and the children of Israel. To this end, he must 
 be accredited to the Church around him, have their confi- 
 dence, and work with and by means of them. It became, 
 therefore, indispensable that he should not only be washed 
 from his sins in the sight of God by the Baptism made 
 without hands, but also in the sight of the Church by the 
 Baptism made with hands. Hence the exhortation of 
 Ananias to him, * Why tarriest thou 1 Arise, and be bap- 
 tized, and wash away thy sins, calling on the name of 
 the Lord.' ' The God of our fathers hath chosen thee. 
 
AND THE NEW BIRTH. 185 
 
 You are His : avow yourself such without delay. You are 
 His soldier, secretly but really enlisted : enroll yourself in 
 the ranks openly, according to His general orders. You are 
 a pardoned sinner before God : proclaim it before men.' " * 
 
 Let the reader, having perused this, now turn to the 
 extracts I have given in Appendix B from Luther and 
 Cranmer. Let him particularly notice that, whereas 
 Luther and Cranmer account Baptism to be, under all 
 circumstances, an act of God, the writer of the above 
 considers it to be, under all circumstances, an act of the 
 man baptized — simply a practical proof, as well as a signi- 
 ficant act, of his inward submission to God. Now, if 
 this be the meaning and intent of Baptism, inasmuch as 
 no one soul can really know the sincerity of another, it 
 seems to me that Baptism, by the hand of any minister 
 whatsoever, is a pure mockery, for no man can really vouch 
 for the sincerity of his fellow-man. And so, to carry out 
 fully this idea, not only must the Baptism of infants be at 
 once abandoned, but that of adults, by any hands except 
 their own. 
 
 If Baptism be an avowal of sincerity, inasmuch as each 
 individual is the sole judge of his own sincerity, each man 
 ought to baptize himself. 
 
 From the preceding extracts, one would imagine that 
 the leading view of Baptism which we find in the New 
 Testament is that it is a profession of faith ; whereas, in no 
 one single place in the New Testament is Baptism said to 
 be a profession of faith, or an avowal of faithfulness. 
 
 I repeat again, the place cannot be named where it is 
 said to* be a profession. The place cannot be named where 
 it is not connected with spiritual grace, supposed to be 
 
 1 " Baptism doth Save."— -A Letter to the Bishop of Exeter, by 
 the Rev. Dr. McNeile. 3rd Edit. p. 24. 
 
186 THE SECOND ADAM, 
 
 bestowed in it. There is, of course, a profession of faith 
 to be made before a man can be baptized ; but this takes 
 place before the Baptism, and the Baptism itself is always 
 the act of another, in the name of Him who commissioned 
 him. 
 
 Faustus Socinus, in a comment upon the words, of 
 Ananias to the Apostle, in the work before quoted, 1 has an 
 explanation of the meaning and intent of Baptism identical 
 with that of the writer whose words I have transcribed. 
 " Nothing else can be meant by the washing away of sins 
 by Baptismal water, than that it is declared by the Baptism 
 that the man's sins are already done away, and so this is, 
 as it were, publicly sealed. Wherefore, although it be 
 granted that Ananias, when he bid St. Paul to be baptized 
 and put away his sins, understood that through the external 
 ablution his sins were washed away, yet it will not imme- 
 diately follow, that through that Baptism the sins them- 
 selves were put away, but only that the washing of them 
 away was openly proclaimed and sealed." 
 
 A "De Baptism o Aquae, n cap lii 
 
AND THE NEW BIRTH. 
 
 187 
 
 CHAPTER XV. 
 
 EXAMINATION OP PASSAGES IN THE EPISTLES OF 
 ST. JOHN AND ST. PETER. 
 
 Some passages from the First Epistle General of St. 
 John, bearing upon the doctrine of the New Birth, now 
 claim our attention. 
 
 (1.) Chapter iii. verse 9. "Whosoever is born of God 
 doth not commit sin y for His seed remaineth in him : and 
 he cannot sin, because he is born of God." 
 
 (2.) Chapter iv. verse 7. "Beloved, let us love one 
 another : for love is of God ; and every one that loveth 
 is born of God, and knoweth God." 
 
 (3.) Chapter v. verse 1. " Whosoever belie veth that 
 Jesus is the Christ is born of God." 
 
 (4.) . Chapter v. verse 4. " Whatsoever is born of God 
 overcometh the world." 
 
 From these verses it is argued, that because the great 
 body of baptized persons commit sin, or fall into sin, and 
 love not ' one another, and are overcome by the world, 
 therefore they have never been born into Christ's body in 
 Baptism. 
 
 Such a meaning cannot be legitimately drawn from them. 
 
 The various explanations given of these passages, and 
 the multiplied notes upon them, show that they are places 
 of no ordinary difficulty. But wherein does the difficulty 
 lie 1 Certainly not in reconciling them with the doctrine 
 of Baptismal grafting into Christ, but with the words of 
 
188 THE SECOND ADAM, 
 
 St. John in the same Epistle and with the words of St. 
 James and St. Paul. 1 
 
 They are utterly irreconcilable with the theory of the 
 identity of regeneration and conversion. 
 
 Let us, at first, confine our attention to two of these 
 places : the first, " Whosoever is born of God doth not 
 commit sin;" and the third, "Whosoever believeth that 
 Jesus is the Christ is born of God." 
 
 If these two assertions are to be taken in their literal 
 exactness, without any qualifying statement whatsoever, we 
 have two almost irreconcilable marks of the new birth. 
 
 In the latter (" Whosoever believeth that Jesus is tho 
 Christ is born of God "), the definition is so comprehen- 
 sive that it will include every nominal Christian ; for the 
 difference between a nominal Christian and an infidel is, 
 
 1 St. John appears to assert the impossibility of the regenerate 
 man committing sin. "He cannot sin, because lie is born of 
 God." 
 
 St. Peter, on the contrary, distinctly contemplates the possibility 
 of the regenerate man sinning, for the persons whom he addresses 
 as ' ' born again, not of corruptible seed, but of incorruptible, " he 
 yet bids, on this very account, to "lay aside all malice, and all 
 guile, and hypocrisies, and envies, and all evil speaking. " (1 Peter 
 i. 23; ii. 1.) 
 
 Similarly St. James. "Of His own will begat He us with the 
 word of truth, that we should be a kind of first-fruits of His 
 creatures. Wherefore, my beloved brethren, let every man be 
 swift to hear, slow to speak, slow to wrath. . . . "Wherefore lay 
 apart all filthiness and superfluity of iiauglitiness" &c. (James i. 
 18, 19, 21.) 
 
 Similarly St. Paul. " Buried with Him in Baptism, wherein 
 also ye are risen with Him .... If ye then be risen with Christ, 
 .... mortify therefore your members which are upon the earth ; 
 fornication, uncleanness, " &c. (Col. ii. 12 ; iii. 1, 5.) 
 
 Here then is one Apostle asserting that the regenerate cannot 
 sin, and the other three warning them against deadly sins, because 
 of their liability to fall into them. 
 
AND THE NEW BIRTH. 189 
 
 that the one believes and the other denies Jesus to be 
 "the Christ/' 
 
 In the former text (" Whosoever is born of God doth 
 not commit sin "), on the contrary, the evidence of the 
 new birth is spoken of in such a way that it would seem 
 to exclude every Christian : even St. John, who says, " If 
 we say that we have no sin, we deceive ourselves, and the 
 truth is not in us ;" and St. James, "In many things wa 
 offend all." 
 
 To reconcile these two statements with the teaching 
 which makes regeneration to be identical with conversion, 
 two opposite methods have to be adopted. The latter 
 statement has to be intensified in its meaning, so as to 
 exclude as many merely professing Christians as possible ; 
 the former has to be qualified in its meaning, so as to in- 
 clude as many (supposed) true Christians as possible. 
 
 The latter "(" Whosoever believeth that Jesus is the 
 Christ is born of God ") is thus intensified in two well- 
 known commentaries. 1 One, Pool's "Annotations/' — 
 " ' Whosoever believeth that Jesus is the Christ.' This is 
 not meant of a mere professed, or of a slight and super 
 ficial, but of a lively, efficacious, unitive, soul-transforming, 
 and obediential faith in Jesus as the Christ." 
 
 Again, in a commentary extracted out of Henry and 
 Scott (Eel. Tract Soc), — " Every one who has truly be- 
 lieved Jesus to be the promised Messiah, who has received, 
 honoured, and obeyed Him, according to the Scriptures, is 
 born of God," &c. 
 
 Here, then, is a text which, at first sight, appears as 
 comprehensive as possible, which has to be accommodated 
 to a theory by being seriously qualified in one direction. 
 
 Then take the other place, " Whosoever is born of God 
 doth not commit sin." Now, inasmuch as vast numbers 
 
 1 I have taken them as fair examples of popular interpretations. 
 
190 THE SECOND ADAM, 
 
 of persons, who have exhibited and are exhibiting many 
 signs of true and real conversion, do commit sin, this text 
 has to be seriously qualified by another, a weakening or 
 diluting process. Whosoever doth not commit sin " with 
 a high hand," "wilfully/' "habitually," « does not sin with 
 allowance and satisfaction," and so on. 
 
 I do not think that two passages, written by the same 
 hand, in the same letter, should be submitted to such 
 diverse processes. 
 
 The latter one is especially dangerous. It has been said 
 that the Apostle must mean, " cannot commit gross sin," 
 or " sin with a high hand ; " but is not the Apostle himself 
 careful to exclude such a meaning, when he says, " All 
 unrighteousness is sin ; " and "Little children, let ,\o man 
 deceive you ; he that doeth righteousness is righteous ? " l 
 
 Again, neither will the explanation, wilful sin, answer 
 the purpose ; for the thing which makes sin to be sinful is 
 that it is committed with the consent of the will : if it 
 is not so, the deed is involuntary, and the man is not 
 accountable. 
 
 Again, some have said that we must insert the word 
 " habitually ; " but this is most unwarrantable, for a single 
 act of sin is still sin, even though it be preceded by, or 
 followed by, no acts of the same sort. 
 
 If we would reconcile the statements of St. John with 
 one another, with those of his brother Apostles, and with 
 the actual state of things, we must take both these places 
 as they stand. 
 
 1 " ' Cannot sin.' No explaining away of this declaration must 
 be attempted, as is done by Cornelius a Lapide, who understands it 
 of deadly sin ; by Augustine [it will be seen, however, that Angus- 
 tine elsewhere gives the truer and deeper comment] and Bede, who 
 confine the d/mapTdveiy to the violation of brotherly love ; or as 
 Grotius, 'res de qua agitur aliena est ab ejusmodi ingenio.'" — 
 Alford on chap. iii. 9. 
 
AND THE NEW BIRTH. 191 
 
 They are irreconcilable with the theory that regenera- 
 tion is conversion ; they are in the strictest harmony with 
 the view of regeneration as a grafting in Christ, and so a 
 partaking of His nature. 
 
 Regeneration is the implanted germ of a new nature, 
 the infusion of a new leaven, a union with Christ, which 
 may be the smallest possible thing — as small in the eye of 
 man as the grain of mustard-seed — in its beginning, but 
 then it is calculated and intended to subdue the whole 
 inner man. It is a net thrown as widely as possible, in 
 order that all those caught in it may become as holy 
 as possible. 
 
 Its theory, so to speak, is the greatest possible holiness 
 of the greatest possible number. To this end, God grafts 
 every Christian into Christ ; but then the aim, the intent, 
 the purpose of this engrafting, is no stinted measure of 
 goodness, but the total abnegation of all sin, and the 
 filling of the soul with all goodness. 1 When, then, St. 
 John says, " Whosoever believeth that Jesus is the Christ 
 is born of God," he supposes the net thrown as widely as 
 possible ; he contemplates the germ of the new nature in 
 every man "naming the name of Christ." But when he 
 says, " Whosoever is born of God doth not commit sin," 
 he contemplates the grace of Regeneration, not in its 
 
 The two (i.e. the new birth and a state of sin) are incom- 
 and in so far as a man is found in the one, he is thereby 
 separated from the other. In the child of God is the hatred of sin ; 
 in the child of the devil the love of it ; and every act done in virtue 
 of either state, or as belonging to either, is done purely on one side 
 or purely on the other. If the child of God falls into sin, it is an 
 act against nature, deadly to life, hardly endured, and bringing 
 bitter repentance ; it is as the taking of a poison, which, if it be 
 not corrected by its antidote, will sap the very springs of life."— 
 Alford on chap. iii. 6. 
 
192 THE SECOND ADAM, 
 
 germ, but in its result, 1 in its full and complete develop- 
 ment ; and so he adds the remarkable words, "for his seed 
 remaineth in him." " 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." The new birth 
 is not an isolated thing, — a thing to be considered by 
 itself, — but it is the beginning, and only the beginning, of 
 a supernatural life. 
 
 This life is a life derived from Christ as the new Head, 
 the Second Adam of His Church j that, just as the world 
 derives a weak, sinful nature from Adam, so the Church 
 derives a new, holy nature from Christ. 
 
 In every member of the Church, then, there are, or have 
 been, two natures, two spiritual principles, two lives, — one, 
 the first, which is the old, the carnal ; the other, the second, 
 which is the new, the spiritual. 
 
 At our entrance into God's kingdom, we received the 
 seed of this new nature. We were then grafted into 
 Christ, and the kingdom into which we were introduced 
 is a state of things adapted, in God's wisdom, for the 
 springing up, growth, and nourishment of the new nature. 
 
 But then, as in the natural, so in the spiritual, the seed 
 may not even germinate ; or it may germinate, and yet, in 
 
 1 " Because His seed abideth (or remaineth) in him : i. e. because 
 that new principle of life, from which his new life has unfolded, 
 which was God's seed deposited in him, abides, growing there, 
 and precludes the development of the old sinful nature. So the 
 majority of the better expositors, denning somewhat differently, 
 when they come to explain in detail this germ of spiritual life." 
 
 Again : ' ' The children of God, in whom the Divine seed of their 
 eternal life abides, have in reality a holy privilege ; as Steinhofer 
 says, they sin not, and they cannot sin, just in proportion as the 
 new Divine life, unconditionally opposed to all sin, and manifesting 
 vtself in God-like righteousness, is present and abides in them."- 
 A.LFORD on chap. iii. 9, 10. 
 
AND THE NEW BIRTH. 193 
 
 any particular case, be prevented by evil influences from 
 coming to perfection. 
 
 And though men are made partakers of a new nature, 
 the old is not destroyed ; it yet remains to regain the com- 
 plete and final mastery over some, and to try and prove 
 others, just as the remnant of the Canaanites remained in 
 the Promised Land to prove the Israelites ; and yet, as it 
 was through the Israelites' sin and want of faith that their 
 enemies remained in the land, so it is through the Chris- 
 tian's want of faith, and to his peril, that the old nature 
 remains in him. Now, the expression in 1 John iii. 9, 
 " Whosoever is born of God doth not commit sin," exactly 
 answers to all this ; for it has regard to the aim, the 
 tendency, the ultimate result of the new birth. 
 
 Almost any commentator will tell those of my readers 
 who cannot consult the original, that the tense used by 
 St. John in the expression, " is born of God," is not our 
 (English) present, but another, the Greek perfect, a tense 
 by which an action is supposed to be continued from a 
 past to the present time. Thus it must (to preserve the 
 sense of the original) be paraphrased : " Whosoever is 
 born of God and continues so — whosoever abides in Christ 
 — whosoever continues in the state into which he was 
 re-born." It looks, then, to Christ as the Vine, and the 
 members of His Church as the branches ; and with this 
 exactly tallies the last two verses of the preceding chapter : 
 "And now, little children, abide in Him ; " (can we doubt 
 the reference ?) " that, when He shall appear, we may have 
 confidence, and not be ashamed of Him at His coming. If 
 ye know that He [the Head, the Vine-stem] is righteous, ye 
 know that every one that doeth righteousness is born of Him." 
 (yeyiwriTut, has been and continues to be born of Him). 1 
 
 1 Pool, whom I before quoted, in a note principally taken from 
 Hammond, seems to recognise this only way of interpreting this 
 
 O 
 
194 THE SECOND ADAM, 
 
 This is St. Augustine's exposition of these words : " He 
 that is born of God sinneth not ; for were this nativity by 
 itself alone in us, no man would sin ; and when it shall be 
 alone, no man will sin. But now we as yet drag on that 
 
 saying: — "Only it is here to be noted that the phrase 'born of 
 God ' is not so to be taken as to denote only the act of this change, 
 the first impression of this virtue on the patient, the single transient 
 act of regeneration or reformation, and that as in the preter tense 
 not a past, but rather a continued course, a permanent state (is 
 indicated), so a regenerate man and a child of God are all one, 
 and signify him that lives a pious and godly life, and continues to 
 do so. " 
 
 " The Greek perfect is especially to be held firm in our exegesis. 
 The Apostle does not say ov 5vvarai d/xaprdpeiv, '6rt £k tov ©cow, 
 dyewrfOri. This would testify to a past fact, once for all occurring 
 without any reference to its present permanence. But he has said 
 on Ik t. ©. yey4wr)Tcu, because he has abiding in him that his birth 
 from God .... The abiding force of this Divine generation in a 
 man excludes sin ['qui earn indolem retinebit, non peccabit,' as 
 Grotius (says) thus far right] : where sin enters that force does not 
 abide. The yeyevurjadai is in danger of becoming a yevvr)Qrjva.i> a 
 fact in the past, instead of a fact in the present, a lost life instead 
 of a living one." — Alford on chap. hi. 9. Again — " 'Hath not 
 seen Him, neither known Him.' First, observe the tense in 
 which the verbs stand, that they are not aorists, but perfects ; and 
 that some confusion is introduced in English by our perfect not 
 corresponding to the Greek one, but rather partaking of the aoristic 
 sense, giving the impression, ' hath never seen Him nor known 
 Him,' whereas the Greek perfect denotes an abiding present effect 
 resting on an event in the past. So much is this so, that iyvwKo. and 
 many other perfects lose altogether their reference to the past event, 
 and point simply to the abiding present effect of it. iyvwxa is the 
 present effect of a past act of cognition — ' I knew.' In the Greek 
 perfect the present predominates ; in the English perfect (and in 
 the German still more) the past Hence, in very many cases, the 
 best version-rendering of the Greek perfect is by the English 
 present. And so here, without for a moment letting go the true 
 significance of the tense, I should render, if making a version, 
 * seeth Him not, neither knoweth Him."' — Alford on chap. iii. 3. 
 
 
AND THE NEW BIRTH. 195 
 
 corrupt nature in which we were born, although, according 
 to that in which we are new born, if we walk aright, 
 from day to day, we are renewed inwardly." (St. Augus- 
 tine, " Contra Mendacium.") 
 
 Again : " According to that, that we are born of God, 
 we abide in Him who appeared to take away our sins, 
 even in Christ, and we sin not, — this is that whereby the 
 inner man is renewed from day to day. But according to 
 that, that we are born of that man by whom sin came into 
 the world, and death by sin, and so death passed upon all 
 men, we are not without sin ; for we are not yet freed 
 from his infirmity, until, by the daily renovation whereby 
 we are born of God, our whole infirmity, arising from our 
 birth in the first man, and which engages us in sin, be 
 healed. And in consequence of the remains of this abiding 
 in the inner man, though it day by day decreases in the 
 Advancing Christian, ' if we say we have no sin, we deceive 
 ourselves, and the truth is not in us.' Wherefore, so far 
 as we adhere to God by faith, hope, and love, and imitate 
 Him, we have no sin, and are the sons of God. But so 
 far as, in consequence of the frailty of the flesh, as yet 
 unchanged by death, unpurified by a resurrection, evil and 
 base motives arise within us, we sin. The one state is the 
 first-fruits of the new man, the other is the remains of the 
 old." (Augustine, "De Perfectione Justitise.") 
 
 The same principle of interpretation applies to the 
 other two marks of the New Birth, viz. " loving one 
 another," and " overcoming the world." 
 
 Another consideration, if duly weighed, puts it beyond 
 all controversy that the Apostle St. John, in these Epistles, 
 did not intend to cast any doubt on the reality of that 
 engrafting into Christ of all those to whom he wrote, 
 which St. Paul asserts of all the Christians to whom he 
 wrote. This is the use which the Apostle makes of the 
 
 o2 
 
196 THE SECOND ADAM, 
 
 word " abide " (/^Vo>) throughout this Epistle. His anxiety 
 is, not that those to whom he wrote should see as to 
 whether they ever had been in Christ, but as to whether 
 they continued, or abode in Him. 
 
 Let the reader observe the following places, and judge 
 for himself whether they are most in accordance with 
 Catholic or Calvinistic teaching. " He that saith he 
 abideth in Him, ougM himself also so to walk, even as He 
 walked." (1 John ii. 6.) " Let that therefore abide in you 
 which ye have heard from the beginning. If that which 
 ye have heard from the beginning remain in you, ye also 
 shall continue in the Father and in the Son." (ii. 24.) 
 " But the anointing which ye have received of Him abideth 
 in you." (27.) " And now, little children, abide in Him." 
 (28.) " Whosoever abideth in Him sinneth not." (iii. 6.) 
 "Whosoever is born of God doth not commit sin; for 
 His seed remaineth in him." (9.) "He that loveth not 
 his brother abideth in death." (14.) (How can any be 
 " brethren," unless they have all, once at least, been in- 
 cluded in the same fellowship 1) " Ye know that no mur- 
 derer hath eternal life abiding in him." (15.) " He that 
 keepeth His commandments dwelleth [abideth, fxivti] in 
 Him, and He in him. And hereby we know that He 
 abideth in us, by the Spirit which He hath given us." (24.) 
 He that abideth in the doctrine of Christ, he hath both 
 the Father and the Son." (2 John 9.) 
 
 I do not see how the above passages can be interpreted 
 in accordance with the rest of the Epistle, except on the 
 principle implied in the words of St. Augustine I have 
 before quoted. 
 
 One word, however, respecting the apparent omission of 
 reference to Baptism. 1 
 
 i Dean Alford, in his remarks on chap. v. 5 — 7, explains the 
 " water" there referred to as the water of Baptism, and 1 do not 
 
AND THE NEW BIRTH. 197 
 
 It may be said, that because St. John does not mention 
 Baptism when he says, " Whosoever believeth that Jesus 
 is the Christ is born of God," he intends to disconnect all 
 ideas of the New Birth with it. 
 
 Now, when I consider that the same St. John in his 
 Gospel records our Lord's words to Mcodemus, " Except 
 a man be born of water and of the Spirit," and that he 
 was among the number of those who heard the parting 
 words, " He that believeth and is baptized shall be 
 saved," I feel assured that such a thing never could cross 
 his mind as that a person professing to believe in God's 
 only-begotten Son, should refuse the right of initiation 
 into Him. I do not think that he could realize such a 
 thing to be possible. He would ask, u Can that be even 
 the seed of belief which could so treat the last solemn 
 injunction of the ' Word made flesh ' 1 " 
 
 And now let me say something respecting the practical 
 application of John's doctrine, " He that is born of God 
 
 see how we can explain it otherwise, if we pay due regard to the 
 fact of the three witnesses, "the Spirit, the water, and the blood," 
 being ever-present and abiding testimonies. 
 
 His words are, "This, their one testimony, is given by the 
 purification in the water of Baptism into His name, John iii. 5 ; 
 by the continual cleansing from all sin which we enjoy in and by 
 His atoning blood ; by the inward witness of His Spirit, which He 
 hath given us." 
 
 Again, on verses 10, 11 : — " Easily enough here we can syntheti- 
 cally put together, and conjecture of what testimony it is that he 
 is speaking : the Spirit by whom we are born again to eternal life, 
 the water of Baptism by which the new birth is brought to pass in 
 us by the power of the Holy Ghost (John iii. 5 ; Titus iii. 5), the 
 blood of Jesus by which we have reconciliation with God, and puri- 
 fication from our sins, and eternal life (John vi. 53) — these three 
 all contribute to and make up our faith in Christ, and so compose 
 that testimony which the Apostle designates in verse 11 by the 
 shorter term which comprehends them all." 
 
198 THE SECOND ADAM, 
 
 doth not commit sin," " Every one that loveth is born of 
 God, and knoweth God." The most strenuous defenders 
 of Baptismal Eegeneration, when occasion requires, use 
 either St. John's language, or language founded upon it. 
 
 Not only do such use it, but, as I shall show, they 
 are the only persons who use it in its integrity. Let the 
 reader mark well the following passages out of the Sermons 
 of one who has done as much to defend the High view of 
 Baptismal grace as any other living man : — " ' Whosoever 
 belie veth that Jesus is the Christ is born of God.' This 
 is the first source of our life, our strength, our victory, 
 that we have strength not our own, but by a new and 
 spiritual birth of God — a birth whereby a new and 
 spiritual life above the world, apart from the world's life, 
 and unknown to the world, is imparted to the soul ; and 
 man, through grace, becomes the Son of God. Of this 
 birth the proofs are, the love of Christ, the love of one 
 another as members of Christ, the love of God in 
 keeping His commandments. Love is the proof of our 
 birth of God, because God is love. The son hath a like- 
 ness of the Father. He, then, who is a child of God, 
 must have a likeness to his Father. How could he be a 
 Son of God who had not that in him which God is, — love ? 
 He, then, who is born of God must have the love of God ; 
 he who loveth the Father must love Him, the Son, who is 
 begotten of Him ; he who loveth the Son must love them 
 also who are members of Him, the children of God in 
 Christ." 
 
 This passage is an extract from a sermon by Dr. Pusey. 
 The reader will observe how unreservedly he speaks of the 
 spiritual, obedient, loving Christian being the regenerate 
 man, the true child of God. And yet in the same sermon 
 towards the conclusion he speaks as unreservedly of the 
 seed of this grace being implanted in Baptism. "So 
 
AND THE NEW BIRTH. 199 
 
 mostly it is with the grace of God. God lodges it in the 
 soul. He places in Baptism a principle of life within us, 
 which, if we allow it to work, as we grow on will fill our 
 every power, penetrate our whole souls, transform this 
 heavy mass of our earthliness into its own Divine nature, 
 make us ' friends of God, fellow-citizens of the angels, 
 lords of the world, rulers of ourselves.'" (Pusey's Parochial 
 Sermons, vol. ii. pp. 345, 350.) 
 
 It will be clear from these two extracts from the same 
 sermon how they who hold the doctrines of Baptismal 
 Regeneration most unreservedly can yet speak of the true 
 Christian as the only regenerate man, or child of God. 
 
 The real point in dispute is this. To what are we to 
 attribute the fact that a man duly baptized lives the life 
 of one who knows not God 1 The Calvinist virtually says 
 that it is because God has withheld grace from the man. 
 The Churchman, on the contrary, says that it is because 
 the man has opposed or sinned away God's grace. Rather 
 than suppose that God has withheld His grace the Church- 
 man will always (no matter how great the difficulty about 
 the assumption) assume that the man in question has 
 fallen from grace, or has, through his own fault, not 
 retained a seed, or has not continued in the goodness of 
 God, or has forgotten that he was purged from his old sins 
 (Gal. v. 4 ; 1 John iii. 9 — 15 ; Rom. xi. 22). And as we 
 have shown throughout this book, he has the most solid 
 Scripture grounds for making such an assumption. 
 
 And, again, I believe that none but those who hold the 
 Church view can adopt the language of St. John in these 
 passages in its integrity. They who identify Regeneration 
 with Conversion and sever it from Baptism, almost in- 
 variably lay down marks of conversion which, when 
 examined, are found to differ essentially from the marks 
 laid down by the Apostle. The term " conversion " is 
 
200 THE SECOND ADAM, 
 
 now virtually restricted to a change of views and feelings 
 with reference to the work of Christ, whereas the New 
 Birth, as described by St. John, is absolute freedom from 
 sin, and the love of our brethren. 
 
 Again, we cannot imagine a greater contrast than that 
 between St. John's view of spiritual illumination and the 
 views of spiritual illumination whicn are now current 
 amongst us ; for St. John says, " He that loveth his brother 
 abideth in the light ; . . . but he that hateth his brother 
 is in darkness, and walketh in darkness, and knoweth 
 not whither he goeth, because that darkness hath blinded 
 his eyes." (1 John ii. 10, 11.) 
 
 There remains now only one reference to the New Birth 
 unconsidered — that in 1 Pet. i. 23 : " Being born again, 
 not of corruptible seed, but of incorruptible, by the word 
 of God, which liveth and abideth for ever." 
 
 This is also a place which has been ignorantly quoted to 
 the disparagement of the efficacy of the initial Sacrament. 
 
 It has been argued that St. Peter, and St. James also 
 in a similar passage in his Epistle (James i. 18), by omitting 
 to mention the Sacrament, teach us to consider the written 
 word, rather than Baptism, as the instrument cf God to 
 bring about Eegeneration. 
 
 A moment's reference to the original will disprove this. 
 Neither in this, nor in any other place of Scripture, are 
 we said to be born of the word of God, but by the word. 
 We are born of God, e* ©eou ; of water and the Spirit, e£ 
 vSoltos kou TrvevficLTos : never £k Xoyov, of the word, but 
 Sia \6yov, through or by the word. 
 
 The Bible (meaning, of course, not simply the book, 
 but the truths derived from it and expounded by the 
 teacher or preacher) is as necessary an instrument to 
 produce the New Birth as the Sacrament itself; for if it 
 were not for the word of God, we should know nothing 
 

 AND THE NEW BIRTH. 201 
 
 either of God or of His will. When a person hears the 
 word of God, is convinced of sin by it, and comes to be 
 baptized, then he is born again, Sia \6yov e£ vSaro? /cat 
 wvev/xciTos, through the word, of water and of the Spirit. 
 
 The very Baptism with which he is baptized is, as it 
 were, the creature of God's word ; and this word itself is 
 the manifestation of His will. Baptism, I say, is but the 
 creature of God's word ; for it was instituted by the word 
 of God's Son, and its perpetual efficacy is upheld and 
 assured by the word of His promise. 1 All that is 
 needful to be believed and taught about it is contained 
 in His written word ; the whole analogy of which word 
 would lead us to give Baptism to infants, and to believe 
 that by it they are engrafted into Christ. 
 
 The word " incorruptible " in the above passage is also 
 ignorantly pressed into the argument. Because the seed 
 
 i " First of all, the Holy Ghost provoketh and stirreth up men 
 tc preach God's Word. Then He moveth men's hearts to faith, 
 and calleth them to Baptism ; and then, by faith and Baptism, He 
 worketh so that He maketh them as new men again. " — Cranmer 
 quoted in Lawrence, " Doctrine of Church of England on Bap- 
 tism," p. 37. 
 
 So also Luther: — "Moreover, when we speak of the Word of 
 the Gospel, we also include the Sacraments ; for they have the 
 promise of the Holy Spirit annexed, as well as of remission of 
 sins." — Luther on Joel iii. 28. 
 
 " As regards the dogmatical use which some make of this pas- 
 sage (James i. 18), wishing to show that regeneration is brought 
 about by the word as distinguished from the Sacrament of Baptism 
 (Titus iii. 5—7), we may remark, that seeing the \6yo* d\r}deicv> 
 designates the Gospel as a whole, Avithout any respect to suck xs- 
 tinction, nothing regarding it can be gathered from this passage. 
 The word of the Lord constitutes, we know, the force of the Sacra- 
 ment also, ' accedit verbum ad elementum, et fit Sacramentum. ' 
 And is it meant to be inferred that the readers of this Epistle were 
 not baptized ? " — Note in Alford on JamesH^c^jp^^ 
 
 f ^ OF THE NrSk 
 
 UNIVERSITY] 
 
202 THE SECOND ADAM, 
 
 is called incorruptible, it is argued that the graee conferred 
 cannot be lost ; and because great numbers of the bap- 
 tized do not persevere, therefore they were never "born 
 again " in Baptism. To which I answer, Is the " seed * 
 mentioned by St. Peter the same as the seed alluded to in 
 our Lord's parable of the sower 1 The seed is there said 
 to be " the word of God," and yet, however incorruptible 
 the seed may be, the plant which springs from it may not 
 be equally so ; " because it lias no root, it may wither 
 away;" or, as St. Luke has it, "As soon as it sprung 
 up it withered away, because it lacked moisture." (Luke 
 viii. 6.) 
 
 The seed has to be retained. It has, in the words of 
 St. John, to abide in the man, and upon this all depends. 
 " Let that therefore abide in you which ye have heard 
 from the beginning. If that which ye have heard from 
 the beginning abide in you, ye also shall continue in the 
 Father and in the Son." 
 
 One consideration connected with these two passages 
 (1 Pet. i. 23 j James i. 18) must now be noticed. It has 
 been urged that the Apostles allude to a birth by the 
 preached word alone at the moment of genuine conversion 
 as distinguished from any birth in Baptism ; but if so, 
 how is it that they represent, or at least imply, that this 
 new birth has already taken place in all those to whom 
 they write] Multitudes of sayings throughout these 
 Epistles are decisive respecting the fact that many to 
 whom the Apostles wrote were not spiritually -minded 
 Christians, some not even moral ones. 
 
 And yet St. Peter evidently looks upon the " new 
 birth " as a thing which had taken place in the case of all 
 to whom he wrote, and he grounds upon it an exhortation 
 to " lay aside all malice, and all guile, and hypocrisies, and 
 envies, and all evil speaking" (ii. 1), and beseeches these 
 
AND THE NEW BIRTH. 203 
 
 " new Lorn ones " to abstain from fleshly lusts, and even 
 goes so far as to say, " Let none of you suffer as a murderer, 
 or as a thief, or as an evil-doer, or as a busybody in other 
 men's matters" (iv. 15). Similarly St. James. He evi- 
 dently considered that God had "of His own will" begotten 
 Christians generally, and those particularly to whom he 
 wrote his Epistle ; for he grounds on the fact of their 
 having been born again certain practical exhortations. 
 "Wherefore lay apart all filthiness," &c. "Be ye doers of 
 the word, and not hearers only." I ask the reader to peruse 
 carefully these two Epistles, and mark the nature of the 
 warnings delivered in them, and what sort of a Christian 
 character they imply in those who could require them, and 
 then say how it is conceivable that the writers should 
 never once call upon such persons, as some among them 
 evidently were, to be born again, unless they believed that 
 they had all been born again in the rite their Master had 
 instituted for this very purpose. 
 
 I have now, I think, shown sufficiently clearly the 
 position which the Saviour has, in His infinite wisdom, 
 assigned to the Sacrament of Baptism, as the means by 
 which He unites men to Himself in the fellowship of His 
 mystical Body, and makes them partakers of His nature, 
 and I have also exhibited the harmony and undesigned 
 coincidence of all Scripture with this view of sacramental 
 union with Himself. 
 
 A number of minor objections may be urged from 
 isolated texts, under which those who are determined to 
 ignore sacramental grace run and shelter themselves; in 
 the same way as the Socinian ignores both the express 
 words and the general tenor of Scripture. He reads, in 
 one class of texts, " The man Christ Jesus," or, " My 
 Father is greater than I ; " and so he refuses to submit to 
 the teacliing of another class, such as " The Word was 
 
204 THE bECOND ADAM, 
 
 God," oi " I and my Father are one." The Socinian, if 
 he really received God's word as the word of his Creator 
 and Judge, would search and see in what way these places 
 could both be accepted in their fulness, as they are equally 
 the words of the living God ; and he would find in the 
 Catholic doctrine of the Trinity and Incarnation the perfect 
 realization of both. 
 
 And so the man of God, who desires to be truly con- 
 formed to God's will, and to receive all His word in the 
 love of it, must assuredly give its place to that sacramental 
 teaching to which we have drawn attention. 
 
 ~No matter how it disarranges his previous system, he 
 must make room for it, or his views of truth are so far 
 imperfect, — not taking into real account all that God has 
 revealed. 
 
AND THE NEW BIRTH. 205 
 
 CHAPTER XVT. 
 
 OBJECTIONS ARISING FROM THE DOCTRINES OF PREDESTINA- 
 TION AND JUSTIFICATION. 
 
 The sacramental vein of doctrine pervading, as I have 
 Bhown, all Scripture, has "been in this last age of the 
 Church completely ignored, because of its supposed irre- 
 concilability with two other Scripture truths, — 
 
 The truth of God's eternal Election, 
 
 And the doctrine of Justification by Faith. 
 
 Let us see with what reason. 
 
 First, it is supposed to be inconsistent with God's 
 having elected certain men to eternal life. 
 
 That there is a doctrine of Election which a Christian 
 must realize is most certain. Of that there can be no 
 doubt. But then many further questions arise with 
 reference to this Election, as, To w T hat does God elect 
 men ? Does He so elect men to His benefits, whatsoever 
 these are, that those elected must necessarily respond to 
 His Election ? He certainly did not so elect the Jews ; 
 for He elected them to blessings to which they in no 
 respect responded. 
 
 And to what does He elect Christians 1 Does He elect 
 them to outward privileges, or to inward grace 1 if to 
 inward grace, to what degrees of it 1 Does He elect all 
 who receive from Him any inward spiritual grace to final 
 glory? or does He elect men to spiritual grace which 
 
206 THE SECOND ADAM, 
 
 they may resist and lose — to grace, that is, short of final 
 perseverance to eternal life 1 l 
 
 Into these questions I shall not enter, because I am not 
 writing a formal treatise on this subject. My object now 
 is to show that one doctrine cannot nullify another ; but 
 that, cost what it may, both must be held, realized, prayed 
 over, lived to, together. 
 
 If the doctrine of Election (what the Election is I am 
 not now entering upon) is to be found anywhere in Scrip- 
 ture, it is to be found in the Epistle of St. Paul to the 
 Romans, in the words of our Lord in St. John's Gospel, 
 and in the Epistles of St. Peter and St. Jude. 
 
 I shall now (carefully abstaining from the use of technical 
 expressions connected with controversies on this subject) 
 assume that we are desirous of believing and laying to 
 heart all that God says, and see whether we can do so 
 when God speaks both of Election and Baptism. 
 
 If the doctrine of Election is anywhere in Scripture, it 
 is to be found in the eighth, ninth, tenth, and eleventh 
 chapters of the Epistle to the Romans. But what doctrine 
 of Election 1 Certainly not one inconsistent with holding 
 
 i Augustine, for instance, the first of the Fathers who taught 
 systematically the doctrine of election, held that men might be 
 elected by God to various degrees of spiritual grace, and yet not 
 have perseverance vouchsafed to them. His words are, ' ' Of two 
 pious persons why to one is granted final perseverance, to another 
 it is not granted, is to be resolved into the still more inscrutable 
 purpose of God." (De Dono Perseverantiae, c. viii. ix.) Again, 
 " Wonderful indeed ! most wonderful ! that God should to some of 
 His own sons, those whom He has regenerated in Christ, and to 
 whom He has given faith, hope, and love, not give perseverance, 
 while He imparts forgiveness, grace, and sonship to the sons of 
 strangers." 
 
 For further information on this point the reader is directed to 
 Bishop Harold Browne's " Exposition of the Thirty -nine Articles," 
 Art. xvi. pp. 366, 367, sixth edition. 
 
AND THE NEW BIRTH. 207 
 
 all the baptized dead to sin in Baptism : for the sixth 
 chapter is an integral part of the Epistle to the Romans : 
 and in it we have the most decided assertion possible that 
 all the baptized are " buried with Christ by Baptism into 
 death, that like as He" (Christ) "was raised from tho 
 dead by the glory of the Father, so we also " (i.e. all the 
 baptized) " should walk in newness of life." 
 
 Again, to all the Roman Christians, without exception, 
 the Apostle says, "Reckon yourselves dead indeed unto 
 sin, but alive unto God, through Jesus Christ our Lord ; " 
 and for this practical end, — " Let not sin therefore reign 
 in your mortal bodies, that ye should obey it in the lusts 
 thereof." 
 
 Here, then, is a doctrine of Baptism of the highest 
 practical character, and the most universal practical appli- 
 cation ; for, as I said, it makes all the baptized answerable 
 for grace. 
 
 From the eighth to the eleventh chapters we have a 
 doctrine of Election. Does this doctrine modify or limit 
 the application of the doctrine of Baptism contained in 
 the sixth chapter 1 Not a word of any such thing. 
 
 On the contrary, at the conclusion of this deep argument 
 on Election, the Apostle pauses, as it were, and makes a 
 practical application of what he is saying, grounded on the 
 doctrine of union with Christ, and that union not indis- 
 soluble, — not, when once made, made for ever, but strictly 
 coincident with accountability. 
 
 " Behold, therefore, the goodness and severity of God : 
 on them that fell, severity ; but toward thee, goodness, if 
 thou continue in His goodness ; otherwise thou also 
 shalt be cut off." (Rom. xi. 22.) 
 
 Observe here how the Apostle singles out and addresses 
 the individual Roman, the member of a Church whose 
 "faith was spoken of throughout the whole world." "If 
 
208 THE SECOND ADAM. 
 
 thou continue in His goodness ; otherwise thou shalt be 
 cut off'." 
 
 Here we have our Lord's teaching respecting the vine 
 and the branches, — " Every branch in Me that beareth not 
 fruit, God taketh away." " If a man abide not in Me, he 
 is cast forth as a branch, and is withered," &c. 
 
 Reader, I would most solemnly ask you, are these words 
 of St. Paul consistent with your doctrine of Election 1 
 
 Would not the hearers of a (so-called) Calvinist preacher 
 be startled and offended beyond measure to hear such 
 words from him towards the conclusion of a discourse on 
 God's electing love 1 
 
 And yet the inspired Apostle scruples not to insert such 
 a warning in the conclusion of his discourse upon this 
 deep truth. 
 
 The teaching of the sixth chapter of this Epistle shows 
 how such a warning presupposes and requires that doctrine 
 of baptismal grafting into Christ's body which I have been 
 insisting on throughout this treatise. 
 
 Again, in St. John's Gospel, the Saviour says, " Ye h ive 
 not chosen Me, but I have chosen you, and ordained y du, 
 that ye should bring forth fruit, and that your fruit sho aid 
 remain." 
 
 And yet in this same Gospel we have — " Abide in Me, 
 and I in you." "Every branch in Me that beareth not 
 fruit God taketh away." "If a man abide not in Me, 
 he is cast forth as a branch, and is withered ; and men 
 gather them and cast them into the fire, and they are 
 burned." 
 
 Reader, is your doctrine of Election consistent with 
 believing and confessing both these things 1 If not, it is 
 not your Saviour's. 
 
 Again, take the words of the inspired St. Peter. In his 
 First Epistle we have his converts addressed as " elect 
 
ANL> THE NEW BIRTT1. 209 
 
 according to the foreknowledge of God the Father, through 
 sanctification of the Spirit, unto ohedience and sprinkling 
 of the blood of Jesus Christ ; " and yet, in his Second 
 Epistle, he deems it consistent to say to these same con- 
 verts — those, too, who " had obtained like precious faith 
 with him " — " Wherefore the rather, brethren, give dili- 
 gence to make your calling and election sure : for if ye do 
 these things, ye shall never fall : for so an entrance shall 
 be ministered unto you abundantly into the everlasting 
 kingdom of our Lord and Saviour Jesus Christ." (2 Peter 
 i. 10, 11.) 
 
 The Church doctrine of Baptism is in strict accordance 
 with, nay, requires, both these ; for it implies an initial 
 sanctifying gift of the Spirit on all the baptized, in ordtr 
 to, but not necessarily followed by, their obedience ; and it 
 implies also that God should have, in His purposes of 
 mercy, chosen them to this spiritual gift, and by His 
 providence brought it about that they should receive it. 
 Reader, does your doctrine of Election enable you to 
 realize both these things 1 and can you hold it, and also 
 heartily hold the last three verses of the second chapter oi 
 this Epistle ? Can you contemplate, as the Apostle did, 
 men escaping the world " through the knowledge of the 
 Lord and Saviour Jesus Christ," and being " again en- 
 tangled therein and overcome," and " the latter end worse 
 with them than the beginning " 1 (2 Peter ii. 20.) 
 
 Again ; St. Jude writes to those who are " sanctified 
 by God the Father, and preserved in Christ Jesus, and 
 Called ; " and yet he feels it necessary to warn these per- 
 sons, in such a state of grace, by the example of others, in 
 a parallel state of grace, who fell from it and were lost in 
 consequence : — 
 
 " I will therefore put yon in remembrance, though ye 
 once knew this, how that the Lord, having saved the 
 
 p 
 
210 THE SECOND ADAM, 
 
 people out of the land of Egypt, afterward destroyed 
 them that believed not. And the angels that kept no' 
 their first estate, but left their own habitation, He hath 
 reserved in everlasting chains under darkness unto the 
 judgment of the great day." (Jude 5, 6.) 
 
 Eeader, is your doctrine of Election consistent with the 
 sanctified — the (hitherto) preserved — the called, receiving 
 such a warning, and having two such examples brought 
 before them ] 
 
 But at the beginning of this part of my argument I 
 said that only in this last age of the Church have men, 
 who claim to be heard as expounders of God's word, 
 ignored sacramental grace, because of its supposed incon- 
 sistency with the doctrine of Election. 1 At the time of 
 the persecution, in the reign of Queen Mary, we read that 
 Bradford, when in prison, submitted to Cranmer, Eidley, 
 and Latimer, a scheme for committing the leading English 
 Eeformers to a more decided confession of what he con- 
 ceived to be the true doctrine of Predestination and 
 Election. He received from Eidley this memorable 
 answer : — " Sir, in those matters I am so fearful, that I 
 dare not speak farther, yea, almost none otherwise, than 
 the very text doth, as it were, lead me by the hand." 
 And yet this Bradford, holding thus decidedly the absolute 
 (Calvinistic) doctrine of Predestination, scruples not to 
 write upon Baptism thus (Works, Parker Soc. p. 89) : 
 "As by Baptism we are engrafted into Christ, so by the 
 Supper we are fed with Christ." And in the next page : 
 "As, therefore, in Baptism is given unto us the Holy 
 Ghost and pardon of our sins, which yet lie not lurking 
 in the water ; so, in the Lord's Supper, is given unto us 
 the communion of Christ's body and blood \ that is, grace, 
 forgiveness of sins," &c. 
 
 1 See Appendix U. 
 
AND THE NEW BIRTH. 211 
 
 I quote this man's words as furnishing an example of 
 the way in which the most decided predestinarians of that 
 age expressed themselves upon the Sacraments. 
 
 And, in fact, Calvin, when formally writing on the 
 Sacraments, frequently makes use of equally decisive 
 language; thus, in a place I have before quoted (Insti- 
 tutes, IV. ch. xvi.) : " Paul comprehends the whole Church 
 when he says that it was cleansed by the washing of water. 
 In like manner, from his expression in another place, that 
 by Baptism we are engrafted into the body of Christ 
 (1 Cor. xii. 13), we infer that infants, whom he enumerates 
 among His members, are to be baptized in order that they 
 may not be dissevered from His body." l 
 
 But, in the second place, men think it their duty to 
 ignore sacramental grace, because of its supposed incom- 
 
 1 The reader who desires to pursue this part of the subject 
 further, will find the whole bearing of the doctrine of Predes- 
 tination on that of Baptismal Regeneration most ably discussed 
 in an article in the Christian Remembrancer for January 1850, 
 entitled "Recent Arguments on Baptismal Regeneration." The 
 writer distinctly shows, in the first place, that St. Augustine never 
 allowed his Predestinarian views to interfere with the most un- 
 qualified assertion of the Regeneration of Infants in Baptism. He 
 also shows that the Schoolmen, Petei Lombard, Aquinas, Anselm, 
 and Bernard, who were all fully committed to the Sacramental 
 teaching of the Church of tlr 3ir times, and in fact extended and 
 intensified that teaching, yet held the doctrines of Election and 
 Final Perse veiance, and propounded them in far stronger terms 
 than those of the seventeenth article. And, lastly, the reviewer 
 shows by numerous extracts, that the most rigid Calvinistic divines 
 of the reign oi Elizabeth expressed themselves on Baptismal grace 
 in a very different way from what our present Calvinists do. 
 
 The reader will find some of the statements of Augustine, Ber- 
 nard, and Aquinas on Election, placed side by side with their 
 statements respecting Baptismal Regeneration, in Appendix C at 
 the end of this book. 
 
 v2 
 
212 THE SECOND ADAM, 
 
 patibility with justification by faith only. The very same 
 line of argument which I have taken with reference to the 
 doctrine of Election is a complete answer to this also. 
 
 If the doctrine of Justification by Faith is to be found 
 anywhere in Scripture, it is to be found in the fourth 
 and the former part of the fifth chapter of St. Paul's 
 Epistle to the Romans; and yet, in the latter part of 
 the fifth chapter, the same Holy Spirit who inspired 
 the rest of this Epistle gives us the doctrine of the 
 " two Adams ; " and in the sixth, the burial and resur- 
 rection of all the baptized with Christ, the Second Adam, 
 in Baptism. 
 
 If the way of salvation, and the terms of admission into 
 the kingdom of heaven, are to be found anywhere, they 
 are to be found in the words of Christ the Saviour and 
 King ; and yet the very same Saviour who says respecting 
 Himself, " Whosoever believeth in Him, shall not perish," 
 says, in the same discourse, "Except a man be born of 
 water and of the Spirit, he cannot enter into the king- 
 dom of God:" and in His very last words on earth, 
 joins "believing" and "being baptized" as both necessary 
 to salvation. 
 
 Again; if ever man was justified by faith, it was St. 
 Paul : and yet, when he was converted, it was said to him 
 by one commissioned by his Saviour, " Arise, and be bap- 
 tized, and wash away thy sins." 
 
 Whatever, then, your doctrine of Justification, if it be 
 not in perfect consistence with the " new birth of w r ater 
 and the Spirit being the entrance into Christ's kingdom;" 
 with being " baptized for the remission of sins ; " with 
 Baptism being a means of salvation in its place as well as 
 faith in its place; with Christ "sanctifying His Church 
 with the washing of water ; " with the " doctrine of bap- 
 tism" being a first "principle of the doctrine of Christ" 
 
AND THE NEW BIRTH. 213 
 
 (John iii. 5; Acts ii. 38; Mark xvi. 16; Eph. v. 26: 
 Heb. vi. 2) ; if it be not in perfect consistence with these 
 statements, assuredly it is not based on all Scripture ; 
 assuredly a part of its foundation is on the sand of your 
 notions, not on the rock of the unerring word. It may be 
 very consistent with itself, and in strict accordance with 
 what those, whose powers of religious slander you fear, 
 call " clear views of Divine grace ; " but all this is gained 
 at the expense of its agreement with the words of your 
 Savioir, and the testimony of the Spirit. 
 
 If ever man held justification by faith, it was Martin 
 Luther ; and if there be any book in which he embodied 
 what he held, it is his Commentary on the Galatians; 
 and yet, on Gal. iii. 27, he thus expresses himself : 
 " Therefore the righteousness of the law, or of our own 
 works, is not given, but Christ becomes our garment. 
 This place is to be carefully noted, as it stands opposed 
 to the fanatics who extenuate the majesty of Baptism, 
 and speak of it wickedly and impiously. Paul, on the 
 contrary, adorns Baptism with magnificent titles, calling it 
 the * washing of regeneration, and renewing of the Holy 
 Ghost;' and here says that all the baptized 'have put on 
 Christ.' " 1 
 
 And again ; Calvin speaks of it thus : " We ought to 
 consider that, at whatever time we are baptized, we are 
 washed and purified once for the whole of life. Where- 
 fore, as often as we fall, we must recall the remembrance 
 of our Baptism, and thus fortify our minds, so as to feel 
 certain and secure of the remission of sins : for though 
 when once administered it seems to have passed, it is not 
 abolished by subsequent sins. For the purity of Christ 
 was therein offered to us, is always in force, and is not 
 
 1 See further extracts from Luther, in Appendix B. 
 
214 THE SECOND ADAM, 
 
 destroyed by any stain ; it wipes and washes away all ou. 
 defilements." (Institutes, Book IV. ch. xv. 3.) 
 
 Cranmer, in the Homily of Salvation or Justification, 
 has — " Our office is, not to pass the time of this present 
 life unfruitfully and idly, after that we are baptized or 
 justified." 1 Again, in his answer to Gardiner, which was 
 published in 1550, and received his last corrections just 
 before his martyrdom : " And where you (Gardiner) say 
 that in Baptism we receive the Spirit of Christ, and in 
 the Sacrament of His body and blood we receive His 
 very flesh and blood, this your saying is no small dero- 
 gation to Baptism, wherein we receive not only the Spirit 
 of Christ, but also Christ Himself, whole body and soul, 
 manhood and Godhead, unto everlasting life, as well as in 
 the Holy Communion. For St. Paul saith, As many as 
 be baptized into Christ have put on Christ.' Nevertheless, 
 this is done in divers respects ; for in Baptism it is done 
 in respect of regeneration, and in the Holy Communion in 
 respect of nourishment and augmentation." (Cranmer's 
 Works on the Lord's Supper, Parker Soc. p. 25 ; see also 
 pp. 34, 45, 64, 92.) 2 
 
 Again; Latimer, who was burnt at the stake for his 
 protest against Romanism, has — " What is so common as 
 water 1 every foul ditch is full of it ; yet we wash our re- 
 mission of our sins by Baptism ; for like as He was found 
 
 1 Again, in the same Homily, Part II. (to the doctrinal state- 
 ments of which I need not say that the Clergy of the Church cf 
 England are committed by the Eleventh Article) : — " Therefore we 
 must trust only in God's mercy, and that sacrifice which our High 
 Priest and Saviour Jesus Christ, the Son of God, once offered for 
 us upon the cross, to obtain thereby God's grace and remission, as 
 well of our original sin in Baptism, as of all actual sin committed 
 hy us after our Baptism, if we truly repent and turn unfeignedly 
 to Him again." 
 
 2 See further extracts from Cranmer, in Appendix B. 
 
AND THE NEW BIRTH. 215 
 
 in rags, so we must find him by Baptism. There we begin ; 
 we are washed with water ; and then the words are added ; 
 for we are baptized in the name of the Father, the Son, 
 and the Holy Ghost, whereby the Baptism receiveth his 
 strength." (Bp. Latimer's Remains, Parker Soc. p. 127.) 
 
 Again ; Ridley, *vho was also burnt for his profession of 
 the principles of tne Reformation, speaks of the "water 
 in Baptism being sacramentally changed into the fountain 
 of Regeneration." And again : " The water in Baptism 
 hath grace promised, and by that promise the Holy Spirit 
 is given; not that grace is included in water, but that 
 grace cometh by water." (Ridley's Works, Parker Soc. 
 pp. 12, 240.) 
 
 But to show further how perfectly futile is the objection 
 raised against sacramental doctrine, because of its supposed 
 incompatibility with justification by faith, let us consider 
 for a moment, "why salvation is by faith V Simply that 
 it may be by grace. (Rom. iv. 16.) Why is faith said to 
 justify ? Not because there is any merit in faith, but be- 
 cause it looks simply to Christ Faith is that in the soul 
 which apprehends God's mercy in Christ ; it is the eye of 
 the soul which looks to Christ. 
 
 Therefore it justifies, or is said to justify, because it leads 
 to Christ the Justifier ; and in the Sacraments, Christ the 
 Justifier gives Himself to the souls that turn to Him and 
 seek Him. 
 
 And, in fact, Baptism has more of free grace in it than 
 faith has ; for faith, though the gift of God, is yet an act of 
 our own hearts, whereas Baptism is God's act altogether. 
 And if this be so with the conscious adult, how much 
 more with the unconscious infant ! x 
 
 i " If the covenant of faith can belong to infants, then it is cer- 
 taiu ihey can have the benefit of %ith before they have the grace ; 
 
216 THE SECOND ADAM, 
 
 No act of grace, on God's part, can "be imagined more 
 unconnected with man's deservings than the conveyance of 
 Christ's nature to an unconscious infant. No merit, not 
 even of faith, can be pleaded. 
 
 And this leads us to a deep moral reason for th& sacra- 
 mental part of Christ's religion. 
 
 We are exposed to temptations, not only from our carnal, 
 but also from our intellectual and spiritual nature. 
 
 We are tempted, for instance, to spiritual pride. 
 
 If salvation were simply and entirely through an act of 
 our spirits apprehending God, the Great Spirit, and what 
 He has done for us in His Son, the very intellectual and 
 spiritual nature of our salvation might puff us up ; and, 
 by fostering spiritual pride — that most hateful of sins 
 in God's sight — infinitely deteriorate our whole moral 
 being. 
 
 A nd such an effect we find but too often produced. We 
 find, in a marvellous way, spiritual pride of the most 
 offensive kind, blighting the Christian character of thou- 
 sands in whom there are the clearest views of salvation by 
 grace through faith. 
 
 What, then, can more tend to humble and cast out such 
 pride than the sacramental truths of Scripture — that our 
 salvation is dependent not exclusively upon our superior' 
 nature laying hold of God's truth, but upon outward acts, 
 so mean and insignificant in themselves as washing with a 
 little water, and the tasting of a morsel of bread and a 
 drop of wine? God, by having chosen two things,, so 
 mean and weak in themselves, to be the outward channels 
 of His grace, has, in very deed, cast down imaginations. 
 
 that is, God will do them benefit before they can do Him service : 
 and that is no new thing : n religion, that God should love ua 
 first." — Jeremy Taylor: Liberty of Prophesying, vol. v. p. 
 564. Eden's Edit. 
 
AND THE NEW BIRTH. 217 
 
 He has, in very deed, shown how He can make " things 
 that are not to confound things that are," that neither 
 flesh nor spirit should glory in His presence. 
 
 And again j we are permitted to see another deep moral 
 reason for holding sacramental grace ; which reason we 
 may put as follows : — 
 
 Nothing has done more to destroy the true life of 
 Christianity than the attempt to make it a sort of philo- 
 sophical system. 
 
 The tendency of much of modern popular Theology is 
 to exhibit Christianity as a sort of science, having its 
 causes and effects — moral and mental, of course, but still 
 causes and effects — connected according to certain known 
 laws. The causes are, the exhibition of certain influential 
 motives — such as the love of God shown in the plan of 
 redemption ; the (natural) effects of these are the drawing 
 of the heart and affections God ward, the implantation of 
 a new principle, &c. 
 
 Now, all this is true ; but being only part of the truth, 
 when held alone, it is held wrongly, and therefore mis- 
 chievously. For the doctrine of the Sacraments at once 
 and for ever makes Christianity (humanly speaking) un- 
 philosophical. It introduces a disturbing element, because 
 a supernatural one ; for it teaches us that there are in 
 Christianity two ordinances which produce a religious 
 effect not according to any laws of cause and effect with 
 which we are acquainted. The Sacrament of Baptism 
 grafts a person into Christ, not because there is anything 
 in. Baptism itself calculated to do so, but because of the 
 will of God and promise of Christ to be with His Church 
 to the end of the world. 
 
 When a man heartily accepts the doctrine of Baptism 
 as it is laid down in Holy Scripture, he must hold all 
 Christianity to be supernatural. He believes that he is, 
 
218 THE SECOND ADAM, 
 
 in some inscrutable way, partaker of the nature of One 
 who is now at the right hand of God ; he believes also 
 that his fellow- Christians are not merely his fellow- 
 Christians because they hold the same body of truth 
 which he holds — as the members of a political party may 
 be united by holding the same opinions — but he believes 
 that both they and he have been grafted supernaturally 
 into the Second Adam. 
 
AND THE NEW h'lUTn. 219 
 
 CHAPTER XVII 
 
 BAPTISMAL GRACE, AS BEARING ON THE PREACHING OF 
 CONVERSION. 1 
 
 Another stumbling-block in the way of the full realiza- 
 tion of Baptismal Regeneration, in the case of many pious 
 and well-meaning Christians, has been a fear lest its 
 
 J In this chapter and in chapter iii. I use the word " conversion " 
 in its popular acceptation, as synonymous with true repentance and 
 a change of heart. Let it, however, be distinctly understood, that 
 the word used for the needful change throughout the New Testa- 
 ment is not " conversion," but "repentance " (jxerdpoia). 
 
 The word " conversion" occurs but once in the New Testament, 
 in Acts xv. 3 — " declaring the conversion of the Gentiles." It is, 
 consequently, never applied to designate the repentance of a bap- 
 tized sinner. The necessary change in a sinful Christian is always 
 called repentance (Rom. ii. 4 ; 2 Cor. vii. 9, 10 ; 2 Tim, ii. 25 ; 
 Heb. vi. 1, 6 ; xiL 17 ; 2 Pet. iii. 9) : and no marvel ; for repent- 
 ance is by far the deeper word of the two, if we look to its deriva- 
 tion. It always signifies an internal change, whereas the verb 
 translated once or twice by convert (eiruTTpe<f>eiv) merely signifies 
 turning — turning round or turning back in the middle of a walk. 
 It primarily refers to an external action, and it scarcely ever losea 
 entirely its external signification. It .is the word used when it is 
 said of our Lord that He "turned him about in the press " (Mark 
 v. 30). In James v. 19, 20, it is spoken respecting turning from 
 the error of a way: — "If any do err (or wander) from the truth, 
 and one convert," or "turn him" — still keeping up the external 
 idea of a way, and turning in it. I do not, in writing the above, 
 discard the conventional use of this word "conversion." In one 
 place, Luke xxii. 32, it seems synonymous with repentance. I 
 merely wish to show that " repentance " is of the two by far the 
 deeper, truer, and more Scriptural term. 
 
220 
 
 reception should hinder the mass of baptized Christians 
 from seeking true conversion to God. 
 
 It is presumed that the careless and worldly will rest 
 satisfied with their Baptismal engrafting ; and make it 
 "a screen to hide from themselves the necessity of the 
 complete actual change of mind and disposition necessary 
 to them." If such do so, we can only say that they do it 
 in wilful ignorance of the doctrine, and in wilful despite of 
 the grace and intent of Holy Baptism ; — for what is the 
 doctrine and grace of it 1 " We are buried with Christ by 
 Baptism into death, that ... we should walk in newness 
 of life." How can you express the great needful change 
 more thoroughly than by the expression, "walking in 
 newness of life " 1 And St. Paul here insists that each 
 one's Baptism is a thing which, by its very nature, makes 
 " walking in newness of life " incumbent upon each bap- 
 tized man. 
 
 Again ; true conversion is surely synonymous with 
 " yielding ourselves unto God, as those that are alive from 
 the dead, and our members as instruments of righteousness 
 to God." And this, as I have shown (pp. 92 — 98), is 
 made by the Apostle dependent on the Christian's Bap- 
 tismal death and resurrection. (Eom. vi.) 
 
 Again ; if the soul's conversion to God, and walking with 
 Him, are described anywhere, they are in Colossians hi. ; 
 and all the heavenly precepts of this chapter (as I have 
 shown above, p. 102) are also dependent on the recep- 
 tion of union with Christ in Baptism. So that, in point 
 of fact, reception of Baptismal grace is an additional motive 
 for turning to, abiding in, and walking with God. An 
 additional motive, did I say 1 It is, in fact, tlie motive ; 
 for it reaches all. The true doctrine of Baptism teaches 
 us that God. has an interest in, and has given grace to, 
 the whole visible Churcii. 
 
AND THE NEW BIRTH. 22] 
 
 Not some few, partakers of a secret election, but all 
 who have been dedicated to God in Baptism, have been 
 brought into the body of the Crucified, that, through the 
 power and grace of His Cross, they may walk as God's 
 children. 
 
 With reference to the idea, that any number of the 
 baptized are deceiving themselves by thinking that Bap- 
 tism is a passport to heaven, or that it does away with the 
 necessity of any further change in the vast majority of 
 nominal Christians, I can only say that in the course of a 
 ministry which I have exercised in six places, in which I 
 have myself visited from house to house, and ascertained, 
 as far as practicable, the spiritual condition of the inmates, 
 / have never yet met with one such case. The proportion of 
 professing Christians under such a delusion is, I am certain, 
 perfectly inappreciable. I have now before me a w r ork, 
 entitled " Fireside Preaching," written by a man taking 
 very opposite views of Baptismal grace to myself, and 
 written apparently to recommend searching house-to-house 
 visiting. In the preface to it, I find the following cor- 
 roboration of my own experience in this matter : " I have 
 never, in a somewhat extensive experience, met with a 
 poor person who placed any reliance upon his Baptism. 
 No ! when solemnly appealed to, the unconverted invariably 
 shake their head, and confess, with painful consciousness of 
 the truth of what they are uttering, * I am not born again.' " 
 
 I believe that in thousands of parishes there is the most 
 widespread and destructive unbelief in any spiritual grace 
 whatsoever conveyed, under any circumstances, in the 
 Sacrament of Baptism. There is a vague idea among the 
 professing members of the Church, that it is right and 
 proper that a child should be baptized ; but they have no 
 notion whatsoever (at least that they can express) of any 
 grace or responsibility connected with it. I say this most 
 
222 THE SECOND ADAM, 
 
 confidently ; for, for years past, I have been in ihe habit, 
 whenever I baptized, of questioning the parents and god- 
 parents upon the subject. 
 
 But though I have never met with a case of a person 
 who thus abused the doctrine of Baptism, I have met with 
 multitudes — and those, I am afraid, but the index of a 
 still larger number — who abused the opposite doctrine, to 
 the destruction of their souls. I have met with multitudes 
 who allowed themselves to remain in a state of impenitence, 
 on the plea that they never had had sufficient grace, if any 
 at all, given to them ; that conversion is entirely the 
 work of God, and that they themselves can do nothing 
 to forward it, and that they must wait His time. I say 
 that this is the master-delusion among the unconverted 
 poor. In a whole district which I could name, comprising 
 many counties, saturated with what is called " Gospel 
 preaching," the answer given to earnest exhortations to 
 repentance is, "When God wants me, He will call me." 
 Of course, all idea of the holiness of the human body is 
 out of the question. 
 
 I do not see how any preacher, who has ever had the 
 doctrine of Baptism revealed to him by God's Spirit, can 
 possibly ignore the reception of Baptismal grace in those 
 professing Christians to whom he is preaching conversion 
 and repentance. How does God, by the mouth of all His 
 prophets, call His ancient people to repentance 1 "I have 
 nourished and brought up children, and they have re- 
 belled against Me." u Israel doth not know, My people 
 doth not consider." The reader will see, by referring to 
 the passages from the Old Testament which I have brought 
 forward in Appendix A, that God invariably called His 
 ancient people to turn to Him (i.e. to be converted), by 
 reminding them of their inteiest in Him, and covenant 
 relationship to Him. 
 
AND THE NEW BIRTH. 223 
 
 If we go to the New Testament, we shall find that the 
 texts on which the strongest appeals to bring about con- 
 version can be grounded, are such as presuppose an initial 
 reception of grace and adoption ; such are — " We then, as 
 workers together with Him, beseech you also that ye 
 receive not the grace of God in vain ; " or, " I will arise 
 and go to my Father, and will say to Him, Father, I have 
 sinned against heaven, and before Thee, and am no more 
 worthy to be called Thy son;" or, "Know ye not that 
 your bodies are the temples of the Holy Ghost which is in 
 you, which ye have of God ; and ye are not your own, but 
 ye are bought with a price 1 therefore, glorify God in your 
 bodies, and in vour spirits, which are God's." 
 
 If any preacher would enforce such texts as, " Put off 
 the old man," " Be renewed in the spirit of your minds," 
 " Put on the new man," he will find that he can only do 
 so on the assumption that they are addressed to members 
 of Christ's body — i.e. if he would enforce them in accord- 
 ance with their context ; as a reference to the chapter in 
 which they occur (Ephes. iv.) will show him in a moment. 
 
 Is a preacher endeavouring to draw souls to his Master, 
 by pleading Christ's own invitation, " Come unto Me, all 
 ye that labour and are heavy laden ] " it would be some 
 help to him, in dispelling unbelief, or rebuking backward- 
 ness, if he " earnestly believed " that Christ had already 
 received, as infants, those whom He now called, — that 
 once He had in very deed embraced all of them in the 
 arms of His mercy, and had made that very kingdom 
 theirs, the good things of which they must yet come and 
 claim at His hands. 
 
 And I cannot see how any preacher, who holds Bap- 
 tismal Eegeneration as set forth in Scripture, can possibly 
 forbear to preach the need of conversion, or repentance, to 
 that multitude of baptized persons who are now sinning 
 
224 THE SECOND ADAM, 
 
 away their souls. How can a man look at the spiritual 
 and moral state of the baptized, — believe them to be in 
 very deed dedicated to God, — believe also that God has 
 in very deed ratified that dedication by a real gift of grace, 
 ■ — and yet not call upon them to turn to God, and flee to 
 the cross ? If the wrath of God be in store for any, it is in 
 store for the " sinners in Zion" — for those who " grieve," 
 " vex," and " quench " the Spirit. 
 
 The wider a man believes the diffusion of grace in tne 
 Church to be, the more earnestly will he call upon men 
 not to receive it in vain : that is, if he, himself yet abides 
 in Christ; for a man may take up the holding of Bap- 
 tismal Regeneration, as another takes up the denial of it, 
 as a party cry. 1 Of the two, it appears to me that the 
 
 1 Inexpressible harm has been done to the doctrine of grace in 
 Holy Baptism by its having been preached by unspiritual men, in 
 unrighteousness, or oftener in presumptuous ignorance and con- 
 tempt of the true grounds on which the Church requires it (and 
 every other truth) to be maintained and defended. Men who, on 
 the most solemn occasion in their lives, professed before God and 
 His Church that "they are persuaded that the Holy Scriptures 
 contain sufficiently all doctrine required of necessity for eternal 
 salvation," and that they "are determined by God's grace, out of 
 the said Scriptures, to instruct the people committed to their 
 charge ; " have come down to parishes and preached this doctrine 
 of Baptism without the smallest attempt to reconcile the holding 
 of it with other doctrines, equally with it, parts of God's truth. 
 They have proved and maintained it solely on Prayer-book grounds, 
 giving themselves no further trouble than citing one or two pas- 
 sages of the Baptismal Service. I suppose this has been because 
 the Prayer-book references are more ready to hand ; but it has been 
 fatal to the general reception of a truth, calculated above all others 
 to preserve holiness in the Church. 
 
 Well would it have been if those who assume to be the more 
 dutiful sons of the Church had, in this respect, "heard the 
 Church," and been at some trouble tc set forth the Scripture argu- 
 ments for this doctrine, and to meet on then own grounds the preju 
 
AND THE NEW BIRTH. 225 
 
 man who holds Baptismal grace, without calling upon the 
 great mass of Christians to turn to God through His Son, 
 is infinitely more inconsistent than the other. 
 
 The higher the grace of Baptism, the greater the con- 
 trast between it and the lives of the baptized, and conse- 
 quently the more urgent need to win them back by any 
 man who would deliver his own soul. There will, of 
 course, be this essential difference, that the Churchman 
 never can broach the time of conversion as that of the first 
 reception of grace. By so doing, he would cut away the 
 ground from under himself. 
 
 " Baptismal Regeneration " and " Conversion " are the 
 natural complements to one another in the scheme of 
 Divine grace. If the preacher preaches Baptismal Re- 
 generation without setting forth the daily conscious 
 putting off of the old man, and the putting on of the 
 new, — without urging the necessity of each individual 
 Christian coming to Christ for himself, when he becomes 
 conscious of good and evil, — then, of course, the effect is 
 deadening. 1 
 
 If conversion be preached to Christian congregations, as 
 if they were so many heathen, — if all grace of Baptism be 
 ignored, or the grace attached to it be pronounced real 
 
 dices of sincere though mistaken Christians. Then men would not 
 have dared to call that unscriptural or unspiritual which every 
 book of Scripture hears witness to, viz. that God gives to all whom 
 He brings under His covenant, grace to fulfil its obligations. 
 
 1 There are three consecutive Sermons (xxxv. xxxvi. xxxvii.) of 
 Bishop Bevendge, well worthy of the attention of those who preach, 
 as well as those who deny, Baptismal ^Regeneration. In Sermons 
 xxxv. and xxxvii., from which I have given copious extracts in 
 Appendix B and at page 157, the Baptismal Kegeneration of In- 
 fants is most clearly and strongly maintained. In the interme- 
 diate Sermon (xxxvi.) the conscious coming to Christ is equally 
 clearlv set forth as necessary to salvation. 
 
 H 
 
226 THE SECOND ADAM, 
 
 only in the case of those who afterwards profit by some 
 change, not in the least degree connected with Baptism, — 
 then Satan, seeing the way thus cleared for him, will 
 insinuate (as he does in the ears of hundreds of thousands, 
 who hear what is called " the Gospel " preached) that God 
 does not really wish for their holiness ; they are as the 
 heathen, why should they not enjoy themselves as the 
 heathen 1 
 
 And, as far as I can see, this latter error is far more 
 widespread and more destructive than the former ; I believe 
 that for one soul slain by the perversion of sacramental 
 teaching, there are thousands lost by the grossest perversion 
 of the doctrine of conversion. We can scarcely have any 
 idea of the extent of false teaching connected with con 
 version — I mean such a preaching of it as leads the 
 unconverted to suppose that they have, as yet, nothing 
 to do with God; and so that it is not their fault if they 
 are now alienated from God, inasmuch as they can do 
 nothing to forward or retard their repentance. If God 
 designs it for them, He will choose His own time ; and 
 they must wait till then. 
 
 And they who have been most earnest in preaching con- 
 version, and most honoured by God in turning sinners to 
 repentance, have, when it came in their way, acknowledged, 
 most fully and unreservedly, the grace of Baptism. 
 
 I do not think two men can be named more instru- 
 mental in reviving the doctrine of conversion than Wesley 
 in the last, and Simeon in the present, century ; and yet 
 see how they hold to Christ's words. 
 
 Wesley, in a treatise on Baptism (and when a man 
 writes a treatise on a subject, you must look into such a 
 work for his matured and carefully weighed opinions), 
 thus expresses himself (Works, voL x. p. 148, 4th 
 edition) : — 
 
AND THE NEW BIRTH. 227 
 
 "By Baptism we are admitted into the Church, and, 
 consequently, made members of Christ its Head. The 
 Jews were admitted into the Church by circumcision, so 
 are the Christians by Baptism. For, ' as many as are bap- 
 tized into Christ,' in His name ' have ' thereby ' put on 
 Christ' (Gal. iii. 27); that is, are mystically united to 
 Christ, and made one with Him. For ' by one Spirit we 
 are all baptized into one body' (1 Cor. xii. 13); namely, 
 the Church, the body of Christ (JEphes. iv. 12). From 
 which spiritual vital union with Him proceeds the influ- 
 ence of His grace upon those that are baptized ; as, from 
 our union with the Church, a share in all its privileges, 
 and in all the promises Christ has made to it." 
 
 " By Baptism we who were by nature children of wrath, 
 are made the children of God. And this regeneration, which 
 our Church in so many places ascribes to Baptism, is more 
 than barely being admitted into the Church, though com- 
 monly connected therewith ; being grafted into the body 
 of Christ's Church, we are made the children of God by 
 adoption and grace. This is grounded on the plain words 
 of our Lord, ' Except a man be born again of water and 
 the Spirit, he cannot enter into the kingdom of God.' " 
 
 So also Simeon, in a passage often quoted : — 
 
 " There are two things to be noticed in reference to this 
 subject, — the term regeneration, and the thing. The term 
 occurs but twice in the Scriptures ; in one place it refers 
 to Baptism, and is distinguished from the receiving of the 
 Holy Ghost; which, however, is represented as attendant 
 upon it; and in the other, it has a totally distinct mean- 
 ing, unconnected with the subject. Now the term they 
 (i.e. the Eeformers) use as the Scripture uses it, and the 
 thing they require as strongly as any person can require it. 
 
 " Again ; if we appeal, as we ought to do, to the Holy 
 Scriptures, they certainly do, in a very remarkable way, 
 
 Q 2 
 
228 THE SECOND ADAM, 
 
 accord with the expressions in onr Liturgy (Baptismal). 
 St. Paul says — 'By one Spirit are we all baptized into 
 one body, whether we be Jews or Gentiles, whether we be 
 bond or free ; and have been all made to drink into one 
 Spirit.' And this he says of all the visible members of 
 Christ's body (1 Cor. xii. 13 — 27). Again; speaking of 
 the whole nation of Israel, infants as well as adults — 
 ' They were all baptized unto Moses in the cloud and in 
 the sea ; and did all eat the same spiritual meat ; and 
 did all drink the same spiritual drink : for they drank of 
 that spiritual rock that followed them : and that Eock 
 was Christ.' (1 Cor. x. 1—4.) 
 
 "Yet, behold, in the very next verse he tells us that 
 with many of them God was displeased, and overthrew 
 them in the wilderness. In another place he speaks yet 
 more strongly still — 'As many of you,' says he, 'as are 
 baptized unto Christ have put on Christ.' Here we see 
 what is meant by the same expression as that before men- 
 tioned, of the Israelites being baptized unto Moses (the 
 preposition €t? is used in both places) : it includes all that 
 had been initiated into his religion by the rite of Baptism ; 
 and of them universally does the Apostle say, ' they have 
 put on Christ. 1 Now, I ask, have not the persons who 
 scruple the use of that prayer in the Baptismal Service 
 equal reason to scruple the use of these different expres- 
 sions 1 
 
 " Again, St. Peter says — ' Eepent and be baptized, every 
 one of you, for the remission of sins ' (Acts ii. 38) : and in 
 another place — ' Baptism doth now save us : ' and speak- 
 ing elsewhere of baptized persons who are unfruitful in the 
 knowledge of our Lord Jesus Christ, he says — ' He hath 
 forgotten that he was purged from his old sins ' (2 Peter 
 i. 9). Does not this very strongly countenance the idea 
 which our Reformers entertained, that the remission of 
 
AND THE NEW BIRTH. 229 
 
 our sins, and the regeneration of our souls, are attendant 
 on the baptismal rite 1 " (Works, vol. ii. p. 259.) 
 
 As I said respecting some former passages, I do not for 
 one moment quote either of these men as authorities ; but 
 simply to show how those whom the religious world has 
 ever looked upon as the most successful teachers of 
 '' conversion," have yet, when it came in their way, been 
 neither afraid nor ashamed to bring forward, in its in- 
 tegrity, what God in Scripture says respecting the grace 
 of Baptism. 1 
 
 1 A large number of minor objections the reader will find fully 
 answered in a tract entitled, "The Sacrament of Responsibility ; 
 or, Testimony of Scripture to the Teaching of the Church in Holy 
 Baptism." London : Bell and Dnldy. 
 
230 THE SECOND ADAM, 
 
 CHAPTER XVI II. 
 
 THE EFFECTS OF BAPTISMAL GRACE, AND THE PRACTICA1 
 RESULTS OF HOLDING THE TRUTH RESPECTING IT. 
 
 Two considerations yet remain : — 
 
 I. The effects of Eegeneration itself. 
 
 II. The practical results of holding the truth respecting it. 
 
 I. The effects of Eegeneration. 
 
 It is one thing to have been, in Baptism, made a par- 
 taker of the nature of the Second Adam ; another, to have 
 the knowledge and belief of this truth influencing our 
 hearts and lives. 
 
 What is the effect of this heavenly and spiritual grace 
 and strength which has been constantly flowing into the 
 stream of our corrupt nature since the day of Pentecost 1 
 
 Unquestionably, to raise up in the Church a standard 
 of holiness, and to diffuse throughout it an amount of 
 holiness such as the elder Church never knew. 
 
 Under the old dispensation men might repent and serve 
 God, but they could not have the gift of Regeneration. 
 Regeneration could not be bestowed till the new nature 
 was provided in the person of Jesus Christ, and means 
 ordained for its diffusion by the descent of the Spirit and 
 the setting up of the Church. 1 In the New Dispensation, 
 
 1 " The Christian New Birth was not till after Christ's birth, as 
 men were not new-born till Christ was born (John i. 12) ; as their 
 regeneration did not go before, but only followed His generation : 
 
AND THE NEW BIRTH. 231 
 
 in which Regeneration was first given, there has been in 
 the family of God both a far higher standard of godliness 
 and a far wider diffusion of it. I say this, fully bearing 
 in mind the corruptions of the Church both in doctrine 
 and practice. 
 
 Take the greatest names of the Old and the New Testa- 
 ment, and compare their lives, so far as we have any record 
 of them. 
 
 The Old Testament saints, Abraham, Isaac, Jacob. David ; 
 and the New, St. Peter, St. Paul, St. John, St. Stephen. 
 
 Though Abraham was the father even of the faithful in 
 Christ, and David the man after God's own heart, can any 
 one doubt but that the faith of the two blessed Apostles, 
 Peter and Paul, purified their hearts to an infinitely 
 greater extent than Abraham's faith purified his heart, 
 or David's his 1 
 
 And yet Abraham's faith saw Christ afar off; and 
 David's faith describes His sufferings as if he had stood 
 at the foot of the cross. 
 
 It was not the faith only which made the difference, for 
 the faith of both looked to Christ; but what the faith 
 acted upon and nourished, even the new nature which the 
 Patriarchs had not, and the Apostles had. In respect of 
 this, it is that the least in the kingdom of heaven is greater 
 than the greatest of those who desired to see it. 
 
 We read continually, as has been well said, of the elder 
 saints being allowed in things that would have removed 
 them altogether from the rank of saints under the Gospel. 
 God, not having given to them the new nature, did not 
 
 so the word could not be used in this its highest, most mysterious 
 lense, till that great mystery of the birth of the Son of God into 
 mr world had actually taken place." — Archbishop Trench : New 
 Test. Synonyms, third edition, p. 70. 
 
232 THE SECOND ADAM, 
 
 lay upon thein the burdens which the new nature alone 
 can sustain. 
 
 Then take some of the names mentioned with honour 
 for their faith, in the eleventh of Hebrews — Gideon, Jeph- 
 thah, Samson ; compare their faith, and its effects on their 
 lives — we will not say with that of Apostles, or Fathers of' 
 the Church, such as Ignatius, Irenaeus, Augustine ; but 
 compare them with some of our English saints, such as 
 Leighton, or Ken, or Beveridge, or Martyn, or that noble 
 band who in our days have gone to preach the Gospel, one 
 after another, in the most deadly climate in Africa, know- 
 ing full well that the average term of life of those who 
 preceded them was not a year. 
 
 Consider that the character of Christian saints is not 
 to be judged of by one or two brilliant acts of heroism in 
 God's service, but from the fact that the whole record of 
 their lives is a record of one unceasing warfare against the 
 smallest remainder of sin — one unremitting struggle to be 
 perfect in holiness and the love of God. Consider that 
 the annals of corrupt ages and of fallen Churches are not 
 destitute of men who, in the midst of an atmosphere of 
 superstition, and amidst numberless mistakes of doctrine, 
 have yet made it the one business of their lives to convert 
 their fellow-creatures, and to be perfect in the love of 
 Christ themselves. 
 
 And then compare the amount of godliness diffused 
 through the whole Church in each case. 
 
 Look at the respective spiritual states of the Israelites 
 at the commencement of the elder Church, and the Chris- 
 tians at the commencement of the younger. 
 
 God, through Moses, upbraiding the one as stifl-necked, 
 and swearing that none of that evil generation should 
 enter into His rest; and the same God inspiring His 
 Apostle to write to a body of men in Thessalonica, to whom 
 

 AND THE NEW BIRTH. 233 
 
 the profession of Christ had brought not one temporal 
 benefit, but only the bitterest persecution — " We are 
 bound to thank God always for you, brethren, as it is 
 meet, because that your faith groweth exceedingly, and 
 the charity of every one of you all towards each other 
 aboundeth." (2 Thess. i. 3.) 
 
 Consider what a wide gulf between the spiritual states 
 of those to whom they are respectively addressed, we 
 have. revealed to us by the whole tenor of the Books of 
 Moses, and by that of the Epistles of St. Paul. 
 
 To the circumcised Jew, Moses offers, if he will keep 
 God's law, "blessings in the city and in the field; blessings 
 in the fruit of his body, the fruit of his ground, the fruit 
 of his cattle, the increase of his kine, the flocks of his 
 sheep, his basket and his store." 
 
 To the baptized Christian, on the contrary, St. James 
 begins — " My brethren, count 'it all joy when ye fall into 
 divers temptations ; knowing this, that the trying of your 
 faith worketh patience ; but let patience have her perfect 
 work, that ye maybe perfect and entire, wanting nothing." 
 And St. Paul — " And not only so, but we glory in tribu- 
 lations also ; knowing that tribulation worketh patience, 
 and patience experience, and experience hope, and hope 
 maketh not ashamed." 
 
 Here, then, is an inspired Prophet promising temporal 
 rewards of obedience to the people of God in his time ; 
 and inspired Apostles pronouncing the people of God in 
 their time blessed, because they were partakers of the lot 
 of their Divine Master in tribulation and suffering. Why 
 this difference ? Because the one had a new nature, and 
 the other not ; and this new nature was the life-giving 
 one of a suffering Messiah, which was to be perfected in 
 His followers by their partaking of th^ same sufferings by 
 which He was perfected. 
 
234 THE SECOND ADAM, 
 
 The effect of Regeneration then is, as we should have 
 supposed from the exalted nature of Him of Whom the re- 
 generate are members, a far wider diffusion of a far higher 
 goodness amongst God's people. Nor is all this in the leapt 
 degree invalidated by after declensions in the Church, by 
 the abounding of iniquity, by the development of a great 
 apostasy, and by the fact of many Christians being more 
 wicked than Jews or heathen; for all these things our Lord 
 foretold : and His Apostles continually warn men lest they 
 sin away the grace of the New Covenant; and. if they do 
 so, it is, of course, only likely that they should fall into 
 greater depths of sin, because of more violence done to 
 God's Spirit. To Christians, whether as a body or as 
 individuals, far more than to the Jews, the warning of our 
 Lord's parable is applicable, that if the evil spirit does 
 return to the empty house, the last state will be worse 
 than the first. 
 
 Still it may be asked, " Is all this better state of things 
 the fruit of Baptism only 1 " Certainly not. 
 
 Regeneration in Baptism, be it remembered, is only the 
 seed, not its growth or development. To the growth or 
 perfection of the plant many other things must con- 
 tribute. The providence of God must, ordinarily speaking, 
 bring to bear upon the recipient of His grace many 
 things — such as the care of pious parents or spiritual 
 pastors ; and there must be that divine pruning, or purg- 
 ing, often by sicknesses or calamities, by the distresses 
 attending a hard lot in this world, or by persecution for 
 righteousness' sake, borne meekly and forgivingly after 
 Christ's example. 
 
 And there must also be the possession of the written 
 word, as that by which the seed is internally nourished ; 
 for it is the word of God, and the doctrines drawn from 
 it, and the teaching grounded upon it, which, by the 
 
AND THE NEW BIRTH. 235 
 
 power of God'e Spirit, fills the mind with tlxmghts of God 
 and heavenly desires; and there must also be the constant 
 and faithful use of the Sacrament of the Lord's Supper, by 
 which the inner man is renewed and strengthened with 
 Christ's very strength. Take the Apostolic Church as 
 an example. Never has the Church, as a whole, borne 
 such fruits of Regeneration as it did then ; but never 
 did these means for aiding the growth of the new life 
 contribute as they did then. Those were times of bitterest 
 persecution, when the word of God dwelt in men richly, 
 and Christians had scarcely any other books to divide 
 its influence over them. Then there was the broadest 
 possible line between the Church and the world, and 
 the Holy Communion was daily or weekly received, not 
 by the few, but by the many. Everything then con- 
 tributed to the growth of the regenerate life. Because 
 that by persecution men felt that from day to day their 
 lives were in their hands, and their property ever liable 
 to confiscation, they realized habitually that they had no 
 continuing city here ; and so it was more natural for such 
 to live as strangers and pilgrims, looking by faith to Him 
 Who is invisible. Then were they constant at religious 
 assemblies in which the word of God was read and 
 expounded, and men encouraged one another by united 
 prayers and thanksgivings ; and universally did they re- 
 gard the Eucharist as a mystical communion with their 
 Saviour, and habitually did they partake of it. 
 
 If the fruits, then so universal, are now more stinted, 
 is it not because of prosperity, of riches, of security, all 
 which things have a natural tendency to deaden men to 
 the realities of the unseen? or is it not because of the 
 withholding or perversion of God's word, or because men 
 habitually neglect, or do not believe that they truly partake 
 of Christ in the nourishing and sustaining Sacrament ? 
 
236 THE SECOND ADAM, 
 
 II. But we must now consider, in the last place, the 
 practical effects of holding the truth of our having been 
 regenerated in Baptism. 
 
 It is, as I said, manifestly one thing to have had, 
 through God's grace, a benefit conferred by such a rite as 
 Baptism, and quite another thing to hold and realize the 
 doctrinal truth that Baptism is the channel of this grace. 
 
 A man may have received this gift, and yet, through 
 defective religious teaching be all his life seeking an 
 interest in Christ when he has one already. 
 
 A man, too, may bring his child to the laver of Bege- 
 neration, and regard our Saviour's Sacrament merely as 
 an edifying ceremony, and so receive it back in positive 
 unbelief of any benefit having been conferred. We have 
 already, in former parts of this treatise, necessarily antici- 
 pated much which will come under the head of practical 
 application ; for so exceedingly practical is the doctrine of 
 Baptismal Begeneration, that in some of the leading passages 
 bearing on it, such as Bom. vi., Col. ii. iii., we deduce 
 the doctrine from the application to the heart and life. 
 
 Still it may be well, though at the risk of repetition, to 
 advert separately to some of the motives for trust in God 
 and holiness of life, furnished by Baptismal doctrine. 
 
 The first and most important result of believing sincerely 
 what God has revealed respecting this Sacrament, will be 
 to realize to every baptized man that all the precepts of 
 Scripture are addressed to him ; and, if he has turned or 
 is turning to God, through Christ, that all the promises of 
 Scripture belong to hjm. 
 
 From the beginning to the end of the Bible, it is taken 
 for granted that those to whom it is addressed are, by an 
 initial rite, in covenant relationship with God, and in a 
 state of grace; and those who are thus addressed are 
 not to doubt this, or to wait for something further, but 
 
AND THE NEW BIRTH. 237 
 
 at once to begin in earnest, or to continue in earnest, the 
 working out of their salvation. 
 
 The Bible is not addressed to, nor intended for, the 
 heathen. The first part of it was inspired for the circum- 
 cised Jew ; the whole for the baptized Christian. In both 
 cases, God first gathers out a family, and then He gives 
 to this family His word to be their guide. 
 
 First, He took one nation in Abraham, as His family ; 
 chen, from the first, He gave them Circumcision that they 
 (individually) might know that they were in His family ; 
 then He gave them His word, addressed to them as a 
 circumcised nation. 
 
 Then, afterwards, He enlarged this family; He gathered 
 together into it His children scattered abroad ; and when 
 He did this, He added to His word, for He gave the New 
 Testament, containing far richer promises and far mure 
 heart-searching precepts. But before giving the New 
 Testament, with its far deeper principles, to His Church, 
 He had taken care to give another covenant initial rite, 
 whereby they who had these higher precepts might know 
 that they were addressed to them, and that they had 
 received grace, the grace of the New Covenant, to fulfil 
 them. The precepts of the New Testament are universally 
 Addressed to those who are in some degree partakers of 
 Christ the Second Adam. It is taken for granted that 
 they have all been made so in Baptism. He, then, who 
 realizes this, will, in reading his Bible, take everything 
 as said to himself. 
 
 When, for instance, in the Book of Proverbs, he reads, 
 " My son, give Me thine heart," he will not hesitate, and 
 put such words from him, and say, " This does not yet 
 belong to me ; I must have more evidence that I am 
 God's child." He will rather reverently say to God, " Take 
 my heart ; make my heart right with Thee. Thou has* 
 
238 THE SECOND ADAM, 
 
 given to me the adoption ; give me the love and holiness 
 which mark Thy true sons." 
 
 And again, when he reads in the Prophets all the pro- 
 mises of God to His people — all the denunciations of God's 
 wrath against the backslidings of His people — all the pre- 
 cepts or threatenings to Israel, to Judah, to Zion, to God's 
 elect, His chosen, he will realize that all these belong, in a 
 far deeper and more extended sense, to the visible Church 
 of Jesus Christ. He will be assured that if Circumcision 
 had enrolled the Jew into a company of men, of whom, and 
 to whom, such things could be said, Baptism (unless God's 
 purposes of grace are narrower than they were) has brought 
 him into a body to which pertain benefits of which the 
 Jewish were but the shadow. Every promise, then, to 
 Zion, every threat against the backslidings of God's people, 
 he will feel that he has a part in. He will be ceaselessly 
 asking himself, not merely "Am I saving my soul?" but 
 "Am I fulfilling my position in the present Zion of God ]" 
 
 And if such will be his personal application to himself 
 of the Old, how much more of the New Testament — more 
 especially the Apostolical Epistles — those parts of it so 
 peculiarly addressed to the Church, as the elect of God, 
 the body of Christ ? 
 
 Whenever, then, he reads that Christians are, as mem- 
 bers of Christ's body, to be holy, to keep their bodies 
 tinder subjection, to yield themselves unto God as those 
 that are alive from the dead, to bear one another's bur- 
 dens, to be at peace with one another, as called in one 
 body ; whenever, I say, the man who realizes the grace 
 of the Christian covenant finds such precepts as these, he 
 will take them as said directly to himself, because that in 
 Baptism he was brought into this fellowship. 
 
 But, it may be said, can a baptized man do this without 
 further light and help from God ? 
 
AND THE NEW BIRTH. 239 
 
 Assuredly not. It requires the special aid of God's 
 Spirit truly to take to ourselves, and savingly to profit by, 
 the least of Christ's words, much more such wondrous 
 words as those in which He has embodied sacramental 
 truth. If a man be under the influence of teaching which 
 makes him deem, it superstitious or unscriptural to take 
 some words of God in their plain acceptation, he will, of 
 course, refuse to contemplate them — he will be double- 
 minded in his secret prayers to God to reveal them to 
 him in their integrity. 
 
 If the doctrine of Baptism be, as St. Paul asserts it to 
 be, one of the first principles of the doctrine of Christ, 
 assuredly it cannot be esteemed a secondary matter with- 
 out the soul suffering grievous loss. 
 
 We find, for instance, men who have lived in the faithful 
 recognition of much evangelical and moral truth, but in the 
 tacit unbelief of the grace which Christ conveys through 
 sacraments, actually praying to God, almost at the end 
 of their Christian career, that He would give them an 
 interest in Christ. 
 
 The true belief in the " one Baptism," I need not say, 
 must have the effect of at once doing away with all 
 those doubts, so destructive of a Christian's peace, as to 
 whether he has an interest in Christ. 
 
 In illustration of the above, I cannot forbear giving 
 to the reader the following passage from Melancthon : — 
 
 " The principal meaning and end of Baptism we gather 
 from the promise, 'He that believeth and is baptized shall 
 be saved ; ' for Baptism is rightly called a sacrament, 
 because it is annexed to this promise in order to testify 
 that the promise of grace belongs, in very deed, to the 
 man who is baptized. And hence we must think of this 
 testimony, just as if God, by some new voice from heaven, 
 bears witness that He Himself receives him [into favour]. 
 
240 THE SECOND ADAM, 
 
 And so, after the man baptized understands [Christian] 
 teaching, let him exercise this faith, let him believe that 
 he is in very deed accepted by God for Christ's sake, and 
 is being sanctified by the Holy Ghost. 
 
 "If we would make good use of Baptism in after life, 
 let it daily admonish us (thus). Behold, by this sign God 
 bears witness that thou hast been received into His favour. 
 His will is, that this testimony be not contemned. Where- 
 fore believe that thou art truly accepted by him, and in 
 this faith call upon Him. Such is the daily use of 
 Baptism." — Loci Theologici : De Baptismo. 1 
 
 I would now, in conclusion, call the reader's attention 
 to some most important practical instruction which he will 
 find in God's word, which by its very nature is such that 
 it can only be effectively, or with any sincerity, applied 
 to men's hearts and consciences by those who hold the 
 Baptismal engrafting into Christ of all in the Church. 
 
 In the Apostolical Epistles we find certain holy disposi- 
 tions inculcated upon Christians, as those to which they 
 are pledged as members of Christ. 
 
 They are bid to cultivate certain graces, not because 
 these graces adorn a profession of religion, but because 
 God has brought them into a state of grace, viz. member- 
 ship with Christ, in order that they may, through this 
 grace, produce these holy fruits. 
 
 Again : men are bid to crucify and abhor certain sins, 
 not because these sins disgrace the Christian character, 
 but because, by the commission of these sins, they rend 
 asunder, or defile, or cut themselves off from, Christ's 
 mystical body. 
 
 1 A similar Evangelical application of Baptism will be found in 
 the remarkable work of Aonio Paleario, on the " Benefit of Christ's 
 Death," page 83, Religious Tract Society's Edit. ; also in Latimer'a 
 Sermons, xxxvri. pp. 133, 134, Parker Society. 
 
AND THE NEW BIRTH. 241 
 
 To give instances. In Eomans xii. 3 — 5, we have the 
 Apostle exhorting the Roman Christians to humility. " I 
 say, through the grace given unto me, to every man that 
 is among you [let the reader remark how he addresses all], 
 not to think of himself more highly than he ought to 
 think ; but to think soberly, according as God hath dealt 
 to every man the measure of faith." And on what grounds 
 does the Apostle urge this grace on these converts % Not 
 because of the intrinsic beauty and worth of this first Chris- 
 tian virtue, nor because of the eternal honour and glory 
 which will follow it, if it be a genuine fruit of the Spirit ; 
 though these would certainly be legitimate grounds on 
 which to urge men to cultivate it, and in other places these 
 grounds are urged ; but the reason he assigns is, that all 
 they to whom he wrote were " one body in Christ." " For 
 as we have many members in one body and all members 
 have not the same office: so we, being many, are one body 
 in Christ, and every one members one of another." 
 
 Again ; in 1 Cor. xii., we find the Apostle bidding the 
 Corinthians to cultivate tender sympathy with one another, 
 to be kind and considerate, to condescend to one another's 
 infirmities, and honour those inferior to them even in 
 spiritual attainments. And on what special ground does 
 he urge all these things upon them 1 On the one ground 
 that all to whom he wrote were members of Christ ; for he 
 begins his exhortation with — " By one Spirit are we all 
 baptized into one body." He illustrates it by the mutual 
 sympathy of the members of the human frame ; and he 
 concludes it with the words — " Now ye are the body of 
 Christ, and members in particular." 
 
 A moment's consideration will serve to convince the 
 reader that, if he is to apply to himself this particular 
 instruction in righteousness, and endeavour to act upon it 
 in hio intercourse with his fellow-Christians, this can only 
 
 R 
 
242 THE SECOND ADAM, 
 
 be by sincerely believing that both he himself, and the 
 baptized Christians by whom he is surrounded, have all 
 been grafted into this one body. 
 
 To whatsoever extent he looks upon the Baptism of 
 the majority of those with whom his lot is cast, as a 
 mere ceremony, in which the Holy Spirit did not really 
 baptize them into Christ's body, just to that extent will 
 he be unable to realize practically the Apostle's motive to 
 Christian sympathy. 
 
 I do not, of course, mean to assert that this is the only 
 Scripture motive for the cultivation and exercise of these 
 graces. I do not doubt but that the love of his Saviour 
 constrains many a Christian to exercise them, who, through 
 defective religious teaching or prejudice, does not realize 
 the doctrine of the Church being the body of Christ ; still 
 we have here the Apostle urging a particular motive, over 
 and above every other. And it is impossible to imagine 
 that the Holy Spirit should have directed Apostles to 
 urge any one motive, to any virtue or grace whatsoever, 
 which may be safely dispensed with because others appear 
 in the eye of man more efficacious. 
 
 But again (and I would invite the reader's most earnest 
 attention to this last instance that I shall give), the Holy 
 Spirit urges upon Christians purity of body and soul, by 
 reminding them that their very bodies are the members of 
 Christ. " Know ye not that your bodies are the members 
 of Christ 1 Shall I then take the members of Christ, and 
 make them the members of an harlot 1 God forbid." (1 Cor. 
 vi. 15.) Let it be observed that the Apostle does not here 
 say that sins of impurity are to be avoided because of their 
 inconsistency with a profession of Christianity. !N either 
 does he bid men shun such sins because of the degradation 
 into which they sink both body and soul, and the wrath of 
 God, which they will eventually draw down on the sinner. 
 

 AND THE NEW BIRTH. 243 
 
 But the Holy Spirit would have Christians abhor sins 
 of impurity and lust because they have been grafted into 
 Christ's body. (1 Cor. vi.) " Know ye not that your 
 bodies are the members of Christ ? Shall I then take the 
 members of Christ, and make them the members of an 
 harlot 1 God forbid. What? know ye not that your body 
 is the temple of the Holy Ghost which is in you, which 
 ye have of God, and ye are not your own? For ye are 
 bought with a price : therefore glorify God in your body, 
 and in your spirit, which are God's." (1 Cor. vi. 19, 20.) 
 
 It appears to me utterly impossible for any one who 
 does not believe that all the baptized have at their Bap- 
 tism been really grafted into Christ, to urge this Scripture 
 motive to holiness upon them. 
 
 In a large series of Tracts against sins of impurity, pub- 
 lished by the Religious Tract Society, this one motive to 
 holiness, so strongly urged by the Apostle, is not once used. 1 
 
 Let us take the case of a minister, or teacher, or parent, 
 believing that unless a young person showed manifest signs 
 of real conversion, he was on no account to be considered 
 to have been regenerate and grafted into Christ's body in 
 Baptism. Such a one would naturally think that the 
 commission of such a sin as fornication was the surest pos- 
 
 1 This apostolic motive to purity is entirely omitted from Mr. 
 Ryle's tract " Are you Holy ? " as is to be expected from the 
 well-known opinions of its writer. 
 
 I am sorry to say, too, that it is almost altogether ignored in two 
 or three most Christian and useful tracts, published by Wertheira, 
 entitled "Honest Advice to Young Englishmen;" "Kind "Words 
 to the Young Women of England, on a Serious Subject;" "A 
 Mother's Care for her Daughters Safety." I say "almost;" for 
 though 1 Cor. vi. 18, 20, is once referred to, it is not cited in full, 
 as other texts are, nor is any exhortation grounded upon its doc- 
 trine. Notwithstanding this omission, however, I would most 
 earnestly recommend these tracts to the notice, and their object to 
 the prayers, of my brethren. 
 
 r2 
 
214 THE SECOND ADAM, 
 
 sible sign that the person in question was in no sense, <tnd 
 never had been, a member of Christ ; and so he would 
 hold such a mode of warning Christian people of the awful 
 evil of such sins to be either a useless or a dangerous 
 one. It would be, from his point of view, useless if the 
 person to be warned had ever been really regenerate ; for 
 then higher motives, such as those arising from a sense of 
 justification, would keep him in an atmosphere far above 
 the reach of such evil influences ; and if he had never 
 been (in the view of his instructor) regenerated, such an 
 appeal would be dangerous : for it would lead him to 
 imagine that he once had been grafted into Christ when 
 he never had been. 
 
 But supposing the young person's Baptism to have been 
 what St. Paul presumes it to be in all cases (Rom. vi. 3, 4 ; 
 Gal. iii. 27 ; 1 Cor. vi 15 ; xii. 13, 17), a real engrafting 
 into Christ's body, what an awful responsibility upon 
 those who do not warn him against sins so fearfully pre- 
 valent, by bringing before him the full iniquity of such 
 sins ! The full iniquity of sins of impurity is, that they 
 defile Christ's body, — those members which are His, not 
 ours ; and none can urge this consideration on Christians 
 in danger of such sins, unless they believe that such 
 Christians have been in very deed made partakers of the 
 grace which Baptism was instituted to convey. 
 
 When one thinks of the devastation which these forms of 
 iniquity are working among baptized Christians, how can 
 ministers of Christ be free from men's blood, if such warn- 
 ings do not form a part of their public teaching to their 
 baptized flocks? And how can parents answer for their 
 children's souls, unless they teach them (as the Church 
 directs them in her Catechism) that they are members of 
 Christ, and so that their very bodies are to be reverenced 
 and held sacred as in union with His 1 
 
AND THE NEW BIRTH. 245 
 
 But they are fearful lest baptized men should deem them- 
 selves members of Christ when they are not. Had St. Paul 
 any such fear 1 His fear is, not that men should think 
 that they are members of Christ when they are not, but 
 lest they should fail to realize it when they all are. 
 
 " Still," Unbelief will rejoin, "may not this Church be 
 a natural society, and this wondrous way of speaking of it 
 oriental and figurative ? " This cannot be, for the Apostle 
 says, " We are members of His body, of His flesh, and of 
 His bones " (Eph. v. 30) ; and, as if to show that they who 
 would empty his words of all supernatural import, do it at 
 their own peril, he adds, " This is a great mystery ; but 
 I speak o. ncerning Christ and the Church." 
 
 Reader, does it seem too great a thing that men on earth 
 should partake of a gift so awful? Consider, I beseech 
 you, that Christian dispensation in which you are now 
 living, how it began, how it is carried on, how it will 
 terminate. It began with no less a miracle than the 
 Incarnation ; " the Word was made flesh ; " it is carried 
 on by One in your nature on the throne of the heaven 
 of heavens ; and at its close all men will rise again in 
 their bodies. 
 
 You hold these things, and you believe in original sin 
 and the mystery of its transmission from the first Adam. 
 You know not, then, what part of your probation it may 
 be to submit your whole inner man to the doctrine of the 
 Second Adam, and of the means which He has consecrated 
 for making His brethren one with Himself. . In such a 
 dispensation of grace, it is not for you to ask, " How can 
 these things be ? " Far other words befit a creature 
 redeemed by God Incarnate. Say you rather, " Lord, to 
 whom shall we go 1 Thou hast the words of eternal life." 
 "Lord, I believe, help Thou mine unbelief." 
 
246 
 
 THE SECOND ADAM, 
 
 CHAPTER XIX. 
 
 ON ELECTION AND FINAL PERSEVERANCE, AND THJHR 
 BEARING ON BAPTISMAL REGENERATION. 
 
 Having in several places in the foregoing pages asserted 
 that there is no grace from which Christians are not said 
 in Scripture to be liable to fall, I think it will be well to 
 give the reader the passages on which I ground this 
 assertion, in order that he may judge for himself ; and 
 as some persons are, in the Scriptures (in equally plain 
 terms), said to be elected to grace, and some apparently 
 to perseverance in grace, I have given along with these 
 places those which are usually adduced in support of the 
 latter doctrines. 
 
 TEXTS ASSERTING ELECTION TO GRACE. 
 
 The Strength of Israel will not lie 
 
 NOR REPENT : FOR HE IS NOT A MAN 
 THAT HE SHOULD REPENT. (1 Sam. 
 
 xv. 29.) 
 
 TEXTS ASSERTING MAN'S LIABILITY TO 
 FALL FROM GRACE. 
 
 The Lord repented that he had 
 made Saul king over Israel. (1 Sam. 
 xv. 35.) 
 
 I SAID, I WILL NEVER BREAK MY 
 
 covenant with you [i.e. to give you 
 the whole land of Palestine], and ye 
 shall make no league, &c. (Judges ii. 
 1,2.) 
 
 Wherefore I also said, I will 
 
 NOT DRIVE THEM OUT FROM BEFORE 
 
 you. (Judges ii. 3.) 
 
 I am the Lord, I change not ; 
 therefore, ye sons of Jacob are not 
 consumed. (Malachiiii. 6.) 
 
 As for you, your carcases, they shall 
 fall in this wilderness. . . . Ye shall 
 
 KNOW MY BREACH OF PROMISE. (Numb. 
 
 xiv. 32, 34.) 
 
 Wherefore the Lord God of Israel 
 saith, I said indeed that thy house 
 and the house of thy father shouJd 
 walk before me for ever, but now 
 the Lord saith, Be it far from 
 me. (1 Sam. ii. 30.) 
 
 For the Lord will not forsake his 
 people, for his great name's sake : 
 because it hath pleased the Lord to 
 make you his people. (1 Sam. xii. 22.) 
 
 But if ye shall still do wickedly, ye 
 shall be consumed, both ye and your 
 king. (1 Sam. xii. 25.) 
 
AND THE NEW BIRTH. 
 
 247 
 
 And of all my sons (for the Lord 
 hath given me many sons,) he hath 
 chosen Solomon my son to sit upon 
 the throne of the kingdom of the Lord 
 over Israel. And he said unto me, 
 Solomon thy son, he shall build my 
 house and my courts : for I have 
 
 CHOSEN HIM TO BE MY SON, AND I WILL 
 UE HIS FATHER. (1 Chl'On. XXVHL 5, 6.) 
 
 And thou, Solomon my son, know 
 thou the God of thy father, aud serve 
 him .... for if thou seek him he 
 will be found of thee, but if thou 
 
 FORSAKE HIM HE WILL CAST THEE OF* 
 
 for ever. (1 Chron. xxviii. 9.) 
 
 Then the word of the Lord came 
 unto me, saying, Before I formed 
 
 THEE IN THE BELLY I KNEW THEE ; 
 
 and before thou earnest forth out of 
 the womb I sanctified thee, and I 
 
 ORDAINED THEE A PROPHET UNTO THE 
 
 nations. (Jer. i. 4, 5.) 
 
 I have hallowed this house, which 
 thou hast built, to put my name 
 
 THERE FOR EVER. (1 Kings ix. 3.) 
 
 BUT IF YE SHALL AT ALL TORN FROM 
 
 following me, ye or your children, 
 then . . . this house, which 1 have 
 hallowed for my name, I will cast 
 out of my sight. (1 Kings ix. 6, 7.) 
 
 The steps of a good man are ordered 
 by the Lord : and he delighteth in 
 his way. Though he fall, he shall 
 not be utterly cast down : for 
 the Lord upholdeth him with 
 his hand. I have been young, and 
 now am old ; yet have I not seen the 
 righteous forsaken, nor his seed beg- 
 ging bread. He is ever merciful, and 
 lendeth ; and his seed is blessed. 
 Depart from evil, and do good ; and 
 dwell for evermore. For the Lord 
 loveth judgment, and forsaketh not 
 hjs saints; they are preserved 
 for ever : but the seed of the wicked 
 shall be cut off. The righteous shall 
 inherit the land, and dwell therein for 
 ever. The mouth of the righteous 
 speaketh wisdom, and his tongue 
 talketh of judgment. The law of 
 his God is in his heart ; none of 
 his steps shall slide. (Ps. xxxvii. 
 23—31.) 
 
 But WHEN THE righteous turneth 
 
 AWAY FROM HIS RIGHTEOUSNESS, and 
 
 committeth iniquity, and doeth ac- 
 cording to all the abominations that 
 the wicked man doeth, shall he live? 
 All hjs righteousness that h e hath 
 
 DONE SHALL NOT BE MENTIONED: in 
 
 his trespass that he hath trespassed, 
 and in his sin that he hath sinned, in 
 them shall he die. Yet ye say, The 
 way of the Lord is not equal. Hear 
 now, O house of Israel ; Is not my 
 way equal? are not your ways 
 unequal? When a righteous man 
 
 TURNETH AWAY FROM HIS RIGHTEOUS- 
 NESS, and committeth iniquity, and 
 dieth in them ; for his iniquity that 
 he hath done shall he die. Again, 
 when the wicked man turneth 
 away from his wickedness that 
 he hath committed, and doeth 
 that which is lawful and right, 
 he shall save his soul alive. Because 
 he considereth, and turneth away from 
 all his transgressions that he hath 
 committed, he shall surely live, he 
 shall not die. (Ezek. xviii. 24 — 28.) 
 
 And the vessel that he made of 
 clay was marred in the hands of the 
 potter: so he made it again another 
 
 VESSEL, AS SEEMED GOOD UNTO THE 
 POTTER TO MAKE IT. O house Of 
 
 Israel, cannot I do with you as this 
 potter? (Jer. xviii. 4, 6.) 
 
 And at what instant I shall speak 
 concerning a nation, and concerning 
 a kingdom, to build and to plant it ; 
 
 IF IT DO EVIL IN MY SIGHT, THAT IT 
 OBEY NOT MY VOICE, THEN 1 WILL 
 REPENT OF THE GOOD, WHEREWITH I 
 SAID I WOULD BENEFIT THEM. (Jer 
 
 xviii. 9. 10.) 
 
248 
 
 THE SECOND ADAM, 
 
 Iu that day, saith the Lord of 
 hosts, will I take thee. O Zerubbabel, 
 my servant, the son of Shealtiel, saith 
 the Lord, and will make thee as a 
 
 SIGNET : TOR I HAVE CHOSEN THEE, 
 
 saith the Lord of hosts. (Hag. 
 ii. 23.) 
 
 As I live, saith the Lord, though 
 Coniah the son of Jehoiakim king of 
 Judah were the signet upon my 
 
 RIGHT HAND, YET WOULD I PLUCK 
 
 thee thence. (Jer. xxii. 24.) 
 
 NEW TESTAMENT. 
 
 * MY SHEEP HEAR MY VOICE, AND I 
 KNOW THEM, AND THEY FOLLOW ME '. 
 AND I GIVE UNTO THEM ETERNAL 
 LIFE J AND THEY SHAXL NEVER PERISH, 
 NEITHER SHALL ANY MAN PLUCK THEM 
 
 out of my hand. My Father, which 
 gave them me, is greater than all ; and 
 no man is able to pluck them out of 
 my Father's hand. (J ohn x. 27— 29. ) 
 
 * Now before the feast of the pass- 
 over, when Jesus knew that his hour 
 was come that he should depart out 
 of this world unto the Father, having 
 
 LOVED HIS OWN WHICH WERE IN THE 
 WORLD, HE LOVED THEM UNTO THE 
 
 end. (John xiii. 1.) 
 
 * YE HAVE NOT CHOSEN ME, BUT I 
 HAVE CHOSEN YOU, AND ORDAINED 
 YOU, THAT YE SHOULD GO AND BRING 
 FORTH FRUIT, AND THAT YOUR FRUIT 
 
 should remain : that whatsoever ye 
 shall ask of the Father in my name, 
 he may give it you. (John xv. 16.) 
 
 * And we know that all things work 
 together for good to them that love 
 
 God, TO THEM WHO ARE THE CALLED 
 ACCORDING TO HI<? PURPOSE. FOR 
 WHOM HE DID FOREKNOW, HE ALSO 
 DID PREDESTINATE TO BE CONFORMED 
 TO THE IMAGE OF HIS SON, THAT HE 
 MIGHT BE THE FIRST-BORN AMONG 
 MANY BRETHREN. MOREOVER WHOM 
 HE DID PREDESTINATE, THEM HE ALSO 
 CALLED : AND WHOM HE CALLED, THEM 
 
 How think ye ? if a man have an 
 
 HUNDRED SHEEP, AND ONE OF THEM 
 
 be gone astray, doth he not leave 
 the ninety and nine, and goeth into 
 the mountains, and seeketh that 
 which is gone astray? And if so be 
 that he find it, verily I say unto 
 you, he rejoiceth more of that sheep, 
 than of the ninety and nine which 
 went not astray. (Mat. xviii. 12, 13.) 
 
 * I am the true vine, and my Father 
 is the husbandman. Every branch 
 in me that beareth not fruit he 
 taketh away : and every branch that 
 beareth fruit, he purgeth it, that it 
 may bring forth more fruit. If a man 
 
 ABIDE NOT IN ME, HE IS CAST FORTH 
 AS A BRANCH, AND IS WITHERED J and 
 
 men gather them, and cast them into 
 the fire, and they are burned. As 
 the Father hath loved me, so have 1 
 loved you : continue ye in my love. 
 If ye keep my commandments, ye 
 shall abide in my love; even as I 
 have kept my Father's command- 
 ments, and abide in his love. (John xv. 
 1, 2, 6, 9, 10.)t 
 
 * Well ; because of unbelief they 
 were broken off, and thou standest 
 by faith. Be not highminded, but 
 fear : for if God spared not the natural 
 branches, take heed lest he also 
 spare not thee. Behold therefore 
 the goodness and severity of God : on 
 them which fell, severity ; but toward 
 thee, goodness, if thou, continue in 
 his goodness : otherwise thou also 
 shalt be cut off. (Rom. xi. 20—22.) 
 
 * Let the reader particularly notice that the texts in the parallel columns 
 which have an asterisk before them are spoken to the same persons. This 
 applies in a measure to all the texts taken from the Apostolical Epistles, for 
 all the Churches to whom these were addressed were in the same ecclesiastical 
 and spiritual state. 
 
 t For comparison of John x. 27 with xv. 1—10 see above, page 178, in 
 chapter xiii. 
 
AND THE NEW BIRTH, 
 
 249 
 
 HE ALSO JUSTIFIED ■ AND WHOM HE 
 JUSTIFIED, THEM HE ALSO GLORIFIED. 
 
 What shall we then say to these things? 
 If God be lor us, who can be against 
 us? (Rom. viii. 28— 31.) 
 
 * Peter, an apostle of Jesus Christ, 
 to the strangers scattered throughout 
 Pontus, Galatia, Cappadocia, Asia, 
 and Bithynia, elect according to 
 the foreknowledge of god the 
 Father , through sanctification 
 of the Spirit, unto obedience and 
 sprtnkling of the blood of jesus 
 Christ : Grace unto you, and peace, 
 be multiplied. Blessed be the God 
 and Father of our Lord Jesus Christ, 
 which according to his abundant 
 mercy hath begotten us again unto a 
 lively hope by the resurrection of 
 Jesus Christ from the dead, to an 
 inheritance incorruptible, and unde- 
 fined, and that fadeth not away, re- 
 served IN HEAVEN FOR YOU, WHO 
 ARE KEPT BY THE POWER OF GOD 
 THROUGH FAITH UNTO SALVATION 
 READY TO BE REVEALED IN THE LAST 
 
 time. (1 Peter i. 1—5.) 
 
 * But he that lacketh these things 
 is blind, and cannot see afar off, and 
 
 HATH FORGOTTEN THAT HE WAS 
 PURGED FROM HIS OLD SINS. WHERE- 
 FORE THE RATHER, BRETHREN, GIVE 
 DILIGENCE TO MAKE YOUR CALLING 
 AND ELECTION SURE : FOR IF YE DO 
 THESE THINGS, YE SHALL NEVER FALL ! 
 
 for so an entrance shall be ministered 
 unto you abundantly into the ever- 
 lasting kingdom of our Lord and 
 Saviour Jesus Christ. (2 Peter i. 
 9—11.) 
 
 * Jude, the servant of Jesus Christ, 
 and brother of James, to them that 
 
 ARE SANCTIFIED BY GOD THE FATHER, 
 AND PRESERVED IN JESUS CHRIST, and 
 
 called. (Jude 1.) 
 
 They went out from us, but they 
 were not of us ; for if they had been 
 
 OF US, THEY WOULD (nO doubt) HAVE 
 
 continued with us: but they went 
 out, that they might be made manifest 
 that they were not all of us. (1 John 
 ii. 19.) 
 
 * I will therefore put you in remem- 
 brance, though ye once knew this, 
 how the Lord, having saved the 
 people out of the land of Egypt, 
 
 AFTERWARDS DESTROYED them that 
 
 believed not. And the angels which 
 
 KEPT NOT THEIR FJRST ESTATE, but 
 
 left their own habitation, he hath 
 reserved in everlasting chains under 
 darkness unto the judgment of the 
 great day. (Jude 5, 6.) 
 
 These are spots in your feasts of 
 charity, when they feast with you, 
 feeding themselves without fear : 
 clouds they are without water, carried 
 about of winds ; trees whose fruit 
 withereth, without fruit, twice dead, 
 plucked up by the roots. (Jude* 12.) 
 
 Fear not, little flock ; for it 
 is your Father's good pleasure to 
 give you the kingdom. Sell that ye 
 have, and give alms ; provide your- 
 selves bags which wax not old, a 
 treasure in the heavens that 
 faileth not, where no thief ap- 
 proacheth, neither ;noth corrupteth. 
 (Luke xii. 32, 33.) 
 
 Wherefore we receiving a king- 
 dom which cannot be moved, let 
 us have grace, whereby we may 
 serve God acceptably with reverence 
 
 and GODLY FEAR '. FOR OUR GOD IS A 
 
 consuming fire. (Heb. xii. 28, 29.) 
 
250 
 
 THE SECOND ADAM, 
 
 For there shall arise false Christs, 
 and false prophets, and shall shew 
 great signs and wonders ; insomuch 
 that, if (it were) possible, they shall 
 
 DECEIVE THE VERY ELECT. (Matt. 
 
 xxiv. 24.) 
 
 Take heed therefore unto yourselves, 
 
 and to ALL THE FLOCK, OVER THE 
 
 which the Holy Ghost hath made 
 you overseers, to feed the church 
 of God, which he hath purchased 
 with his own blood. For I know 
 this, that after my departing shall 
 grievous wolves enter in among you, 
 
 NOT SPARING THE FLOCK. AlSO OF 
 
 your own selves shall men arise, 
 speaking perverse things, to draw 
 away disciples after them. Therefore 
 watch, and remember, that by the 
 space of three years I ceased not to 
 warn every one night and da>, with 
 tears. (Acts xx. 28 — 31.) 
 This thou knowest, that all they 
 
 WHICH ARE IN ASIA BE TURNED AWAY 
 
 from me ; of whom are Phygellus and 
 Hermogenes. (2 Tim. i. 15.) 
 
 ["All they of Asia," that is, Procon- 
 sular Asia, including Ephesus, the 
 Church in which city the Apostle 
 iddresses as "elect in Christ" and 
 " predestinated."] 
 
 Being born again, not of corrupt- 
 ible SEED, BUT OF INCORRUPTIBLE, 
 
 by the word of God, which liveth and 
 abideth for ever. For all tiesh is as 
 grass, and all the glory of man as the 
 flower of grass. The grass withereth, 
 and the flower thereof falleth away : 
 but the word of the Lord endureth 
 for ever. And this is the word which 
 by the gospel is preached unto you. 
 (1 Peter i. 23—25.) 
 
 Now the parable is this : the seed 
 is the word of God And some fell 
 upon a rock ; and as soon as it was 
 
 SPRUNG UP, IT WITHERED AWAY, be- 
 
 cause it lacked moisture. And some 
 fell among thorns ; and the thorns 
 sprang up with it, and choked it. 
 (Luke viii. 11, 6, 7.) 
 
 For God hath not appointed us to 
 wrath, but to obtain salvation by 
 our Lord Jesus Christ, who died 
 for us, that, whether we wake or 
 sleep, we should live together with 
 him. (1 Thes. v. 9, 10.) 
 
 Let us labour therefore to enter mio 
 that rest, lest any man fall after 
 
 THE SAME EXAMPLE OF UNBELIEF. 
 
 (Heb. iv. 1L) 
 
 * But we are bound to give thanks 
 alway to God for you, brethren beloved 
 of the Lord, because God hath from 
 the beginning chosen you to salva- 
 tion through sanctification of the 
 Spirit and belief of the truth : 
 whereunto he called you by our 
 gospel, to the obtaining of the glory 
 of our Lord Jesus Christ. (2 Thess. II. 
 13, 14.) 
 
 * Quench not the Spirit. (1 Thess. 
 v. 19.) 
 
 Now the Spirit speaketh expressly, 
 that in the latter times some shall 
 depart from the faith, giving heed 
 to seducing spirits, and doctrines of 
 devils. Having damnation, because 
 they have cast off their first faith. 
 
 For SOME ARE ALREADY TURNED 
 
 aside after Satan. (1 Tim. iv. 1 ; 
 v. 12—15.) 
 
AND THE NEW BIRTH. 
 
 251 
 
 The Lord is faithful, who shall 
 stablish (<7Tnp«feO you, and keep 
 you from evil. (2 Thess. iii. 3.) 
 
 They that are unlearned and un 
 stable wrest, as they do also the othei 
 scriptures, to their own destruction. 
 Ye therefore, beloved, seeing ye 
 know these things before, beware 
 lest ye also, being led away with the 
 error of the wicked, fall from your 
 
 OWN STEADFASTNESS (tov \6iov (TTtipif- 
 
 nol). (2 Peter iii. 16, 17.) 
 
 And the very God of peace sanc- 
 tify you wholly ; and I pray God your 
 whole spirit and soul and body be 
 preserved blameless unto the coming 
 of our Lord Jesus Christ. Faith- 
 ful is he that calleth you, who 
 also will do it. (1 Thess. v. 23, 24.) 
 
 In the body of his flesh through 
 death, to present you holy and un- 
 blameable and unreproveable in his 
 sight : if ye continue in the faith 
 
 GROUNDED AND SETTLED, AND BE NOT 
 MOVED AWAY FROM THE HOPE OF THE 
 
 gospel, which ye have heard, and 
 which was preached to every creature 
 which is under heaven ; whereof I Paul 
 am made a minister. (Col. i. 22, 23.) 
 
 Hath not the potter power over the 
 clay, of the same lump to make one 
 vessel unto honour, and another unto 
 dishonour? What if God, willing to 
 shew his wrath, and to make his 
 power known, endured with much 
 longsuffering the vessels of wrath 
 ritted to destruction : and that he 
 
 MIGHT MAKE KNOWN THE RICHES OF 
 HIS GLORV ON THE VESSELS OF MERCY, 
 WHICH HE HAD AFORE PREPARED UNTO 
 
 glory, even us, whom he hath called, 
 not of the Jews only, but also of the 
 Gentiles? As he saith also in Osee, I 
 will call them my people, which were 
 not my people ; and her beloved, which 
 was not beloved. (Rom ix. 21 — 25.) 
 
 But in a great house there are not 
 only vessels of gold and of silver, but 
 also of wood and of earth ; and some 
 to honour, and some to dishonour. 
 
 IF A MAN THEREFORE PURGE HIM- 
 SELF FROM THESE, HE SHALL BE A 
 
 vessel unto honour, sanctified, and 
 meet for the master's use, and pre- 
 pared unto every good work. (2 Tim. 
 ii. 20, 21.) 
 
 Nevertheless the foundation of God 
 standeth sure, having this seal, The 
 Lord knoweth them that are his. 
 And, Let every one that nameth the 
 name of Christ depart from iniquity. 
 (2 Tim. ii. 19.) 
 
 These shall make war with the 
 Lamb, and the Lamb shall overcome 
 them : for he is Lord of lords, and 
 King of kings : and they that are with 
 him are called, and chosen, and faith- 
 ful. (Rev. xvii. 14.) 
 
 [Not only called and chosen, but 
 faithful — i.e. they endure to the end. 
 " Be thou faithful unto death."] 
 
 * But we are bound to give thanks 
 alway to God for you, brethren beloved 
 of the Lord, because God hath from 
 the beginning chosen you to sal- 
 vation through sanctification of 
 the Spirit and belief of the truth : 
 whereunto he called you by our gospel, 
 to the obtaining of the glory of our 
 Lord Jesus Christ. (2 Thess. ii. 13, 14. ) 
 
 * When he shall come to be glori- 
 fied in his saints, and to be admired 
 in all them that believe (because our 
 testimony among you was believed) iu 
 that day. Wherefore also we prav 
 
 ALWAYS FOR YOU, THAT OUR GOD 
 WCULD COUNT YOU WORTHY OF THIS 
 
 calling, and fulfil all the good plea • 
 sure of his goodness, and the work of 
 
252 
 
 THE SECOND ADAM, 
 
 faith with power: that the name of 
 our Lord Jesus Christ may be glorified 
 in you, and ye in him, according to 
 the grace of our God and the Lord 
 Jesus Christ. (2 Thess. i. 10—12.) 
 
 [Let the reader particularly no + ice 
 that this place occurs in an epistle 
 written to Christians, of whom the 
 apostle says, "Knowing, brethren 
 beloved, your election of God ; " and 
 respecting whom he gives thanks, 
 " because God hath from the begin- 
 ning chosen them to salvation through 
 sanctification of the Spirit." 
 
 He deemed it right to pray for those 
 thus " elect," that God would count 
 them "worthy of this calling" of being 
 glorified at Christ's coming.] 
 
 Wherein God, willing more abun- 
 dantly to shew unto the heirs of pro- 
 mise the immutability of his counsel, 
 
 CONFIEMED [T BY AN OATH : that by 
 
 two immutable things, in which it was 
 impossible for God to lie, we might 
 
 HAVE A STRONG CONSOLATION, Who 
 
 have fled for refuge to lay hold upon 
 the hope set before us : which hope 
 we have as an anchor of the soul, 
 both sure and steadfast, and which 
 entereth into that within the vaiL 
 (Heb. vi. 17—19.) 
 
 Wherefore, holt brethren, par- 
 takers OF THE HEAVENLY CALLING, 
 
 consider the Apostle and High Priest 
 of our profession, Christ Jesus. Where- 
 fore (as the Holy Ghost saith, To-day 
 if ye will hear his voice, harden not 
 your hearts, as in the provocation, in 
 the day of temptation in the wilder- 
 ness : when your fathers tempted me, 
 proved me, and saw my works forty 
 years. Wherefore I was grieved with 
 that generation, and said, They do 
 alway err in their heart ; and they 
 have not known my ways. So I swarf. 
 in my wrath, They shall not enter 
 into my rest). Take heed, pre- 
 thren, lest there be in any of you 
 an evil heart of unbelief, in 
 departing from the living God. 
 But exhort one another daily, while 
 it is called To-day ; lest any of you 
 be hardened through the deceitfulness 
 of sin. For we are made partakers of 
 Christ, if we hold the beginning of 
 
 OUR CONFIDENCE STEADFAST UNTO THE 
 
 end. (Heb. iii. 1, 7—14.) 
 
 * For by one offering he hath per- 
 fected FOR EVER THEM THAT ARE 
 
 sanctified. Whereof the Holy Ghost 
 also is a witness to us : for after that 
 ho hath said before, This is the cove- 
 nant that I will make with them after 
 those days, saith the Lord, I will put 
 my laws into their hearts, and in their 
 minds will I write them ; and their 
 sins andjniquities will I remember no 
 more. (Heb. x. 14—17.) 
 
 * He that despised Moses* law died 
 without mercy under two or three 
 witnesses : of how much sorer punish- 
 ment, suppose ye, shall he be thought 
 worthy, who hath trodden under 
 
 FOOT THE SON OF GOD, AND HATH 
 COUNTED THE BLOOD OF THE COVE- 
 NANT, WHEREWITH HE WAS SANCTI- 
 FIED, AN UNHOLY THING, AND HATH 
 DONE DESPITE UNTO THE SPIRIT OF 
 
 grace? For we know him that hath 
 said, Vengeance belongeth unto me, I 
 will recompense, saith the Lord. And 
 again, The Lord shai l judge his 
 
AND THE NEW BIRTH. 
 
 253 
 
 Who shall separate us from the 
 love of Christ? shall tribulation, or 
 distress, or persecution, or famine, or 
 nakedness, or peril, or sword? As 
 it is written, For thy sake we are 
 killed all the day long; we are ac- 
 counted as sheep for the slaughter. 
 Nay, in all these things we are more 
 than conquerors through him that 
 loved us. For I am persuaded, that 
 neither death, nor life, nor angels, 
 / pr principalities, nor powers, nor 
 l lings present, nor things to come, 
 i or height, nor depth, nor any other 
 creature, shall be able to separate 
 us from the love of God, which is in 
 Christ Jesus our Lord. (Rom. viii. 
 35—39. 
 
 And the Lord shall deliver me from 
 every evil work, and will preserve me 
 unto his heavenly kingdom : to whom 
 be glory for ever and ever. Amen. 
 (2 Tim. iv. 18.) 
 
 [Note. — I have inserted this text 
 because I find it usually brought 
 forward in lists of texts on final 
 perseverance. 
 
 If the reader considers that the 
 apostle wrote it on the eve of his mar- 
 tyrdom, when he had just written, " I 
 arm now ready to be offered, and the 
 time of my departure is at hand. I 
 have fought a good fight, I have 
 finished my course, I have kept the 
 faith : " 1 Lhink he will agree with me 
 that it is very perilous to quote rt as 
 decisive in favour of the necessary 
 
 people. It is a fearful thing to fall 
 into the hands of the living God. 
 THeb. x. 28— 31.) 
 
 Who shall separate us from the 
 love of Christ? shall tribulation, or 
 distress, or persecution, or famine, or 
 nakedness, or peril, or sword? As it 
 is written, For thy sake we are killed 
 all the day long; we are accounted 
 as sheep for the slaughter. Nay, in 
 all these things we are more than con- 
 querors through him that loved us. 
 For I am persuaded, that neither 
 death, nor life, nor angels, nor princi- 
 palities, nor powers, nor things pre- 
 sent, nor things to come, nor height, 
 nor depth, nor any other creature, 
 shall be able to separate us from the 
 love of God, which is in Christ Jesus 
 our Lord. (Rom. viii. 35—39.) 
 
 [Note.— I have inserted this passage 
 in both lists because of the fearfully 
 significant omission of one word from 
 the catalogue of things here said to be 
 unable to separate us from Christ. 
 That word is "sin." If sin can be 
 properly called "a creature," then 
 this passage is decisive on the final 
 perseverance of the apostle, and those 
 whom he means by "we," "us." If 
 the omission of the word is intentional, 
 the passage is equally strong in the 
 other direction. 
 
 St. Bernard, a strong predestinarian, 
 in commenting on this passage, notices 
 this omission. "He omits to add, 
 1 nor our own selves,'" "because it must 
 be with our own free will that we can 
 alone forsake God. Excepting this 
 free will of ours, there is nothing, 
 absolutely nothing, for us to fear."] 
 
1^4 
 
 THE SECOND ADAM, 
 
 final perseverance of every one who 
 has once begun the Christian race.] 
 
 In whom ye also trusted, after that 
 ye heard the word of truth, the gospel 
 of your salvation : in whom also after 
 that ye believed, ye were sealed 
 
 WITH THAT HOLY SPIRIT OF PROMISE, 
 WHICH IS THE EARNEST OF OUR IN- 
 HERITANCE UNTIL THE REDEMPTION 
 OF THE PURCHASED POSSESSION, Unto 
 
 the praise of his glory. (Ephes. i. 
 13, 14.) 
 
 Blessed he the God and Father of 
 our Lord Jesus Christ, who hath 
 blessed us with all spiritual bless- 
 ings IN HEAVENLY PLACES IN CHRIST : 
 ACCORDING AS HE HATH CHOSEN US 
 IN HIM BEFORE THE FOUNDATION OF 
 
 the world, that we should be holy 
 and without blame before him in love : 
 having predestinated us unto the 
 
 ADOPTION OF CHILDREN BY JESUS 
 
 Christ to himself, according to the 
 good pleasure of his will, to the praise 
 of the glory of his grace, wherein he 
 hath made us accepted in the beloved. 
 In whom we have redemption through 
 his blood, the forgiveness of sins, ac- 
 cording to the riches of his grace ; 
 wherein he hath abounded toward us 
 in all wisdom and prudence ; having 
 made known unto us the mystery of 
 his will, according to his good plea- 
 sure which he hath purposed in him- 
 self: that in the dispensation of the 
 fulness of times he might gather toge- 
 ther in one all things in Christ, both 
 which are in heaven, and which are 
 on earth ; even in him : in whom also 
 
 WE HAVE OBTAINED AN INHERITANCE, 
 BEING PREDESTINATED ACCORDING TO 
 THE PURPOSE OF HIM WHO WORKETH 
 ALL THINGS AFTER THE COUNSEL OF 
 HIS OWN WILL : THAT WE 8HOULD BE 
 TO THE PRAISE OF HIS GLORY, WHO 
 FIRST TRUSTED IN CHRIST. (Eph. i. 
 *-12J 
 
 For it is impossible for those who 
 were once enlightened, and have 
 tasted of the heavenly gift, and 
 were made partakers of the holy 
 Ghost, and have tasted the good 
 word of God, and the powers of 
 the world to come, if they shall 
 fall away, to renew them again 
 unto repentance ; seeing they crucify 
 to themselves the Son of God afresh, 
 and put him to an open shame. For 
 
 THE EARTH WHICH DRINKETH IN THE- 
 RAIN THAT COMETH OFT UPON IT, aDX 
 
 bringeth forth herbs meet for their 
 by whom it is dressed, receiveth bless^ 
 ing from God : but that which 
 
 BEARETH THORNS AND BRIARS IS RE- 
 JECTED, and is nigh unto cursing; 
 whose end is to be burned. (Heb. 
 vi. 4—8.) 
 
 Follow peace with all men, and 
 holiness, without which no man shall 
 see the Lord : looking diligently 
 
 LEST ANY MAN FAIL OF THE GRACE 
 
 of God ; lest any root of bitterness 
 springing up trouble you, and thereby 
 many be defiled ; lest there be- any 
 fornicator or profane person, as Esau, 
 
 WHO FOR ONE MORSEL OF MEAT SOLD 
 
 his birthright. For ye know how 
 that afterward, when he would have 
 inherited the blessing, he wars re- 
 jected ; for he found no place of re- 
 pentance, though he sought it care- 
 fully with tears. (Heb. xii. 14— 17.) 
 
 But YE ARE COME UNTO MOUNT SlON, 
 
 and unto the city of the living God, 
 the heavenly Jerusalem, and to an in- 
 numerable company of angels to the 
 general assembly and church of the 
 firstborn, which are written in heaven, 
 and to God the Judge of all, and to 
 the spirits of just men made perfect, 
 and to Jesus the mediator of the 
 new covenant, and to the blood of 
 sprinkling, that speaketh better 
 things than that of abel. see 
 that ye refuse not him that 
 speaketh. For if they escaped not 
 who refused him that spake on earth, 
 much more shall not we escape, if we 
 turn away from him that speaketh from 
 heaven. (Heb. xii. 22—25) 
 
 But there were false prophets also 
 among the people, even as there shall 
 be false teachers among you, who 
 privily shall bring in damnable here- 
 sies, even denying the lord that 
 
ANP THE NEW BIRTH. 
 
 255 
 
 bought them, and bring upon them- 
 selves swift destruction. And many 
 shall follow their pernicious ways ; by 
 reason of whom the way of truth shall 
 be evil spoken of. For if God spared 
 
 NOT THE ANGELS THAT SINNED, but 
 
 cast them down to hell, and delivered 
 them into chains of darkness, to be 
 reserved unto judgment. (2 Pet. ii. 
 1, 2, 4.) 
 
 Cast not away therefore your 
 confidence, which hath great recom- 
 pence of reward. For ye have need 
 of patience, that, after ye have done 
 the will of God, ye might receive the 
 
 Eromise. For yet a little while, and 
 e that shall come will come, and will 
 not tarry. Now the just shall live 
 
 BY FAITH : BUT IF [ANY MAN] DRAW 
 BACK, MY SOUL SHALL HAVE NO PLEA- 
 SURE IN him. (Heb. x. 35—38.) 
 
 [Note.— Much of the force of the 
 original is lost by our translators 
 having inserted the words "any man," 
 in italics, in the last verse. In reality, 
 the verse runs : " Now the just shall 
 live by faith : but if he (i. e. 6 dUaw, 
 the justified man) draw back, my soul 
 shall have no pleasure in him. "J 
 
 Be not thou therefore ashamed of 
 the testimony of our Lord, nor of me 
 his prisoner : but be thou partaker of 
 the afflictions of the gospel according 
 to the power of God ; who hath 
 
 SAVED US, AND CALLED US WITH AN 
 HOLY CALLING, NOT ACCORDING TO OUR 
 WORKS, BUT ACCORDING TO HIS OWN 
 PURPOSE AND GRACE, WHICH WAS GIVEN 
 
 us in Christ Jesus before the 
 world began, but is now made mani- 
 fest by the appearing of our Saviour 
 Jesus Christ, who hath abolished 
 death, and hath brought life and im- 
 mortality to light through the gospel : 
 whereunto I am appointed a preacher, 
 and an apostle, and a teacher of the 
 Gentiles. For the which cause I also 
 suffer these things : nevertheless I am 
 not ashamed: for I know whom I 
 
 HAVE BELIEVED, AND AM PERSUADED 
 THAT HE IS ABLE TO KEEP THAT WHICH 
 I HAVE COMMITTED UNTO HIM AGAINST 
 
 that day. (2 Tim. i. 8—12.) 
 
 Take heed unto thyself, and unto 
 the doctrine ; continue in them : for 
 
 IN DOING THIS THOU SHALT BOTH SAVE 
 
 thyself, and them that hear thee 
 (1 Tim. iv. 16.) 
 
 Hold fast the form of sound 
 words, which thou hast heard of me, 
 in faith and love which is in Christ 
 Jesus. That good thing which was 
 committed unto thee keep by the 
 Holy Ghost which dwelleth in us. 
 This thou knowest, that all they 
 which are in Asia be turned away 
 from me ; of whom are Phygellus and 
 Hermogenes. If a man therefore 
 
 PURGE HIMSELF FROM THESE, HE SHALL 
 
 be a vessel unto honour, sanctified, 
 and meet for the master's use, and pre- 
 pared unto every good work. Fleb 
 
 ALSO YOUTHFUL LUSTS : but follow 
 
 righteousness, faith, charity, peace, 
 with them that call on the Lord out of 
 a pure heart. But continue thou in 
 the things which thou hast learned 
 and hast been assured of, knowing of 
 whom thou hast learned them. (2 Tim. 
 i. 13—15; iL 21, 22; iii. 14.) 
 
 [Timothy was one of the first saints 
 of the apostolic age, but in the epistles 
 addressed to him there is rot one word 
 
253 
 
 THE SECOND ADAM, 
 
 respecting his final triumph being 
 absolutely assured to him, but many 
 words to exhort him to hold fast, 
 continue, &c. This may not imply 
 any doubt of Timothy's perseverance, 
 but it certainly does teach modern 
 assertors of this doctrine a strong 
 lesson.] 
 
 And the glory which thou gavest 
 me I have given them ; that they may 
 be one, even as we are one : I in them, 
 and thou in me, that they may be made 
 perfect in one ; and that the world may 
 know that thou hast sent me, and hast 
 
 LOVED THEM, AS THOU HAST LOVED ME. 
 
 Father, I will that they also, whom 
 thou hast given me, be with me where 
 I am ; that they may behold my glory, 
 which thou hast given me : fob thou 
 
 LOVEDST ME BEFORE THE FOUNDATION 
 
 of the wobld. (John xvii. 22 — 24. ) 
 
 God hath not cast away his 
 people which he fobeknew. Wot 
 ye not what the scripture saith of 
 Elias? how he maketh intercession to 
 God against Israel, saying, Lord, they 
 have killed thy prophets, and digged 
 down thine altars ; and I am left alone, 
 and they seek my life. But what saith 
 the answer of God unto him? I have 
 reserved to myself seven thousand 
 men, who have not bowed the knee 
 to the image of Baal. Even so then 
 at this present time also thebe is 
 a bemnant accobding to the elec- 
 TION of gbace. (Rom. xi. 2—5.) 
 
 Having eyes full of adultery, and 
 that cannot cease from sin ; beguiling 
 unstable souls: an heart they have 
 exercised with covetous practices: 
 cursed children : which have fob- 
 saken the bight way, and are gone 
 astray, following the way of Balaam 
 the son of Bosor, who loved the wages 
 of unrighteousness. For when they 
 speak great swelling words of vanity, 
 
 THEY ALLURE THBOUGH THE LUSTS OF 
 
 the flesh, through much wantonness, 
 
 THOSE THAT WERE CLEAN ESCAPED 
 
 fbom them who live in error. While 
 they promise them liberty, they them- 
 selves are the servants of corruption : 
 for of whom a man is overcome, of the 
 same is he brought in bondage. For 
 if afteb they have escaped the 
 pollutions of the world through 
 the knowledge of the lord and 
 Saviour Jesus Christ, they are 
 again entangled therein, and over- 
 come, the latter end is worse 
 with them than the beginning. 
 For it had been better for them not 
 to have known the way of righteous- 
 ness, than, AFTER THEY HAVE KNOWN 
 
 it, to turn from the holy com- 
 mandment delivered unto them. But 
 it is happened unto them according 
 to the true proverb, The dog is turned 
 to his own vomit again : and the sow 
 that was washed to her wallowing 
 in the mire. (2 Peter ii. 14, 15, 18—22.) 
 
 And this is the Father's will which 
 hath sent me, that of all which 
 
 HE HATH GIVEN ME I SHOULD LOSE 
 
 nothing, but should raise it up again 
 at the last day. And this is the will 
 of hiin that sent me, that every one 
 which seeththe Son, and believeth 
 on him, may have everlasting life : 
 indl will raise him up at the last 
 cay. (John vi. 39, 40.) 
 
 Ye are the salt of the earth : but 
 
 IF THE SALT HAVE LOST HIS SAVOUR. 
 
 wherewith shall it be salted? it is 
 thenceforth good for nothing, but to 
 be cast out, and to be trodden under 
 foot of men. (Matt. v. 13.) 
 
 Salt is good : but if the salt have 
 lost his savour, wherewith shall it 
 be seasoned ? It is neither fit for the 
 land, nor yet for the dunghill ; but 
 men cast it out. He that hath ears 
 to hear, let him hear. (Luke xiv. 
 34, 35.) 
 
 But the CHILDREN OF THE KING- 
 DOM SHALL BE CAST OUT INTO OUTER 
 
AND THE NEW BIRTH. 257 
 
 darkness : there shall be weeping and 
 gnashing of teeth. (Matt. viii. 12.) 
 
 And ye shall be hated of all men 
 for my name's sake : but he that 
 
 ENDURETH TO THE END 8HAXL BK 
 SAVED. (Matt. X. 22.) 
 
 Then his lord, after that he had 
 called him, said unto him, O thou 
 wicked servant, I forgave thee all 
 that debt, because thou desiredst 
 me : shouldest not thou also have had 
 compassion on thy fellow-servant, even 
 as I had pity on thee ? And his lord 
 was wroth, and delivered him to the 
 tormentors, till he should pay all that 
 was due unto him. So likewise 
 
 SHALL MY HEAVENLY FATHER DO 
 ALSO UNTO YOU, IF YE FROM YOUR 
 HEARTS FORGIVE NOT EVERY ONE HI8 
 BROTHER THEIR TRESPAS8E8. (Matt. 
 
 xvii. 32—35.) 
 
 For the kingdom of heaven is as 
 a man travelling into a far country, 
 who called his own servants, and 
 delivered unto them his goods. And 
 unto one he gave live talents, to 
 another two, and to another one ; 
 to every man according to his several 
 ability ; and straightway took his 
 journey. . . And cast ye the unpro- 
 fitable SERVANT INTO OUTER DARK- 
 NESS : there shall be weeping and 
 gnashing of teeth. (Matt. xxv. 14, 
 15,30.) 
 
 And the Lord said, Who then is 
 
 THAT FAITHFUL AND WISE STEWARD, 
 
 whom his lord shall make ruler over 
 his household, to give them their por- 
 tion of meat in due season ? Blessed 
 is that servant, whom his lord when 
 he cometh shall find so doing. Of a 
 truth I say unto you, that he will 
 make him ruler over all that he hath. 
 But and if that servant say in his 
 heart, My lord delayeth his coming ; 
 and shall begin to beat the men- 
 servants and maidens, and to eat and 
 drink, and to be drunken ; the lord 
 of that servant will come in a day 
 when he looketh not for him, and 
 at an hour when he is not aware, 
 
 AND WILL CUT HIM IN SUNDER, AND 
 WILL APPOINT HtM HIS PORTION 
 WITH THE UNBELIEVERS. (Luke Xii. 
 <li»— 40.) 
 
 S 
 
258 
 
 THE SECOND ADAM, 
 
 Now when the congregation was 
 broken up, many of the Jews and 
 religious proselytes followed Paul and 
 Barnabas ; who, speaking to them, 
 persuaded them to continue in the 
 crack of God. (Acts xiii. 43.) 
 
 Confirming the souls of the dis- 
 ciples, and exhorting them to con- 
 tinue in the faith, and that we must 
 through much tribulation enter into 
 the kingdom of God. (Acts xiv. 22.) 
 
 For this cause, when I could no 
 longer forbear, I sent to know your 
 faith, lest by some means the 
 tempter have tempted you, and 
 
 OUR LABOUR BE IN VAIN. For nOW 
 
 we live, if ye stand fast in the Lord. 
 (1 Thess. iii. 5, 8.) 
 
 Being confident of this very 
 thino, that he which hath begun 
 a good work in you will perform 
 it until the day of jesus christ i 
 even as it is meet for me to think tins 
 of you all. (Phil, i 6, 7.) 
 
 [Do they who cite this text mean to 
 assert that St. Paul predicates this 
 perseverance of all his Philippian 
 converts? for he distinctly says, 
 " Even as it is meet for me to think 
 this of you all. " The apostle cannot 
 mean this : for, in the first place, he 
 bids them " work out their salvation 
 with fear and trembling ; " then he tells 
 them that he counts not himself to 
 have "attained," or to have "appre- 
 hended." He bids them in this respect 
 (iii. 15, 16) be like-minded with him- 
 self; and, above all, he warns them 
 how many walked, of whom he had 
 told them often that "their end was 
 destruction : " and these could not 
 have been the heathen, as I have 
 shown above (page 117). 
 
 Then, also, on this hypothesis, what 
 an unaccountable difference there must 
 have been between the Philippian and 
 the Corinthian Churches. St. Paul's 
 words of confidence respecting the 
 Corinthians are as strong as those 
 respecting the Philippians, when he 
 says to the former, "Jesus Christ: 
 
 WHO SHALL CONFIRM YOU TO THE END, 
 
 that ye may be blameless in the day 
 of our Lord Jesus Christ. God is 
 
 FAITHFUL, BY WHOM YE WERE CALLED 
 
 unto the fellowship of His Son Jesus 
 Christ our Lord" (l Cor. i. 8, 9). And 
 yet we see, by every chapter of this 
 latter Epistle, that it was far indeed 
 from his thoughts to assert the neces- 
 
 But if thy brother be grieved with 
 thy meat, now walkest thou not 
 charitably. Destroy not him with 
 
 THY MEAT, FOR WHOM CHRIST DIED. 
 
 For meat destroy not the work of 
 God. All things indeed are pure ; 
 but it is evil for that man who eateth 
 with offence. (Rom. xiv. 15, 20.) 
 
 * And through thy knowledge shall 
 
 the WEAK BROTHER PERISH, FOR WHOM 
 
 Christ died? But when ye sin so 
 against the brethren, and wound their 
 weak conscience, ye sin against 
 Christ. (1 Cor. viii. 11, 12.) 
 
 Know ye not that ye are the 
 temple of God, and that the Spirit 
 of God DWELLETn in you? If any 
 man defile (or destroy, <p0elpet) the 
 temple of God, him will God destroy 
 ((pOepel); for the temple of God is 
 
 holy, WHICH TEMPLE YE ARE. (1 Cor. 
 
 iii. 16, 17.) 
 
 But I keep under my body, and 
 bring it into subjection : lest that 
 
 BY ANY MEANS, WHEN I HAVE 
 PREACHED TO OTHERS, I MYSELF 
 SHOULD BE A CASTAWAY. (1 Cor. ix. 
 27.) 
 
 We then, a." workers together with 
 
 him, BESEECH YOU ALSO THAT YE 
 RECEIVE NOT THE GRACE OF GOD IN 
 
 vain. (2 Cor. vi. 1.) 
 
 Christ is become of no effect unto 
 you, whosoever of you are justified by 
 the law ; ye are fallen from grace. 
 (Gal. v. 4.) 
 
AND THE NEW BIRTH. 
 
 259 
 
 Bary and predestined completion of 
 God's work in each of them.] 
 
 The elders which are among you I 
 exhort, who am also an elder, and a 
 witness of the sufferings of Christ, 
 
 AND ALSO A PARTAKER OF THE GLORY 
 THAT SHALL BE REVEALED. (1 Pet. V. 1.) 
 
 If by any means I might attain unto 
 
 the RESURRECTION OF THE DEAD. NOT 
 AS THOUGH I HAD ALREADY ATTAINED, 
 
 either were already perfect : but I fol- 
 low after, if that I may apprehend 
 that for which also I am apprehended 
 of Christ Jesus. Brethren, I count 
 
 NOT MYSELF TO HAVE APPREHENDED : 
 
 but this one thing J do, forgetting 
 those things which are behind, and 
 reaching forth unto those things which 
 are before. (Philip, iii. 11—13.) 
 
 And all that dwell upon the earth 
 shall worship him, whose names are 
 not written in the book of life of 
 the Lamb slain from the founda- 
 tion OF THE world. (Rev. xiii. 8.) 
 
 He that overcometh, the same shall 
 be clothed in white raiment; and I 
 
 WILL NOT BLOT OUT HIS NAME OUT OF 
 .THE BOOK OF LIFE, but I Will COnfeSS 
 
 his name before my Father, and before 
 his angels. He that hath an ear, let 
 him hear what the Spirit saith unto 
 the churches. (Rev. ui. 5, 6.) 
 
 He that overcometh shall inherit 
 all things ; and I will be his God, and 
 he shall be my son. (Rev. xxi. 7.) 
 
 And if any man shall take away 
 from the words of the book of this 
 prophecy, God shall take away his 
 
 PART OUT OF THE BOOK OF LIFE, AND 
 
 out of the holy city, and from the 
 things which are written in this book. 
 (Rev. xxii. 19.) 
 
 [How can a man s name be blotted 
 out of the book of life, unless it has 
 been once written in that book? The 
 Canon of the New Testament closes 
 with a warning against Calvinistic 
 
 Let me now draw the reader's attention to the two 
 catalogues of texts, which I have put side by side, in the 
 preceding pages. 
 
 Let him notice, in the first place, that I have, in several 
 cases, given some context with the particular text. I am 
 quite aware that, by so doing, I have taken away the edlge 
 from some highly-prized theological weapons ; but that I 
 
 s2 
 
260 THE SECOND ADAM, 
 
 cannot help. Let us deal honestly with the word of God. 
 He will certainly so order it, that weapons from his 
 armoury, unfairly used, shall ultimately pierce the hands 
 of those that use them. 1 
 
 In the next place, let me say a word respecting the 
 selection of texts in the first or left-hand column. As my 
 intention in putting these two sets of passages in juxta- 
 position is to meet the unfair inferences against the 
 Baptismal Eegnneration of infants drawn from the first 
 list, I have not trusted myself in my selection of passages 
 in favour of final perseverance, but have taken them from 
 works published by those who are avowedly supporters of 
 Calvinistic views. I mention this because the well- 
 informed reader will find in that column many places that 
 are anything but conclusive in favour of the very view 
 they are adduced to support. 2 
 
 1 I will give an instance of the way in which the context mate- 
 rially modifies a text. In a tract by Mr. Kyle, entitled " Never 
 Perish," the text, "I will never leave thee, nor forsake thee," 
 is quoted to uphold the idea of " Once in grace, always in grace." 
 Let the reader refer to the verses before and after it, and he will 
 see with what reason. " Let your conversation be without cove- 
 tousness ; and be content with such things as ye have : for He hath 
 said, I will never leave thee, nor forsake thee. So that we may 
 boldly say, The Lord is my helper, and I will not fear what man 
 shall do unto vie." (Heb. xiii. 5, 6.) Let the reader also remember 
 from what Epistle this is quoted, and some of the other passages in 
 that Epistle, and he will see why I have not inserted it in the above 
 lists. Similarly with Luke xii. 32, 33. The modern Calvinist 
 says, "It is your Father's good pleasure to give you the kingdom ; 
 therefore grace is indefectible." The Saviour says, "It is your 
 Father's good pleasure to give you the kingdom. Sell that ye have, 
 and give alms." The contrast between the two applications would 
 be ludicrous were it not for the awful nature of the subject. The 
 whole context is upon covetousness. 
 
 2 I have gone very carefully over a large number, given under 
 the Seventeenth Article, in Dr. Wilson's "Thirty-nine Articles, 
 
AND THE NEW BIRTH. 261 
 
 In the next place, let the reader be assured that I have 
 not put these texts side by side to undermine the doctrine 
 of Predestination to life. I desire to uphold and teach, in 
 its place, that predestinarian view of Scripture truth by 
 which alone we can be assured that, from such a world 
 as this, Christ shall ultimately have His full number of 
 saved souls to be His bride — the reward of His unspeak- 
 able humiliation. 
 
 But I cannot for a moment consent to allow this truth, 
 secret to us till the great day, both in the mode in which 
 God will bring it about, and the persons in whose favour 
 He will bring it about ; I cannot, I say, allow such a doc- 
 trine to upset a great practical fact, which every prophet 
 in the Old Testament, and every apostle in the New, 
 brings to bear upon every circumcised or baptized sinner 
 within his reach, in order to keep him from sin — the fact 
 that all who have received the sign of the covenant are 
 answerable for its grace. 
 
 If the reader asks me how I reconcile these two sets of 
 Scriptures, I say, I cannot. Their complete reconciliation 
 lies in the mystery of the probation of God's intelligent 
 creatures, whose probation is real, though God foreknows 
 its issue, and has foreordained his acts accordingly. 
 
 Perhaps the nearest approximation to a logical holding 
 of both is to be found in the doctrine of St. Augustine, 
 that there is an inner election within the outer. An inner 
 election, that is, of some to perseverance within the outer 
 election of the Church to grace ; that there is an election 
 to many degrees of grace short of final perseverance and 
 an election within that to final perseverance. 1 
 
 illustrated by extracts from the Liturgy. No-well, &c. " The only 
 passages which I have omitted, which are given by him, are two or 
 three from the Prophets, unmistakeably referring to the yet future 
 conversion of Israel. 
 1 See Appendix C. 
 
262 THE SECOND ADAM, 
 
 This is certainly the view to be deduced from soma 
 clear statements of that great saint. 
 
 Let me now ask the reader's attention to the second 
 column. 
 
 I know no words strong enough to describe the hardi- 
 hood of those who, with these texts in their Bibles, assert 
 that grace is indefectible, or that a man once in grace is 
 always in grace ; and yet this* is actually asserted over 
 and over again, in popular publications, by those who 
 would make void the application to the present visible 
 Church of the express Scripture statements respecting 
 the effect of Baptism. 
 
 The grace cannot be named from which it is assumed 
 that Christians cannot fall. It is implied, it is assumed, it 
 is asserted in these Scriptures that men can and do fall 
 from the grace of the application of Christ's blood (Heb. 
 x. 29), from the grace of the Spirit of God in the heart 
 (Heb. vi. 4), and from some degrees of faith, hope, and 
 even love (Heb. x. 38). It is implied that a man may be 
 forgiven, and yet delivered to the tormentors (Matt, xviii. 
 35) ; that he may be Christ's servant, and yet have his 
 portion with the unbelievers (Luke xii. 46) ; that he may 
 be "salt," and be "cast out" (Matt. v. 13); "in the vine," 
 and yet " gathered to be burned" (John xv. 6) ; like the 
 fallen angels, he may not keep his first estate (Jude 6) ; or 
 he may "escape the pollution of the world through the 
 knowledge of Christ," and yet have his " latter end worse 
 than the beginning" (2 Pet. ii. 20). 
 
 By comparing together the assertions of Scripture in 
 these two parallel columns the reader will see the wisdom 
 of those who framed the Seventeenth Article of the 
 Church of England. 
 
 In that Article we have, first of all, a statement, 
 
AND THE NEW BIRTH. 263 
 
 moderate and guarded, yet clear and unmistakeable, to 
 the effect that the ultimate safety of some souls, and so 
 the certainty of Christ's reward, is assured to Him by God 
 the Father, and so is not left to the chances of a world 
 like ours. 
 
 At the commencement of this, in the first sentence, we 
 have a statement that this counsel of God respecting par- 
 ticular souls is "secret to us;" and it may well he said to 
 be secret, for there is (apparently) no present sign of grace 
 whatsoever, which is an infallible index of ultimate per- 
 severance. 1 There is no present grace of any Christian 
 soul which will enable a man, either in his own case, or in 
 that of others, to thrust himself upon the judgment-seat 
 and forestall the award of the great day. 
 
 In the second part of the Article we have the use and 
 abuse of this doctrine : that it is only for some ; that it 
 must be preached and taught with the greatest care and 
 reserve, or the preacher may drive men to " wretchlessness 
 of most unclean living," and so go himself into eternity 
 with the blood of souls on his head, through his indiscri- 
 minate flinging about of that which is "a most dange- 
 rous downfall" to the carnal many ; whilst it is a most 
 healing cordial to the few who " feel in themselves the 
 working of the Spirit of Christ mortifying the works of 
 the flesh." 
 
 In the last clause of this Article we have a very plain 
 intimation that a doctrine like this, secret in its certain 
 and sure application, even in the case of those most 
 advanced in grace — a doctrine, the reconciliation of which 
 
 i "They who are of this society have such marks and notes of 
 distinction from all others as are not object unto our sense ; only 
 unto God, who seeth their hearts and understandeth all their secret 
 cogitations, to Him they are clear and manifest." — Hooker, Eccles. 
 Pol. iii. ch. ii. sec. 2. 
 
264 THE SECOND ADAM, 
 
 with human responsibility is known only to God — is not 
 for a moment to nullify that practical application of God's 
 promises, and declaration of His will, which pervades all 
 Scripture. Now, if there be one truth more certain than 
 another in Holy Scripture, it is the truth that God's grace 
 belongs to the whole visible Church, and is confirmed to 
 that Church by visible sacraments. 1 
 
 I would now ask the reader's attention to another infer- 
 ence to be drawn from this second catalogue of Scriptures, 
 and that is, how utterly they refute the notion that the 
 conveyance of real grace to the baptized is to be regarded 
 as merely a high supposition ; that they are merely 
 assumed to be regenerate, or in grace, or assumed to have 
 had the Spirit. If this is the way in which the great 
 things said of Baptism are to be reconciled with the 
 present state of the baptized, then another way, altogether 
 different from that which we find in Scripture, would have 
 been taken by Prophets and Apostles in dealing with the 
 irreligious. They would have been plainly told that 
 Baptism, in their case, had been only a form ; that they 
 must seek admission into the true Church ; that they 
 never had been born again, and must seek adoption into 
 God's family. But exactly the contrary is said to them. 
 Bad Christians are always assumed to have fallen from 
 grace. Imperfect Christians are urged not to receive it in 
 vain, and not to quench the Spirit. Unstable Christians 
 are reminded of those who, in past times, sinned them- 
 selves out of God's favour. In no single instance is any 
 baptized man called upon to be " born again." 
 
 I cannot imagine how all this can be reconciled with the 
 "hypothetical view" of the gift in Baptism, or with the 
 rule of "high supposition," or of " charitable assumption." 
 
 1 See above, pages 147, 148. Also chapters vi. vii. ix. x. ; and for 
 Old Testament, chapter v. and Appendix A. 
 
AND THE NEW BIRTH. 265 
 
 The Apostle St. Paul, for instance, in Eom. Vi. 3, 
 assumes the whole Roman Church to be united to Christ 
 in Baptism. In Rom. xi. 22 he contemplates some one 
 among them displeasing God by sin. Now, on the hypo- 
 thetical principle, he would have said to this man, "When 
 I wrote on Baptism, I assumed you to be in God's good- 
 ness ; but, from your present sin, I find you never were." 
 But the Apostle really says just the contrary. He speaks 
 to this man on the principle that the grace in which he 
 had included him was real ; " continue in his goodness, 
 otherwise thou shalt be cut off." Again, the Apostle 
 writes to the whole Corinthian Church as "in Christ." He 
 asserts, "By one Spirit are we all baptized into one body." 
 But he knew too well that there were party divisions 
 among them, and that some were again overtaken with the 
 temptations of the wicked city in which their lot was cast. 
 How does he meet the case of these sinners? Not by 
 throwing doubts on the reality of their state of grace, but 
 by broadly reasserting it. " Know ye not," he says to the 
 party leaders among them, u that ye are the temple of 
 God, and that the Spirit of God dwelleth in you ? If any 
 man defile (or destroy) the temple of God, him will God 
 destroy ; for the temple of God is holy, which temple ye 
 are." (1 Cor. iii. 16, 1/.) Similarly to the unclean among 
 them : " Know ye not that your members are the members 
 of Christ?" 
 
 Again, he writes to the Galatians : " As many of you 
 as have been baptized into Christ have put on Christ." 
 He then has to meet the unwelcome fact that some of 
 them have apostatized from their standing in Christ and 
 sought salvation through the Mosaic law ; and how does 
 he meet their error 1 Not by qualifying his former state- 
 ment, but by again implying it, and asserting their fall 
 from grace : " Christ has become of nojie^ejfecj^jnito you 
 
 ii UNIVERSITY 
 
THE SECOND ADAM, 
 
 whosoever of you are justified "by the law ; ye are fallen 
 from grace." (Gal. v. 4.) 
 
 Let the reader go over this second list of passages, and 
 he will see that every one of them, without exception, 
 which warn the irreligious, or unstable, or unforgiving, 
 warn them on the principle that they fall from something 
 real — some real goodness, real grace, real forgiveness. 
 
 Whatever secret reconciliation there may be between 
 the doctrines represented by these two columns j between 
 the grace of God's secret purpose and the grace of God's 
 outward visible seal j certainly this hypothetical principle, 
 this high supposition, this charitable assumption view, is 
 not the reconciliation. I know no principle more dan- 
 gerous. It makes the interpretation of all Scripture 
 uncertain in the highest degree. It opens the door for 
 men to nullify the most important statements in God's 
 word. 
 
 And now, with respect to certain places in the Old 
 Testament to which appeal in favour of this principle has 
 been made. I have carefully gone over (as the reader 
 will see by the texts in Appendix A) the whole of it, 
 with reference to this principle of interpretation, and 
 cannot find one single place in which the prophets address, 
 on this hypothetical ground, the sinners of the various 
 wicked generations to which God sent them. 
 
 Appeal has been made to such places as Isaiah lx. and 
 Jeremiah xxxi. and xxxii., on the ground that the glorious 
 things there predicted of the Jewish nation, that they 
 should "be all righteous, and inherit the land for ever," 
 must be understood hypothetically, and as a high supposi- 
 tion ; for it is assumed that these chapters are only pro- 
 phecies of the present state of the Christian Church, in 
 which all, of course, are not righteous, and that they can 
 have no further fulfilment. I deny this utterly. I believa 
 
AND THE NEW BIRTH. 267 
 
 that these and similar prophecies have been as yet b\it 
 partially fulfilled in this present state of grace ; and that 
 for their complete fulfilment we must look to the time 
 indicated by the Apostle in the eleventh chapter of his 
 Epistle to the Romans. I cannot but believe that the full 
 accomplishment of these prophecies lies in the future of that 
 wondrous people, whom God, in all their dispersions, has 
 yet kept so separate. There are so many strictly national 
 matters in the particular prophecies referred to, so many 
 indications of national distinction (though, of course, none 
 in Christ) between the converted Israel and the other 
 Christian nations which will be joined to them, that I cannot 
 but think that they point to a literal restoration of God's 
 ancient people. 1 But supposing that any one (because of 
 such places as Col. iii. 11) is unwilling to accede to this 
 view, still let him consider that the images of strictly 
 material prosperity and glory, as coincident with, yet con- 
 tradistinguished from, spiritual prosperity and glory, are 
 so palpable in these prophecies, that no past or present 
 state of Christendom can at all answer to them. 
 
 Difficulties there are connected with every interpretation, 
 but that interpretation will present the most difficulty to 
 the humble-minded which attaches any unreality to the 
 promises of God, or to the sacraments of His grace. 
 
 1 The mind of Bishop Butler evidently could not rest in a mere 
 spiritual fulfilment of these prophecies. 
 
 " Thus, that the Jews have been so wonderfully preserved in their 
 long and wide dispersion, which is indeed the direct fulfilling of some 
 prophecies, but is now mentioned only as looking forward to somewhat 
 
 yet to come Things of this kind naturally turn the thought 
 
 of serious men towards the full completion of the prophetic history 
 concerning the final restoration of thai people; concerning the 
 establishment of the everlasting kingdom among them., the kingdom 
 of the Messiah ; and the future state of the world under this sacred 
 government." (Analogy, Part II. chap, vn.) 
 
268 THE SECOND ADAM, 
 
 CHAPTER XX. 
 
 It may be well to present to the reader in as concise a 
 form as possible the substance of the arguments used in 
 the foregoing chapters. 
 
 The teaching of Scripture on the subject of Baptismal 
 Regeneration may be summed up in the following live 
 conclusions : — 
 
 I. Things pertaining to salvation are in twelve or 
 thirteen places more or less directly connected with 
 Baptism. 1 
 
 II. All the Christians of the Apostolic Churches are 
 assumed to have been brought into a state of grace at the 
 time when they received Baptism. 2 
 
 III. This state of salvation is not supposed to ensure 
 infallibly the present holiness or eternal salvation of those 
 once brought into it. On the contrary, the members of 
 the Apostolic Church are always addressed in the Epistles 
 as if they were in danger of falling into sin, and liable to 
 be cast finally away. 3 
 
 IV. Those who fall away are always assumed to fall 
 from grace. They are never assumed to fall into sin 
 because their Baptism was unaccompanied with grace. 4 
 
 1 Pp. 1—8. 
 
 2 Pp. 83—149 ; particularly pp. 86, 87, 88, 95, 99, 105— 1C8, 
 124, 125, 134. 
 
 3 Pp. 83—148 ; particularly pp. 88—90, 96, 104, 125—128, 133 
 136—138. 
 
 4 Pp. 90, 91, 98, 102. 108, 124—126, 133, 138—140. 
 
AND THE NEW BIETH. 269 
 
 V. In no one case are baptized Christians called upon 
 by any Apostle to become regenerate. They are called 
 upon to repent, to turn to God, to cleanse their hands, 
 to purify their hearts, but never to seek the New Birth. 1 
 
 The teaching of Scripture upon two or three other 
 points bears very directly upon all this. 
 
 1. When the Apostles assume that the whole baptized 
 body are partakers of the grace of the New Covenant, 
 they do but follow up and develop a mode of address 
 adopted by God's ancient prophets in addressing the 
 members of the Church of their days, for these prophets 
 are represented throughout the whole of the Old Testa- 
 ment as assuming that all the circumcised members of 
 that Church are partakers of the covenant which God 
 made with Abraham. 2 • 
 
 2. The teaching of those parables of our Lord which 
 relate to His Church presupposes that all the professing 
 members of that Church have received some grace, and 
 is singularly inconsistent with the supposition that the 
 grace of the Christian covenant is limited to a select 
 few in the Church, and is absolutely irreconcilable with 
 the doctrine of the indefectibiRty of grace. 3 
 
 Again, extraordinary prominence is given in Scripture 
 to the fact that God sent to prepare the way of His Son 
 one who was commissioned to baptize in water for the 
 remission of sins, and Christ's own reception of Baptism 
 at the hands of this man is the first act of His public life 
 which God has caused to be written for our learning. 4 
 
 The fact that our Lord did afterwards ordain a baptism 
 of His own in the name of the Trinity makes the reiterated 
 mention of His own submission to the baptism of John 
 exceedingly noticeable. 
 
 1 P. 149. 2 Chap. v. pp. 70—88. 
 
 2 Chap-xii. pp. 151—160. 4 P. 7. 
 
270 THE SECOND ADAM, 
 
 We have next to observe that though our Lord taught 
 the deepest spirituality of life and heart, yet He preached 
 all this in connexion with the proclamation of a kingdom. 
 Now a kingdom is necessarily an outward visible state 
 of things, and the kingdom which Christ preached was 
 evidently to be outward and discernible amongst the 
 things of time and sense, and yet its members were to 
 have some hidden spiritual relationship to Himself. 1 
 
 If Christ had regarded the system which He was about 
 to establish as consisting of internal affections, or illumi- 
 nation only, or as merely a system of teaching or educa- 
 tion, He would hardly have called it a kingdom. 
 
 The next Scripture fact which calls for notice is one 
 which connects Baptism with His kingdom, for Christ 
 enjoined as the entrance into His. kingdom a new birth 
 of water and of the Spirit. 2 
 
 If this had been the only reference to the ritual appli- 
 cation of water as, under God, bringing about a change of 
 spiritual state, we might have been tempted to explain 
 away the reference to water, as if it were a figurative 
 allusion to spiritual cleansing only ; but this is impossible, 
 for our Lord is represented on two other occasions as 
 enjoining the rite of Baptism, and enjoining it in words 
 in which He was evidently giving authority to His Apostles 
 to set up His kingdom. 
 
 He is represented by St. Matthew as saying, "Go ye, 
 and make disciples of all nations, baptizing them." (Matt, 
 xxviii. 19.) He is represented by St. Mark as saying, 
 "Go ye into all the world, and preach the Gospel to 
 every creature. He that believeth and is baptized shall 
 be saved." (Mark xvi. 16.) On the day of Pentecost the 
 doors of the long-promised kingdom were actually thrown 
 
 1 Pp. 31, 49, 50. 2 Chapter iii. 
 
AND THE NEW BIRTH. 271 
 
 open in the words, " Repent, and be baptized every one of 
 you in the name of Jesus Christ for the remission of 
 sins." So that, comparing those words of our Lord, in 
 which He enjoins a new birth of water and of the Spirit 
 as the entrance into His kingdom, with His injunctions 
 respecting the actual establishment of His kingdom in His 
 last words to His Apostles, and also with the words of St. 
 Peter, in which His kingdom was actually inaugurated, 
 we are driven to the conclusion that our Lord must have 
 alluded to the grace of Baptism when He said, " Except 
 a man be born of water and of the Spirit, he caunot 
 enter into the kingdom of God." 
 
 We have now in connexion with this to consider some 
 other Scripture allusions to Baptism, all connecting some 
 great grace from Christ with its due reception. 
 
 To St. Paul, on his conversion, it is said, "Arise, and 
 be baptized, and wash away thy sins." (Acts xxii. 16.) 
 Writing to members of Churches which were tempted to 
 fall back into Jewish ceremonial, he reminds them that 
 their Baptism was the sign of their adoption — " Ye are 
 all the children of God by faith in Christ Jesus. Por as 
 many of you as have been baptized into Christ have put 
 on Christ." 1 
 
 In two other Epistles he employs remarkable terms to 
 describe the reception of Baptismal union with Christ, 
 in that he speaks of Baptism as that in which the Chris- 
 tian dies, is buried, and is raised up again with Christ 
 (Rom. vi. 1-4, Colos. ii 11, 12), as if the tomb of the 
 Saviour were always open, and Christians at their en- 
 trance into the Church descended into it, and so were 
 to be accounted sacramentally or mystically "dead 
 with Christ." 2 
 
 In another place (Ephes. iv. 4-6) he associates the one 
 i P. 105. 2 Pp. 95—102. 
 
272 THE SECOND ADAM, 
 
 Baptism with the " one Spirit," " one hope," " one Lord," 
 "one faith." 1 
 
 In another place in the same Epistle the Apostle speaks 
 of the Church as sanctified and cleansed with the washing 
 of water by the word. (Ephes. v. 26.) 2 
 
 In another place (1 Corinth, x. 1-10) he likens by 
 implication the saving effects of Baptism to the deliver- 
 ance effected for the Israelites by their passage through 
 the Red Sea. 3 
 
 In another place (1 Corinth, xii. 13) he speaks of all 
 his converts having been " baptized by one Spirit into 
 one body ;" 4 and in another (Titus iii. 5) he asserts that 
 God in His mercy hath saved us "by the bath of new 
 birth." 5 
 
 And lastly, another Apostle is inspired to assert that 
 Baptism sincerely and faithfully received "saves us by 
 the resurrection of Jesus Christ." 6 (1 Peter iii. 21.) 
 
 What are we to make of such remarkable assertions as 
 these 1 
 
 Are they to be treated as if they were exaggerated 
 rhetorical figures contrary to the Spirit of the dispensa- 
 tion, in that they connect salvation in some sense with 
 what is outward and visible 1 or are they rather to be 
 understood as implying what they certainly seem to imply 
 — that the God who knows our nature and its needs has 
 seen fit to annex some gracious influence from Himself 
 to the due reception of an outward sign 1 7 
 
 The most of them were uttered on occasions which 
 forbid all idea of rhetorical exaggeration, and others are 
 so closely associated with what is moral and practical, 
 rather than with what is imaginative and poetical, that it 
 
 1 P. 124. 
 
 3 P. 87. 
 
 8 P. 6. 
 
 2 P. 128. 
 
 4 P. 36. 
 ? Pp. 49—53. 
 
 « P. 181 
 
AND THE NEW HIIITH. 1*73 
 
 is exceedingly dangerous to treat them as tropes or figures. 
 The very spirituality of the dispensation comes in hero to 
 assist us in ascertaining the relations of Baptism to the rest 
 of the Christian system. Christ would hardly give to a mere 
 outward rite such a place in such a system as the Christian ; 
 that would be to revert to the dead elements of Judaism— 
 the rites of Judaism being mere types, having no inward and 
 spiritual grace, as far as we know, connected with them. 
 
 If Baptism be not normally connected with an inward 
 spiritual grace — that is, if it be a rite only touching the 
 flesh, as the Jewish rites were, and yet if believers in 
 (Jhrist are bound to receive it, then those who have 
 begun in the Spirit, by believing in Christ, would have to 
 be made perfect in the flesh, by submitting to what, on 
 the low view, is a mere substitute for circumcision. 1 Such 
 a thing is impossible in a dispensation of the Spirit. 
 
 It is equally impossible to imagine that the Sacraments 
 are types primarily intended to instruct us. If so, they 
 would be out of place in a system replete with direct 
 instruction by preaching and catechizing. Neither of the 
 two sacraments teaches directly, for neither tells its own 
 story; both of them imperatively require much direct 
 teaching, in the way of explanation, to enable us to under- 
 stand any one fact connected with them. 
 
 So that they cannot possibly be regarded as condescen- 
 sions to the weakness of our understanding, for few things 
 in the dispensation require more of the spirit of understand- 
 ing to enable us to realize their true position or import. 
 
 What then (to confine ourselves to the first sacrament) 
 is its theory, so to speak 1 How can Ave account for its 
 place in the spiritual kingdom of Christ ? 
 
 Now, to ascertain this, we must remember that the direct 
 and explicit assertions respecting some saving grace being 
 » Page 48. 
 T 
 
274 THE SECOND ADAM, 
 
 connected with Baptism form but a very small part of the 
 Scripture teaching, which we must take into account if we 
 would hope to have a right view of the matter. 
 
 To ascertain the import of circumcision, we have not 
 only to refer to the account of its institution as the sign 
 of God's covenant, but also to the fact that on the strength 
 of their circumcision the children of Israel are addressed 
 by the prophets of God as in His family, and so in some 
 sense His children, and this compared with the heathen. 1 
 
 And so with Baptism. Not only are we taught that 
 God confers therein something requisite to salvation, but 
 the baptized are uniformly treated as if they had received 
 grace, for the reception of which they are ever after held 
 responsible. 2 In addition to this we find that when the 
 members of baptized Churches fall into sin, they are always 
 assumed to fall from grace, and in no one case are they 
 treated as if their baptism had been unaccompanied by its 
 inward grace, — for instance, they are never called upon 
 to be born again, or to get themselves engrafted into Christ 
 as for the first time. 
 
 We have now to combine all this, and see whether the 
 scattered notices of the grace of Baptism, which is described 
 in various places as " a new birth," as " forgiveness of sins,'' 
 as "cleansing," as "being buried with Christ," or a "death 
 to sin in Christ," as "the putting on of Christ," as "the 
 bath of new birth," as "salvation," and as "incorporation 
 into the one body;" we have now, I say, to see whether 
 these various statements can be included under one idea 
 and expressed by one term, and whether this term corre- 
 sponds with the grace which all the baptized are assumed 
 to have received. 
 
 One term representing one idea will undoubtedly com 
 
 1 Chap, v., particularly pages 71, 72. 
 * Chaps, vi vii. viii. ix. x. xi. passim. 
 
AND THE NEW BIRTH. 275 
 
 bine all UiLs, and that term is " union with Christ " ; i.e. 
 union with Him as the Second Adam by incorporation into 
 His mystical body. 
 
 First of all our Lord describes the spiritual organization 
 which He was about to establish as the kingdom of God, 
 and the entrance into it as a new birth "of water and of 
 the Spirit." 
 
 His servant, St. Paul, evidently describing the same 
 organization, describes it as the body of Christ, — i.e. His 
 Church ; and speaks of his converts as H by one Spirit bap- 
 tized into one body," and saved by " the bath of new 
 birth.''' In speaking of this mystical body, he identifies 
 it in some mystical holy sense with Christ Himself, Who 
 is its Head (1 Cor. xii. 12, 13, 27) ; just as Christ had in 
 the same sense identified Himself with His Church in the 
 similitude of the " Vine and the branches." 
 
 Now if the Church be thus identified with Christ, when 
 men are brought into it they must receive forgiveness of 
 past sin, and cleansing from the defilement of their natural 
 state ; and so Baptism is represented as a " cleansing with 
 the washing of water by the word," and men are told that 
 they must be " baptized for the remission of sins," and are 
 bidden to be " baptized, and wash away then sins." But 
 how did Christ procure forgiveness for His Church 1 Evi- 
 dently by His Death, and this forgiveness is assured by 
 His Resurrection ; and so, strictly adhering to and follow- 
 ing up the same figure of " union with Christ," the believer 
 is assumed to be mystically " buried with Christ," and 
 mystically raised from the dead with Christ in the font, 
 and this because Baptism is the sacrament of mystical 
 union with a Saviour Who underwent death and burial, 
 and rose again, to procure for us remission of sins. 
 
 So that the sequence of grace in Baptism is not cleansing 
 or remission first, and then incorporation into Christ, but 
 
 T22 
 
270 THE SECOND ADAM, 
 
 rather the reverse : by being made members of Christ 
 we are brought into union with One in Whom is all pro- 
 pitiatory virtue, and so, being united to Him, we partake 
 of this propitiation which is in Him, and so we " wash 
 away our sins," or are "cleansed with the washing of 
 water," or are " baptized for the remission of sins.'' 
 
 Being thus brought into union with Christ, we are 
 " born again." A new birth implies not so much a change 
 of heart as a change of family. We are brought into a 
 new family, of which we become members, and are en- 
 titled to the present privileges and future prospects of the 
 members of such a family : and looking upon this new or 
 second birth as contrasted with our old or first birth into 
 the family of Adam, it implies that we are born into or 
 made members of a New Man — the Second Adam. 
 
 Again, by having been brought into union with Christ 
 we are " in Him," and so it is naturally said that in Bap- 
 tism we " put Him on." (Gal. iii. 27.) And lastly, being 
 thus federally or mystically incorporated into Him Who is 
 our salvation, we are brought into a state of salvation, and 
 so we read: "Baptism doth now save." (1 Peter iii. 21.) 
 "He that believeth and is baptized shall be saved." 
 (Mark xvi. 16.) "By His mercy He saved us, by the 
 bath of New Birth." (Titus iii. 5.) Such strong assertions 
 as these can only be accounted for on the hypothesis that 
 Baptism is ordained to be the formal, but necessary, means 
 whereby those who believe (or, as in the case of infants, are 
 in the same position in the sight of God as adult believers) 
 are mystically joined with, or incorporated into, One in 
 Whom is salvation, or Who is Himself our salvation. 
 
 And so union with Christ, or incorporation into His 
 body, is the root idea of all these Scripture declarations 
 respecting the grace of Baptism, making them consistent 
 with one another and with the general tenor of Scripture. 
 
AND THE NEW BIRTH. IU i 
 
 And so also union with Christ, or incorporation into 
 His body, is at the root of all the terms setting forth the 
 covenant blessings which the baptized members of the 
 Church arc, in the Apostolical Epistles, always assumed to 
 have received. 
 
 The characteristic phrase of the writings of St. Paul, in 
 addressing his converts, is " in Christ." To give anything 
 like an adequate idea of the use St. Paul makes of this 
 term for the encouragement, establishment, or warning of 
 his converts, would require us to copy out the greater part 
 of some of his Epistles. 
 
 I would, however, notice the following : " We, being 
 many, are one body in Christ. " (Rom. xii. 5.) "Know 
 ye not that your bodies are the members of Christ?" 
 (1 Cor. vi. 15.) "As the body is one, and hath many 
 members, and all the members of that one body, being 
 many, are one body : so also is Christ. For by one Spirit 
 are we all baptized into one body. Now ye are the body 
 of Christ, and members in particular." (1 Cor. xii. 12, 
 13, 27.) " Ye are all one in Christ Jesus." (Gal. iii. 28.) 
 " Head over all things to the Church, which is His body." 
 " In Christ Jesus ye who sometime were afar off are made 
 nigh by the blood of Christ. That He might reconcile 
 both to God in one body by the cross." (Ephes. i. 22, 23 ; 
 ii. 13, 16.) "The mystery of Christ: that the Gentiles 
 should be fellow-heirs, and of the same body." (Ephes. iii. 
 4, 6.) "We are members of His body, of His flesh, and 
 of His bones." (Ephes. v. 30.) "The Head, from which all 
 the body by joints and bands having nourishment minis- 
 tered, and knit together, increaseth with the increase of 
 God." (Colos. ii. 19.) This inherence in the bod}' of 
 Christ is considered by St. Paul to be the ultimate or 
 crowning grace of the dispensation. All possible spiritual 
 and eternal benefits, and holy relationships to God and 
 
27b THE SECOND ADAM, 
 
 one another, are summed up in it (see Ephes. i. ii. iii. ; 
 Colos. i. ii.) ; and yet it is the primary grace : for all the 
 baptized are assumed to have been made partakers of it, 
 and it is brought to bear upon them to preserve them from 
 the commission of the lowest sins, and to establish them 
 in the practice of the most ordinary Christian duties and 
 virtues. 
 
 When the most imperfect Christian is warned against 
 falling back into the sins of his heathen state, he is warned 
 on the assumption that he has once been made a member 
 of Christ (1 Cor. vi. 15) ; and considerations drawn from 
 the assumption of his having once entered into this state 
 are brought to bear upon him to make him humble (Kom. 
 xii. 3, 4, 5), peaceable (Colos. iii. 15), forgiving, forbearing, 
 charitable, and sympathising (1 Cor. xii. 12 — 27), and also 
 to make him a good husband (Ephes. v. 25), and a truth- 
 ful member of the Christian society (Ephes. iv. 25). 
 
 We now come to the question, To what does the state 
 described by the expression "in Christ" correspond 1 ? for 
 the very fact of having been in Baptism brought into 
 Christ implies our previously having been "in" some 
 other state antagonistic to our being "in" Christ. We 
 have no difficulty in ascertaining this. The expression 
 "in Christ " is correlative to the expression "in Adam." 1 
 (Sec Rom. v. 12—21; 1 Corinth, xv. 21, 22; Ephes. iv. 
 11 — 32; Coloss. iii. 9, 10, 11.) The analogy between 
 Adam and Christ at once prepares us to receive the truth of 
 some mysterious communication of the nature of the Second 
 Adam to those in Him. We sin and are lost because we 
 partake in some real, though mysterious way, of the whole 
 natural and spiritual being of the first Adam, 2 and the 
 expressions describing our union with Christ evidently 
 point to some real, though mysterious, communication of 
 1 Chap. ii. 2 Pages 9—18. 
 
AND THE NEW BIRTH. 27 
 
 His whole nature to us; for instance, we are said to be 
 " members of His body, of His flesh, and of His bones." 
 
 The analogy between the two Adams not only removes 
 all the difficulties out of the way of the Baptismal Begene- 
 ration of all infants, but makes some such doctrine (if it 
 be lawful to say so) necessary. 1 
 
 For all our. doubts respecting Infant Baptism, as well 
 those respecting the reception of grace by infants in that 
 Baptism, arise from the difficulty of supposing that the 
 entrance into a spiritual state, or a change of spiritual 
 condition, can belong to those who, being in a state of 
 unconsciousness, cannot exercise a lively faith, or under- 
 stand the nature of what they receive ; but they who urge 
 this objection forget that all men, without exception, enter 
 into a state of spiritual evil whilst they are in a state of 
 perfect unconsciousness, for whilst unable to exercise either 
 faith or unbelief all men are born into the first Adam, 
 and so into a state of sin and death. 
 
 Now, if Christ be the Second Adam, it seems only 
 natural that He should, as the Second Adam, be the 
 counterpart to the first Adam in the matter of the com- 
 munication of grace from Himself to those who are in 
 the state of unconscious infancy, seeing that all such 
 have received evil from the first Adam in a like state of 
 unconscious helplessness. 
 
 This seems still more likely when we take into account 
 the fact that He has redeemed them all. 
 
 It seems fitting also that to those who are involved in 
 evil by their first birth He should communicate His grace 
 by that second birth of wa'er and of the Spirit which He 
 has ordained as the entrance into His kingdom. 2 
 
 Especially does this seem fitting when we remember that 
 of children He says, " Of such is the kingdom of God " 3 
 1 Pages 61—66. 8 Pa.^e 65. :i Page 57. 
 
280 THE SECOND ADAM, 
 
 Besides this, all His words respecting children, and 
 His demeanour towards them, leads us to infer that He 
 accounts them to he equally as fit for receiving the grace 
 of incorporation into Himself as those who are able (from 
 mature years) to exercise conscious faith, for He declares 
 respecting some who had already exercised some degree 
 of conscious faith, that they must become as little children 
 before they can enter into His kingdom. 
 
 Now this analogy between the two Adams, coupled with 
 the demeanour of our Lord towards children, must be 
 taken into full account in estimating the force of the 
 reasons which we adduce from Scripture for the practice 
 of Infant Baptism, for even those who receive and practise 
 the doctrine of Infant Baptism are too apt to look upon 
 it as an abnormal thing which God tolerates in this dis- 
 pensation of faith, or which He has permitted His Church 
 to adopt on her own suggestion, as it were, rather than 
 (as it is) the normal type of all Baptism. For though 
 Infant Baptism, with its inward grace, may appear some- 
 what exceptional when viewed in connexion with that 
 part of God's dealings by which He requires conscious 
 faith in the adult before He blesses him, yet it is 
 the reverse of exceptional when viewed in connexion 
 with that part of God's dealings whereby He ordains that 
 unconscious children should receive moral and spiritual 
 good or evil from their earthly progenitor. When viewed 
 in this light, Infant Baptismal Regeneration is the natural 
 and fitting counterpart in the kingdom of grace to the 
 transmission of original sin in the kingdom of evil. 
 
 The Scripture proofs of the practice of Infant Baptism 
 are all incidental. They fall in with the idea of it as 
 naturally following on the doctrine of the two Adams, and 
 as naturally succeeding circumcision. 
 
 They are just such intimations as we mipht expect of 
 
AND THE NKW BIRTH. 281 
 
 a practice which was received as a ma'ter of course. The 
 New Testament is not an outward law, giving a rule for 
 everything, fixing the hour of the day for every act of 
 worship, or the year of life for the due reception of every 
 ordinance. Even meetings for the celebration of the 
 Eucharist, the characteristic act of Christian worship, 
 though we know that such took place weekly, are only 
 mentioned by the way, as it were. 
 
 There is not throughout the whole book a formal treatise 
 on any one single point of faith or morals. Didactic 
 instruction is given in the form of familiar letters, all, 
 without exception, written to those who were already well 
 grounded in all Christian doctrine. Throughout each 
 letter it is taken for granted that they to whom it was 
 addressed were acquainted with first principles, and above 
 all with the first grand principle of the Incarnation — 
 that the Eternal Son has come amongst us for our redemp- 
 tion ; that He has come amongst us by assuming our flesh ; 
 and that He did this, not only that He might die for us, 
 but that in His flesh He might become the New Man, so 
 that we should as really and effectually be "in" Him as 
 we are or have been " in" the first Adam. 
 
 Such is the great principle. One of the most natural 
 and necessary deductions from it seems to be, that they 
 who have unconsciously received a seed of evil at their 
 first birth into the first Adam should be entitled in a like 
 state of unconsciousness to receive a seed of good by a 
 second birth into the Second Adam. 
 
 So that St. Peter proclaims what seems to be in strict 
 accordance with a great principle of Divine truth, as well 
 as what is in strict accordance with the great law of 
 God's dealings, whereby children inherit the moral nature 
 of their parents, when he proclaims that the promises on 
 tho strength of which he falls upon his hearers to bt 
 
282 THE SECOND ADAJf, 
 
 baptized are for their children as well as for themselves. 
 So that when we find in the earliest records of the Church 
 that whole households were baptized, it is only what we 
 should have expected from all the indications of the mind 
 of God towards little children which we have in the 
 old dispensation, especially in God's ordinance of circum- 
 cision, and also from all indications of the mind of His Son 
 towards children which we can gather from the Gospels. 1 
 So when we find in letters written to the various Apos- 
 tolic Churches that children are included amongst the 
 baptized members of the mystical body, and addressed as 
 if they were in fullest communion with the Church, 2 it is 
 in strict accordance with the great facts of redemption — 
 that Christ's blood is shed for all, and has purchased all ; 
 that He is the Second Adam of the race, and so, as 
 Jeremy Taylor rightly argues, " It is all the reason of the 
 world that, since the grace of Christ is as large as the 
 prevarication of Adam, all they who have been made 
 guilty by the first Adam should be cleansed by the Second. 
 But as they are guilty by another man's act, so they 
 should be brought to the font to be purified by others ; 
 there being the same proportion of reason that by the act 
 of others they should be relieved, who were in danger of 
 perishing by the act of others." 
 
 The above is a sketch of the line of thought in the 
 preceding chapters, the various links of argument being 
 somewhat differently arranged, and expressed, as far as 
 possible, in different words. 
 
 The reader will perceive at a glance, the unspeakably 
 important bearing of the whole argument on our views of 
 Christianity — 
 
 First. As an Educational, 
 
 Secondly. As a Supernatural, system. 
 
 1 Chap. iv. 2 Pa«e 129. 
 
AND THE NEW BIRTH. 1*83 
 
 I. The teaching of Baptismal Regeneration is diametri- 
 cally opposed to that spirit of fanaticism which altogether 
 sets aside the educational aspect of Christianity. 
 
 The prevailing form of fanaticism is a caricature, or 
 rather a dangerous perversion, of the true doctrine of 
 conversion. It is that every man, no matter what his 
 previous life, must at some definite moment pass through 
 an internal spiritual revolution, into which he enters in 
 a state of the deepest despondency, and from which he 
 emerges in a state of peace. Before this moment all his 
 life practically counts for nothing, either for or against 
 God. All that we are led to expect from the teaching of 
 Scripture is reversed. Innocence of youth is practically 
 treated as dangerous, making its possessor more liable to 
 the spirit of legality, or Pharisaism ; and the greater the 
 wickedness of an ill-spent youth, the more marked and 
 distinguishable the signs of a great change, and so the 
 less danger of self-reliance. Till this change takes place, 
 and can be accurately described and registered, no one 
 can be called for a moment a child of God ; his virtue is 
 either mere natural virtue, or else it is hypocrisy ; his 
 faith in the Divine mission of the Son of God, or even in 
 His Deity and Atonement, puts him in no better position 
 than if he were a heathen. 
 
 2Jow, the doctrine of the Church is, of course, the oppo- 
 site of all this. It is that each person baptized in infancy 
 has had an interest in Christ given to him before the dawn 
 of his reason, i.e. in the same state of unconsciousness in 
 which a part in the effects of Adam's sin was communi- 
 cated to him. It is that Christ has actually done for our 
 children what He did for those who were once brought 
 to Him : He has favourably received them ; He has em- 
 braced them in the arms of His mercy ; nay, more, He 
 has made them members of His body. We are not then 
 
284 THE SECOND AH AM, 
 
 to wait till we see in children such workings of grace a? 
 we look for in grown-up sinners before we pronounce 
 such children members of Christ and children of God. 
 
 Our teaching of children is not to be merely with tacit 
 or implied reference to some future reception of them on 
 Christ's part, when their feelings are excited ; but it is 
 rather to be with a view to their abiding in a fold into 
 which they have already been gathered. Children are to 
 be brought up in the nurture and admonition of a Lord 
 who is already their Lord, and is already in covenant 
 relationship with them. 
 
 In the true sense of the word " educate," they are to be 
 educated in Christ rather than merely instructed in His 
 doctrine. 
 
 Of course Christianity is much more than a merely 
 ■educational system. It is designed for the recovery of 
 the fallen, for the conversion of sinners, and for the evan- 
 gelization of the heathen ; but though by no means merely 
 an educational system, yet unquestionably it is such a 
 system. It contemplates a state of things under which 
 the Church absorbs nations. Under such a system the 
 •children of the Church, instead of first hearing of the 
 ■claims of Christ at some period of life when all their 
 mental powers are fully developed, will have those claims 
 set before them from the earliest dawn of their reason. 
 They will be brought up as children of the light and of 
 the day. They will never know the time in whicli Christ 
 was not, with more or less distinctness, set before them a*! 
 -a Saviour Who had already owned them as His own. 
 
 But of course Christianity, or rather the Church, is a 
 system of restoration for the fallen, for the conversion oi 
 those in error, and for the cleansing of those that are in 
 sin. And here, too, the doctrine of the Church on Holy 
 Baptism, if rightly apprehended, comevS in with real 
 
AND THE NEW BIRTH. 285 
 
 power ; for what more fitting call can possibly be addressed 
 to the " prodigal" than this, that he is a son, and God 
 is his Father, who descries him afar off, and is waiting to 
 receive him back again ? 
 
 And so none have preached conversion more warmly 
 and effectively than those who have most freely acknow 
 ledged Baptismal Grace. 
 
 II. The teaching of the Church on Holy Baptism is 
 also diametrically opposed to that spirit of rationalism 
 which refuses to contemplate Christianity as in reality 
 anything more than a human philosophy, or an educa- 
 tional system, which, if it have not the same origin, at 
 least has now the same mode of operation, in all respects, 
 as any other philosophical or educational system : any 
 supernatural character which it may once have had having 
 long since passed away, it must now work its work as any 
 other system of opinions must do, by appealing to the 
 reason, or imagination, or affections, of those brought 
 within its influence. 
 
 Xow the doctrine of Baptismal Grace is unquestionably 
 opposed to any such limitation of the power of God in the 
 matter of our salvation, for if we accept it we must, per- 
 force, believe that each Christian, at the commencement of 
 his discipleship — at his first entrance into the kingdom 
 which Christ has established — receives some mysterious 
 communication from Christ Himself, or is brought into 
 some supernatural state of union with Him as the Second 
 Adam. 1 
 
 If we look into the origin of the dispensation, in the 
 Incarnation of the Eternal Son, it seems intended to be 
 far more than a mere system of teaching, no matter how 
 exalted the truth which is the subject-matter of such 
 teaching. 
 
 1 See pages 217, 218. 
 
28 G THE SECOND ADAM, 
 
 The Son of God took our ilesh in order that He might 
 reconcile us to God " in the body of His flesh, through 
 death." He came also to exalt our nature so exceedingly, 
 that it is true to say of such as we, that " we are raised up 
 together, and made to sit together in heavenly places in 
 Christ Jesus." 
 
 It seems most incongruous to speak of our merely 
 receiving knowledge from Christ under such a form of 
 words as that " we are members of His body, of His flesh, 
 and of His bones." (Ephes. v. 30.) If words can possibly 
 express a supernatural system established upon earth, they 
 are the words of the Epistles to the Ephesians and Colos- 
 sians. Throughout these Epistles the spiritual and moral 
 light which men receive is supposed to be conveyed to 
 them in a way above nature, and by a direct act of God, 
 enlightening some, and not others. Men's minds are 
 supposed to be opened to receive mysteries by a direct 
 gift of God's Spirit, not given according to any law of the 
 transmission of knowledge with which we are acquainted. 
 
 Very much in the New Testament would lead us to 
 believe that the present dispensation is a continuous 
 supernatural system, discernible by faith, and by faith 
 only. 
 
 The Son of God conies amongst us by a supernatural 
 interference of the most marvellous character. The most 
 prominent feature of His life, as recorded in the Gospels, 
 is the exercise of supernatural power. 
 
 The mode of the exercise of this power by Him seems 
 to look to far more than the mere accrediting of His 
 mission. 
 
 It seems written for the purpose of calling out faith in 
 Him, as at once in His own person the Ever-present 
 Physician and the Ever-present Eemedy. He does His 
 mighty works in such a way as, at times at least, to fasten 
 
AND THE .\EYV BIRTH. 287 
 
 attention upon His bodily presence. His promises re- 
 specting His future exercise of power in His Churcli lead 
 us to expect nothing less than a perpetual supernatural 
 presence. " Lo, I am with you alway." " Where two or 
 three are gathered together in my name, there am I in the 
 midst of them." " He that eateth my flesh, and drinketh 
 my blood, dwelleth in me, and I in him." 
 
 Such words may, in the mouth of a mere human 
 teacher, be exaggerated modes of expressing commonplace 
 truths ; but in the mouth of One Who is God and man in 
 One Person, they seem to me to point to mysteries in 
 harmony with the deeply mysterious nature of Him Who 
 spake them, and also in harmony with the mysterious 
 transmission and indwelling of sin in the flesh of that 
 being whom He came to save. The first promulgators of 
 Christianity evidently regarded it as altogether "not of 
 this world," and they as clearly believed that its unearthly 
 nature and pretensions were in no degree affected by the 
 fact that the outwardly marvellous powers which accom- 
 panied its first development were beginning to be with- 
 drawn, and its heavenly nature was left more and more to 
 be discerned by faith only. 
 
 Throughout the Epistles of St. Paul "nature" and 
 " grace " are, in almost every page, opposed to one another ; 
 grace being the "gift" of God, specially given by Him 
 to enable men to do what by nature they could not do, 
 and given too by Him in subservience to none of the 
 natural laws which regulate the transmission of know- 
 ledge, or the action of one human mind on another. A 
 miracle of Divine grace is supposed to have been put forth 
 in the conversion of each soul, and the growth in holiness 
 of each soul, and its power to gain the victory over its 
 spiritual enemies, is invariably ascribed to a continued 
 exercise of the power of God in that particular soul's 
 
288 THE SECOND ADAM, 
 
 behalf ; Dot of course superseding its endeavours, but acting 
 in accordance with them, and upholding them. Such is 
 the character of the dispensation in the eyes of those whom • 
 God commissioned to found it, pervaded by a mode of 
 acting on the part of God strictly analogous in the spiritual 
 world to the sudden healing, by way of miracle, of the 
 bodies of men in the natural world. 
 
 Every Scripture writer assumes that this dispensation 
 is to have a sudden and miraculous termination, by the 
 appearance of its Divine Founder in the clouds of heaven, 
 to conduct in His own person a judgment of an astonish- 
 ingly miraculous character, and to raise up the dead bodies 
 of those who have slept in Him, and transform them in a 
 moment, by an instantaneous act of power, into spiritual 
 bodies, in the likeness of His own glorious body ; these 
 spiritual bodies being endued with properties which, com- 
 pared with those of our present frames, we cannot but 
 account to be supernatural. 
 
 All through the period of this dispensation, too, the 
 members of Christ's Church are assumed to have to do 
 with invisible spiritual intelligences, who act upon us 
 for weal or woe according to laws or modes of operation 
 totally unknown to us. We are supposed by almost every 
 inspired writer to be, in some real way, under the guardian- 
 ship of good angels, " sent forth to minister to them who 
 shall be heirs of salvation ; " and at the same time we are 
 supposed to be engaged in a warfare with other invisible 
 beings, respecting whom we are most expressly warned 
 that they are "not flesh and blood, but principalities, 
 powers, rulers of the darkness of this world, wicked 
 spirits in heavenly places." 
 
 Such is the dispensation in which we are now passing 
 the time of our probation. In such a state of things is it 
 not the safest course to call upon men to take heed to 
 
AND THE NEW BIRTH. 289 
 
 beware of unbelief in the matter of the Sacraments of the 
 God-man ? The words in which God has revealed to us 
 the doctrine of Baptism demand faith — faith in a very 
 peculiar system of Divine acting; for on the one side 
 the Sacraments are not mere physical acts, and on the 
 other they cannot be regarded as merely intended to 
 increase knowledge. The action of God therein is no 
 doubt mysterious and peculiar; but its peculiarity is 
 adapted to a dispensation which dates its origin from 
 the manifestation of God in the flesh — a dispensation, too, 
 designed for the restoration of a being who unites in him- 
 self the two natures of flesh and spirit, and has in some 
 mysterious way received the sin and death in which he 
 is involved through his fleshly connexion with his pro- 
 genitors; the present design of the dispensation being 
 that our whole body, soul, and spirit, should be preserved 
 blameless till the day of the Lord Jesus — its termination 
 being the appearance of God in our glorified humanity, to 
 raise up in spiritual bodies those who have had His life 
 abiding in them. 
 
APPENDIX A. 
 
 As many of my readers may be by no means aware how 
 thoroughly the mode of address noticed between pages 70 and 
 82 pervades the Old Testament, I think it may be well in the 
 following pages to give some of the more prominent instances, 
 and to refer to others, so that the student may see for himself 
 how very full the Old Testament is of this way of speaking to 
 the whole circumcised race of Abraham. 
 
 SECTION 1. 
 
 THE WHOLE CIRCUMCISED NATION OF ISRAEL CALLED GOD'S 
 CHILDREN. 
 
 Exodus iv. 22, 23. "And thou shalt say unto Pharaoh, Thus saith the Lord, 
 Israel is my son, even my firstborn : and I say unto thee, Let my son go, that he 
 may serve me : and if thou refuse to let him go, behold, I will slay thy son, 
 even thy firstborn. " 
 
 Deut. viii. 5. "Thou shalt also consider in thine heart, that, as a man 
 chasteneth his son, so the Lord thy God chasteneth thee." 
 
 Deut. xiv. 1. " Ye are the children of the Lord your God, ye shall not cut your- 
 selves," &c. 
 
 Deut. xxxii. 6, 18, 19. " Do ye thus requite the Lord, O foolish people and 
 unwise? Is not he thy father that hath bought thee?" "Of the Rock that 
 begat thee thou art unmindful." "And when the Lord saw it, he abhorred 
 them, because of the provoking of his sons and of his daughters. " 
 
 Ps. lxxxii. 6. " I have said. Ye are gods, and all of you are children of the 
 Most High. But ye shall die like men." 
 
 Prov. i. 8. " My son, hear the instruction of thy father." 
 
 Prov. ii. 1. "My son, if thou wilt hear my words." 
 
 So also Prov. iii. 1, 11 ; iv. 1, 20 ; v. I, 20 ; vi. 1, 3, 20 ; vii. 1 ; 
 xxiii. 15, 26 ; xxiv. 21 ; xxvii. 11. 
 
 Note here particularly how the Apostle draws attention to 
 this way of speaking in Hebrews xii. 5, as being not hypothetical 
 or figurative, but as implying real covenant relationship. 
 
 Isaiah i. 2. "I have nourished, and brought up children, and they have 
 rebelled against me.' 
 
 Isaiah xliii. 3, 6. " For I am the Lord thy God, the Holy One of Israel thy 
 Saviour. I gave Egypt for thy ransom," <fcc. " I will say to the north, Give 
 up ; and to the south, Keep not back : bring my sons from far, and my daughters 
 from the ends of the earth, even every ove wA is called by my name." 
 
APPENDIX A. 291 
 
 Isaiah xlv. 11, 13. "Thus saith the Lord, the Holy One of Israel, and his 
 Maker, Ask me of things to come concerning my sons." " I have raised him 
 (Cyrus) up in righteousness, and I will direct his ways : he shall build my city, 
 and he shall let go my captives." 
 
 Isaiah lxiii. 16, 17. Doubtless thou art our father, though Abraham be ignorant 
 of us, and Israel acknowledge us not : thou, O Lord, art our father, our redeemer,'' 
 thy name is from everlasting. O Lord, why hast thou made us to err from thy 
 ways, and hardened our heart from thy fear? Return for thy servants' sake, the. 
 tribes of thine inheritance." 
 
 Jerem. iii. 3, 4, 19. "Therefore the showers have been withholden, and 
 there hath been no latter rain ; and thou hadst a whore's forehead, thou refusedst 
 to be ashamed." " Wilt thou not from this time cry unto me, My father, thou 
 art the guide of my youth?" 
 
 Jerem. xxxi. 8, 9, 20, 21. " Behold, I will bring them from the north country. 
 . . . They shall come with weeping, and with supplications will I lead them : 
 1 will cause them to walk by the rivers of waters in a straight way, wherein they 
 shall not stumble, for J am a father to Israel, and Ephraim is my firstborn." 
 " 7s Ephraim my dear son? is he a pleasant child ? for since I spake against him, 
 1 do earnestly remember him still." "Set thee up waymarks, make thee high 
 heaps : set thine heart toward the highway, even the way which thou wentest : 
 turn again, O virgin of Israel, turn again to these thy cities." 
 
 Ezek. xvi. 20, 21. " Moreover thou hast taken thy sons and thy daughters, 
 whom thou hast borne unto me, and these hast thou sacrificed xinto them to be 
 devoured. . . . Thou hast slain my children, and delivered them to cause them 
 to pass through the fire for them." 
 
 Ezek. xxiii. 36, 37. "The Lord said moreover unto me ; Son of man, wilt 
 thou judge Aholah and Aholibah? yea, declare unto them their abominations • 
 that they have committed adultery, and blood is in their hands, and with their 
 idols have they committed adultery, and have also caused their sons, whom they 
 bare unto me, to pass for them through the fire, to devour them." 
 
 SECTION 2. 
 
 THE WHOLE CIRCUMCISED NATION CALLED ** GOD'S PEOPLE .* " 
 
 "flock:" "sheep:" "hosts:" "army." 
 
 Exod. iii. 7. " And the Lord said, I have surely seen the affliction of my 
 people which are in Egypt." 
 
 Exod. v. 1. ■ " Thus saith the Lord God of Israel, Let my people go, that they 
 may hold a feast unto me in the wilderness." 
 
 Exod. vi. 7. " I will take you to me for a people, and I will be to you a God." 
 
 Exod. vii. 4. "That I may lay my hand upon Egypt, and bring forth mint 
 armies, and my people the children of Israel, out of the land of Egypt." 
 
 Exod. viii. 23. " And I will put a division between my people and thy people. ' 
 
 Exod. xii. 41. " Even the selfsame day it came to pass, that all the hosts of 
 the Lord went ojit from the land of Egypt." 
 
 Exod. xxxii. 11. " Lord, why doth thy wrath wax hot against thy people, 
 which thou hast brought forth out of the land of Egypt ? " 
 
 Exod. xxxiii. 13, 16. "Consider that this nation is thy people." "So shall 
 we be separated, I and thy people, from all the people that are upon the face of 
 the earth." 
 
 So also Exod. viii. 1, 20, 22 ; ix. 1, 13, 17 ; x. 3, 4 ; xv. 16 ; 
 xviii. 1 ; xxxii. 12, 14. 
 
 Levit. xxv. 42. " For they are my servants, which I brought forth out of the 
 land of Egypt. They shall not be sold as bondmen." 
 
 Deut. iv. 20. "But the Lord hath taken you, and brought you forth out of 
 the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye 
 Rre this day." 
 
 Deut. ix. 26. " O Lord God, destroy not thy people, and thine inheritance." 
 
 Deut. xxi. 8. " Be merciful, O Lord, unto thy peoph Israel." 
 
 u 2 
 
292 APPENDIX A. 
 
 Deut xxvi. 15. "Bless thy people Israel, and the land which thou hast given 
 xxs." 
 
 Deut. xxxii. 36. " The Lord shall jtidge Ms people, and repent himself for nis 
 Rervants." 
 
 Also Deut. xxvi. 18 ; xxxii. 9, 43 ; Judges v. 11 ; xx. 2 ; 
 Ruth i. 6. 
 
 1 Sam. ii. 24, 29. " Ye make the Lord's people to transgress." " To make 
 yourselves fat with the chiefest of all the offerings of Israel my people. " 
 
 1 Sam. ix. 16, 17. " That he may save my people out of the hand of the Philis- 
 tines, for I have looked upon my people^ because their cry is come unto me." 
 
 Behold the man whom 1 spake to thee of! this same shall reign over my people." 
 
 1 Sam. xvii. 26, 36, 45. " Who is this uncircumcised Philistine that he should 
 defy the armies of the living God?" "This uncircumcised Philistine, shall be as 
 one of them, seeing he hath defied the armies of the living God. " "I come to thee 
 in the name of the Lord of Hosts, the God of the armies of Israel, whom tho 1 
 hast defied." 
 
 For practical application of this text see quotation from Bishop Latimer at 
 the end of this Appendix. 
 
 2 Sam. i. 12. " And they mourned, and wept, and fasted until even, for Saul 
 and for Jonathan his son, and for the people of the Lord." 
 
 Also 2 Sam. v. 2, 12 ; vi. 21 ; vii. 7, 8, 10, 11, 23, 24 ; 
 x. 12 ; xiv. 13. 
 
 1 Kings iii. 8, 9. " And thy servant is in the midst of thy people, which thou 
 hast chosen, a great people, that cannot be numbered nor counted for multitude. 
 Give therefore thy servant an understanding heart to judge thy people, that I 
 may discern between good and bad : for who is able to judge this thy so great 
 people?" 
 
 Also 1 Kings vi. 13 ; viii. 16, 34, 36, 38, 41, 43, 44, 50, 51, 
 56, 59 ; xiv. 7 ; xvi. 2. 
 
 2 Kincs ix. 6. "And he arose and went into the house ; and he poured the 
 oil on his head, and said unto him, Thus saith the Lord God of Israel, I have 
 anointed thee king over the people of the Lord, even over Israel." 
 
 2 Kings xx. 5. "Turn again, and tell Hezekiah the captain of my people." 
 
 1 Chron. xxviii. 8. " Now therefore in the sight of all Israel, the congregation 
 of the Lord." 
 
 Also 1 Chron. xi. 2 ; xvii. 7, 9, 21, 22 ; xxi. 17. 
 
 2 Chron. xiv. 13. "And the Ethiopians were overthrown, that they could 
 not recover themselves ; for they were destroyed before the Lord, and before his 
 host. " 
 
 2 Chron. xxxvi. 15, 16. " And the Lord God of their fathers sent to them by 
 his messengers, rising up betimes, and sending ; because he had compassion on 
 his people, and on his dwelling place. But they mocked the messenger of God, 
 and despised his words, and misused his prophets, until the wrath of the Lord 
 arose against 7m people, till there was no remedy." 
 
 Also 2 Chron. ii. 11 ; vi. 5, 6, 24, 25, 27, 29, 39 ; vii. 10 ; 
 xx. 7 ; xxxi. 8, 10 ; xxxv. 3. 
 
 Also Ezra i. 3 ; Nehemiah i. 10 ; xiii. 1. 
 
 Psalm xiv. 7. "When the Lord bringeth back the captivity of his people, 
 T acob shall rejoice, and Israel shall be glad." 
 
 Psalm 1. 4, 7. "He shall call to the heavens from above, and to the earth, 
 that he may judge his people." "Hear, my people, and I will speak ; O Israel, 
 Hid I will testify against thee : I am God, even thy God." 
 
 Psalm lxxiv. 1, 2. "O God, why hast thou cast us off for ever? why doth 
 thine anger smoke against the sheep of thy pasture? Remember thy congregation, 
 wbioh thou bast purchased of old." 
 
APPENDIX A. 293 
 
 I'galm lxxviji. 20, 62, 71. "Can he give bread also? can he provide flesh for 
 his people?" " He gave his people over also unto the sword." ** From following 
 the ewes great with young he brought him to feed Jacob his people." 
 
 Psalm lxxxi. 8, 11 — 13. "Hear, my people, and I will testify against thee : 
 Israel." "But my people would not hearken unto my voice ... so I gave them 
 up unto their own hearts' lusts. . . . O that my people had hearkened unto me ! " 
 
 Psalm xcv. 7. " For he is our God, and we are the people of his pasture, 
 and the sheep of his hand. To-day if ye will hear his voice. " 
 
 Psalm cvi. 40. "Therefore was the wrath of the Lord kindled against his 
 people, insomuch that he abhorred his own inheritance." 
 
 Also Psalm xliv. 12 ; xlvii. 9 ; liii. 6 ; lx. 3 ; lxviii. 7, 35 ; 
 lxxx. 4, 8, 15 ; lxxxv. 1, 2, 6 ; xciv. 5, 7, 14 ; cv. 24, 25, 43 ; 
 cxi. 6 ; cxlviii. 14. 
 
 Isaiah i. 3. " Israel doth not know, my people doth not consider." 
 
 Isaiah ii. 6. "Therefore thou hast forsaken thy people the house of Jacob, 
 because they be replenished from the east," &c. 
 
 Isaiah v. 13. " Therefore my people are gone into captivity, because they have 
 no knowledge." 
 
 Isaiah xvi. 4. " Let mine outcasts dwell with thee, Moab." 
 
 Isaiah xlvii. 5, 6. "Sit thou silent, and get thee into darkness, O daughter of 
 the Chaldeans : for thou shalt no more be called, The lady of kingdoms. I was 
 wroth with my people, I have polluted mine inheritance, and given them into 
 thine hand : thou didst show them no mercy." 
 
 Isaiah lxiii. 11, 14, 17, 18. " Then he remembered the days of old, Moses and 
 his people, saying, Where is he that brought them up out of the sea with the 
 shepherd of his flock ? where is he that put his holy Spirit within him? . .. 
 As a beast goeth down into the valley, the Spirit of the Lord caused him to rest: 
 so didst thou lead thy people, to make thyself a glorious name." 
 
 Isaiah lxiv. 9. " Be not wroth very sore, O Lord, neither remember iniquity 
 for ever : behold, see, we beseech thee, we are all thy people." 
 
 Also Isaiah iii. 12, 14, 16 ; x. 24 ; xi. 11, 16 ; xxxii. 13, 18 ; 
 xlvi. 3, 4 ; lii. 4, 5 ; lviii. 1. 
 
 Jerem. ii. 11, 13, 32. "Hath a nation changed their gods, which are yet no 
 gods? but my people have changed their glory for that which doth not profit." 
 " For my people have committed two evils ; they have forsaken me the fountain 
 of living waters, and hewed them out cisterns, broken cisterns, that can hold 
 no water." "Can a maid forget her ornaments, or a bride her attire? yet my 
 people have forgotten me days without number." 
 
 Jerem. v. 26, 31. " Among my people are found wicked men : they lay wait," 
 &c. "The prophets prophesy falsely, and the priests bear rule by their means ; 
 and my people love to have it so." 
 
 Jerem. viii. 7. " Yea, the stork in the heaven knoweth her appointed times ; 
 and the turtle and the crane and the swallow observe the time of their coming : 
 but my people know not the judgment of the Lord." 
 
 Jerem. ix. 1, 2, 3. " O that my head were waters, and mine eyes a fountain 
 of tears, that I might weep day and night for the slain of the daughter of my 
 people ! O that I had in the wilderness a lodging place of wayfaring men ; that I 
 might leave my people, and go from them ' for they be all adulterers, an assembly 
 of treacherous men. And they bend their tongues like their bow for lies : 1 nt 
 they are not valiant for the truth upon the earth ; for they proceed from evil 
 to evil, and they know not me, saith the Lord." 
 
 Jerera. xxiii. 1, 2. " Woe be unto the pastors that destroy and scatter the 
 sheep of wiy pasture! saith the Lord. Therefore thus saith the Lord God of Israel 
 against the pastors that feed my people; Yq have scattered my flock, and driven 
 them away," &c. 
 
 Also Jerem. xi. 15, 16, 17 ; xii. 14 ; xiii. 17 ; xv. 7 ; xviii. 15 ; 
 xxii. 6 ; xxiii. 22, 32 ; xxx, 3, 14 ; xxxi. 7 ; xxxii. 21 ; 1. 6. 
 
294 APPENDIX A. 
 
 Ezek. xiii. 10. " Because, even because they have seduced my 
 
 Ezek. xx. 32. " And that which cometh into your mind shall not be at all, 
 
 that ye say, We will be as the heathen, as the families of the countries, to serve 
 
 wood and stone." 
 Ezek. xxxiv. 6. " My sheep wandered through all the mountains, and upon 
 
 every high hill : yea, my flock was scattered upon all the face of the earth." 
 
 Also Ezek. xiii. 18, 19, 21 ; xxi. 12: xxv. 14; xxxvi. 20. 
 See also Daniel ix. 15; Hosea i. 9, 10; ii. 23; iv. 6, 8, 12; 
 vi. 11; xi. 7. 
 
 Joel ii. 17. "Let them say, Spare thy people, O Lord, and give not thine 
 heritage to reproach." 
 
 Also iii. 2, 3, 16 ; Amos vii. 8, 15 ; viii. 2 ; ix. 10, 14 ; Obadi 
 13; Micah ii. 8, 9; iii. 3, 5; vii. 4, 14; Habakkuk iii. 13. 
 
 Zeph. ii. 8, 9. "1 have heard the reproach of Moab, and the revilings of the 
 
 children of Ammon, whereby they have reproached my people The 
 
 residue of my people shall spoil them, and the remnant of my people shall possess 
 them. This shall they have for their pride, because they have reproached and 
 magnified themselves against the people of the Lord of Hosts. " 
 
 Also Zechariah x. 3. 
 
 SECTION 3. 
 
 THE WHOLE NATION IN COVENANT WITH GOD. 
 
 (a.) God the God of Israel. " Our God." " Your God," &c. 
 
 Genesis xvii. 7, 8, 10. "And I will establish my covenant between me and 
 thee and thy seed after thee in their generations for an everlasting covenant, to 
 be a God unto thee, and to thy seed after thee." "And I will be their God." 
 "This is my covenant, which ye shall keep, between me and you and thy seed 
 after thee : Every man child among you shall be circumcised." 
 
 Gen. xlix. 24. "The hands of the mighty God of Jacob (from thence is the 
 shepherd, the stone of Israel)." 
 
 Exod. iii. 18. " The Lord God of the Hebrews hath met with us : and now let 
 us go, we beseech thee, three days' journey into the wilderness, that we maj 
 sacrifice to the Lord our God." 
 
 Exod. v. 1,3. " Thus saith the Lord God of Israel, Let my people go." " Tte 
 God of the Hebrews hath met with us." 
 
 Exod. vi. 7. "I will be to you a God: and ye shall know that J am the Lord 
 your God. " 
 
 Exod. xx. 2, 5, 7, 10. "7 am tlie Lord thy God, which have brought thee out of 
 the land of Egypt." " Thou shalt not bow down to them, nor serve them : for 
 I the Lord thy God am a jealous God." "Thou shalt not take the name of the 
 Lord thy God in vain." " The seventh day is the Sabbath of the Lord thy God." 
 
 Also Exod. x. 25, 26; xv. 2. 
 
 Levit. xi. 44, 45. "I am the Lord your God : ye shall therefore sanctify your- 
 selves." " I am the Lord that bringeth you up out of the land of Egypt, to be 
 your God: ye shall therefore be holy, for I am holy." 
 
 Levit. xviii. 4. "Ye shall do my judgments, and keep mine ordinances, to 
 walk therein : I am the Lord your God." 
 
 Also Levit. xix. 2, 3, 4; xx. 24, 26; xxii. 32, 33; xxiv. 22; 
 
 xxv. 36 ; xxvi. 44, 45. 
 
 Numb, xxiii. 21. " The Lord his God is with him, and the shout of a king is 
 among them." 
 
APPENDIX A. 295 
 
 Deut. L 6, 10, 21. " The Lord our God spake unto us in Horeb." "The Lord 
 your God hath multiplied you." "Behold, the Lord thy God hath set the land 
 before thee." 
 
 According to Buxtorf's Hebrew Concordance, the expression 
 " Thy God," addressed to the whole nation, occurs in this Book 
 of Deuteronomy alone two hundred and eight times. " Our God " 
 occurs twenty- nine times. "Your God" forty-two times. 
 Joshua iii. 9. " Come hither, and hear the words of the Lord your God." 
 Also Josh. ii. 11 ; x. 42 ; xxiii. 3, 5 ; xxiv. 2 ; Judges v. 3, 5 ; 
 vi. 8, 10; Kuth ii. 12. 
 
 1 Sam. x. 18, 19. " Thus saith the Lord God of Israel, I brought up Israel out 
 of Egypt." " Ye have this day rejected your God." 
 
 1 Sam. xvii. 45. "I come to thee in the name of the Lord of Hosts, the God 
 of the armies of Israel." 
 
 See also 1 Sam. i. 17 ; vii. 8; 2 Sam. xii. 7. 
 
 1 Kings xvii. 14. " Thus saith the Lord God of Israel, The barrel of meal shall 
 not waste, neither shall the cruse of oil fail." 
 
 See also 2 Kings xvii. 7, 9, 14, 16, 19; 1 Chron. xiii. 2, 3; 
 
 2 Chron. xxxv. 3; xxxvi. 13; Ezra iii. 2; ix. 8, 9, 10, 13, 15; 
 
 Nehemiah ix. 3, 5. 
 
 Ps. ix. 5. " Thou therefore, O Lord God of Hosts, the God of Israel. " 
 
 See also xli. 13; lxviii. 35; lxxviii. 41; lxxxi. ; xcv. 7. 
 
 Isaiah xxxvii. 16. " And Hezekiah prayed unto the Lord and said, Lord of 
 Hosts, God of Israel." 
 
 See also Isaiah xxi. 17 ; xlviii. 1, 2. 
 
 Jerem. iii. 21. " They have perverted their way, and they have forgotten the 
 Lord their God." 
 
 Jertwn. Ii. 5. " For Israel hath not been forsaken, nor Judah, of Ms God, of 
 the Lord of Hosts; though their land was filled with sin against the Holy One of 
 IsraeV 
 
 See also Jerem. xvi. 9, 10; xix. 15; xlii. 2, 3, 4, 5, 6, 9, 11, 15. 
 
 Ezek. viii 4. " And, behold, the glory of the God of Israel was there, according 
 to the vision that I saw in the plain." 
 
 See also Ezekiel xx. 5, 19, 20. 
 
 Dan. ix. 9. "To the Lord our God belong mercies and forgivenesses, though 
 we have rebelled against him ; neither have we obeyed the voice of the Lord our 
 God." 
 
 Also verses 14, 15. 
 
 See also Hosea v. 4 ; vii. 10 ; ix. 1 ; xiii. 16 ; xiv. 1 ; Joel ii. 
 13, 14 ; Haggai i. 12, 14. 
 
 (/>.) The Covenant of God with the whole people mentioned 
 m terms taken from the marriage contract. 
 
 Jerem. iii. 1, 14, 20. " Thou hast played the harlot with many lovers ; yet return 
 again to me, saith the Lord." " Turn again, O backsliding children, saith ths 
 Lord ; for I am married unto you." " Surely as a wife treacherously departed 
 
296 APPENDIX A. 
 
 frcm her husband, so have ye dealt treacherously with me, O house of Israel, saith 
 the Lord." 
 
 Ezek. xvi. 8, 9, 20. "Yea, I sware unto thee, and entered into a covenant 
 with thee, saith the Lord God, and thou becimest mine." " Then washed I thee 
 with water : yea, I thoroughly washed away thy blood from thee, and I anointed 
 thee with oil." "Moreover thou hast taken thy sons and thy daughters, whom 
 thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. '' 
 
 Ezek. xxiii. 5, 37. "And Aholah played the harlot when she was mine." 
 "That they have committed adultery, and blood is in their hands, and with 
 their idols have they committed adultery, and have also caused their sons, i<tfiom 
 they bare unto me, to pass for them through the fire, to devour them." \ 
 
 Hosea ii. 2, 7. " Plead with your mother, plead ; for she is not my wife, ' \her 
 am I her husband : let her therefore put away her whoredoms out of he: ~.ght, 
 and her adulteries from between her breasts ; lest I strip her naked." " Then 
 shall she say, I will go and return to my first husband ; for then was it better 
 with me than now." 
 
 (c) National and individual sins said to be a breaking of God's 
 Covenant entered into between God and the nation or individual. 
 
 Deut. iv. 23. " Take heed unto yourselves, lest ye forget the covenant of the 
 Lord your God." 
 
 Deut. xxix. 9, 24, 25. "Keep therefore the words of this covenant, and do them, 
 that ye may prosper in all that ye do." " Even all nations shall say, Wherefore 
 hath the Lord done thus unto this land ? what meaneth the heat of this great 
 anger? Then men shall say, Because they have forsaken the covenant of the Lord 
 God of their fathers, which he made with them when he brought them forth out of 
 the land of Egypt. " 
 
 Judges ii. 12, 20. " And I said, I will never break my covenant with you. And 
 ye shall make no league with the inhabitants of this land." "And the anger of 
 the Lord was hot against Israel, and he said, Because that this people hath 
 transgressed my covenant which I commanded their fathers, and have not heark- 
 ened unto my voice." &c. 
 
 Prov. ii. 17. " Which forsaketh the guide of her youth, and forgetteth the 
 covenant of her God." 
 
 SECTION 4. 
 
 god's presence in the Midst of Israel and in the 
 earthly jerusalem. 
 
 Numbers xiv. 14. " For they have heard that thou, Lord, art among this people, 
 that thou, Lord, art seen face to face, and that thy cloud standeth over them." 
 
 Numbers xxiii. 21. " The Lord his God is with him, and the shout of a king 
 is among them." 
 
 Deut. xii. 5. " But unto the place which the Lord your God shall choose out 
 of all your tribes to put his name there, even unto Ms habitation shall ye seek." 
 
 2 Sam. vii. 6, 7. " Whereas I have not dwelt in any house since the time that 
 I brought up the children of Israel out of Egypt, even unto this day, but have 
 walked in a tent and in a tabernacle. In all the places wherein I have walked with 
 all the children of Israel spake I a word," &c. 
 
 1 Kings xviii. 36. " Lord God of Abraham, Isaac, and Jacob, let it be known 
 tliis day that thou art God in Israel." 
 
 2 Chron. vi. 41. " Now therefore arise, Lord God, into thy resting place, thou 
 and the ark of thy strength." 
 
 Ezra vii. 15. "And to carry the silver and gold, which the king and his 
 counsellors have freely offered unto the God of Israel, whose habitation is in 
 Jerusalem." 
 
 Psalm ix. 11. " Sing praises unto the Lord, which dwelleth in Zion." 
 Psalm xlviii. 1, 2, 8. " The city of our God" "Mount Zion." "The city of 
 the great King. " The city of the Lord of Hosts." 
 
APPENDIX A. 297 
 
 Psalm lix. 13 . " God ruleth in Jacob unto the ends of the earth." 
 Psalm lxxiv. 2. " This mount Zion, wherein thou hast dwelt." 
 Psalm cxiv. 2. " Judah was his sanctuary, and Israel his dominion." 
 Psalm cxxxii. 13, 14. " The Lord hath chosen Zion ; he hath desired it for his 
 habitation. This is my rest for ever : here will I dwell; for I have desired it." 
 
 Psalm, cxxxv. 21. "Blessed be the Lord out of Zion, which dwelleth at Jeru- 
 salem." 
 Isaiah viii. 18. " The Lord of Hosts, which dwelleth in mount Zion." 
 Jerem. xiv. 8, 9. " O the hope of Israel, the saviour thereof in time of trouble, 
 why shouldest thou be as a stranger in the land, and as a wayfaring man that 
 turneth aside to tarry for a night? Why shouldest thou be as a man astonied, 
 as a mighty man that cannot save ? yet thou, Lord, art in the midst of us, 
 and we are called by thy name ; leave us not." 
 
 Ezekiel xxxv. 2, 10. " Son of man, set thy face against mount Seir, and pro- 
 phesy against it." " Because thou hast said, These two nations and these two 
 countries shall be mine, and we will possess it ; whereas the Lord was there." 
 
 See also Numbers v. 3 ; Leviticus xxvi. 11, 12 ; Ezekiel xliii. 
 7, 9 ; xlviii. 35 ; Joel iii. 17, 21 ; Micah iv. 2 ; Zephaniah iii. 15, 
 17 : Zechariah ii. 10, 11, 12, 13 ; viii. 3. 
 
 SECTION 5. 
 
 THE WORDS "HOLY," "HOLINESS," "SANCTIFY," "HALLOW," 
 ETC., MEANING "SEPARATION TO GOD'S SERVICE," AS DISTIN- 
 GUISHED FROM INTERNAL SANCTIFICATION 
 
 Gen. ii. 3. "And God blessed the seventh day, and sanctified it." 
 
 Exodus iii. 5. "The place whereon thou standest is holy ground." 
 
 Exodus xiii. 2. "Sanctify unto me all the firstborn, whatsoever openeth the 
 womb among the children of Israel, both of man and of beast: it is mine." 
 
 Exodus xix. 10, 14. "And the Lord said unto Moses, Go unto the people, and 
 sanctify them to-day and to-morrow, and let them wash their clothes." " And 
 Moses went down from the mount unto the people, and sanctified the people ; 
 and they washed their clothes." 
 
 Exodus xxii. 31. "Ye shall be holy men unto me : neither shall ye eat any 
 flesh that is torn of beasts in the field." 
 
 Exodus xxvi. 33. "The vail shall divide unto you between the holy place and 
 the most holy." 
 
 Exodus xxviii. 2. "Thou shalt make holy garments for Aaron." 
 
 Also xxix. 29, 31, 33, 34, 36, 37, 43, 44, 45 ; xxx. 10, 29, 31, 
 32, 35, 36, 37 ; xxxi. 13; Levit. ii. 3 ; vi. 16, 17, 18; viii. 10, 11, 
 12, 15 ; Levit. xix. 24. 
 
 Levit. xx. 24, 25, 26. " I am the Lord your God, which have separated you from 
 other people. Ye shall therefore put difference between clean beasts and unclean 
 . . . and ye shall be holy unto me : for I the Lord am holy, and have severed you 
 from other people, that ye should be mine." 
 
 Levit. xxi. 8. " Thou shalt sanctify him therefore ; for lie offereth the bread of 
 thy God: he shall be holy unto thee, for I the Lord, which sanctify you, am holy." 
 
 Also verses 21, 22, 23 ; xxii. 2, 3, 32. 
 
 Also Numbers iii. 12, 13 ; vi. 5, 7, 8 ; viii. 17, 18 ; xx. 12, 13. 
 
 Numb. xvi. 38. "The censers of these sinners against their own souls, let 
 them make them broad plates for a covering of the altar : for they offered them 
 before the Lord, therefore they are halloioed." 
 
298 APPENDIX A. 
 
 Also 1 Kings ix. 3, 7 ; 2 Chronicles v. 1 1 ; viii. 1 1 ; xxiii. 6 ; 
 xxix. 5 ; xxx. 8, 18, 19, 20 ; Ezra ii. 62, 63 ; viii. 28, 29 ; ix. 2 ; 
 Nehemiah vii. 64, 65 ; xi. 1. 
 
 Psalm lxxix. 1,2; lxxxv 8 ; cxlviii. 14. 
 
 Jerem. xi. 15. " What hath my beloved to do in mine house, see' ig she hath 
 wrought lewdness with many, and tJie holy flesh is passed from thee '< j 
 
 Ezekiel xx. 12 ; xxi. 1, 2; xxii. 26; xxxviii. 23; AA ii. 13, 14; 
 xliii. 12, 26; xliv. 19, 23, 24, 25; xlvi. 19, 20; xlviii. 12, 14. 
 
 Our Blessed Lord very distinctly recognises the relative use 
 of these terms, in that He speaks of " The temple which sancti- 
 fieth the gold " " The altar which sanctifieth the gift " (Matt, 
 xxiii. 17, 19). The practical application of this to us, in this dis- 
 pensation of the Spirit, is indicated in chap, viii., pp. Ill — 117. 
 
 SECTION 6. 
 
 THE WHOLE BODY OR NATION OF THE CHILDREN OF ISRAEL 
 REDEEMED, PURCHASED, SAVED. 
 
 Deut. xxi. 8. " Be merciful, O Lord, unto thy people Israel, whom thou hast 
 redeemed, and lay not innocent blood unto thy people of Israel's charge." 
 
 Also Deut. ix. 26 ; xxxii. 6, 9, 15 ; xxxiii. 29. 
 
 1 Sam. xxvi. 19. " For they have driven me out this day from abiding in the 
 inheritance of the Lord." 
 
 1 Kings viii. 51, 53. "For they be thy people, and thine inheritance, which 
 thou broughtest forth out of Egypt, from the midst of the furnace of iron." " For 
 thou didst separate them from among all the people of the earth, to be thine 
 inheritance." 
 
 2 Kings xxi. 14. "And I will forsake the remnant of mine inheritance." 
 
 Also 1 Chron. xvii. 21. 
 
 Psalm lxxvii. 15. "Thou hast with thine arm redeemed thy people, the sons of 
 Jacob and Joseph." 
 
 Psalm lxxviii. 35. " And they remembered that God was their rock, and the 
 high God their redeemer." 
 
 Psalm cvi. 40. " Therefore was the wrath of the Lord kindled against his 
 people, insomuch that he abhorred his own inheritance." 
 
 Psalm cxxxv. 4. " For the Lord hath chosen Jaoob unto himself, and Israel 
 for his peculiar treasure." 
 
 Isaiah xliii. 1, 3, 14. "But now thus saith the Lord that created thee, O 
 Jacob, and he that formed thee, Israel, Fear not : for I ho.ve redeemed thee, 
 I have called thee by thy name ; thou art mine." "For I am the Lord thy God, 
 the Holy One of Israel, thy Saviour : I gave Egypt jor thy ransom, Ethiopia and 
 Sebafor thee." " Thus saith the Lord, your Redeemer, the Holy One of Israel : 
 For your sake I have sent to Babylon, and have brought down all their nobles, and 
 the Chaldeans, whose cry is in the ships. " 
 
 Also Isaiah xliv. 22; xlvii. 6 ; xlviii. 17. 
 
 Jeremiah x. 16. "The portion of Jacob is not like them : for he is the former 
 of all things, and Israel is the rod of his inheritance." 
 
 Jeremiah xii. 7—10. " I have forsaken mine house, I have left mine heritage ; 
 I have given the dearly beloved of my soul into the hand of her enemies. Mine 
 heritage is unto me as a lion of the forest ; it cneth ouc against me : therefore have 
 
APPENDIX A. 299 
 
 I hated .t Mine heritage is unHo me as a speckled bird. . . . Many pastors have 
 destroyed my vineyard, they have trodden my portion under foot, they have made 
 m y pleasant portion a desolate wilderness. " 
 
 Jeremiah 1. 11. "Because ye were glad, because ye rejoiced, O'ye destroyers 
 of mine heritage." 
 
 Also Jeremiah xxxi. 11; Micah iv. 10. 
 SECTION 7. 
 
 THE ELECTION OP THE OLD TESTAMENT CONDITIONAL IN THIS 
 
 RESPECT, THAT THOSE ELECTED HAD TO CONTINUE IN GOD'S 
 
 FAVOUR, AND MIGHT LOSE IT. THE NATION WAS ELECTED 
 
 UNCONDITIONALLY IN THEIR FATHERS, BUT THIS ENTIRELY 
 
 CONSISTENT WITH EACH GENERATION HAVING TO MAKE ITS 
 
 CALLING AND ELECTION SURE. 
 
 Exodus xix. 4, 5, 6. "Ye have seen what I did unto the Egyptians, and how 
 I bare you on eagles' wings, and brought yon unto myself. Now therefore, if ye 
 will obey my voice indeed, and keep my covenant, then ye shall be a peculiar 
 treasure unto me above all people : for all the earth is mine : and ye shall be 
 unto me a kingdom of priests, and an holy nation:" 
 
 Also Exodus xxxii. 10, 11, 12, 13, 14. 
 
 Numbers xiv. 34. " After the number of the days in which ye searched tha 
 land, even forty days, each day for a year, ye shall bear your iniquities, even 
 forty years, and ye shall know my breach of promise." 
 
 Deuteronomy vii. 12. "Wherefore it shall come to pass, if ye hearken to thest 
 judgments, and keep and do them, that the Lord thy God shall keep unto thee the 
 covenant and the mercy which he sware unto thy fathers. And he will love thee 
 and bless thee." 
 
 Also Deut. v. 28, 29 ; vii. 7, 8, 9, 10 ; x. 15, 16 ; xxxii. 12, 
 20, 21, 29. 
 
 Judges ii. 1 — 3. "J said, I will never break my covenant with you. And ye 
 shall make no league with the inhabitants of this land ; ye shall throw down 
 their altars : but ye have not obeyed my voice. . . . Wherefore I also said, I will 
 not drive them out from before you." 
 
 1 Samuel ii. 27, 28, 30. " Did I plainly appear unto the house of thy father, 
 when they were in Egypt in Pharaoh's house ? And did I choose him out of all 
 the tribes of Israel to be my priest, to offer upon mine altar, &c. Wherefore 
 kick ye at my sacrifice, &c." " Wherefore the Lord God of Israel saith, I said 
 indeed that thy house and the house of thy father should walk before me for 
 ever : but now the Lord saith, Be it far from me ; for them that honour me I will 
 honour, and they that despise me shall be lightly esteemed." 
 
 1 Samuel ix. 17. " And when Samuel saw Saul, the Lord said unto him, Behold 
 the man whom I spake to thee of ! this same shall reign over my people." 
 
 Compared with — 
 
 1 Samuel xiii. 13, 14. " And Samuel said unto Saul, Thou hast done foolishly : 
 thou hast not kept the commandment of the Lord thy God, which he commanded 
 thee : for now would the Lord have established thy kingdom upon Israel for ever. 
 But now thy kingdom shall not continue : the Lord hath sought him a man after 
 his own heart, and the Lord hath commanded him to be captain over his people, 
 because thou hast not kept that which the Lord commanded thee." 
 
 See also 1 Kings ix. 3 — 7 (quoted above in page 247) ; xi. 37, 
 38 ; xiv. 7—10. Also 2 Kings xxi. 7—15 ; 1 Chron. xxviii. 
 5, 6, 7, 8, 9 (quoted above in page 247) ; 2 Chron. vii. 16—20. 
 
300 APPENDIX A. 
 
 Again, the restoration of Israel to God's favour is said to be a 
 fresh choosing or election. 
 
 Isaiah xiv. 1. " For the Lord will have m' \y on Jacob, and will yet choose 
 Israel." 
 
 Zechariah i. 17. "The Lord shall yet comfort Zion, and shall yet choose 
 Jerusalem." 
 
 Also ii. 12. "The Lord . . . shall choose Jerusalem again.," 
 
 A moment's consideration will convince the reader how im- 
 possible it is, except on such a principle as that of Baptismal 
 Regeneration, to apply to the present baptized body this way 
 of speaking, adopted by all the prophets in addressing the 
 whole circumcised body, and of which I have given such a 
 multitude of instances in the few preceding pages. 
 
 On such a principle only can all the baptized be addressed, as 
 we see the prophets invariably addressed all the circumcised, as 
 God's children — people — flock.* 
 
 And this is borne out by facts. They who deny Baptismal 
 Regeneration carefully restrict all such terms as " God's people," 
 &c. to true Christians. They who hold it apply these terms to 
 the whole visible body, as the prophets did. The latter can 
 make present use and application of this leading feature of 
 Old Testament teaching ; the former cannot, and do not. 
 
 So that, on the theory of those who oppose Church teaching, 
 God has nothing like the hold on the Baptized nominal Christian 
 which he had on the Circumcised Jew. Circumcision, the legal 
 type, had a more sure application to the heart and conscience 
 than Baptism, its evangelical antitype. Can this be ? 
 
 * "Circumcision, at that time, was a certain, sure, infallible, and effectual 
 token of God's good will towards them to whom it was given : for, as many as 
 did believe the covenant of God, it did ascertain them of the good will of God 
 towards them, that they should be delivered out of all their troubles and adver- 
 sities, and that they should be sure of the help of God. An example we have 
 in that good young man Jonathan : he comforted himself with his circumcision, 
 sayingto his weapon-bearer, 'Come, let us go to these uncircumcised ;' as though 
 he had said, ' Come, let us go, we have circumcision ; God hath promised to be 
 our God, to aid and help us, and deliver us out of all our troubles and calamities.' 
 .... So likewise did David ; when he should fight against Goliath the Philistine, 
 he saith, ' What is this uncircumcised Philistine, that he should revile the host of 
 the living God ? ' So they exhorted themselves, and confirmed their faith with 
 this circumcision. So let us ever consider, in what trouble and calamity what- 
 soever we be, let us remember that we be baptized ; that God hath promised to 
 help us, to deliver us from all our sins and wickedness, to be our God. And 
 again, let us consider our promise which we have made unto Him, namely, that 
 we will forsake sin, the devil, and all his crafts and illusions, and cleave unto 
 God only ; and so, by the remembrance of this, we shall be more ready and 
 earliest to strive and fight against the devil. " — Latimer's Sermons, Serm. xxxvu. 
 in volume lettered "Remains," Parker Society, p. 133. 
 
APPENDIX B. 
 
 CONTAINING EXTRACTS FROM DIVINES. 
 
 LUTHER. 
 
 FOLLY OF SUPPOSING BAPTISMAL GRACE CONTRARY TO 
 SALVATION BY FAITH. 
 
 spiritualists, are each superciliously feigning, viz. that it is faith 
 by itself which saves>but that works and external rites are of no 
 force or efficacy to the attainment of salvation, I answer, that 
 assuredly in ourselves no other thing works out or accomplishes 
 our salvation than faith ; . on which matter I shall by and by 
 speak more fully. 
 
 " But these blind leaders of the blind are determined not to 
 see, that faith must have something which it may believe, i.e. on 
 which it may lean, and by the support of which it may stand. So 
 in the present case, faith fastens on the water, and believes that 
 it is a Baptism in which is unmixed happiness and life, not by 
 virtue of the water, as has been sufficiently enforced, but on this 
 account, that Baptism is joined to God's word, and confirmed by 
 His decree, and ennobled by [the invocation of] His name. 
 
 " Now, when I believe this, what else do I believe in but in 
 God, even in Him who laid up and implanted His own word in 
 Baptism, and places before our eyes outward things in which we 
 are enabled to perceive a store of things of such surpassing 
 value ? " — (Opera, Wit. vol. v. p. 637, quoted in Archbishop 
 Lawrence's "Doctrine of the Church of England upon the 
 Efficacy of Baptism Vindicated," p. 29.) 
 
 Baptism an act of God, whereby, through the instru- 
 mentality of man, He brings us into union with the 
 Second Adam. 
 
 u Baptism cannot fail to effect that for which it was appointed, 
 namely, regeneration and spiritual renewal, as St. Paul teaches in 
 the third chapter to Titus. For as we were born into this life 
 from Adam and Eve, so our old man, which was before born in 
 sins to death, must be regenerated to righteousness and eternal 
 life, by the power of the Holy Ghost. To this regeneration and 
 renewal there lacks the application of no other external means 
 than water and words ; of the one whereof our eyes take note, 
 
302 APPENDIX B. 
 
 our ears of the other. Yet they ave such virtue and energy, 
 that the man who was conceived and born in sin is regenerated 
 in the view of God ; and that he who was before condemned to 
 death, is now made truly God's son. This glory and virtue of 
 Holy Baptism who can attain and perceive by sense, thought, and 
 human intellect? You should not, therefore, regard the hand 
 or mouth of the minister who baptizes — who pours over the body 
 a little water, which he has taken in the hollow of his hand, and 
 pronounces some few words (a thing slight and easy in itself, 
 addressing itself only to the eyes and ears, and our blinded 
 reason sees no more to be accomplished by the minister) — but in 
 all this you must behold and consider the work of God, by 
 whose authority and command Baptism is administered, who is 
 its founder and author ; yea, who is himself the Baptist. And 
 hence has Baptism such virtue and energy (as the Holy Ghost 
 witnesses by St. Paul), that it is the laver of regeneration and 
 of the renewal of the Holy Ghost ; by which laver the impure 
 and condemned nature which we derive from Adam is altered 
 and amended."— (ffomilice de Baptismo, vol. vii. p. 377, quoted 
 in Lawrence, as above.) 
 
 Again, from Luther's Commentary on Joel. " Moreover, when 
 we speak of the word of the Gospel, we also include the Sacra- 
 ments ; for they have the promise of the Holy Ghost annexed, as 
 well as remission of sins. Thus Peter, when asked what was to 
 be done, replies, ' Repent, and let each be baptized in the name 
 of Jesus Christ,' &c. And Christ says, * Unless a man be born 
 again, by water and the Spirit, he cannot enter into the kingdom 
 of God.' This view is manifest, that the Holy Spirit wills, by 
 means of Baptism, to exert His influence with efficacy on the 
 mind. So St. Peter also says, ' And ye shall receive the gift of 
 the Holy Ghost.' And this, too, is the cause why we bring 
 infants also to Baptism, following the examples of the Apostles 
 and the primitive Church. For because it is certain that 
 the Holy Spirit wills to be efficacious through the water of 
 Baptism, we determine that the action of the Holy Ghost is in 
 the same point of view unimpeded by the want of consciousness 
 [dvaiadrja-la] of infants, as we adults do not render the work 
 of the Holy Spirit more perfect by our strength and senses." — 
 Luther on Joel. ii. 28. — (Opera, vol. iv. p. 672, Ed. Jense, 1558, 
 quoted in Archbishop Lawrence's " Doctrine of the Church of 
 England upon the Efficacy of Baptism," page 88.) 
 
 MELANCTHON. 
 
 " The command respecting Baptism is of universal applica- 
 tion, and belong to the whole Church : ' Except a man be born 
 
APPEXDIX B. 303 
 
 of water and of the Spirit, he cannot enter into the kingdom of 
 God.' It belongs, therefore, to infants, in order that they may 
 become a part of the Church. And there is no doubt but that 
 there always have existed some significant acts by which infants 
 are offered up to God in the Church. . . . But the Anabaptists 
 make an objection. They deny that Baptism is of any service to 
 infants, since they do not understand ' the word ; ' and (they 
 affirm that) ceremonies, unless the recipient of them have faith, 
 are vain. 
 
 " To this I reply, that it is most true that in all adults repent- 
 ance and faith are required ; but with respect to infants, it is 
 sufficient to hold that the Holy Spirit is given to them in Baptism, 
 who works in them new stirrings of heart, new inclinations 
 towards God, in accordance with the circumstances of their state 
 and condition (pro ipsorum modo) : nor do we make this affirma- 
 tion rashly ; for it is certain that infants are received by God 
 through this ministration ; and that there is also alway given 
 along with remission of sins the Holy Spirit, and no man is 
 pleasing to God unless he be sanctified by the Holy Ghost. As 
 Christ distinctly says, ' Unless a man be born of water and of the 
 Spirit, he cannot enter into the kingdom of God ; ' and again, 
 1 Corinth, xv., ' Flesh and blood (i.e. without the Holy Spirit) 
 cannot inherit the kingdom of God ; ' and Rom. viii., * As many 
 as are led by the Spirit of God, they are the sons of God.' 
 Since, then, it is certain that infents are a part of the Church, 
 and are pleasing to God, this too is to be relied on, that God is 
 effectually working in them, so that life eternal is begun in them 
 on this side the grave. Let us all religiously and diligently lay 
 to heart these truths, in order that we too, who are more advanced 
 in years, may receive consolation from that comfort and covenant 
 (i.e. of Baptism), as I have before urged (see above, page 239). 
 But, above all, let the young beware lest they waste and lest 
 they lose that wondrous glory which Christ publishes respecting 
 infants in his Church — ' It is not the will of your Father which 
 is in heaven that one of these little ones should perish.' What 
 glory can be conceived greater than that He should say of them, 
 that they of a certainty please God, and are the objects of His care ? 
 
 " And let parents, in this faith respecting Baptism, call upon 
 God for their infants, and commend them to God ; and, as soon as 
 they are able to learn, accustom them to call upon God and His 
 Son for themselves, and by degrees commit to them the sum and 
 substance of the Gospel. 
 
 " In the last place, since children compose a great part of the 
 Church, let parents and preceptors be well assured that no small 
 treasure is committed to them and so let mem bestow faith and 
 
304 APPENDIX B. 
 
 diligence on the instruction and discipline of youth." — {Loci 
 Theologici. De Baptismo Infantium. Lips, 1569.) * 
 
 CRANMER. 
 
 In Cranmer's works on the Lord's Supper, we find from a 
 multitude of places that, so far from considering an exalted view 
 of the Sacrament of Baptism Popish, he, in answer to Gardiner, 
 vindicates its position as a thing that makes us partakers, not 
 only of Christ's Spirit, but of Christ Himself. 
 
 " You conclude your book with blasphemous words against 
 both the Sacrament of Baptism and the Lord's Supper, niggardly 
 pinching God's gifts, and diminishing His liberal promises made 
 unto us in them. For where Christ hath promised in both the 
 Sacraments to be assistant with us whole, both in body and 
 spirit (in the one to be our spiritual regeneration and apparel, 
 and in the other to be our spiritual meat and drink), you clip 
 His liberal benefits in such sort, that in the one you make Him 
 to give but only His Spirit, and in the other but only His 
 body."— (First Book of the Sacrament, Park. Soc. p. 45.) 
 
 u The minister of the Church speaketh unto us God's own 
 words, which we must take as spoken from God's own mouth, 
 because that from His mouth it came, and His word it is, and not 
 the minister's. Likewise, when He ministereth to our sights 
 Christ's holy Sacraments, we must think Christ crucified and pre- 
 sented before our eyes, because the Sacraments so represent 
 Him, and be His Sacraments, and not the priest's ; as in Baptism 
 we must think that, as the priest putteth his hand to the child 
 outwardly, and washeth him with water, so must we think that 
 God putteth to His hand inwardly, and washeth the infant with 
 His Holy Spirit ; and, moreover, that Christ Himself cometh 
 down upon the child, and appareleth him with His own self ; 
 and as at the Lord's holy table the priest distributeth wine and 
 bread to feed the body, so must we think that inwardly by faith 
 we see Christ feeding both body and soul to eternal life." — (The 
 Fi/th Book, Park. Soc. p. 366.) 
 
 " For this cause, Christ ordained Baptism in water, that, as 
 surely as we feel and touch water with our bodies, and be washed 
 with water, so assuredly ought we to believe, when we be bap- 
 tized, that Christ is verily present with us, and that by Him i 
 we be newly born again spiritually, and washed from our sins and 
 grafted in the stock of Christ's own body, and be appareled, ' 
 
 * Want of space compels me to omit several extracts from Melancthon, |j 
 asserting most strongly the remission of original sin to all infants grafted int« 
 the Church by Baptism. 
 
APPENDIX U. 305 
 
 clothed, and Harnessed with Hira, in such wise that, as the devil 
 hath no power against Christ, so hath he none against us so long 
 as we remain grafted in that stock, and be clothed with that 
 apparel, and harnessed with that armour." — (Defence of the True 
 Doctrine, &c. pp. 9, 10.)* 
 
 RIDLEY. 
 
 The works of Ridley published by the Parker Society are 
 almost entirely on the Romish controversy. Baptism is men- 
 tioned but three times. In one of these places it is called " the 
 fountain of regeneration." (P. 12.) In another, grace is said 
 to " come by it ; " in a third, " Baptism is ordained in water to 
 our spiritual regeneration." (Pp. 238, 240.) Beside these places, 
 regeneration is only mentioned once, and then with evident 
 reference to the baptismal vow and promise. " Likewise, when 
 I consider that all that man doth profess in his regeneration — 
 when he is received into the Holy Catholic Church of Christ, 
 and is now to be accounted for one of the lively members of 
 Christ's own body — all that is grounded upon God's Holy Word, 
 and standeth in the profession of that faith, and obedience of 
 those commandments." (P. 57.) 
 
 JEWEL. 
 
 " Baptism, therefore, is our regeneration or new birth, whereby 
 we are born anew in Christ, and are made the sons of God and 
 heirs of the kingdom of heaven: it is the Sacrament of the 
 remission of sins, and of that washing which we have in the blood 
 of Christ. We are all born the children of wrath, and have our 
 part in the offence of Adam. St. Paul saith, ■ By one man sin 
 entered into the world.' Augustine saith, * Non dixit, veniei 
 super eum, sed manet super eum. Rcspexit originem, &c t : ' Christ 
 said not ' it shall come upon him,' but, ' it abideth on him.' He 
 had regard to our offspring when He saith, ' the wrath of God 
 abideth on him ; ' upon which, when the Apostle also looked, he 
 said, ' And we ourselves also vere sometime the children of 
 wrath.' That which in Adam was imputed to his offence, and not 
 to be of nature, is now in us, who are come of Adam, become 
 natural. Therefore, saith the prophet, ' Behold, I was shapen in 
 iniquity ; and in sin hath my mother conceived me.' So that we 
 have all cause to cry out and moan with St. Paul : * I see another 
 
 * See also particularly Cranmer's Disputations at Oxford, (Parker Society's 
 Edition), on the Lord's Supper, p. 411 ; also same vol. pp. 25, 34, 64, 92, 150, 176, 
 180, 228, 342, 356. If the reader refers to these places he will find each one aa 
 strong aud distinct as those 1 have given above in full. 
 
 X 
 
306 APPENDTX B. 
 
 law in my members rebelling against the law ot my mind, &c. 
 Hereof speaketh our Saviour : ' That which is born of the flesh 
 is flesh, and that which is born of the Spirit is spirit. And for 
 this cause, saith He, ' Except a man be born of the water and the 
 Spirit, he cannot enter into the 'kingdom of God.' 
 
 " For this cause are infants baptized, because they are born in 
 sin, and cannot become spiritual but by this new birth of the 
 water and the Spirit. They are the heirs of the promise : the 
 covenant of God's favour is made with them." 
 
 The above extract forms the commencement of that part of 
 Jewel's " Treatise of the Sacraments * which relates to Baptism. 
 (Parker Society's Edition, p. 1104.) The whole treatise is well 
 worthy of the reader's attentive perusal, not only from its intrinsic 
 excellence, but because garbled extracts from it have been fre- 
 quently used, by men who should have known better, in order to 
 make Jewel speak in utter disparagement of the Sacrament. For 
 instance, Jewel, with a view to some false doctrine on the subject 
 (most probably the opus operatum), says at the beginning of one 
 paragraph, " The water wherein we are baptized doth not cleanse 
 the soul," but " the blood of Jesus Christ His Son doth cleanse us 
 from all sin." " Not the water, but the blood of Christ, recon- 
 cileth us to God, strengtheneth our conscience, and worketh our 
 redemption." Taking this by itself, we should gather that he 
 held Baptism to be a mere figurative act, to be altogether disso- 
 ciated from the thing which it typifies ; but what says he in the 
 beginning of the very next paragraph ? " Such a change is made 
 in the Sacrament of Baptism. Through the power of God's work- 
 ing, the water is turned into blood. They that be washed in i t 
 receive the remission of sins ; their robes are made clean in the 
 blood of the Lamb. The water itself is nothing ; but, by the work- 
 ing of God's Spirit, the death and merits of our Lord and Saviour 
 Christ are thereby assured unto us." — (Jewel on Sacraments, 
 p. 1106, volume lettered, " Harding, Thessalonians, Sermons.") 
 
 In accordance with the above, Jewel would have Christian edu- 
 cation based on baptismal teaching. " Therefore, a father must 
 teach his child what God is — that He is our Father, that He hath 
 made us, and doth feed us, and giveth us all things needful both 
 for soul and body ; that He is our Lord, and therefore we mu°t 
 serve Him and obey Him, and do nothing whereby He may be 
 displeased ; that He is our Judge, and shall come to judge the 
 quick- and the dead, and that all men shall come before Him, to 
 receive according as they have done in the flesh. He must put his 
 child in mind of his Baptism, and teach him that it is a covenant 
 of God's mercy to us, and of our duty to God ; that it is a mystery 
 of our salvation ; that our soul is so washed with the blood of 
 
APPENDIX B. 307 
 
 Christ, as the water of Baptism washeth our body. . . . Let 
 us look upon our children as upon the great blessings of God. 
 They are the Lord's vessels, ordained to honour ; let us keep them 
 clean : they are Christ's lambs and sheep of His flock ; let us 
 lead them forth into wholesome pasture : they are the seed-plot 
 of Heaven ; let us water them, that God may give the increase : 
 their angels do always behold the face of God ; let us not offend 
 them : they are the temples and tabernacles of the Holy Ghost; let 
 us not suffer the foul spirit to possess them and dwell within them." 
 — (Jewel on Confirmation, pp. 1127, 1128."* 
 
 HOOKER. 
 
 " The grace which is given them with their Baptism does so far 
 forth depend on the very outward Sacrament, that God will have 
 it embraced not only as a sign or token what we receive, but also 
 as an instrument or mean whereby we receive grace, because 
 Baptism is a Sacrament which God hath instituted in His Church, 
 to the end that they which receive the same might thereby be 
 incorporated into Christ, and so through His most precious merit 
 obtain as well that saving grace of imputation which taketh away 
 all former guiltiness, as also that infused divine virtue of the Holy 
 Ghost which giveth to the powers of the soul their first disposi- 
 tion towards future newness of life." — {Eccles. Polity, book v. 
 chap. lx. sec. 2.) 
 
 "Predestination bringeth not to life without the grace of 
 external vocation, wherein our Baptism is implied. For as we are 
 not naturally men without birth, so neither are we Christian ilh»i 
 in the eye of the Church of God but by new birth ; nor, according 
 to the manifest ordinary course of divine dispensation new born, 
 but by that Baptism which both declareth and maketh us Chris- 
 tians. In which respect we justly hold it to be the door of our 
 actual entrance into God's house, the first apparent beginning of 
 life, a seal, perhaps, to the grace of election before received, but 
 to our sanctification here a step that hath not any before it." — 
 (Book v. chap. lx. sec. 3.) 
 
 Again, speaking with respect to the iteration of Baptism : — 
 
 " We serve that Lord which is but one, because no other can 
 bs joined with Him ; we embrace that faith which is but one, 
 because it admitteth no innovation ; that Baptism we receive 
 which is but one, because it cannot be received often. For how 
 should we practise iteration of Baptism, and yet teach that we 
 are by Baptism born anew, that by Baptism we are admitted into 
 the heavenly society of saints, that those things be really and 
 
 x 2 
 
308 APPENDIX B. 
 
 effectually done by Baptism which are no more possible to bt 
 often done than a man can naturally be often born, or civilly be 
 often adopted into any one's stock or family." — (Book v. chap, 
 lxii. sec. 4.) 
 
 " They with whom we contend are no enemies to the Baptism 
 of infants ; it is not their desire that the Church should hazard 
 so many souls by letting them run on till they come to ripeness 
 of understanding, that so they may be converted and then bap- 
 tized, as infidels heretofore have been ; they bear not toward 
 God so unthankful minds as not to acknowledge it even amongst 
 the greatest of His endless mercies, that by making us His own 
 possession so soon, many advantages which Satan otherwise 
 might take are prevented, and (which should be esteemed a part 
 of no small happiness) the first thing whereof we have occasion 
 to take notice is, how much hath been done already to our great 
 good, though altogether without our knowledge." — (Book v. 
 chap. lxiv. sec. 1.) 
 
 "At the time, therefore, when He giveth His heavenly 
 grace, He applieth, by the hands of His ministers, that which 
 betokeneth the same ; not only betokeneth, but being also 
 accompanied for ever with such power as doth truly work, is in 
 that respect termed God's instrument — a true, efficient cause of 
 grace : a cause not in itself, but only by connexion of that which 
 is in itself a cause, namely, God's own strength and power. 
 Sacraments, that is to say, the outward signs in Sacraments, 
 work nothing till they be blessed and sanctified of God. But 
 what is God's heavenly benediction and sanctification, saving 
 only the association of His Spirit ? Shall we say that Sacraments 
 are like magical signs if thus they have their effect ? Is it magic 
 for God to manifest by things sensible what He doth, and to do 
 by His most glorious Spirit really what He manifesteth in His 
 sacraments ? the delivery and administration whereof remaineth 
 in the hands of mortal man, by whom, as by personal instru- 
 ments, God doth apply signs, and with signs inseparably join 
 His Spirit, and through the power of His Spirit work grace." — 
 (Book vi. chap. vi. sec. 11.) 
 
 MEDE. 
 
 " l Not by works of righteousness which we have done, but by 
 His mercy He saved us, by the washing of regeneration, and 
 renewing of the Holy Ghost.' (Tit. iii. 5.) 
 
 " These words, as it is easy to conceive upon the first hearing, 
 are spoken of Baptism ; of which I intend not by this choice to 
 
APPENDIX 3. 309 
 
 make any full or accurate tractation, but only to acquaint you 
 (as I am wont) with my thoughts concerning two particulars 
 therein, both of them mentioned in the words of the text. One, 
 from what propriety, analogy, or use of water the washing there- 
 with was instituted for a sign of new birth, according as it is 
 here called, \ovrpbv TrdKiyyeueaias, the washing of regeneration. 
 The other, what is the proper countertype, or thing which the 
 water figureth in this Sacrament. 
 
 '* I will begin with the last first, because the knowledge thereof 
 must be supposed for the explication and more distinct under- 
 standing of the other. In every Sacrament, as ye well know, 
 there is the outward symbol or sign, Res teirena, and the signa- 
 tion figured and represented thereby, Res coelestis. In this of 
 Baptism, the sign, or Res terrena, is washing with water. The 
 question is, What is the signation, the invisible and celestial 
 thing which answers thereunto ? In our catechetical explication 
 of this mystery it was wont to be affirmed of the blood of 
 Christ, namely, that as water washeth away the filth of the body, 
 so the blood of Christ cleanseth us from the guilt and pollution 
 of sin. And there is no question but that the blood of Christ 
 is the fountain of all the grace and good communicated to us 
 in this or in any other Sacrament or mystery of the Gospel. But 
 that this should be the antistoichon, the counts rpart or thing 
 figured by the water in Baptism, I believe not ; because the 
 Scripture, which must be our guide and direction in this case, 
 makes it another thing — to wit, the Spirit or Holy Ghost ; this 
 to be that whereby the soul is cleansed and renewed within, as 
 the body with water is without. So saith our Saviour to Nico- 
 demus (John iii. 5), ' Except a man be born of water and of the 
 Spirit, he cannot enter into the kingdom of God.' And the 
 Apostle, in the words I have read, parallels the washing of 
 regeneration and the renewing of the Holy Ghost, where none, 
 I trow, will deny that he speaks of Baptism. 
 
 " The same was represented by that vision at our Saviour's 
 Baptism of the Holy Ghost descending upon Him as He came 
 out of the water in the similitude of a dove : for, I suppose, that 
 in that Baptism of His the mystery of all our Baptisms was 
 visibly acted ; and that God says to every one truly baptized, as 
 He said to Him, in a proportionable sense : ' Thou art my son, 
 in whom I am well pleased.' " — (Discourse xvii.) 
 
 BISHOP HALL. 
 
 " His Bvptism gives virtue to ours. His last action, or rather 
 passion, was His baptizing with blood ; His first was His baptiza- 
 
310 APPENDIX B. 
 
 tion with water : both of them wash the world from th^ir sin. 
 Yea, this latter did not only wash the souls of men, but washeth 
 that very water by which we are washed : from thence is that 
 made both clean and holy, and can both cleanse and hallow us. 
 And if the very handkerchief which touched His Apostles had 
 power of cure, how much more that water which the sacred body 
 of Christ touched. . . . There is no less use of Baptism unto 
 all, than there is certainty of the need of Baptism. John 
 baptized without, Christ within. 
 
 " No sooner is Christ baptized than He comes forth of the 
 water. The element is of force but during the use ; it turns 
 common when that is past. Neither is the water sooner poured 
 on His head than the heavens are opened and the Holy Ghost 
 descendeth upon that head which was baptized. The heavens are 
 never shut while either of the Sacraments is duly administered 
 and received ; neither do the heavens ever thus open without the 
 descent of the Holy Ghost. — (Contemplations, vol. ii. p. 230. 
 Pratt's Edition.) 
 
 The following are from his "Paraphrase on Hard Texts" : — 
 
 1 Corinth, xii. 13. " 'By one Spirit are we all baptized into 
 one body.' By one and the same Spirit of God, working with 
 and by the outward elements, are we baptized into the com- 
 munion of one and the same Church." 
 
 Galatians iii. 27. " For as many of you as have been baptized 
 into Christ have made Christ your own, and are clothed with 
 His graces, His merits." 
 
 Ephes. v. 26. " ' That He might sanctify and cleanse it with 
 the washing of water by the Word.' That He might sanctify 
 and cleanse it by His Holy Spirit, working in us by His Word 
 and by His Sacrament of Baptism as the means thereof." 
 
 Colos. ii. 11. "In whom also ye are spiritually circumcised in 
 your hearts, by that inward circumcision which is made by His 
 Holy Spirit, and not by the hands of men ; in that ye have, by 
 His gracious work in you, put off your sinful corruptions through 
 the virtue of that circumcision, not which Moses, but which Christ, 
 has wrought in you. The effect of which circumcision ye have 
 received, in that ye have received that Baptism which succeeds 
 that other legal Sacrament ; ye are therefore circumcised in that 
 ye are baptized ; and ye are in Baptism buried together with 
 Christ, in respect of the mortification of your sins, represented 
 by lying under the water ; and in the same Baptism ye rise up 
 with Him, in newness of life, represented by your rising up out 
 of the water again, through that faith of yours which is grounded 
 upon the mighty power of God, who hath raised Him from the 
 dead." 
 
APPENDIX B. 311 
 
 Bishop Hall writes to a Lady Honoria Hay respecting the 
 necessity of Baptism, and the state of those who are necessarily 
 deprived of it. In this letter, whilst reprobating the idea that 
 children are lost who die unbaptized, because their baptism has 
 been unavoidably neglected, he yet takes great care not to ground 
 this, his opinion, on any mere formality in the Sacrament which 
 may allow it to be safely dispensed with, but on the mercy of 
 God, the opinion of the ancient Church, and the analogy of cir- 
 cumcision. The letter, so far as it relates to the subject, begins : 
 " Children are the blessings of parents, and Baptism is the bless- 
 ing of children and parents : wherein there is not only use, but 
 necessity, in respect not so much of the end as of the precept. 
 God hath enjoined it to the comfort of parents and the behoof 
 of children." 
 
 USHER. 
 
 Archbishop Usher is sometimes adduced as an opponent of 
 Baptismal Eegeneration, on the authority of a "Body of Divinity," 
 in the form of a Catechism, falsely ascribed to him.* This work, 
 however, was repudiated by him in a letter to the editor, a 
 Mr. Downham. It runs thus : — 
 
 " Sir, — You may be pleased to take notice that the Catechism 
 you write of is none of mine, but transcribed out of Mr. Cart- 
 wright's Catechism, and Mr. Cook's, and some other English 
 divines, but drawn together in one method as a kind of common- 
 place book, where other men's judgments and reasons are strongly 
 laid down, though not approved in all places by the collector : 
 besides that the collection, such as it is, being lent abroad to 
 divers, in scattered sheets, hath for a great part of it miscarried ; 
 the one half of it, I suppose well nigh, being no way to be re- 
 covered, so that so imperfect a thing, copied verbatim out of others, 
 and in divers places dissonant from my own judgment, may not by 
 any means be owned by me. But if it shall seem good t© any 
 industrious person to cut off what is weak and superfluous there- 
 in, and supply the wants thereof, and cast it into a new mould of 
 his own framing, I shall be very well content that he make what 
 use he pleaseth of any of the materials thereof, and set out the 
 whole in his own name ; and this is the resolution of your most 
 assured, loving friend, J a. Armachanus." 
 
 In his sermons, vol. xiii. of Elrington's Edition (p. 194), there 
 is a Sacramental Sermon, in which he speaks of the bread and 
 
 * The extracts purporting to be from Archbishop Usher in Mr. Ryle's Tracts 
 on ttegeneration, and in his "Guide tc Churchmen." are from this spurious 
 work, and this notwithstanding th« public exposure of its false pretensions 
 some few years ago. 
 
312 APPENDIX 1$. 
 
 wine of the Holy Communion as "the dishes wherein Christ is 
 served unto us ; that by these the greatest gift is given us, and 
 nourishment conveyed for the maintenance of our spiritual life. 
 The life was given us in Baptism ; but in and by these signs 
 is conveyed spiritual nourishment for the continuance and 
 maintenance of it." 
 
 Again (p. 203), " God hath appointed the Sacrament of the 
 Lord r s Supper to strengthen and continue that life which we 
 received in Baptism, as by spiritual nourishment. In Baptism 
 our stock of life is given to us ; by the Sacrament of the Holy 
 Eucharist it is confirmed and continued. If a child be born only, 
 and after birth not nourished, there is none but will know what 
 a death such a soul will die. It will quickly perish by famine. 
 So it is here. Unless Christ be pleased to nourish that life which 
 He hath breathed into me in Baptism, and by His ordinance to 
 give me a new supply and addition of grace, I am a dead man, 
 I am gone for ever — upon this ground, that I receive not the 
 never-perishing food that endureth (as Christ, who is Himself 
 that meat, teacheth us) unto everlasting life." 
 
 I would not rely upon the above extract as an authoritative 
 statement of the Archbishop's opinions, because these sermons 
 were not published by him, but by three Puritan ministers — John 
 Crabb, William Ball, and Thomas Lye — who state "they writ 
 them from his mouth, and compared their notes together." I am 
 aware, also, that Dr. Bernard, the Archbishop's chaplain, declares 
 that any volumes of sermons published in his lifetime were dis- 
 owned by him ; but taking into consideration the persons who 
 made these notes, I think that the immense probability is that 
 ho gave utterance to the above sentiments. Three Puritans who 
 were publishing his sermons were not likely to admit such 
 doctrine unless they had actually heard him preach it. 
 
 In a sermon, undoubtedly the Archbishop's, in vol. ii. p. 419, 
 'we read, " To begin, therefore, with the first part thereof, as the 
 Apostle in the third to the Galatians maketh our being baptized 
 into Christ to be a testimony that we are all one in Christ, so doth 
 he here make our partaking of that one bread to be an evidence 
 that we also are all one bread and one body in Him. And to 
 the same purpose, in the twelfth chapter following, he propound- 
 ed both our Baptism and our drinking of the Lord's cup as 
 seals of the spiritual conjunction of us all into one mystical body. 
 ' For as the body is one,' saith he, ' and hath many members, 
 and all the members of that one body being many are one body, 
 so also is Christ. For by one Spirit are we all baptized into one 
 body,' &o. Afterwards he added that we are the body of Christ, 
 and members in particular ; and in another place, also, that we 
 
APPENDIX B. 313 
 
 being many are one body in Christ, and every one members one 
 of another." Now the use which he teacheth us to make of 
 this wonderful conjunction, whereby we are made members of 
 Christ and members of one another, is twofold, ist, That there 
 should be no schism in the body. 2d, That the members should 
 have the same care one of another. 
 
 Again, from Catechism in vol. ii. p. 193. " What is Baptism ? — 
 The Sacrament of our admission into the Church, sealing unto 
 us our new birth, by the communion which we have with Christ 
 Jesus." 
 
 JEEEMY TAYLOR. 
 
 Bishop Jeremy Taylor, in two of his works, viz. " The Life of 
 Christ" (Part I. sec. ix. Discourse 6) and " Liberty of Prophesy- 
 ing" (sec. xviii.), has entered very fully and very deeply into the 
 controversy with the Anabaptists. Let the reader observe, that 
 all throughout his argument he takes the highest ground : viz. 
 that Baptism is an incorporation into the Second Adam, and that 
 infants need this, because they are born with the evil nature of 
 the first Adam. 
 
 " Adam sinned, and left nakedness to descend upon his pos- 
 terity, a relative guilt and a remaining misery ; he left enough to 
 kill us, but nothing to make us alive ; he was the head of man- 
 kind in order to temporal felicity, but there was another head 
 intended to be the representative of human nature to bring us 
 to eternal ; but the temporal we lost by Adam, and the eternal 
 we could never receive from him, but from Christ only ; from 
 Adam we receive our nature such as it is, but grace and truth 
 come by Jesus Christ ; Adam left us an imperfect nature, that 
 tends to sin and death, but he left us nothing else, and therefore 
 to holiness and life we must enter from another principle. So 
 that besides the natural birth of infants, there must be some- 
 thing added by which they must be reckoned in a new account ; 
 they must be born again, they must be reckoned in Christ, they 
 must be adopted to the inheritance, and admitted to the promise, 
 and entitled to the Spirit. Now, that this is done ordinarily in 
 Baptism is not to be denied : for therefore it is called Xovrphv 
 naX lyytvc alas, ' the font or laver of regeneration ;' it is the gate 
 of the Church, it is the solemnity of our admission to the cove- 
 nant evangelical : and if infants cannot go to heaven by the 
 first or natural birth, then they must go by a second and super- 
 natural ; and since there is no other solemnity or Sacrament, no 
 way of being born again that we know of but by the ways of God's 
 appointing, and He hath appointed Baptism, and all that are 
 born again are born this way, even men of reason who have 
 or can receive the Spirit being to enter at the door of Baptism ; 
 
314 APPENDIX B. 
 
 it follows that infants also must enter here, or we cannot say 
 that they are entered at all. And it is highly considerable, that 
 whereas the Anabaptist does clamorously and loudly call for a 
 precept for children's Baptism ; this consideration does his work 
 for him and us. He that shows the way, needs not bid you walk 
 in it : and if there be but one door that stands open, and all 
 must enter some way or other, it were a strange perverseness of 
 argument to say that none shall pass in at that door unless they 
 come alone ; and they that are brought, or they that lean on 
 crutches or the shoulders of others, shall be excluded and ui_ 
 done for their infelicity, and shall not receive help, because they 
 have the greatest need of it" — {Liberty of Prophesying, p. 567 ; 
 Eden's Edition.) 
 
 Also : " It is all the reason of the world, that since the grace 
 of Christ is as large aa the prevarication of Adam, all they who 
 are made guilty by the first Adam should be cleansed by the 
 Second. But as they are guilty by another man's act, so they 
 should be brought to the font to be purified by others ; there 
 being the same proportion of reason that by others' acts they 
 should be relieved who were in danger of perishing by the act 
 of others." — {Liberty of Prophesying, p. 541.) 
 
 " In Baptism we are born again ; and this infants need in the 
 present circumstances, and for the same great reason that men of 
 age and reason do. For our natural birth is either of itself insuf- 
 ficient, or is made so by the fall of Adam and the consequent 
 evils, that nature alone, or our first birth, cannot bring us to 
 heaven, which is a supernatural end, that is, an end above all the 
 power of our nature, as now it is. So that if nature cannot 
 bring us to heaven, grace irust, or we can never get thither ; if 
 the first birth cannot, a second must : but the second birth spoken 
 of in Scripture is Baptism ; ' a man must be born of water and of 
 the Spirit.' And therefore Baptism is Xovrpbv iraXtyyevealas, ' the 
 laver of a new birth.' Either, then, infants cannot go to heaven 
 any way that we know of, or they must be baptized. To say 
 they are to be left to God is an excuse, and no answer ; for when 
 God hath opened the door, and calls that the ' entrance into 
 heaven,' we do not leave them to God when we will not carry 
 them to Him in the way which He hath described, and at the 
 door which Himself hath opened ; we leave them indeed, but it 
 is but helpless and destitute : and though God is better than 
 man, yet that is no warrant to us ; what it will be to the children 
 that we cannot warrant or conjecture. 
 
 " And if it be objected that to the new birth are required dis- 
 positions of our own, which are to be brought by and in them 
 that have the use of reason : besides that this is wholly against 
 
APPENDTY R. 315 
 
 the analogy of a new birth, in which the person to be born U 
 wholly a passive, and hath put into him the principle which in 
 time will produce its proper actions ; it is certain that they that 
 can receive the new birth are capable of it." — (Life of Christ, 
 Part I. sec. ix. p. 260.) 
 
 " It (Baptism) does not heal the wounds of actual sins, because 
 they (infants) have not committed them ; but it takes off the 
 evil of original sin ; whatsoever is imputed to us by Adam's 
 prevarication, is washed off by the death of the Second Adam, 
 into which we are baptized." — (Life of Christ, Part I. sec. ix. 
 p. 261.) 
 
 PEAKSON. 
 
 " It is certain that forgiveness of sins was promised to all who 
 were baptized in the name of Christ ; and it cannot be doubted 
 but all persons who did perform all things necessary to the re- 
 ceiving the ordinance of Baptism, did also receive the benefit of 
 that ordinance, which is remission of sins. ' John did baptize in 
 the wilderness, and preach the baptism of repentance for the re- 
 mission of sins.'' And St. Peter made this the exhortation of his 
 first sermon, ' Repent, and be baptized every one of you in the name 
 of Jesus Christ for the remission of sins. , In vain doth doubting 
 and fluctuating Socinus endeavour to evacuate me evidence of 
 this Scripture ; attributing the remission either to repentance, 
 without consideration of Baptism, or else to the public profession 
 of faith made in Baptism ; or if anything must be attributed to 
 Baptism itself, it must be nothing but a declaration of such re- 
 mission. For how will these shifts agree with that which Ananias 
 said unto Saul, without any mention either of repentance or 
 confession, ' Arise and be baptized, and wash away thy sins' ? 
 And that which St. Paul, who was so baptized, hath taught us 
 concerning the Church, that Christ doth sanctify and cleanse it 
 with the washing of water ? It is therefore sufficiently certain 
 that Baptism as it was instituted by Christ, after the pread minis- 
 tration of St. John, wheresoever it was received with all quali- 
 fications necessary in the person accepting, and conferred with 
 all things necessary to be performed by the person administering, 
 was most infallibly efficacious as to this particular, that is, to 
 the remission of all sins committed before the administration of 
 this sacrament. 
 
 " . . . He gave His life a sacrifice for sin — He laid it 
 down as a ransom, even His precious blood, as a price by way of 
 compensation and satisfaction to the will and justice of God ; by 
 which propitiation God, who was by our sins offended, became 
 reconciled, and being so, took off our obligation to eternal punish- 
 
316 APPENDIX B. 
 
 ment, which is the guilt of our sins, and appointed in the Church 
 of Christ the sacrament of Baptism for the first remission, and 
 repentance for the constant forgiveness of all following trespasses. 
 And thus I believe the forgiveness of sins." — (Exposition of 
 Creed ; Article, " Forgiveness of Sins.") 
 
 " Nothing in the whole compass of the Christian religion is 
 more sure than the exceeding great and most certain efficacy of 
 Baptism to spiritual good. There is, no doubt, an outward and 
 visible sign ; but what is signified by it is an invisible grace, and 
 the sign itself was instituted for the very purpose that it should 
 communicate this grace." — (Minor Theological Works, Churton's 
 Ed. vol. i. p. 312.) 
 
 I owe this latter quotation to Mr. Gibson's valuable collection 
 of testimonies. 
 
 BEVEEIDGE. 
 
 " What He (Christ) means by being ' born of water and of the 
 Spirit' is now made a question : I say now, for it was never made 
 so till of late years ; for many ages together none ever doubted 
 of it, but the whole Christian world took it for granted that our 
 Saviour, by these words, meant only, that except a man be bap- 
 tized according to His institution, he cannot enter into the king- 
 dom of God, this being the most plain and obvious sense of the 
 words, forasmuch as there is no other way of being born again of 
 water, as well as of the Spirit, but only in the Sacrament of 
 Baptism. . . . But that we may be thus born of the Spirit 
 we must be born also of water, which our Saviour here puts in 
 the first place. Not as if there was any such virtue in water, 
 whereby it could regenerate us ; but because this is the rite or 
 ordinance appointed by Christ wherein to regenerate us by His 
 Holy Spirit : our regeneration is wholly the act of the Spirit of 
 Christ. But there must be something done on our parts in order 
 to it, and something that is instituted and ordained by Christ 
 Himself, which in the Old Testament was Circumcision ; in the 
 New, Baptism, or washing with water — the easiest that could be 
 invented, and the most proper to signify His cleansing and rege- 
 nerating us by His Holy Spirit. And seeing this is instituted 
 by Christ Himself, as we cannot be born of water without the 
 Spirit, so neither can we, in an ordinary way, be born of the 
 Spirit without water, used or applied in obedience and conformity 
 to His institution. Christ hath joined them together, and it is 
 not in our power to part them : he that would be born of the 
 Spirit must be born of water too. 
 
 " This is that which the Apostle also teacheth us where he 
 saith that God our Saviour, according to His mercy, saves us by 
 
APPENDIX B. 317 
 
 •the washing of regeneration, and by the renewing of the Holy 
 Ghost :' by the washing with water, as the sign of our regenera- 
 tion, and by the renewing of the Holy Ghost, as the thing sig- 
 nified ; which is the same in effect with our being born ' of water 
 and of the Spirit,' and a clear explication of it." 
 
 In some observations in the same sermon on Matthew xxviii. 19, 
 " Go ye and teach all nations, baptizing them," &c, the Bishop 
 has the following ; — " Whosoever understands and consults the 
 original words in the text, will plainly see that our Saviour's 
 meaning is, that not only Jews, but all nations, should be made 
 His disciples by being ' Baptized in the name of the Father, and 
 of the Son, and of the Holy Ghost,' and, by consequence, that this 
 is the way whereby to be ' born of water and of the Spirit,' as He 
 speaks in my text. For as baptizing necessarily implies the use 
 of water, so our being made thereby disciples of Christ as neces- 
 sarily implies our partaking of His Spirit : for all that are bap- 
 tized, and so made the disciples of Christ, are thereby made the 
 members of His body, and are therefore said to be k baptized into 
 Christ.' But they who are in Christ, members of His body, must 
 needs partake of the Spirit that is in Him, their head. Neither 
 doth the Spirit of Christ only follow upon, but certainly accom- 
 panies, the Sacrament of Baptism,when duly administered accord- 
 ing to His institution. For, as St. Paul saith, ' By one Spirit we 
 are all baptized into one body.' So that in the very act of 
 Baptism the Spirit unites us unto Christ, and makes us mem- 
 bers of His body, and if of His body, then of His Church and 
 kingdom, that being all His body." 
 
 At the end of the sermon, the Bishop has some powerful and 
 pertinent observations upon the responsibility connected with all 
 this, in which he addresses all the baptized to whom he was 
 preaching as already partakers of these benefits of Holy Baptism, 
 but also as in danger of falling from them. All unreal hypotheses 
 that they might have been baptized, and yet, owing to a secret 
 decree, have received no benefit therein, is utterly discarded. 
 
 " After all we must observe, that although our blessed Saviour 
 here saith, ' that except a man be born of water and of the 
 Spirit, he cannot enter into the kingdom of God ;' yet He doth 
 not say that every one that is so born shall inherit eternal life. 
 It is true, all that are baptized, or born of water and the Spirit, 
 are thereby admitted into the Church, or kingdom of God upon 
 earth ; but except they submit to the government and obey the 
 laws established in it, they forfeit all their right and title to the 
 kingdom of heaven. They are brought into a state of salva- 
 tion ; but unless they continue in it, and live accordingly, they 
 cannot be saved. For, as St. Peter observeth, ' Baptism now 
 
318 APPENDIX B. 
 
 saves us (not the putting away of the filth of the flesh, but the 
 answer of a good conscience towards God) by the resurrection of 
 Jesus Christ.' Baptism puts us into the way of heaven ; but 
 unless we walk in that way, we can never come thither. When 
 we were baptized, we were born of water and the Spirit, so as to 
 have the seed of grace sown in our hearts, sufficient to enable us 
 to bring forth the fruits of the Spirit, to overcome temptations, 
 to believe aright in God our Saviour, and to obey and serve Him 
 faithfully all the days of our life. . . . But if we neglect 
 to perform what we then promised, and so do not answer the end 
 of our Baptism, by keeping our conscience void of offence toward 
 God and men, we lose all the benefit of it, and shall as certainly 
 perish as if we had never been baptized. . . . 
 
 " And as for you who are already baptized and born of water 
 and of the Spirit, remember the promise which ye then made, and 
 perform it. . . . You were then made the members of Christ, 
 and so interested in all the merits of His death and passion. You 
 were then taken out of the world, and translated into the Church 
 of Christ, to be instructed, governed, assisted, protected, sanc- 
 tified, justified, and saved by Him. You were then made ' the 
 children of God ; and if children, then heirs, heirs of God, and 
 joint heirs with Jesus Christ :' and therefore heirs of the king- 
 dom of heaven and eternal life, which you cannot miss of, unless 
 you provoke your heavenly Father to disinherit you, by the neglect 
 of your duty to Him, and by the breach of the promise which 
 you made when you were admitted into this happy state, and by 
 not repenting of it when you may." — (Sermons, xxxv. vol. ii. in 
 '• Library of Anglo-Catholic Theology.") 
 
 WESLEY. 
 
 " What are the benefits we receive by Baptism 1 is the next 
 point to be considered. And the first of these is, the washing 
 away the guilt of original sin, by the application of the merits of 
 Christ's death. That we are all born under the guilt of Adam's 
 sin, and that all sin deserves eternal misery, was the unanimous 
 sense of the ancient Church, as it is expressed in the Ninth 
 Article of our own. And the Scripture plainly asserts that we 
 were ' shapen in iniquity, and in sin did our mother conceive us ;' 
 that we were all ' by nature children of wrath, and dead in tres- 
 passes and sins ;' that 'in Adam all die ;' that 'by one man's 
 disobedience all were made sinners;' that, 'by one man sin 
 entered into the world, and death by sin, which came upon all 
 men, because all had sinned.' This plainly includes infants, fot 
 
APPENDIX n. 319 
 
 they too die ; therefore they have sinned : but not by actual sin, 
 therefore by original ; else what need have they of the death of 
 Christ ? Yea, ' death reigned from Adam to Moses, even over 
 those who had not sinned' actually, ' according to the similitude 
 of Adam's transgression.' This, which can relate to infants only, 
 is a clear proof that the whole race of mankind are obnoxious 
 both to the guilt and punishment of Adam's transgression. But, 
 'as by the offence of one judgment came upon all men to con- 
 demnation, so by the righteousness of One the free gift came 
 upon all men to justification of life.' And the virtue of this 
 free gift, the merits of Christ's life and death, are applied to 
 us in Baptism. ' He gave Himself for the Church, that He 
 might sanctify and cleanse it with the washing of water by the 
 Word' (Eph. v. 25, 26) — namely, in Baptism, the ordinary 
 instrument of our justification. Agreeably to this, our Church 
 prays, in the Baptismal Office, that the person to be baptized 
 may be washed and sanctified by the Holy Ghost, and, being 
 delivered from God's wrath, receive remission of sins, and enjoy 
 the everlasting benediction of His heavenly washing ; and de-; 
 clares in the Rubric at the end of the Office, ' It is certain, by 
 God's Word, that children who are baptized, dying before they 
 commit actual sin, are saved.' " — (Wesley's Treatise on Baptism, 
 Works, vol. x. p. 190.) 
 
 I have given two extracts of the same import from this treatise 
 of Wesley's on page 226. I am well aware that in a sermon on 
 the new birth Wesley disjoins the birth of water from that of the 
 Spirit in the case of adults ; but then, in the same sermon, he as 
 expressly pronounces that they go together in the case of infants. 
 " I do not now speak with regard to infants. It is certain our 
 Church supposes that all who are baptized in their infancy are 
 at the same time born again ; and it is allowed that the whole 
 Office for the Baptism of Infants proceeds upon this supposition. 
 Nor is it an objection of any weight against this, that we cannot 
 comprehend how this work can be wrought in infants. For 
 neither can we comprehend how it is wrought in a person of 
 
 DR. ARNOLD. 
 
 " Conceive of one — the thing is rare, but not impossible — of 
 one who had been so kept from evil, and so happily led forward 
 in good, that ,when arrived at boyhood, his soul had scarcely more 
 
 * The reader will find a full discussion of Wesley's opinions on Baptismal 
 Regeneration of Infants, as affecting tne relations of the Wesleyans to the 
 Church, in my "Doctrinal Revision of the Liturgy," pp. 38—14. 
 
320 a.pp endix B. 
 
 stain upon it than when it was first fully cleansed, and forgiven, 
 in Baptism ! Conceive him speaking truth, without any effort, on 
 all occasions ; not greedy, not proud, not violent, not selfish, not 
 feeling conscious that he was living a life of sin, and therefore 
 glad to come to God, rather than shrink away from Him ! 
 Conceive how completely to such an one would Christ's words be 
 fulfilled, ' Seek and ye shall find' ! When would his prayers be 
 unblessed or unfruitful ? When would he turn his thoughts to 
 God without feeling pleasure in so doing ; without a lively con- 
 sciousness of God's love to him ; without an assured sense of the 
 reality of things not seen, of redemption and grace and glory ? 
 Would not the communion with God enjoyed by one so untainted 
 come up to the full measure of those high promises, ' It shall 
 come to pass that before they call I will answer, and while they 
 are yet speaking I will hear' 1 " —(Sermons on Christian Life, its 
 Course, &c, page 126.)* 
 
 I desire now, in conclusion, to draw the reader's attention to 
 the persons from whose writings I have selected the foregoing 
 extracts, and also to the principle on which I have selected the 
 extracts themselves. 
 
 The persons whose determinations on this subject I have 
 adduced were all men who appear to have been actuated by the 
 love, and taught by the Spirit, of God. They were all (as far as 
 we can judge from accounts of their lives, and from their writings) 
 converted men, in the modern and popular sense of tlie term. They 
 were also men in whom the word of God dwelt richly ; they 
 appear to wish to frame their teaching according to it, for they 
 appeal to it at eveiy turn. Moreover, the greater part of them 
 were men of deep learning and extensive theological reading, and 
 they appear also to have well digested what they read. They 
 were also men of the highest qualities of mind. Some of them 
 have moulded the faith of nations ; all, or nearly all, have won 
 the highest place in theological literature. Not one of them had 
 the slightest leaning to the corruptions of the Church of Home. 
 Some of them spent their whole lives in opposing its pretensions. 
 
 They were all, in the present acceptation of the word, " Evan- 
 gelical," if to be evangelical means to set forth the Saviour as 
 the sinner's only hope, and the Holy Spirit as the Agent by Whom 
 alone Christ can be formed in the soul. 
 
 * The reader who desires further proof of the opinions of all the leading 
 Fathers, Reformers, and Anglican divines of all schools in favour of the Church 
 doctrine of Baptism is referred to a vast mass of testimonies in Mr. Gibson's 
 caluable collection, entitled, " The Testimony of Sacred Script /re, the Church 
 of the First Five Centuries, and the Reformed Church of England, to Qi? 
 Nature and Effects of Holy Baptism." (Loudou : Bell and Daldy.) 
 
APPENDIX B. 321 
 
 If there be any antagonism between Sacramental and Evange- 
 lical doctrine, they must have perceived it as clearly as the men 
 who now assume to represent them. All the difficulties that beset 
 Infant Baptismal Regeneration must have presented themselves 
 as strongly to their minds as to those of the leaders of that party 
 amongst us who repudiate sacramental truth. They were also by 
 no means men of one school ; on the contrary, there are amongst 
 them men of very opposite habits of thought, and of very differ- 
 ent religious training. 
 
 Let the reader also notice the principle on which I have made 
 these extracts. The greater part bear directly upon, and assert 
 the Regeneration of Infants in Baptism (for infants are expressly 
 named). In no case is the slightest limitation expressed, as if the 
 elect only received baptismal grace. 
 
 Observe also that these extracts are mostly of some length, so 
 that they have some context to guide the reader in judging 
 whether they fairly express the author's full meaning. They are 
 not short sentences or parts of sentences, torn from the context 
 — from places where the writer is occupied with the consideration 
 of some opposite error, and so looks rather to building up a present 
 argument than to the agreement of each particular clause with the 
 rest of Christian truth. 
 
 In the last place, the reader will notice, how dishonest it is to 
 quote these writers as not holding the Regeneration of Infants 
 in Baptism, because they sometimes use the word " regenerate " 
 in its loose or popular sense, as meaning real Christian.* 
 
 They sometimes use the word (as St. John does) as describing 
 the full effect intended by God to be produced by baptismal grace 
 — the fruitful abiding in Christ, without for a moment meaning 
 to deny, as the above extracts abundantly show, the reception of 
 this grace in Baptism. 
 
 * Suih writers as Barrow, South, Tillotson, &c. so use it. 
 
APPENDIX C. 
 
 In the following pages the reader will find, put side by side, 
 certain statements of St. Augustine on Predestination to Life and 
 on the effects of Baptism on all Infants ; and after this, in similar 
 juxtaposition, the opinions of those mediaeval divines who 
 expounded Augustine, and adopted his language on both Election 
 and Baptismal Kegeneration, without any perceptible deviation 
 from the views of their great master. 
 
 This is done for two reasons : first, to show Predestinarians 
 generally how in former ages men gifted with the highest intellect, 
 and undoubtedly spiritual men, expressed themselves in the most 
 unmistakable terms in favour of the Regeneration of all Infants 
 brought to Baptism, and also of the absolute Predestination to 
 Life of those who will eventually be saved. 
 
 Secondly, to show how dishonest, as well as futile, are the 
 assertions that our Reformers could not have believed in Baptis- 
 mal Regeneration, and understood the assertions in their own 
 service absolutely, because we have received from them the 
 Seventeenth Article, as well as the Service for the Baptism oi 
 Infants. 
 
 If Predestination to life was asserted by Augustine (to whom 
 our Reformers refer in every page of their writings), and also 
 by the Schoolmen, such as Aquinas, Anselm, Bernard,and Peter 
 Lombard, in as strong terms as Calvin himself could use, then 
 what an absurd anachronism to call our Seventeenth Article Cal- 
 vinistic, as if Predestination had never been heard of before the 
 time of John Calvin, and had not been held by a succession oi 
 writers, from St. Augustine downwards, with all of whose 
 writings our Reformers were familiar ! And if Augustine and 
 this succession of mediaeval writers asserted equally absolutely 
 and unreservedly Infant Baptismal Regeneration, then what dis- 
 honesty to say that the holding of Predestination to Life by our 
 Reformers was incompatible with their also holding Baptismal 
 Regeneration, when the very divines from whom our Reformers 
 derived what Predestinarian views they had held equally strongly 
 and unreservedly the Regeneration of all baptized Infants ! 
 
APPENDIX C. 
 
 323 
 
 AUGUSTINE 
 
 PREDESTINATION TO LIFE. 
 
 Now this election the Apostle de- 
 monstrating to be, not of merits going 
 before in good works, but election of 
 grace, saith thus : "And at this time a 
 remnant by election of grace is saved," 
 &c. This is election of grace ; that is, 
 election in which through the grace of 
 God men are elected : this, I say, is 
 election of grace, which goes before all 
 good merits of men. For if it be to 
 any good merits that it is given, then 
 it is no more gratuitously given, but is 
 paid as a debt, and consequently is not 
 truly called grace; where "reward," 
 as the same Apostle saith, "is not im- 
 puted as grace, but as debt. " Whereas 
 if, that it may be true grace, that is, 
 gratuitous, it find nothing in man to 
 which it is due of merit (which thing 
 is well understood by that saying, 
 "Thou wilt save them for nothing," 
 Psalm lvi. 7, Septuagint), then as- 
 suredly itself gives the merits, not to 
 merits is given. Consequently it goes 
 before even faith, from which it is 
 that all good works begin. "For the 
 mst,"&s is written, "shall live by faith." 
 But, moreover, grace not only assists 
 the just, but also justifies the ungodly. 
 And therefore when it does aid the 
 just, and seems to be rendered to his 
 merits, not even then does it cease to 
 be grace, because that which it aids it 
 did itself bestow. With a view there- 
 fore to this grace, which precedes all 
 good merits of men, not only was 
 Christ put to death by the ungodly, 
 but died for the ungodly. And ere 
 that He died He elected the Apostles, 
 not of course then just, but to be 
 justified: to whom Hr saith, "I have 
 chosen you out of the world." For to 
 whom He said, " Ye are not of the 
 world," and then, lest they should 
 account themselves never to have 
 been in the world, presently added, 
 "But I have chosen you out of the 
 world;" assuredly that they should 
 not be of the world was conferred 
 upon them by His own election of 
 them. Wherefore, if it had been 
 through their own righteousness, not 
 through His grace, that they were 
 elected, they would, not have been 
 chosen out of the world, because they 
 would already be not of the world if 
 already they were just. And again, if 
 
 BAPTISMAL RED .NERATION. 
 
 He (St. Paul, Ror.i. vi.) proposed 1o 
 himself the question, whether one be 
 to continue in sir., in order to obtain 
 abundance of gra .;e. But he answered, 
 " Far be it ! " and added, " If we are 
 dead to sin, how shall we live therein ? " 
 (Rom. vi. 2.) Then, in order to show 
 that we are dead to sin : " What, know 
 ye not," says he, "how that we, who- 
 soever have beenbaptizedinJesvs Chritt, 
 have been baptized into His death?" If, 
 therefore, we are hence shown to be 
 dead to sin, in that we have been bap- 
 tized in the death of Christ, assuredly 
 little children also who are baptized in 
 Christ die unto sin, because they art- 
 baptized in His death. For without 
 any exception it is said : " So many 
 of us as have been baptized in Christ 
 Jesus, have been baptized into His 
 death." And therefore it is said, that 
 it may be shown that we are dead to 
 sin. But to what sin do little children 
 die by being born again, except to that 
 which, by being born, they have de- 
 rived? and thus to them also per- 
 tains what follows, wherein he says : 
 " Therefore toe have been buried with 
 Him through Baptism unto death, that 
 in like manner as Christ," &c. — En- 
 chiridion (written after a.d. 420), 
 translated in " Library of the Fathers," 
 vol. xxii. page 117. 
 
 This is that very thing which is 
 solemnized among us, the great Sacra- 
 ment of Baptism, that whosoever 
 pertain to that grace may die unto 
 sin, as He is said to have died unto 
 sin who died unto the flesh, that is, 
 the likeness of sin : and may live 
 by being born again from the laver 
 (as He also by rising again from the 
 grave), of whatever age their bodies 
 be. For from the little child but 
 lately born even to the decrepit old 
 man, as no one is to be prohibited 
 from Baptism, so there is no one who 
 in Baptism dies not unto sin : but 
 little children only to original sin ; 
 elder persons however die unto all 
 those sins also whatsoever by ill- 
 living they had added to that which 
 they derived by birth. — Enchiridion, 
 p. 113, vol. xxii. of Oxford Translation. 
 
 That poisonous serpent stung the 
 whole mass of mankind in the first 
 
324 
 
 APPENDIX C. 
 
 PREDESTINATION TO LIKE. 
 
 the reason why they were elected was 
 that they were already just, they had 
 already first chosen the Lord. For 
 who can he righteous but by choosing; 
 righteousness? But Christ is the end 
 of the law for righteousness, foe. foe-. 
 
 But it was not so, as Himself saith 
 to them, "Ye have not chosen me, but 
 I have chosen you." Of which the 
 Apostle John saith, "Not that we 
 loved God, but that He loved us." — 
 De Patientia, pp. 555—557, " Library 
 if the Fathers," vol. xxii. 
 
 Whoever, therefore, are separated by 
 Divine grace from that original damna- 
 tion, we doubt not but that there is 
 procured for them the hearing of the 
 Gospel; that when they hear, they 
 believe, and that in that faith which 
 worketh by love they continue unto 
 the end : that if they even go astray 
 they are corrected, and being corrected 
 grow better, or that if they are not 
 corrected by men, they still return 
 into the path they left. All these 
 things in them He worketh whose 
 handiwork they are, and who made 
 them vessels of mercy ; He who chose 
 them in His Son before the foundation 
 of the world, according to the election 
 of grace*, '"and if of grace, then no 
 more of works : otherwise grace is no 
 more grace." These were not called 
 so as not to be chosen, as those of 
 whom we hear, "many are called, but 
 lew chosen;" but they are called 
 according to His purpose, and there- 
 lore elected according to the election 
 of grace. . . . 
 
 They are chosen to reign with Christ ; 
 not as Judas was chosen, of whom our 
 Lord said, " I have chosen you twelve, 
 and'one of you is a devil," i.e. chosen 
 for the work of damnation : but chosen 
 in pity, as He was in judgment ; chosen 
 to obtain their kingdom, as He was to 
 spill His own blood.— De Correptione 
 et Gratia, chap. vii. (translated in 
 Christian Remembrancer, January, 
 1S50, No. lxvii. vol. xix. page 6). 
 
 Such is the predestination of the 
 saints, the foreknowledge, that is. and 
 preparation of the Divine acts of grace, 
 by which every one is infallibly saved 
 who is saved. But for the rest, where 
 are they but in that mass of perdition 
 
 BAPTISMAL REGENERATION. 
 
 man. No one passes from the first 
 man to the second man except through 
 the Sacrament of Baptism. In chil- 
 dren born, and not yet baptized, let 
 Adam be recognised. In children 
 born and baptized, and on this 
 account born again, let Christ be 
 recognised. — Sermon on 1 Tim. i. 15 
 (Benedictine Edition, vol. vii. p. S34, 
 translated in "Gibson's Testimonies," 
 p. 241).* 
 
 If you understand this aright, you 
 would with simplicity and truth ac- 
 knowledge the grace of Christ towards 
 infants, and not be driven to say 
 things so exceedingly impious and 
 absurd, either that infants ought not 
 to be baptized, or that so great a 
 Sacrament isjin their case so utter a 
 mockery, that they are baptized in a 
 Saviour, and not saved ; redeemed by 
 a Deliverer, but not delivered ; washed 
 in the laver of regeneration, but not 
 cleansed. — Against Julian, the Pela- 
 gian (a.d. 421), iii. 11 (Ed. Bened. 
 torn. xiii. p. 690). 
 
 We affirm therefore that the Holy 
 Spirit dwells in baptized infants, 
 though they know it not ; for after 
 the same manner they know Him 
 not, though He be in them ; as they 
 know not their own soul, the reason- 
 ing faculty of which, though they 
 cannot yet make use of it, is in them, 
 as a spark, dormant for the present, 
 which will kindle as they grow in 
 years. — Epistle (57) to Dardanus, 
 quoted in Wall, vol. i. page 278. 
 (Ed. Ben. vol. ii. p. 893, written about 
 417 A.D.) 
 
 If the child live after Baptism, and 
 come to an age capable of obeying 
 God's commandments, then he has 
 that concupiscence to fight against, 
 and with God's help to conquer, if he 
 
 HAVE NOT RECEIVED HIS GRACE IN 
 VAIN, AND IF HE RESOLVE NOT TO 
 BECOME A CASTAWAY.— Oil the &ilUt 
 
 and Remission of Sin, i. 69 (written 
 about 412), Ed. Ben. vol. xiii. 47, 48 
 (Gibson's "Testimonies," p. 255). 
 
 And when once the child has re- 
 ceived the grace of Christ, he does nctf 
 
 lose it, UNLESS BY HIS OWN UNGODLI- 
 NESS, IF IN ADVANCING YEARS HE 
 
 The references to Augustine's Works are to the Benedictine Edition, 
 publisheu at Venice (Bassano), 1802. 
 
APPENDIX C. 
 
 325 
 
 nftEDESTIXATION TO LIFE. 
 
 where the Divine justice most justly 
 leaves them? where the Tyrians are, 
 and the Zidonians are, who would have 
 been able to believe had they seen the 
 miracles of Christ ; but who, inasmuch 
 as faith was not destined for them, 
 were denied the means of faith as 
 well. — De Dono Perseverantice, cxiv. 
 (Christian Remembrancer, No. lxvii. 
 page 7). 
 
 Of two pious men, why final perse- 
 verance is given to one and not given 
 to another, is a still more inscrutable 
 part of God's judgments. But thus 
 much we are quite certain of, that one 
 is predestinated and the other not. — 
 De Dono Perseverantiai, eh. viii. ix. 
 
 Whence is clearly shown that the 
 grace of beginning and the grace of 
 persevering to the end is not given 
 Recording to our merits, but is given 
 according to a most secret, most 
 iust, most wise, most beneficent will, 
 inasmuch as whom He predestinated, 
 them He also called, and called with 
 that calling of which it is said, "the 
 gifts and calling of God are without 
 repentance." To which calling no 
 man must be certainly asserted by 
 man to pertain till he has departed 
 this life. — De Dono Perscverantio' , 
 c. xiii. (Christian Remembrancer, as 
 abovo, p. 9). 
 
 baptismal regeneration. 
 turns out so bad. For then he will 
 begin to have sins of his own, which 
 are not to be taken away by regenera- 
 tion, but remedied by another mode 
 of cure. — Ejnstle to Bonifacius, xcviii. 
 2, circa a.d. 408, vol. ii. p. 347. 
 
 Let not that disturb you, that somj 
 people do not bring their infants to 
 Baptism with that faith (or purpose) 
 that they may by spiritual grace be 
 regenerated to eternal life, but because 
 they think they do procure or preserve 
 their bodily health by this remedy. 
 For the children do not therefore 
 fail of being regenerated, becausi: 
 they are not brought b v the others 
 
 WITH THIS INTENTION. — Epistle to 
 
 Bonifacius, quoted in Wall, vol. i. page 
 2(53 (Ed. Ben. vol. ii. pages 348, 349). 
 
 Therefore the Baptism of Infants is 
 no more than is necessary : that they 
 who by their generation are subject to 
 that condemnation, may by regenera- 
 tion be freed from it. And as there is 
 not a person in the world who is 
 carnally generated but from Adam, 
 ho neither is any spiritually regene- 
 rated but by Christ. The carnal gene- 
 ration is liable to that one offence and 
 tlie condemnation thereof; but the 
 spiritual regeneration takes away not 
 only that for which infants are bap- 
 tized, but also those many which, bv 
 wicked living, men have added to that 
 in which they are generated. — Epistle 
 to Hilarius, Wall, page 394 (Ed. Ben. 
 vol ii. page 711, written about a.d. 
 414). 
 
 Who knows not that if a baptized 
 infant comes to years of discretion 
 and believe not, nor restrain himself 
 from unlawful lusts, what he re- 
 ceived AS A LITTLE ONE WILL PROFIT 
 
 him nothing 1—De Peccatorum Meriiis 
 ejt Remissione, ch. 19 (§ 25). 
 
 When infants then are conformed to 
 the death of Christ by the Sacrament 
 <>t Baptism, we must acknowledge 
 that they are freed fiom the bite ot 
 the serpent, if we would not err from 
 the rule of the Christian faith.— De 
 Peccatorum Meritis et Remissione, ii. 
 ch. 27 (§43); Christian Remembrancer, 
 No. xciii. page 237. 
 
 Those that have been born of sinful 
 flesh escape from the condemnation 
 v/hich is the due of the old man by the 
 
3°* APPENDIX C. 
 
 BAPTISMAL REGENERATION. 
 
 Sacrament of Spiritual Regeneration 
 and Renewal. For on account of the 
 questions which have been raised, 01 
 yet may be raised, on this subject, we 
 ought especially to observe and re- 
 member this, that the remission of all 
 sin is alone effected fully and perfectly 
 in Baptism : yet that the quality of the 
 man himself is not wholly changed at 
 once ; but that by a newness, increas- 
 ing from day to day in those who make 
 good progress, the spiritual firstfruits 
 change into themselves what was old 
 and carnal, till the whole is so re- 
 newed that even the animal infirmity 
 of the body comes to spiritual firmness 
 and incorruption. — Be Pcccatorum 
 Mentis et liemissione, lib. ii. ch. 27 
 (144.) 
 
 * Let the reader mark the following places : — 
 
 Would ye know the Holy Ghost, that He is God? Be baptized, and ye will be 
 His temple. — Dc Symbolo, "Library of the Fathers," vol. xxii. page 574. 
 
 The very sin which He remits first, He remits not but to the baptized. When? 
 When they are baptized. The sins which are afterwards remitted upon prayer, 
 upon penance, to whom He remits, it is to the baptized that he remitteth. For 
 how can they say "Our Father," who are not yet born sons ? The Catechumens, 
 as long as they be such, have upon them all their sins. — Page 575. 
 
 Nicodemus did understand aright the birth of flesh ; so understand thou too 
 the birth of the Spirit, as Nicodemus understood the birth of the flesh. What 
 did Nicodemus understand? Can man enter anew into his mother's womb 
 and be born? So whosoever shall bid thee be spiritually born a second time, 
 answer thou in the words of Nicodemus, " Can a man enter a second time into his 
 mother's womb, and be born? Already I am born of Adam ; Adam cannot gender 
 me a second time : already I am born of Christ : Christ cannot gender me a 
 second time. As of the womb there can be no repetition, so neither of Baptism." 
 —On John iii. 5, in "Homilies on St. John's Gospel," Oxford Trans, page 171. 
 
 Nothing more execrable or detestable can be said or thought, than that 
 when the form of Baptism is imparted to infants it is unreal or fallacious, It. 
 that remission of sins is spoken of and appears to be given, and yet is not at al> 
 effected.— De Pe.ccat.orum Meritis et Remisswne, lib. i. ch. 34, sec. 62, vol. xiii 
 page 43. 
 
 BERNARD. 
 
 PREDESTINATION TO LIFE. BAPTISMAL REGENERATION. 
 
 Showed him the kingdom of God. What is the grace then wherewith 
 The kingdom of God is granted, is by Baptism we are invested? As- 
 promised, is shown, is received. It is suredly the purging away of oui 
 granted in predestination, is promised sins. . . . 
 
 in vocation, is shown in justification, We soon can be washed, but for our 
 is received in glorification. Whence healingthere is need of much care and 
 tho invitation, "Come, ye blessed of pains. We are washed then in Baptism 
 my Father, receive the kingdom of because the handwriting of our con- 
 God." For thus saith the Apostle, demnation is then taken out of the 
 "Whom He predestinated, them He way, and this grace is conferred upor 
 also called ; and whom He called, them us, that now henceforth coneupiseenc« 
 
APPENDIX C. 
 
 327 
 
 PREDESTINATION TO LIFE. 
 
 He also justified; and whom He justi- 
 fied, tliem He also glorified." In pre- 
 destination is grace, in vocation is 
 power, in justification is joy, in glori- 
 fication is glory. — St. Bernard's Works, 
 Paris Edition, 1640, p. 392 ; Christian 
 Remembrancer, No. lxvii. page 10. 
 
 Now consider with me, that in this 
 great work of our salvation are three 
 things of which God claims for Himself 
 the authorship, and which He does 
 priorto all assistance and concurrence, 
 viz. predestination, vocation, inspira- 
 tion. Predestination precedes not 
 only the rise of the Church, but the 
 foundation of the world. Predestina- 
 tion is before time, vocation with time, 
 inspiration in time. 
 
 According to Predestination, the 
 time never was when the Church of 
 the elect was not with God ; nay, and 
 if the unbeliever wonders, he shall 
 wonder still more — was not acceptable 
 —was not beloved. But why should 
 I use my own language upon a mystery 
 which the delator of the heavenly 
 councils has unfolded straight from 
 the Divine mind? St. Paul has not 
 shrunk from disclosing this secret re- 
 specting the Divine goodness. '"He 
 hath blessed us with all spiritual 
 blessings in heavenly places in Christ, 
 according as He hath chosen us in 
 Him before the foundation of the 
 world, that we should be holy and 
 without blame before Him in love, 
 having predestinated us," &c— Works, 
 page 804, Christian Remembrancer, 
 as above, page 11. 
 
 BAPTISMAL REGENERATION. 
 
 should not injure us at all if we with- 
 hold our consent, and so, as it were, 
 the corrupted humour of the inveterate 
 ulcer is removed, whilst condemnation 
 is taken away, and the sentence of 
 death which before proceeded from 
 it. — From Sermon " in Ccena Domini." 
 
 For with Him there is no stinted, 
 but plenteous redemption. For what 
 proportion does tha^ number (i.e. of 
 infants) bear to the greatness of the 
 price of their redemption ? They then 
 who would empty Him of His good- 
 ness rather wrong themselves. For 
 what if the infant cannot speak for 
 himself on whose behalf the voice of 
 his Brother's blood, and such a 
 BROTHER.crieth to God from the earth. 
 
 The Church, his mother, stands by 
 and cries on his account no less 
 (earnestly). What then does the infant 
 do ? Does he not seem to thee to pant 
 eagerly after a certain fashion for the 
 fountains of salvation, to call aloud 
 to God, and in his childish cries to 
 exclaim, " O Lord, I am oppressed, 
 intreat for me . . . . ? " So then all 
 these cry aloud on his behalf — the 
 blood of his Brother, the faith of his 
 mother, the very destitution of the 
 miserable, and the misery of his desti- 
 tution, and they cry to the Father, 
 and the Father too cannot deny Him- 
 self, for He is the Father.— Sermo- 
 nes in Cantica. Vol. 183 of Migne's 
 " Patrologia," pp. 1098, 1099. 
 
 AQUINAS. 
 
 PREDESTINATION TO LIKE. 
 
 God wished to represent His good- 
 ness in the human race, but He re- 
 presents it multiformly. As respects 
 some, those viz. whom He predes- 
 tinates, He represents it per modum 
 misericordiie, by sparing them ; as re- 
 spects others, those viz. whom He 
 reprobates, He represents it per modum 
 justitim, by punishing them. This is 
 the reason why God elects some and 
 reprobates others. It is the reason 
 which theApostle assigns inthe Epi stle 
 to the Romans, when he says. ' ' God, 
 willing to show His wrath (i.e. the 
 
 BAPTISMAL REGENERATION. 
 
 Question— Has Baptism an equai 
 effect in all? I answer that we must 
 affirm that the effect of Baptism is 
 twofold ; one per se, the other per 
 accidens. The effect of Baptism per se 
 is that for the producing of which 
 Baptism was instituted, i.e. to rege- 
 nerate men to spiritual life, and this 
 effect it produces equally in all who 
 are equally disposed to Baptism (or 
 who receive the Sacrament with like 
 dispositions of mind). Hence because 
 all children receive Baptism with like 
 dispositions, since they are baptized 
 
328 
 
 APPENDIX C. 
 
 PREDESTINATION TO LIFE. 
 
 \ engeance of His justice) and to make 
 His power known, endured (i.e. per- 
 mitted) with much long-suffering the 
 vessels of wrath fitted to destruction, 
 that He might make known the riches 
 of His glory on the vessels of mercy, 
 which He had afore prepared unto 
 glory." And again, "Ina great house 
 there are not only vessels of gold and 
 silver, but also of wood and earth, 
 and some to honour and some to dis- 
 honour." But why God hath elected 
 some and reprobated others there is 
 no account to be given, except the 
 Divine will, as St. Augustine saith, 
 "Why He draweth this man, and 
 draweth not that, desire not to explain, 
 ifthoudesirestnottoerr. . . .Nor can 
 any charge of injustice be brought 
 against God on this account, because 
 He provides unequally for beings who 
 are to begin with equal. This would, 
 indeed, be contrary to justice, if that 
 which Predestination conveyed to a 
 man were given him because it was 
 owing to him. But this is not the 
 case. That which Predestination con- 
 veys is the result of free grace ; and in 
 matters of free grace a person can give 
 more or less, exactly as he likes, with- 
 out infringing any rule of justice. — 
 Summa Theologica, pars 1, q. 23, a. 5. 
 Translated in Christian Remembrancer, 
 No. lxvii. page 15. 
 
 Art. 5. Whether the foreknowledge 
 of desert is the cause of Predestina- 
 tion. It might appear that the know- 
 ledge of desert was the cause of Pre- 
 destination ; because, after mentioning 
 other points, it might be argued that 
 Predestination is an act of the Divine 
 Will ; and that we cannot suppose the 
 Divine Will to act without reason ; 
 and no other reason can be given for 
 it to act upon but this foreknowledge 
 of desert in the individuals predesti- 
 nated. But the contrary is asserted 
 by St. Paul, Epistle to Titus iii. 5, 
 "Not by works of righteousness which 
 we have done, but according to His 
 mercy He saved us." As Ke> nath 
 saved us, so hath He predestinated us 
 to be saved. Therefore He hath not pre ■ 
 deslinated us to be saved on account of 
 :iny works of righteousness foreseen 
 to be donftby us.— Ibid. p. 1, q. 23, a. 7. 
 Translated in Christian llemcmbrarx?/; 
 as above, p. 16. 
 
 BAPTISMAL REGENERATION, 
 
 not in their own faith, but in the faith 
 of the Church, all receive an equal effect 
 in Baptism. 
 
 Adults, on the contrary, since they 
 approach to Baptism through their 
 own faith, are not equally disposed 
 when they receive it, for some ap- 
 proach to Baptism with greater, some 
 with less, devotion, and so some re- 
 ceive more, some less, of the grace of 
 renewal, as from the same fire he who 
 approaches nearest to it receives the 
 most heat, although the fire, so far as 
 itself is concerned, pours its heat 
 equally on all. — Summa Theologica, 
 pars tertia (page 661 of vol. iv. of 
 his works, in Migne's "Patrologia "). 
 
 Children contract original sin from 
 the transgression of Adam, which 
 thnig is manifest from this, that they 
 are subject to that mortality which 
 passed upon all men through the sin 
 of the first Adam, as the Apostle says 
 in the same place. Whence much 
 more can children receive grace 
 through Christ that they may reign 
 in eternal life. But the Lord Himself 
 says, " Except one be born of water 
 and of the Spirit, he cannot enter," &c. 
 Whence it has become necessary that 
 children should be baptized, that as 
 through Adam they incurred damna- 
 tion by being born,* so through Christ 
 they might obtain salvation by being 
 born again. — Summa Theologica., par3 
 tertia, qusest. lxviii. vol. iv. p. 646, ir. 
 Misrne. 
 
APPENDIX 0. 329 
 
 The above extracts will serve to show that if our Reformers 
 were influenced by the opinions of Augustine, so as to derive 
 from him the Augustinian theory of Election, they would 
 tind in their oracle on this subject equally clear enunciations 
 of the Baptismal Kegeneration of all infants brought to the 
 font. 
 
 The absurdity of supposing that our Reformers were in the 
 least degree influenced by the name or writings of Calvin is 
 amply refuted by the works of the Reformation period, published 
 by the Parker Society. 
 
 A very full and complete index to the fifty-three volumes 
 closes the series. 
 
 In this index the references to the name and works of Calvin 
 occupy two pages and a half, whereas the references to Augustine 
 occupy thirty-eight pages. Of these two pages and a half of 
 references to Calvin, above one page and a half (i.e. considerably 
 above half) are from the writings of Whitgift, who by no stretch 
 of language can be called one of our Reformers, as he was 
 an undergraduate at Cambridge at the death of Edward the 
 Sixth, and only ordained in 1560. Of these references in 
 Whitgift's works, nearly all are references to Calvin's opinions 
 on the Church and its Ministry as bearing on the Puritan 
 controversy. 
 
 Of the remainder of the references to Calvin, four-fifths are 
 from Elizabethan divines, or from Bullinger, who never set foot 
 in England in his life. 
 
 Cranmer only mentions Calvin once, and that in a somewhat 
 formal and supercilious letter to him, inviting him to a general 
 conference of the Reformers, English and Foreign. 
 
 Ridley never once alludes to him. Latimer but once, as 
 having written well against the Interim. His Predestinarian 
 views are only alluded to twice : once by Philpott, as being in 
 accordance with the ancient doctors of the Church ; once by an 
 obscure individual, named Traheron, who only figures in the 
 Zurich Letters as a correspondent of Bullinger. 
 
 Calvin was absolutely unknown as a Predestinarian to the 
 leaders of the English Reformation, and no marvel, for he 
 advanced nothing new. He only stated harshly what Thomas 
 Aquinas and the Romish Schoolmen had stated long before him. 
 He wrote well on this, as he did on every subject, because he had 
 a clear head, with a cold, spiteful, unloving heart. 
 
 The onl\ difference between him and the Predestinarians who 
 preceded him was, that he held Predestinarianism in antagonism, 
 whilst Augustine and his successors held it in subordination, to 
 other Great doctrines of the faith. 
 
330 APPENDIX C. 
 
 The reader may ask, How is it that Augustine expresses him- 
 self so absolutely and unreservedly in favour of two doctrines 
 which we are now told cannot be held together ? 
 
 I answer, that he himself tells us how he does so by his quota- 
 tions from Scripture. When his subject leads him to speak of 
 Predestination, he quotes the passages usually brought forward 
 in favour of it, and deduces from them Predestinarian doctrine. 
 When his subject leads him to take up, or defend, the doctrine 
 of Baptismal Eegeneration, he quotes the texts which assert 
 Baptismal Grace, or the analogy between the two -Adams, and 
 equally unreservedly deduces from them the doctrine they contain 
 or imply. 
 
 For instance, in the first of the extracts which I have given 
 (that from the Enchiridion) Augustine especially notices the 
 universality of the Apostolic assertion, " So many of us as were 
 baptized" &c. 
 
 Then, with respect to Augustine's reconciliation of these state- 
 ments in his own mind, it appears to me that he took no pains to 
 do so. I believe that if formally called upon to do so, he would 
 have repudiated the attempt, as irreverently trenching upon the 
 deep things of God. 
 
 One thing, however, is perfectly clear, which is, that he did 
 not use for this purpose the hypothetical assumption, as men 
 now use it to set aside the statements of the Bible and the 
 Prayer-Book. 
 
 Those who now make use of the hypothetical theory confine its 
 application entirely to the time of the administration of Baptism. 
 They say that our Service is constructed on the idea that you 
 are charitably to assume or suppose that the baptized child is 
 regenerate ; but, as soon as ever the reasoning faculties of the 
 child develop, then you are at once to drop all idea of hypo- 
 thesis or charitable assumption, and you are to judge whether 
 it has received God's grace by its bringing forth the fruits 
 of grace. 
 
 Augustine, on the contrary, lays down most distinctly, that if 
 the child turns out ungodly you are to suppose, or to assume, 
 that it has fallen from grace. In other words, you are to suppose 
 that the child has lost grace, rather than that God has withheld 
 it. Any after-fall into sin is to be laid to the fault of the 
 child, not to any deficiency in the grace of its Baptism. You are 
 not to constitute yourself a judge as to whether it has received 
 grace by its present continuance in grace, or rather appearance 
 of continuance in grace. 
 
 The secret of the child's or of the man's election to eternal life 
 can never be certainly known till the great day, and till that day 
 
APPENDIX C. 331 
 
 no amount of apparent godliness can give any man any warrant 
 whatsoever for pronouncing on his own or his brother's eternal 
 state. Such is Augustine's view. 
 
 It is quite clear that he asserted most dogmatically that all 
 infants are regenerate in Baptism. It is equally clear that he held 
 that an after-life of sin in the baptized is to be accounted for, 
 not on the supposition that God withheld grace, but that the 
 person baptized has lost it. 
 
 It is equally clear he held that a man may fall from grace, or 
 at least. from a thing which by no judgment of the man himself 
 or of his fellow-men can in this life be distinguished from it 
 
INDEX. 
 
 Adams, analogy between the Two, 
 9—21, 277—280 ; leads us to expect 
 the Regeneration of all Infants in 
 Baptism, 61—66, 279 ; drawn out by 
 Bishop Beveridge, 157—161. 
 
 Alford, Dean, quoted, 6, 31, 62, 
 190—197, 201. 
 
 Angels, fallen, a warning to the Re- 
 generate, lest they fall from grace, 
 141, 262. 
 
 Aquinas, quoted, 327. 
 
 Arnold, Dr., quoted, 319. 
 
 Article, the Seventeenth, its. strict 
 accordance with the statements of 
 Scripture, 262—266 ; not Calvinistic, 
 hut Augustinian, 322. 
 
 Assumption, charitable, modern ap- 
 plication of it unscriptural, 91, 
 264—268. 
 
 Augustine, St., did not hold the 
 necessary perseverance of all who 
 are once in grace, 137, 206, 323 ; 
 execrates the idea of the Baptism of 
 Infants being in any case unattended 
 with grace, 175 (note); his exposi- 
 tion of passages in St. John's First 
 General Epistle, 194 ; his statements 
 respecting Election and Baptismal 
 Regeneration put side by side, Ap- 
 pendix C, 323—326 ; references to 
 his works in the writings of our 
 Reformers, 329. 
 
 Baptism, exalted place of, in Scrip- 
 ture, 1 — 7 ; of John, prepares us for 
 high place of Baptism in Christ's 
 dispensation, 7 ; Water and Spirit, 
 ignorance of those who disjoin, 32, 
 42—47 ; always, according to Luther 
 and Calvin, God's act and not man's, 
 37 ; burial with Christ in, explained 
 and applied, 92— 9S ; of unworthy 
 adult, 174 ; all grace of Baptism 
 ignored by a large party in the 
 Church, 1S4 ; true doctrine of Bap- 
 tism humbling, 216 ; proportion of 
 persons who igrorantly rely upon 
 Baptism perfectly inappreciable, 
 221 ; Baptism cannot be a type, 273. 
 
 Baptismal Regeneration, the oppo- 
 site to original sin, 62, 277—280 ; the 
 great motive to the true preaching 
 of Conversion, 156, 220—230 ; prac- 
 tical effects of holding the truth 
 respecting it, 236— 244 ; realizes to 
 the baptized man his interest in 
 Christ, 236— 23S ; Melancthon on 
 this, 239 ; belief in it calculated to 
 produce humility and sympathy, 
 241 ; and holiness, 242, 243 ; bearing 
 of John iii. 3, 5, upon this doctrine 
 fully examined, 42—55 ; diametri- 
 cally opposed to fanaticism, 283 ; 
 and to rationalism, 285. 
 
 Believer, the term applied very 
 widely to all who believe the Divine 
 mission of Christ, 115; never used 
 in Scripture to distinguish good 
 Christians from others, 115. 
 
 Bernard, St., quoted, Appendix C, 
 326. 
 
 Beveridge, Bishop, draws out the 
 analogy between the Two Adams, 
 157—161 ; his remarks on the case 
 of Cornelius, 177 ; extracts from, in 
 Appendix B, 317. 
 
 Birth, New, must be of water and 
 the Spirit, 23—30, 47 ; can only be 
 one thing, occurring once, 23, 47 ; 
 cannot be identical with conversion, 
 25—28, 40—43; the entrance into 
 Christ's kingdom, 31—32, 50 ; St. 
 John's statements respecting it re- 
 conciled with those of SS. Peter, 
 James, and Paul, 187-204; St. 
 John's statements respecting it ir- 
 reconcilable with modern popular 
 view, 189 : St. Peter's reference to 
 it, 2'vC. 
 
 Body of Christ made life-diffusing, 13 
 -1? 
 
 of the baptized man, holiness 
 
 of, 133—135, 214—216, 242-244. 
 
 Bradford, his high language respect- 
 ing Sacraments, 210. 
 
 Burial with Christ in Battisin ex 
 plained, 95-100. 
 
INDEX. 
 
 333 
 
 Calvin, on flesh of Christ life-giving, 
 20 ; on Baptism as an engrafting 
 into Christ in the case of infants, 36 
 (note); on Baptism as always the act 
 of God, 3S ; on misinterpretation of 
 1 Peter iii. 21, 1S2 ; on remission of 
 sin in Baptism, 213 ; no references 
 to his opinions in writings of onr 
 great Reformers, 329. 
 
 Children assumed by the Apostle to 
 be members of Christ by Baptism 
 equally with adults, 103, 129, 144 ; 
 Utter subjects for Baptism than 
 believing adults, 56 — 66, 144. 
 
 Children, or sons of God, four dis- 
 tinct gradations in the use of this 
 term in Scripture, 164—177. 
 
 Chrysostom, quoted, 30. 
 
 Church, visible, the only Church 
 mentioned or contemplated by the 
 inspired writers, 161 — 164 ; all its 
 members assumed to have received 
 grace, 85— 91, 99, 100, 121—126,147; 
 the only body referred to in our 
 Lord's parables, 151 — 157. 
 
 Church, invisible, no trace in Epistle 
 to Ephesians of grace being con- 
 fined to such a body, 123 — 125 ; not 
 contemplated in our Lord's parables, 
 151—157. 
 
 Circumcision, all the race of Abra- 
 ham brought by it into covenant 
 with God, 82, 301 ; through Circum- 
 cision all Israelites God's children, 
 71 ; God's people, 72 ; holy, 77 ; 
 purchased, 78 ; on the principles of 
 those who deny Baptismal Regene- 
 ration Circumcision was more sure 
 as to its practical application than 
 Baptism is now, 300. 
 
 Colossians, Epistle to, 102. 
 
 Combination of all Scripture teaching 
 on Baptism under one idea, 274. 
 
 Consciousness. As we receive the 
 first Adam's evil nature, so we may 
 receive the Second Adam's better 
 nature, without it, 61—65, 145. 
 
 Conversion cannot be the same as 
 Regeneration, 24 — 29; no mystery 
 in, 27, 43 ; preaching of, quite in 
 accordance with fullest statement 
 of Baptismal grace, 156, 222 ; con- 
 verted persons, in modern sense, all 
 apostolic Christians not, 142, 145 ; 
 note upon use of word Conversion 
 in New Test., 219. 
 
 Corinthians, First Epistle to, exa- 
 mined, 83—92. 
 
 Cornelius and his friends, their case 
 in favour of Baptismal Regenera- 
 tion, 176. 
 
 Cranmer, quoted, as taking a higher 
 view of Baptism than his Popish 
 opponent, 214, 304 
 
 Creature, new, 168, 172. 
 
 Death to sin, meaning of the term, 
 95—99. 
 
 Election, doctrine of, as stated in 
 Scripture, perfectly in accordance 
 with Baptismal Regeneration, 206 — 
 211 ; opposite texts upon, put side 
 by side, 246, 260 ; cannot be used to 
 invalidate the statements of either 
 Augustine or our Reformers on effi- 
 cacy of Baptism in Infants, Appen- 
 dix C, 322. 
 
 Ephesians, examination of Epistle to, 
 117—130. 
 
 Faith, every degree of, recognised in 
 Scripture, 116 ; Justification by, its 
 full agreement with Sacramental 
 doctrine, 211 — 216 ; Luther on this, 
 301, 302. 
 
 Galatians, examination of Epistle to, 
 104—110. 
 
 Grace, wide-spread diffusion of in the 
 Church, 147, 155—158; indefecti- 
 bility of, hardihood of those who 
 assert it, 262. 
 
 Hall, Bp., quoted, 309. 
 
 Headship of Christ to His Church, 
 practical application of, 125 — 129. 
 
 Hebrews, Epistle to, examination of,' 
 134-140. 
 
 Hoadley, answered by Law, 152—154. 
 
 Holiness, motives to, from Baptismal 
 Regeneration, 132, 133, 243. 
 
 Hooker, on analogy of the Two 
 Adams, 18 ; asserts that Baptism 
 has a grace peculiar to itself, 36 ; on 
 iteration of Baptism, 176 (note); 
 quoted in Appendix B, 307. 
 
 Hypothesis, charitable, its disagree- 
 ment with plain Scripture state- 
 ments, 91 ; utterly inadequate to 
 reconcile Scripture statements, 264 ; 
 danger of, 266. 
 
 Infant Baptism, more natural than 
 that of adults, 56, 57 ; Scripture 
 reasons for, 58 ; takes place of Cir- 
 cumcision, 59 ; taken for granted 
 by the Apostles in writing their 
 Epistles, 103, 129, 130. 
 
 Infants, Regeneration of, in Baptism, 
 easier to apprehend than that of 
 adults, 144—146 ; the only principle 
 on which the things said to the 
 visible Church by the Apostles and 
 Prophets can be applied to the 
 present Church, 147, 239, 300. 
 
 Israelites. See Circumcision. 
 
 Jackson, Dean, his exposition of 
 Rom. vi. 1—4, 96 (note). 
 
 Jewel, quoted, 305 ; would ground 
 education on past reception of grace 
 in Baptism, 306. 
 
 Jews, restoration of, its bearing on 
 false inferences drawn from some 
 
334 
 
 [NDEX. 
 
 Old Testament prophecies, 206 ; 
 Bishop Butler ou, 267. 
 
 Jude, St., his testimony against inde- 
 fectibility of grace, 140. 
 
 Justification. See Faith. 
 
 Kingdom of God, primarily belongs ts> 
 infants, 62—65 ; a consequence of 
 the Incarnation, 50, 81 ; a mixed 
 state of things, 151—160. 
 
 Latimer, Bishop, quoted, 214, 300. 
 
 Law, Rev. W., quoted, 152, 154. 
 
 Leighton, Archbishop, on 1 Peter 
 iii. 20, 21, 181. 
 
 Luther, quoted, 37, 213, 301. 
 
 McNeile, Dr., his interpretation of 
 1 Peter iii. 21, 183 ; ignores all grace 
 in Baptism, 184. 
 
 Mede, his exposition of Titus iii. 5, 309. 
 
 Melancthon on Evangelical consola- 
 tion derived from consideration of 
 Baptism, 239 ; on grace received by 
 children in Baptism, 303. 
 
 Nature, our new, derived from Second 
 Adam, as our old from first, 10 —14, 
 64, 65. 
 
 Objections, various, answered, 164 — 
 186. 
 
 Original Sin, proof of it, 10 ; prepares 
 the way for the reception of the 
 doctrine of Baptismal Regeneration, 
 17, 63, 64. 
 
 Parables of our Lord singularly in 
 accordance with Church doctrine, 
 151-160. 
 
 Pearson, Bishop, on sense in which 
 all baptized are holy, 112 (note) ; on 
 
 1 visible and invisible Church, 154; 
 on Baptismal Remission, 315. 
 
 Perseverance, final, not assured to 
 all who once receive grace, 136 — 139, 
 155, 157, 262 ; Augustine holds that 
 grace is not indefectible, Appendix 
 C, 325. 
 
 Philippians, Epistle to, 131. 
 
 Predestination, doctrine of, cannot 
 be used against Baptismal Regene- 
 ration, 179, 205—212; cannot be 
 reconciled with accountability, yet 
 both to be held, 261. 
 
 Privileges, Christian, unspeakably 
 glorious, yet may be lost, 137—140. 
 
 Regeneration, answars to original 
 sin, 22, 62 ; called a death to sin in 
 Baptism, 94 — 98; characteristic grace 
 
 of the New Dispensation, 230—236. 
 See also Baptism ; Baptismal Re- 
 generation ; Birth, New ; Death 
 to sin; Infants. 
 
 Ridley, Bishop, quoted, 210, 215. 
 305 
 
 Romans, examination of Epistle to, 
 92—102. 
 
 Ryle, Rev. J. C, 243 (note), 260 
 (not e), 311 (note). 
 
 SAiNTSor holy persons (uytoi). the term 
 corresponds to term "Christian," 
 112, 113 ; never applied to dis- 
 tinguish some Christians from 
 others, 113 : Archbishop Whately 
 on, 113 ; injury done to Christianity 
 by restriction in the application of 
 this term, 114. 
 
 Simon Magus, his case examined, 171 
 —175. 
 
 Socinus, Faustus, quoted, 29, 183 ; 
 his view of the efficacy of Baptism 
 identical with that of many so-called 
 Evangelicals, 186 ; his view repro- 
 bated by Bishop Pearson, 315. 
 
 Spirit, Holy, makes us partakers of 
 Christ's nature, 16 ; diversity in His 
 operations, 33 — 36; His Sacramen- 
 tal operations, 35, 49. 
 
 Sumner, Archbishop, quoted, 108— 
 110. 
 
 Taylor, Jeremy, quoted, 35 (note), 
 37 (note), 41 (note), 55 (note), 65 
 (note), 215 (note) ; on the analogy 
 between the Two Adams as applied 
 to Infant Baptism and its grace, 313. 
 
 Tertullian, examination of the hear- 
 ing of his testimony respecting 
 Infant Baptism, 68 (note). 
 
 Thes8alonians, Epistles to, examina- 
 tion of, 132. 
 
 Travancore Christians, their state 
 alluded to, 169. 
 
 Usher, Archbishop, disclaims the 
 "Body of Divinity" published in 
 his name, 311 ; quoted, 312. 
 
 Wesley, strongly affirms Baptismal 
 Regeneration, 226, 318. 
 
 Whately, Archbishop, on meaning 
 of word Saint, 113 ; on case of Cor- 
 nelius, 177. 
 
 Witherspoon, his definition of Re- 
 generation, 28. 
 
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