itself does not communicate it now, any more than in the apostohc age. Simon Magus was baptized ; and yet remained in the gall of bitterness and the bond of iniquity, as much after his baptism as he was before. And so it may be with us : And this is an infallible proof, that the change, which the Scriptures call the new birth, does not always and of necessity accompany this sacred ordinance. As the circum- cision of the heart did not always accompany the circumcision of the flesh, so neither does the reno- vation of the soul always accompany the outward rite of baptism, which shadows it forth ; and if only our opponents will distinguish the sign from the thing signified, and assign to each its proper place and office, there will be an immediate end of this controversy.
But it will not be amiss to examine briefly the different tendencies of these opposite doctrines, and to ascertain their comparative worth ; in point of sobriety ; in point of practical efficacy ; and, lastly, in reference to their Ji?ial issue.
Which has the preference in point oi sobriety ; the doctrine of a new and spiritual birth, by the operation of the Spirit of God ; or that of baptism being the new birth ? It is objected to the former doctrine, that it is enthusiastic, and that it is accompanied with many absurd and baneful errors ; namely, that its advocates insist on sudden impulses, which irresistibly, and without any co-operation on our parts, at some particular time that may at all sub- sequent periods be referred to, convert the soul to God. Now we have before denied that the advocates for the new birth give any such representation of it, or that it is in its own nature associated with any such things. But now observe the doctrine of our adversaries ; namely, of those who identify baptism with the new birth : it is curious to observe to what an extent they fall into the very errors which they impute to us. They say, that we are born again in baptism, consequently, they.
First, make our new birth sudden.