Julian Pe- whither it goeth: so is every one that is born of the Jerusalem. riod, 4740. Vulgar Æra, 27. Spirit. 5. They lay down a very plain and broad distinction between this grace of regeneration, and conversion, repentance, renovation, and such Christian virtues and changes of the inward frame, as require the concurrence of man's will and endeavours, imply degrees, and are capable of increase. The Reformers of the Church of England, and foreign divines, afford the same testimony as is here given from Dean Bethell's admirable and conclusive treatise. If it be said that this doctrine of baptismal regeneration is inconsistent with reason, and that it is impossible that the mere sprinkling of the human body with water, can be attended with a change so important, we may observe, that the characteristic or peculiar doctrines of Christianity are addressed exclusively to our faith. Christ's hearers were required to believe upon the strength of those evidences that were before them, and in direct opposition to their popular prejudices and prepossessions, that he was the Messiah, or he that should come into the world. In the same manner the doctrines which relate to his person and the purposes of his mission; his Godhead and incarnation, redemption, atonement, sanctification by his spirit, the resurrection of the body, and the circumstances of the last judgement; are proposed to our faith; and the benefit which we are to derive from them depends in a great measure upon the steadfastness of our belief in their certainty. What is the exact nature of the union between God and man in our Saviour's person; how the death of Christ atones for our sins, and purges our consciences from dead works; by what physical process the Holy Ghost acts upon the human soul; are questions with which we have no concern. If the truths themselves are plainly revealed in Scripture, and Scripture contains the word of God, we must receive them with the same assurance as if we could analyze and expound them with the most minute accuracy, and penetrate into the secret parts of the divine economy. But the doctrine of regeneration in baptism stands precisely on the same footing with these weighty truths, and harmonizes with the whole scheme of revealed religion. It is proposed to our belief, and is intended to be a test and exercise of it: it demands of us the same kind of assent, which we owe to the other peculiar doctrines of Christianity, and it is our business to believe it in the simplicity with which it is taught us, without attempting to unravel God's mysterious operations on the soul, and without being offended at the meanness of the instruments, through which pardon and grace are made over to us. But farther. Regeneration in baptism, implying this close connection between the grace bestowed and the sign which denotes it, is an act of tenderness and mercy, not less worthy of God's infinite benevolence, than analogous to the whole course of his dealings with man. Goodness indeed, I am persuaded, is the leading feature of his government, and the key to his mysterious dispensations: and those theological systems, which straiten his goodness, and depend principally on abstract views of his sovereignty and glory, will be found on investigation to have no foundation in his word, nor in the history and experience of mankind. But if man, considered as an alien from God and a child of wrath, had been left to collect the assurance of adoption into his family, and restoration to his favour, in 9 Nicodemus answered and said unto him, How can Jerusalem. Julian Period, 4740. these things be? Vulgar Æra, 27. The first the best way that he was able, without any specific form or po- What is contended then is, that regeneration, according to (a) Verba Jesu non accurate cohærere cum Nicodemi alloquio, atque hunc plura protulisse, a Johanne omissa, mihi quidem cum aliis interpretibus persuasissimum est. Neque enim facile perspicitur, quà de causâ Jesus statim delatus sit in commemorationem eorum, quæ v. 3. continet, nisi Nicodemus alia quædam dixisset, et interrogasset, quæ Jesum, eo deduxissent. Attamen Langius in loc: contendit omnia bene cohærere, nihilque esse omissum; Jesum nimirum-cum videret Nicodemum, ne in collegarum invidiam et odium incurreret, noctu ad se venire, hâc-timiditate offensum nullâ morâ ei respondisse, qui non publice, suscipiendo baptismo, atque audiendâ meâ doctrina, profitetur, se esse meum sectatorem, eum non curo, non in numerum regni mei civium recipiam.-Kuinoel, comm. in lib. Hist. N. T. vol. iii. p. 196-7. (b) Nicodemus was convinced that Christ was a divine teacher, but he did not dare to confess him openly. On this account our Lord reproved him by his apparently abrupt address: he tells him that all such compliance with the opinions of men must be done away. From this commencement our Lord proceeds to declare in what manner his disciples were to be admitted into his Church. With this key we may easily pass through the several parts of this conversation, which, properly considered, will be found to have a just and regular dependance upon one another. Dr. Owen, ap. Bowyer's Conjectures, p. 264. (c) Brescith Rabba, sect. 39. fol. 38. 2. Bammidbar Rabba, sect. 2. fol. 211. 2. et Tanchuma, fol. 5. 2. Dixit R. Berachia: Deus Genes. xii. 2. non K Julian Pe- The first 10 Jesus answered and said unto him, Art thou a Jerusalem. master of Israel, and knowest not these things? 11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. 12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? 13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. 14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: ואעשך ponam aut constituam te, sed אתנך ואשימך dicit ad Abrahamum namque ego te facio creaturam משאני ערשי אותך בריה חרשה et faciam te novam. (d) Dixit R. Eliezer, fil. Simra ad verba Gen. xii. 5. cur hoc per oleum unctionis Sacerdos factus est creatura nova. (f) Sohar Levit. על ידי שמן המשחה נעשה הכהן ברייה חדשה .1 .105 .e) Jalkut Rubeni, fol) בר נש דאתיליד לא אתמנא עליה רוהא דלעילא עד ויתגזר כיון .154 .fol.39. col statim accipit Spiritum supernum, donec circumcidatur. Cum vero Julian Pe 15 That whosoever believeth in him should not perish, Jerusalem. riod, 4740. but have eternal life. Vulgar Æra, 27. The first 16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not Passover. perish, but have everlasting life. 17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. 19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. 21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. Soon after the first Passover SECTION VII. John's last testimony to Christ. JOHN iii. 22. to the end. 22 After these things came Jesus and his disciples into Judæ. the land of Judæa; and there he tarried with them, and baptized. 23 And John also was baptizing in Enon near to Salim, because there was much water there: and they came, and were baptized. 24 For John was not yet cast into prison. 25 Then there arose a question between some of John's disciples and the Jews about purifying. 26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him. 27 John answered and said, A man can receive nothing, except it be given him from heaven. 28 Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. 29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice 16: this my joy therefore is fulfilled". 16 This final address of the Baptist cannot be understood, unless we keep in view a peculiar custom which prevailed among the Jews. At every wedding two persons were selected, Julian Period, 4740. Vulgar Æra, 27. Soon after the first Passover. 30 He must increase, but I must decrease. 31 He that cometh from above is above all: he that is who devoted themselves for some time to the service of the One of the most usual comparisons adopted in Scripture to From this representation of John, as the paranymph; of Christ as the bridegroom, and the Church as the bride, the ministers and stewards of the Gospel of God may learn, that they also are required, by the preaching of repentance and faith, to present their hearers in all purity to the head of the Christian Church. It is for them to find their best source of joy in the blessing of the most Highest on their labours-their purest happiness in the improvement and perfecting of the Church confided to their care (b). Smaller circumstances and coincidences sometimes demonstrate the truth of an assertion, or the authenticity of a book, more effectually than more important facts. May not one of those unimportant yet convincing coincidences be observed in this passage. The Baptist calls himself the friend of the bridegroom, without alluding to any other paranymph, or raww. As the Jews were accustomed to have two paranymphs, there seems, at first sight, to be something defective in the Baptist's comparison. But our Lord was of Galilee, and there the custom was different from that of any other part of Palestine. The Galileans had one paranymph only (c). (a) Exemplo et vitâ, says Kuinoel, eommuni depromto Johannes Baptista ostendit, quale inter ipsum et Christum discrimen iutercedat. Se ipsum comparat cum paranympho, Christum cum sponso; quocum ipse Christus se quoque comparavit, ut patet e locis. Matt. ix. 15. and, xxv. 1. Scilicet, o piλos re vvμpís, est sponsi socius, ei peculiariter addictus, qui Græcis dicebatur apavuμpios, Matt. ix. 15. vide̟ rov vvμovos. Heb. aww, filius lætitiæ.-Com. in lib. N. T. Hist. vol. iii. p. 227. (b) Applicatio totius rei est facillima, Christus est sponsus, Ecclesia sponsa, Ministri Ecclesiæ aww, 2 Cor. xi. 2. et h. 1. quoque Johannes Baptista. Hi in eo elaborant, ut Christo virgi Jada. |