is “justified by faith," before he is baptized; and his baptism is the profession of his faith, the recognition of that profession, his admission into the church of Christ, and a pledge to assure him of the blessing. It is also ' a means of grace,' for the confirming and strengthening of his faith.- Sacraments-be sure witnesses and 'effectual signs of grace, and God's good will towards us, by which he doth work invisibly in us, and doth "not only quicken, but also strengthen and confirm our faith."* Baptism is also a sign of regeneration, or 'new-birth, whereby, as by an instrument, they who receive baptism rightly, are grafted into the church, 'the promises of the forgiveness of sins, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed: faith is confirmed, and grace increased, by virtue of prayer unto God.'†Now these words are not of the same import, with those quoted from the Refutation. They do not assert, that . baptism conveys justification,' even to a true believer; or that the baptized person would receive remission of his past sins, would be reconciled to God, and accounted just and righteous in his sight. They only declare, that these blessings are visibly signed and sealed;' even as Abraham's righteousness of faith, was signed and sealed by circumcision: but he had been pardoned, reconciled, and justified before. God conveys justi'fication,' not by baptism, but by faith, not to the baptized person, but to him who believeth; not at the time of baptism, but at the time of believing: and baptism is the sign and seal of this. Neither does the article say, that 'baptism would wash away sin,' which the blood of Christ alone can do; but that the promises of forgiveness are thereby signed and sealed;' nor yet, that baptism 'communicates a portion of divine grace, &c.' but that faith is confirmed, and grace increased by 'virtue of prayer unto God.' A portion of grace and faith, therefore, had previously been communicated.In no other instance, than that before mentioned, do we read of an eagerness for baptism, in the New Testament; unless the application of the Pharisees and Sadducees to John Baptist, be so considered: and we know what warnings and instructions he gave them on the occasion.* The mention of baptism, on the day of Pentecost, came from Peter, not from his hearers; he was earnest with them to show that they truly repented of having crucified the Lord of glory, and of all their other sins, by openly professing their faith in him, whom they had crucified, as risen and ascended. † Ananias urged Saul to "Arise and be baptized, and wash away his sins, calling on the name of the Lord."— Saul's earnestness had been in prayer: "Behold he "prayeth;" not about baptism; to which probably, af. ter he understood the extreme atrociousness of his past conduct, he supposed he was not a proper person to be admitted. The centurion and his friends were earnest to hear the word of salvation from Peter: but even after their faith had been attested, by the pouring out of the Holy Spirit on them, as on the apostles, at the day of Pentecost; they showed no eagerness to be baptized; and the proposal of it was made, not by them, but by the apostle. The alarmed jailor was eager to have the important question answered, "What must I do to be "saved?" and he was baptized that same night: but he seems to have been more earnest to show the sincerity of his repentance and faith, by his works, than to be Matt. iii. 7-12. + Acts xxii. 16. baptized. He first brought Paul and Silas out of the stocks and the dungeon; and then, having heard the word of life, and believed, "he took them the same hour of the night, and washed their stripes; and then "he professed his faith by baptism:" and "when he had "brought them into his own house, he set meat before "them." Thus his "faith worked by love," (for Christ's sake,) of the very men, whom he had the evening before treated with contumelious cruelty on the same account.* Indeed, in what part of the Scriptures is baptism in express terms joined with justification? Or, where is it intimated, that sins, committed before baptism, are washed away, in any other manner, than sins committed after baptism?-Baptism is never expressly mentioned in connexion with justification, or even with remission of sins, except in the case of Saul, which has been repeatedly considered. P. cxxxii. 1. 27. Faith, &c.'t True faith is always attended by repentance; but does not, I apprehend, include it: for then we might as properly be said to be justified by repentance, as by faith:-but where is baptism said to be invariably, the instrument or external form, by which justification was conveyed?' To adult believers, it was "the seal of the righteousness of the faith, which they had yet being unbaptized." In discussions of this kind, proof is required, and not merely assertion. P. cxxxiii. l. 16. 'It is plain, &c.' All, who had Acts xvi. 23-34. ↑ Faith therefore, including repentance for former offences, was, as far as ⚫ the person himself was concerned, the sole requisite for justification. No previous work was enjoined; but baptism was invariably the instrument, or ⚫ external form, by which justification was conveyed.' It is plain that these men were justified by faith, and by faith only. Here arises the important question, whether a person thus converted, bap⚫tized, and justified, must necessarily continue in a state of justification? true faith were justified by faith, alone; but if any man had not true faith, no profession, either at baptism, or in any other way, could justify him. The term necessarily is not expressive of our ideas; which are simply, that God has promised, through Christ's intercession, and according to his everlasting covenant, to preserve the true believer from finally losing his justified state. But it must here be observed, that wherever his Lordship speaks of justification by faith alone, he evidently means living faith: but when he comes to speak of continuance in a justified state, he as uniformly, by some inadvertency, substitutes a dead faith, which none of us think will either continue a man in a justified state, or bring him into it. We only hold that the same faith, which justifies, will continue the person in a justified state; unless it fails, or degenerates into a dead faith; which we suppose, (either truly or erroneously,) it never does. Even the highest supralapsarian Calvinist never supposes that a dead faith will continue a man in a justified state; or ensure his perseverance: for in fact he has nothing, in which to persevere, except formality and hypocrisy. And few inaintain any other perseverance, than that of "patient continuance in well doing;" of "bringing forth fruit with. patience;" or of being brought back from every deviation, by rebukes and stripes, with deep repentance, weeping, and supplication. The evangelical clergy, it may confidently be Certainly not. Upon what then did his continuance depend? Upon his be 'lief of the doctrines, and obedience to the precepts of the gospel, that is, ' upon the performance of the conditions of the covenant into which he had entered by the holy rite of baptism, and which he had engaged to observe. If he really performed these conditions, he continued in a state of justifi'cation; and if he persevered to the end of his life, his salvation was secured. But if he did not perform these conditions, he was no longer in a state of 'justification, but again become liable to God's wrath, and if he died in his sins, his apostasy from the truth would be an aggravation of his guilt and * punishment.' said, have in general, as deep an abhorrence, as any of their opponents can have, of the detestable sentiment, that a justified person may, without danger, live according to the inclinations of the carnal mind. No doubt, a few extravagant enthusiasts have spoken this language, and even language more shocking than I should choose to transcribe; but why are all Calvinists to be answerable for the tenets of a few individuals, whom they, with all earnestness protest against? So far indeed are the evangelical clergy from countenancing this sentiment, that a large proportion of them do not so much as hold the doctrine of final perseverance, as stated in the most guarded manner: and perhaps in the whole body, not one can be mentioned, who holds it, in any other sense, than has been above described. I should deem it an important end answered by this publication, if I might be admitted, (as one, by years, experience, and observation, in some measure competent,) to explain to our accusers, and opponents what we do, and what we do not, maintain: for, misapprehensions of the most serious nature give occasion to accusations and censures, which we by no means merit: That we believe and avow some, and many, things, which numbers do not, is true, and we do not wish to shrink from the fair investigation of our sentiments: but those charges, or clamours, by which we are rendered most obnoxious in the eyes of the public, are wholly ungrounded; as all will find, who bestow the pains to read our publications. We hold that none can possess scriptural proof or assurance of his justification, except as his faith produces holy fruits: that none can preserve this assurance, except by "patient continuance in well doing:" that none, having by sin, lost this assurance, can regain it, except by renewed and deep repentance, and works meet for repentance: that, in order to possess and preserve assured |