the innumerable multitudes of those, all over the world, and in every age, who die before they commit actual sin, and die unbaptized, to eternal damnation, is far more shocking. Such Calvinists may suppose some of these children to be elect, and saved: but this sentiment excludes them all. On both sides, however, it is a presumptuous intrusion into things unseen and unre. vealed; and a practical forgetfulness of the words of God by Moses: "The secret things belong to the LORD "our God; but those things which are revealed belong "to us and to our children forever: that we may do all "the words of this law."*

P. cxli. l. 15.

'That, &c.'t. The subject of baptism has been so fully discussed, in the preceding chapter, that it is the less necessary here to resume it. The invariable union of baptism and regeneration; the outward and visible sign, and the inward and spiritual grace, has not been proved, either from Scripture, or from our authorized writings; any more than the invariable union of the outward sign, and the inward blessing, to all who receive the Lord's supper. And the union of baptism with justification, of which it is not so much as the outward sign, is never mentioned in Scripture, nor in express terms in our liturgy or articles.If conferred only in baptism, all who die unbaptized

Deut. xxix. 29.

'That many persons, duly baptized in their infancy, and confirmed in their youth, fall into wilful and habitual wickedness, even while they retain 'a belief of the general truth of the gospel, is a fact which will not be 'disputed; and it will also be readily acknowledged, that such persons, ́ ́although baptized and born again in Christ,' 'do not remain in a state of 'justification. How then is that state to be recovered? By repentance and -faith. They must feel "Godly sorrow which worketh repentance," and a lively faith that their sins will be pardoned through the merits of Christ; ⚫ and God will then be pleased, for the sake of his blessed Son, to accept their repentance and faith, and they will become again justified from all their offences.'

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up;

must die in an unjustified state: and, if baptized children show no tokens of faith and grace, as they grow it is a mere contest about words, to argue, Whether they never were justified, or whether they have fallen from a justified state. For, though it is not allowed by his Lordship concerning regeneration, it is concerning justification; that they, who do not remain in that state,' must recover it, and they must become again justified;' exactly in the same manner, as if they never had been justified.

P. cxlii. 1. 14. Repentance, &c.'* True faith will always be accompanied with repentance; but this cannot properly be said to procure justification; otherwise we should be justified as well by repentance as by faith; which is not the language, either of the Bible or the Prayer-book. Obedience must be added,' to prove our faith living; and for many other important ends; "But by faith we stand."

Note.

P. cxlii. 'No one, &c.'t This note may at first seem equivalent to what has above been objected to: but the expression without faith and repentance,' does not imply, that repentance justifies, even in part; but only, that it always accompanies justifying faith; which we allow; and the fruits of faith and repen'tance,' such as spring from a lively penitent faith, and by which it may as certainly be known, as a tree by 'its fruits;' are doubtless necessary, both to evidence the sincerity of our faith, and to continue us in a state

*Repentance therefore, and faith, if sincere, will in all cases procure 'justification; but obedience must be added, to preserve the state of justifi-*`

'cation when obtained.'

No one, by the evangelical covenant, obtained and ratified by the shedding of the blood of Christ, can obtain remission of sins, or justification, ' without faith and repentance: no one can keep and preserve justification 'when received, without the fruits of faith and repentance.' Bp. Bull.--Translation.

of justification: not as added to faith, but as growing out of it. "Seest thou how faith wrought with his "works, and by works was faith made perfect."* Perfect, as a tree is, when covered with its valuable fruit. Though living and growing before, it was not in its perfect state.

P. cxliii. 1. 1. 'These adults,' &c. These adults 'simply professing faith, &c, and promising obedience —are then baptized, and by this spiritual regenera'tion they receive remission of all their former sins, both original and actual.' Is then the simple profession, though ignorant or insincere, and the promise of future obedience, however formal and unmeaning, sufficient to ensure the reception of forgiveness of all past sins? Is the outward sign of baptism, even if administered to hypocrites, spiritual regeneration? I cannot conceive, that this was deliberately intended: but the language marks no distinction between a sincere and an insincere profession and promise; and certainly leads to the conclusion, that all, even if concealed Jews, or

Jam. ii. 22.

t"

'These adults are not required to perform any good works previous to baptism, but simply to profess their faith in the blessed Trinity, and to 'promise future obedience to God's holy will and commandments: they are ⚫ then baptized, and by this spiritual regeneration they receive remission of ⚫ all their former sins, both original and actual. Here is an exact conformity ⚫ to the practice of the primitive christians. But though an adult, when bap⚫tized, may have a firm belief in the truth of christianity, and a real inten⚫tion to obey its laws; yet, from the corruption of his nature, and the en⚫ticements to sin, he may afterwards not lead a life agreeable to the precepts of the gospel; he may "for a while believe, and in time of temptation fall "away." And in that case his faith, though at first it might deserve to be ⚫ called a true faith, afterwards loses that character; and if he dies while he ⚫ continues an impenitent sinner, he will not be saved, although he once had 'justification in this world. Having failed to fulfil the conditions of the co. venant, into which he had voluntarily entered, and which he expressly promised to fulfil, he can have no claim to its privileges and benefits. But if he repents, and returns to a true and lively faith in the merits of Christ, his sins are pardoned, and his justification is renewed."

infidels, or atheists, who make the profession, and promise, are by the opus operatum, spiritually regenerated, and actually pardoned! I only mean, by these remarks, to show that in matters of such vast importance, on which everlasting happiness or misery are suspended, more distinguishing and cautious language is needful. Whether adults, if their profession be sincere, have not been regenerated and justified, previously to baptism, has been considered. But, whether the arguments on that topick be admitted as valid, or not: it is, I should suppose, allowed, that a hypocritical profession and promise, united with external baptism, will not regenerate and justify the hypocrite, who makes them.-The question here occurs, whether the temporary faith of those, who "for a while believe, and in time of temptation "fall away," ever deserved to be called a true faith;' or whether a true faith ever degenerates into a dead faith? But it is not necessary to discuss this, at present, especially as some things, respecting it, will, in the next chapter, come under our consideration.-It is observable, that justification, when lost, may be renewed, yet regeneration cannot: but they, who have sinned away regeneration, must still be addressed as regenerate. I can see no reason for this distinction, unless the opus operatum of baptism is actually regeneration.

As the note from Dr. Waterland contains nothing, beyond what has been considered; and as he, however learned and respectable, is not authority, in that sense, in which the Scriptures are to all, and the liturgy and articles, &c. are to the members and ministers of the established church; it is not needful to make remarks upon it.

P. cxliv. 1. 12. Repentance and faith are the only things required for baptism, or justification.' In the

former chapter, it was baptism, or regeneration;' here it is baptism or justification.' Is then baptism not only regeneration, but justification also? The answer, in the catechism referred to, says no such thing. Question. "What is required of persons to be baptized? Answer. 'Repentance, whereby they forsake sin, and faith, where'by they stedfastly believe the promises of God made to them in that sacrament.' There is not a word about justification; nor even, in this answer, concerning regeneration.

P. cxlv. l. 16. 'As by baptism, &c.'* Why not sealed, in baptism, as well as in the Lord's supper? Baptism is also a sign of regeneration, or new-birth, whereby, as by an instrument, they that receive baptism 'rightly, are grafted into the church; the promises of 'the forgiveness of our sins, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed ' and sealed.'t Is remission of sins in adults, more inseparably connected with baptism, than with the Lord's supper? If hypocrites, coming to the Lord's supper, eat and drink their own condemnation; do hypocrites, coming to baptism, receive salvation? Surely, both are signs and seals, and nothing more: they are signs and seals to the believer, but not to the unbeliever, whatever be his profession. It is sealed to those who are

truly penitent:' then it is not so much as sealed to the impenitent. But suppose a believer, who had fallen into sin, now truly penitent, yet so circumstanced, that he could not receive the Lord's supper; or even so mistak

that he thought himself not required to do it: would

As by baptism, says Bishop Bull, all sins committed before the grace of the gospel is received, are washed away; so in the Lord's supper the remission of all sins, which are committed after baptism and regeneration, is seal⚫ed to those who are truly penitent.”