the present, the consideration of infant-baptism; it occurs to enquire whether the opus operatum, the mere administration of baptism, in the case of adults, necessarily produce all these effects. If this be the doctrine of protestants; in what, as to this particular, do they differ from the papists? Indeed, is not this precisely the error of the Jewish scribes and people, which, John the Baptist so decidedly opposed, in those who came to be baptized by him?1 which our Lord treated with more marked severity, than any of their errors?2 and which St. Paul so expressly notes, when he says, "He is not a Jew who "is one outwardly; neither is that circumcision, "which is outward in the flesh: but he is a Jew "who is one inwardly, and circumcision is that of "the heart, in the spirit, and not in the letter; "whose praise is not of men but of God?" If this entire change take place in baptism; not only regeneration, but the most important consequences of it, are instantaneous: and a hypocrite, receiving baptism from one authorized to administer it, according to a due form, is suddenly converted into a true christian! But as each particular, here condensed together, will require a distinct consideration with the several texts referred to; it is not requisite to enlarge in this place. It should, however, be noted, that baptism is stated to be regeneration; and not

"Jesus Christ;" "According to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost;" Except a man be born again, he cannot see the kingdom of "God."

Matt. iii. 7-12. * Luke xi. 3840. 3 Rom, ii. 28, 29.

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that regeneration uniformly accompanies baptism, when duly administered: for these are different positions.

1

2

- P. lxxxiv. 1. 24. As we are, &c." In this quo-tation from Hooker, the words, manifest ordinary 'course of divine dispensations,' may obviate the objection as to his views, which so evidently lies against the sentiment, that baptism is regeneration. Our Lord says to Nicodemus, " Verily, verily, I say "unto thee, Except a man be born again, he "cannot see the kingdom of God:" "Except a "man be born of water and of the Spirit, he "cannot enter into the kingdom of God." "Ye "must be born again." Whence I infer, without fear of refutation, that whatever is meant by being "born again;" no man can possibly, without being born again, either be a true christian on earth, or inherit the kingdom of God in heaven: and consequently he must live and die in hist sins, and finally perish. Now is his Lordship prepared to admit in its full extent, this consequence concerning baptism? Will he exclude from the possibility of salvation the whole body of the Quakers, and all those children of Antipodobaptists, who die without receiving adult baptism; and all those, who

'As we are not naturally men without birth, so neither are we christian men, in the eye of the church of God, but by new'birth; nor, according to the manifest ordinary course of divine ◄ dispensations, new-born, but by that baptism which both declareth and maketh us christians. 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.'

* John iii. 3. 5. 7.

are Antipodobaptists in principle: yet never receivė either infant or adult baptism? Do all these perish without hope? Will he maintain, that no misapprehension, and no outward situation, in which baptism could not be procured, will make any exception? Are all the children of christians, who die unbaptized, excluded from the kingdom of God? Not to speak of the children of Jews, and heathens, and Mohammedans, who die before the commission of actual sin; but die unbaptized? I am far from believing, that his Lordship, and others, who hold that baptism is regeneration, are prepared to admit these consequences; which would be more repug nant to all our ideas of the divine mercy; than any thing, that either the most zealous opposers of Cal vinism, have charged upon their system; or thè most rigid and wild enthusiast, who disgraced the name of Calvinist, ever advanced on the subject. Yet if baptism be regeneration, and regeneration baptism, and nothing more: most assuredly all unbaptized persons must be excluded from heavens "Verily, verily, I say unto thee, Except a man be "baptized, he cannot see, he cannot enter, the king"dom of God." Our Lord's most solemn and repeated asseveration; and his energetick languagey shew that the proposition was universal, and admitted of no exception. This should induce a hesitation, concerning a sentiment, which is inevitably clogged with such a consequence. "He that believeth and "is baptized shall be saved: but he that believeth "not shall be damned." In the second clause, baptism is omitted: because it is not simply the want of baptism, but the contemptuous neglect of

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it, which makes men guilty of damnation: otherwise infants might be damned for the mistakes,

or profaneness of their parents." Infants, being incapable of believing, or disbelieving, may be saved without faith; but they are capable of receiving baptism: therefore, supposing regeneration and bap tism to be synonymous words, they cannot be saved without baptism. If, however, regeneration mean a change of nature from carnal to spiritual, by the new-creating power of the Holy Spirit; infants are as capable of it, as adults; and neither the one or the other, can be saved without it. But God can renew the heart and nature of all, who die in infancy, if he see good; as John Baptist was filled "with the Holy Ghost from his mother's womb." Whether, however, he does this, or in what instances, he has not seen good to inform us. Only he says to the believer, "I will be a God to thee, and "to thy seed:" and his children, who die in infancy, whether baptized or not, do nothing to forfeit the covenanted blessing.

P. 1xxxv. 1. 17.

Baptism conveys, &c." In what part of scripture is baptism said to convey the promise to those who receive it? Or, what are the privileges and blessings, which God has been gra ciously pleased to annex to the profession of chris"tian faith ? With the heart man believeth unto

Whitby on Mark xvi. 16.

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Baptism conveys the promise of those privileges and blessings which God has been graciously pleased to annex to the profession of christian faith, and as "he is faithful that promised, &c."

" righteousness, and with the mouth confession is "made unto salvation." But if the confession with the mouth, be without faith in the heart; or with only a dead faith; it is mere formality or hypocrisy. "He that believeth and is baptized shall be saved." But if he be only baptized and do not believe, will he be saved? "He that believeth not shall be "damned;" whether he be baptized or no. The promise is continually made to those who believe, without any mention of baptism. It is true, St. Peter says, "The like figure, whereunto, even baptism doth now save us:" but he takes care to add, "not the putting away of the filth of the flesh, but "the answer of a good conscience towards God."* This accords to the instruction of John Baptist. "Now also the axe is laid unto the root of the trees, "therefore every tree, which bringeth not forth good

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fruit, is hewn down and cast into the fire. I "indeed baptize you with water unto repentance: "but he that cometh after me is mightier than I, "whose shoes I am not worthy to bear; he shall baptize you with the Holy Ghost and with fire." P. lxxxvi. 1. 2.

* Rom. x. 10.

Those, &c.

2 Mark xvi. 16.

The apostles never

3 John iii. 15, 16. 36.

v. 24. 4 1 Pet. iii, 21. 5 Matt. iii. 10, 11.

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"Those christians, who, in the primitive age, had fallen int● error or relapsed into wickedness, are never in the New Tes→ tament exhorted to regenerate themselves, or taught to wait in a passive state for regeneration by the Holy Ghost. They are called upon to be renewed, "Be renewed in the spirit of your mind;"" Be ye transformed by the renewing of your mind;" "The inward man is renewed day by day," which ⚫ indicates a progressive improvement, and not a sudden conver

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