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"himself; and so let him eat of that bread, and "drink of that cup." And why it should not be the same, in respect of baptism, as received by adults, does not appear: but being eager to be 'baptized,' under a persuasion, that it is essential to salvation, counteracts the exhortation. Concerning such an eagerness we read nothing in the New Testament, except the Ethiopian treasurer be supposed a case in point. His situation, however, was peculiar: he had for the first time heard a christian minister, and, having before manifested a pious, enquiring, humble, and teachable disposition, he was at once fully convinced, that " Jesus was the Christ, "the Son of God. He was journeying to a far distant land, remote from the ministers of Christ, where none would be found to administer baptism; and before he parted with his kind instructor, "He 66 says, See here is water, what doth hinder me to "be baptized? And Philip said, If thou believest "with all thine heart, thou mayest: and he an"swered and said, I believe that Jesus Christ is the "Son of God." Now, nothing can be more clear, than that if his profession was sincere, (as no doubt it was,) he was "justified by faith," before he was baptized and that his baptism was a profession of his faith, "and a seal of the righteousness of the "faith, which he had yet being unbaptized." But if he had not truly believed, would his baptism have conveyed justification? The unbaptized true believer, therefore, is "justified by faith," before he is bap

1 Cor. xi. 28. 2 Acts viii. 36-38, 3 Rom. iv. 12.

tized; 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.- Sa'craments-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."1 "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 justifica⚫tion,' 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 jus"tification,' 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 communicates

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' and sealed;' nor yet, that baptism

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' 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 shew 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.2 Ananias urged Saul to

"Arise and be baptized, and wash away his sins, "calling on the name of the Lord."3 Saul's earnestness had been in prayer: "Behold he prayeth; "not about baptism; to which probably, after 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

? Matt.iii. 7-12. 2 Acts ii. 36-40. 3 Acts xxii. 16.

nant, to preserve the true believer from finally losing his justified state. But it must here be observed, that wherever his Lordship speaks of justifi cation 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 à 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 inte 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 maintain 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 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 publick, 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 conti"nuance 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 hope, we must, after the apostle's example, "keep under the body, and keep it in subjection," crucify the flesh with its affections and lusts," and