ther remark. "Faith, which worketh by love.": must have its seat in the will and affections, and be an active principle of obedience.

P. cxl. Note. It is, &c." There is no ground of doubt, of infants, the children of believers, devoted to God in baptism, dying before they commit actual sin, being saved: but whether all infants, who' are baptized, or none else, are questions of a very complicated nature; on which the Scripture gives no' light. Our Rubrick assumes, that the profession' and engagements made in the name of the baptized infant, and implied in the parents, who offer their child to baptism, are sincere: and therefore speaks of the infants, as the children of believers; but it is properly silent as to others. Yet, when we consider the various circumstances, which may prevent the baptism of infants, born of believing parents; and that the children of believing Abraham, to whom circumcision was given, as the seal of the covenant, (by which the Lord engaged to be "a God to him and "to his seed,") must not be performed before the eighth day; (and many would previously die;) we cannot be authorized to confine the salvation of those, who die in infancy, to such as are baptized. A few presumptuous, extravagant, Calvinists, have spoken. shocking things of the damnation of infants: but to consign the innumerable multitudes of those, alt over the world, and in every age, who die before they cominit actual sin, and die unbaptized, to eter

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It is certain by God's word, that children which are baptized, dying before they commit actual sin, are undoubtedly saved.. (Publick Baptism of Infants.)"

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nal 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 unrevealed; 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 for ever: that we may do all "the words of this law."

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P. cxli. 1. 15. "That, &c.'2 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

* 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 gos< pel, 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.'

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 must die in an unjustified state: and, if baptized children shew no tokens of faith and grace, as they grow up; 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. l. 14. 6 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."

P. cxlii, Note. No one, &c.' This note may at first seem equivalent to what has above been

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

objected to: but the expression without faith and repentance,' does not imply, that repentance justifies, even in part; but only, that it alway accompanies justifying faith; which we allow and the ⚫ fruits of faith and repentance,' such as spring from a lively penitent faith, and by which it may as cer'tainly 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 of justification: not as added to faith, but as growing out of it. "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.

"Seest

P. cxliii. 1. 1. These adults, &c.' These adults

Jam. ii. 22.

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 baptized, may have a firm belief in the truth of christianity, and a real intention to obey its laws; yet, from the corruption of his nature, and the enticements 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 tempta⚫tion 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 covenant, into which he had voluntarily entered, and which he

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simply professing faith, &c, and promising obedience are then baptized, and by this spiritual regeneration 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, spiris tual 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 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 shew 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

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,'

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