They went out from us, but they were not of us: for, if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us? They had been with the Church as its members, and consequently had been baptized. But the Apostle says, that though with it for a time in profession, as having been baptized into its communion, they had never been of it, as partakers of its regenerating grace; and that this want of vital union with it, was the cause of their outward apostacy, or departure from its visible communion.

No one is born of God who does not believe with the heart unto righteousness; for, from St. John's assertion, 1 Epist. v. 1, already quoted, it may safely be inferred, that whosoever does not believe is not born of God. But many baptized persons do not so believe. The inference is plain.

He that committeth sin, that is, wilfully and habitually, is of the devil. 1 John iii. 8. But no regenerate man is of the devil; for a man cannot be both a child of God and a. child of the devil. But many baptized persons live and die in the wilful and habitual practice of sin, and have never been delivered from it, and are therefore, according to St. John's doctrine, not the children of God, but the children of the devil.

Whosoever is born of God sinneth not, that is, wilfully and habitually, 1 John v. 18. But many

baptized persons do sin, wilfully and habitually, therefore many baptized persons are not born of God. Whatsoever is born of God, overcometh the world, 1 John v. 4. But many baptized persons do not overcome it, and have never overcome it. Therefore, they are not born of God.

If to be baptized and to be born of God be inseparable; if the one imply the other; then that which is predicable of all who are regenerate, is predicable also of all who have been baptized. In this case it may be said, "Every one who believeth that Jesus is the Christ," has been baptized. But Scripture facts contradict the assertion."6 Every one who is baptized overcometh But to this may be opposed daily

the world." observation.

66

Every one that doth righteousness hath been baptized." To this the case of Cornelius, before Peter's visit, and a multitude of other instances, are plain contradictions.

It is said, Acts ii. 47, that the Lord added to the church daily such as should be saved: rather (TOUS whoμéves) the saved, persons already brought into a state of salvation. They were first brought into a state of salvation, and then added to the visible church. But how were they brought into a state of salvation? Certainly not without regeneration ; for, except a man be born again he cannot see the kingdom of God, John iii. 3. But how were they added to the church? Clearly, by the sacrament

of baptism. For this is the only door of admission to the visible church. These converts, therefore, were first regenerated and then baptized. The evidence that they were in a state of salvation, and consequently regenerate, was faith which worketh by love. See ver. 42 &c.

No positive inference on this subject can perhaps be drawn from what St. Paul says to the Galatians, chap iv. 19, 20: My little children, of whom I travail in birth again, till Christ be formed in youI stand in doubt of you. But the apparent inference, from the Apostle's words, is certainly unfavourable to the doctrine of a necessary connexion between baptism and regeneration, and therefore Dr. Waterland has laboured to set it aside; with what success I leave his readers to determine. It seems to me that the Apostle, being disappointed in some of the Galatian professors, whom he had hoped that he had, instrumentally, begotten through the Gospel, was now anxious for their regeneration, using the means which God blesses for that end. Would he have said, I travail in birth again, till Christ be formed in you, had these Galatians, of whom he was afraid lest he had bestowed upon them labour in vain, ver. 11, been regenerated at their baptism? Is not the formation of Christ in the heart a phrase of the same import with regeneration, or, a new birth unto righteousness? Can the one be disparted from the other?

In Eph. iv. 4-6, St. Paul enumerates what may be called the UNITIES to be found in the Christian church for the purpose of enforcing the Unity of the Spirit in the bond of peace. He mentions one body, comprehending the whole number of the faithful," the holy catholic church; and one Spirit, as animating that one body throughout all its members; one hope of our calling, one object and one grace of hope, to which the Gospel calls us, and with which the Spirit inspires us; one Lord in whom, and one faith or creed in which, and one faith or belief, by which we believe in that one Lord; and he adds, one baptism, the sign and pledge of regeneration by the one Spirit before mentioned, and the outward act of professing the one faith in the one Lord Jesus Christ. Would the Apostle have thus separated the Spirit from baptism in his catalogue, interrupting the connexion by three other ideas, had they been inseparable in their participation? In this case it appears to me that he would have said, "One Spirit, one bap

tism;

one baptism, as the channel of communi

cating the one Spirit.

It will not be denied that the Scripture usually attributes salvation to faith, as the means of its recipiency; so that he who believeth, and he only, is in a state of acceptance with God, and in the way to everlasting salvation. Access into the grace of God is not by baptism, but by faith, Rom. v.

2. Salvation is also through faith, AIA' Ts пíOTEWS. Eph. ii. 8. But it also appears that the Scriptures sometimes, though very rarely, connect baptism with salvation; and it may be asked what that connexion is. We read of the laver of regeneration and the renewing of the Holy Ghost, and both mentioned in connexion with salvation. According to his mercy he saved us by the washing of regeneration AND the renewing of the Holy Ghost, Titus iii. 5. St. Peter also, after, mentioning the ark in which Noah and his family were saved, says, the like figure (avtítuños) whereunto even baptism doth now save us (not the putting away of the filth of the flesh, but the answer, the stipulation of a good conscience toward God) by the resurrection of Jesus Christ, 1 Ep. iii. 21. We also read the following awful declaration, as the sanction of the Divine commission given to the Apostles and their successors: He that believeth and is baptized shall be saved; but he that believeth not shall be damned. On this last passage it will be observed, that, in the second clause, the mention of baptism is omitted; because, although baptism is a sign of regeneration and the appointed means of avowing faith in Christ; the want of it is not the cause of damnation, since unbelief alone excludes from a share in the Gospel salvation. He that hath the Son, hath life; and he that hath not the Son of God, hath not life. 1 John v. 12.