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himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish ;" and referring to the true end and spiritual design of baptism, he says, he saved us by the washing of regeneration, and renewing of the Holy Ghost."

When St. Peter declares that baptism doth save us, he does not mean that our salvation is effected by the mere washing of water, or that the water has of itself any power of cleansing, regenerating, and renewing the heart; but that as appointed by Christ in the name of the Father, the Son, and the Holy Ghost, it is the outward means of grace in applying this spiritual gift to the soul; "not the putting away of the filth of the flesh, but the answer of a good conscience toward God by the resurrection of Jesus Christ." The sacrament of baptism indeed gives no promise of any cleansing, but through the blood and spirit of Christ which it represents, that blood which cleanseth from all sin, that Spirit which was to be poured out on all flesh, and which sanctifies all the elect people of God. The inward and spiritual grace of baptism is thus as our church declares, a death unto sin, and a new birth unto righteousness; for

being by nature born in sin, and the children of wrath, we are hereby made the children of grace.'

It has been thought by some, that the efficacy and virtue of baptism as a spiritual seal of the righteousness which is by faith, applies only to sins that are past; and from this opinion in the early times of the church, some who were deeply sensible of its high importance, were disposed to put it off to the time of old age, or to the hour of death, thinking it to be a safe and certain passport to heaven. But this was a great mistake, and gross abuse of this holy sacrament, which not only admits the children of God into all the privileges of the new covenant, but was designed as a perpetual token that the God of all grace will fulfil all the promises which he hath given in his everlasting covenant, and that he is ready to receive into the arms of his mercy, every returning penitent who has been baptized into the faith of Jesus Christ, at any period of life, whether young or old. When duly solemnized, as one baptism for the remission of sins, the virtue of it will ever after apply to them that shall truly repent, and unfeignedly believe his gospel. The sinner may have committed sins after he has been consecrated to God

by this holy ordinance, either in childhood, youth, or adult age, and yet when he fully repents, and is converted, his sins shall be blotted out; Peter no doubt had been baptized before he denied Christ; and Peter when he wept bitterly was pardoned and restored to a state of grace, and mercy, and peace. The incestuous man at Corinth had, as a member of the church, without question been baptized when he committed fornication, such as was not named amongst the Gentiles, and the apostle had passed this judgment respecting him :—“I verily as absent in body, but present in spirit, have judged already, as though I were present concerning him that hath so done this deed, in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit with the power of our Lord Jesus Christ, to deliver such an one unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." "Therefore put away from among yourselves that wicked person." But as soon as he expressed contrition, and godly sorrow for his sin, he was again to be restored to a state of grace. "Sufficient," said he "to such a man, is this punishment, which was inflicted of many,

so that ye ought to forgive him and comfort him; lest, perhaps, such an one should be swallowed up of over-much sorrow. Wherefore I beseech you that you would confirm your love toward him. For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. To whom ye forgive any thing, I forgive also; for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ, lest Satan should get an advantage of us, for we are not ignorant of his devices." The apostle lays down the same rule in general, as to all those who have been admitted into the church by the seal and sign of baptism. "Brethren, if any man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted." The doctrine, therefore, which is taught in our article on this point, is sound, and exactly consistent with the word of truth. Not every deadly sin willingly committed after baptism, is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such

as fall into sin after baptism.

After we have

received the Holy Ghost, we may depart from

grace given, and fall into sin, and by the grace of God, we may arise again, and amend our lives. And therefore, they are to be condemned which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent. It is from this doctrine clearly set forth in the gospel, that we infer sin may be pardoned, although committed after baptism.

There is not, however, any licence in the gospel to continue in sin. What can deter the children of God from sin, if not a serious reflection on the ransom paid for sin, on the price at which sinners have been bought? "for ye were redeemed not by corruptible things, such as silver or gold, but by the precious blood of Christ, as of a lamb without blemish, and without spot." "He gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." "He bore our sins in his own body on the tree, that we being dead unto sin, should live unto righteousness." The very sacrament of baptism is in itself a solemn confession of our most holy faith, and like the oath of old, sworn to leaders and commanders, to kings and princess

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