either, but only say something that may be reckoned equivalent to it; and that is this, as it relates to baptism: that a man, who is once truly baptized, can never do any thing that can so far erase or cancel his Baptism, as that he shall need, upon any occasion, to be re-baptized with a second Baptism. Thus far the ancients believed an indelible character in Baptism. Though a man turns his back on Christianity, and totally apostatize and fall away from the profession of it; though he turn heretic or schismatic; though he excommunicate himself, or be excommunicated by the Church; though he embrace Paganism or Judaism, or any other opposite Religion; though he curse and blaspheme CHRIST in a synagogue or in a temple, as many of the old apostates did; though he become a Julian or an Ecebolius, and " trample under foot the Son of GOD, and count the Blood of the Covenant an unholy thing, and do despite to the Spirit of Grace ;" yet, after all, if this man turn again to Christianity, he was not to be received by a second Baptism. His repentance, and the Church's absolution, was sufficient in that case to re-instate him in his ancient profession, and he was not to be re-baptized to be made again a Christian. The Church had but one Baptism for the remission of sins, and the virtue of that was so far indelible, that it would always qualify the man that had received it, to be admitted to communion again after the greatest apostasy, only by a true repentance and reconciliatory imposition of hands, without re-baptizing. This was what the ancients understood by what we now call the indelible character of Baptism. But they were far from thinking, that a man who was such an apostate had any right or authority, whilst he was an apostate, to challenge any of the common privileges of a Christian. They did not think, whilst he was a Pagan or a Jew, that he was properly a member of the Christian Church still, because of his Baptism; or that he had any right to be called Christian, or to be admitted to the prayers of the Church, and much less to the communion with other faithful laymen and yet, after all, there was so much of a Christian in him, by virtue of his Baptism, that he needed not to be baptized again as a mere Jew or Pagan. His Baptism was such as nothing could obliterate; it would remain with him when he was an

apostate, and either go to hell with him to his condemnation, or bring him back to heaven and the Church by way of repentance, not re-baptization. Now, if any one should ask whether such an apostate, while he continued an apostate, was a Christian? the answer must be in the negative; but yet there is something of a Christian in this apostate, that is, his Baptism; in respect of which he is not so perfectly a no-Christian, as one that never was baptized.

SKELTON, PRESBYTER.-Vol. ii. Disc. xxi.

Our blessed SAVIOUR and MEDIATOR, who hath procured the benefit of this covenant for us by the "sacrifice of His Blood," hath appointed the Sacrament of Baptism as the means whereby the contracting parties, GoD and the new Christian, solemnly plight their promises to each other; and hath likewise made the other Sacrament, that of His Last Supper, the seal which renews and confirms the covenant with every penitent transgressor. In both He communicates the assistance of the HOLY SPIRIT, which "helps our infirmities," and enables us, if we are not shamefully wanting to ourselves, to observe and perform the conditions promised on our part.

We have already seen, in general, what we are to expect as the fruits of peace with GoD; namely, eternal life, eternal happiness and glory. Our present assurance of this is represented in various lights by the Scriptures. We are made one with CHRIST, as He is one with the FATHER. We are united into one Church, or Spiritual Body, whereof "He is the head." All together "we are the body of CHRIST, and members in particular." Thus joined to Him, who is by nature the Son of GOD, we also become, by a "new birth in Baptism," the adopted sons or children of GOD. "We have received the Spirit of adoption, whereby we cry, Abba, Father:" and being taken into the family of GOD, are made His children by "faith in JESUS CHRIST." The provision made for us is suitable to the grandeur of our new relation; no less than an eternal kingdom, "which it is the FATHER'S good pleasure to give us," as His beloved children, and consequently, "heirs of GOD, and joint heirs with CHRIST: inso

much that being one with Him, "where He is, there shall we be also," partakers both of His nature, and of His inheritance in happiness and glory. We need not say, since these are the promises of GOD, that they cannot possibly fail of performance, provided we do our utmost to fulfil the promises made on our part.

HORNE, BISHOP AND DOCTOR.-Vol. ii. Disc. xviii.

The first portion of sanctifying grace is given at Baptism, which is the seal of justification, and the beginning of sanctification; inasmuch as the sinner being thus sacramentally buried with CHRIST into His death, arises with Him in the power of His resurrection, justified from the guilt of sin through repentance and faith in His blood, and renewed unto holiness by the operation of His SPIRIT. This total renewal, at first conferred by the baptismal laver, is styled regeneration, and answers in things natural to the birth of an infant. But then, as an infant, though born complete in all its parts, yet comes to its full stature and strength by slow and imperceptible degrees; by being supplied with proper kinds of food for its nourishment when in health, and proper medicines for its recovery when otherwise; so is it with the regenerate spirit of a Christian: while it is (as St. Peter calls it) a babe in CHRIST, it must be fed with the milk of the word; when it is more grown in grace, with the strong meat of its salutary doctrines; when it is infirm, it must be strengthened by the comforts of its promises; and when sick, or wounded by sin, it must be recovered and restored by godly counsel and wholesome discipline, by penance and absolution, by the medicines. of the word and sacraments as duly and properly administered in the Church, by the lawfully and regularly appointed delegates and representatives of the Physician of souls. This gradual and complex work of our sanctification is carried on, through our lives, by the SPIRIT of GOD, given, in due degree and proportion, to every individual for that purpose. And it is marvellous to behold, as the excellent Bishop Andrews observes, how, from the laver of regeneration, to the administration of the viaticum, this good SPIRIT helpeth us, and poureth His benefits upon us,

having a grace for every season.

When we are troubled with

erroneous opinions, He is the SPIRIT of truth; when assaulted with temptations, He is the SPIRIT of holiness; when dissipated with worldly vanity, He is the SPIRIT of compunction; when broken with worldly sorrow, He is the HOLY GHOST the Comforter. It is He who, after having regenerated us in our baptism, confirms us by the imposition of hands; renews us to repentance, when we fall away; teaches us, all our life long, what we know not; puts us in mind of what we forget; stirs us up when we are dull; helps us in our prayers; relieves us in our infirmities; consoles us in our heaviness; gives us songs of joy in the darkest night of sorrow; seals us to the day of our redemption; and raises us up again in the last day; when that which was sown in grace shall be reaped in glory, and the work of sanctification, in spirit, soul, and body, shall be completed.

JONES, PRESBYTER.-On the figurative language of the Holy Scriptures. Lect. vi. p. 156.

As the Ark was prepared by Noah, so hath CHRIST prepared His Church, to conduct us in safety through the waves of trouble and the perils of the world, in which so many are lost. And as the waters of the flood carried Noah and his family into a new world after the old was drowned; so do the waters of baptism carry us into a new state with JESUS CHRIST, who passed over the waves of death, and is risen from the dead. And this practical inference is to be made in favour of the ordinance of the Church, that as the ark could not be saved but by water, so must all the Church of CHRIST be baptized.

nature.

Ibid. p. 167.-We know that Satan has not that sovereignty over baptized Christians as he hath over men in the state of After baptism a Christian is no longer the subject of that tyrant, but the child of GOD, who undertakes thenceforth to conduct him through all the trials and dangers of this life to the inheritance promised to the fathers.

HEBER, BISHOP.-Sermons in England, xviii.

It (justification) is the same with that regeneration of which baptism is the outward symbol, and which marks out, wherever it occurs, (that it ordinarily occurs in baptism, I am for my own part firmly persuaded,) our admission into the number of the children of God, and the heirs of everlasting happiness. It is the commencement of that state of salvation, in which, if a man continues, death has no power over him, in as much as the grave, which our nature so greatly fears, is to him no extinction of life, but a passage to a life more blessed and more glorious.

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JEBB, BISHOP.-Pastoral Instructions. Disc. vi. p. 112. But how, may it be asked, are the benefits and blessings of spiritual regeneration conferred upon infants in their tender years? To this inquiry we need not be careful to reply: we need only state, that in this, as in various other instances, it hath pleased ALMIGHTY GOD to set limits to the presumptuousness of human curiosity; and thus, at once to try our humility and our faith. It is enough for us, rest assured, that God is now, and ever, the same all-good and gracious Parent; that, as in times past, it was out of the mouths of babes and sucklings he perfected praise:" and as "He revealed unto babes those things which were hidden from the wise and prudent," so He is, at all times, abundantly able to pour forth the dew of His blessing upon infants who are faithfully brought to the baptism of his Son. It is enough for us to believe and cherish the prevalent sentiment of the universal Church, as it has been maintained from the age of the Apostles, that at the time of baptism, a new nature is divinely communicated, and gracious privileges are especially vouchsafed, in such measure and degree that, whosoever are clothed with this white garment, may, through God's help, "keep their baptism pure and undefiled, for the remainder of their lives, never wilfully committing any deadly sin."

VAN MILDERT, BISHOP.-Bampton Lectures, vi.

Regeneration is represented, by a certain class of interpreters,