inward and spiritual grace," or birth, which is "not of the will of man, nor of the will of the flesh, nor of blood, but of God."

While, as it has been demonstrated from Holy Scripture that the Church of God, or "kingdom of heaven" on earth, ever has consisted, and now does consist, of those who are spiritual and of those who are carnal; of those who are born unto God by the Spirit, and of those who are born unto the Church only by an ordinance of the Spirit, it is to be required of every man who calls himself a Christian, that he cordially believe the reality of the believer's birth unto God; and also the importance of the sacrament of baptism in the Church, by which, in the Lord's name, she receives her members upon a confession and profession of repentance towards God, and of faith towards our Lord Jesus Christ, though they be-as the tares and wheat, the good and bad—but a mixed community.

That which appears to justify the conclusion to which we thus come respecting our scriptural standing in the sacraments, and which seems also to be in perfect agreement with the views herein generally maintained, is the mode of receiving the child or person baptized. It is not into the number of the chosen or saved that the reception is given, for there is no authority from the Word of God for so doing; but it is "into the congregation of Christ's flock." While the prayer is, "that the baptized may receive the fulness of God's grace, and ever remain in the number of his faithful and elect children;" than which, as well as the Catechism generally, nothing can more entirely coincide with the Scriptures, and the views presented

therefrom, to this point, that the membership, and adoption, and inheritance, named in the Catechism, are congregational; while, being admitted to Church privileges, we are directed and urged to seek all that can be meant by the same terms in their highest acceptation, that, according to St. Peter's rule, we should give all diligence to "make our calling and election sure."

Moreover, it may be argued, that as in any other state than that in which the Christian Church has ever been, and now is, it would fail to answer to our type, the Church of the Jews: so would the warning and exhortation of the passage (1 Cor. x. 11) which we have kept in mind, in such case, be the less pointed, and consequently the less powerful.

We do not say for a moment, that the state of the Church at any time, and at this more especially, ought not to be the cause of "mourning and lamentation," of deep and unfeigned humiliation before God-for we insist that it ought; but we say this also, that it must needs be according to the sure word of the Lord; for that, could it possibly be otherwise than his righteous wisdom has determined, and his word has foretold, it might engender among the faithful, "whose names are written in the Lamb's Book of Life," a spirit of selfcomplacency, and of less watchfulness, and thereby expose them to greater evils and heavier tribulation. Whereas now, according to the gracious design of God our Saviour, its very state suggests that constant selfabasement and lying low before God; and, that continual earnest seeking after personal purification and righteousness, through the blood and atoning sacrifice of the Son of God; and, that fervent prayer and

supplication for strengthening with might by his Spirit in the inner man, in order that such justification and sanctification in the name of the Lord Jesus, and by the Spirit of our God, being vouchsafed,-they may stand against, and in spite of, all surrounding and abounding evils;—and thus to secure also, if it be possible, that the individual who thinks his standing to be right in the sight of God and man, may take heed that it really is, and that he may not only imagine to himself that he stands, but find of a truth that he shall to the end stand, and not fall.

Thus viewed, it cannot fail to be seen, that holiness is promoted to the glory of the God of all grace, among the saved; while the general Church of Christ is presented from the Scriptures, and by facts, according to what it ever was, now is, and inevitably must continue to be, until the time of the end. (Luke xvii. 26—30.)

In concluding this part, however, it may be desirable to present, in fewer words, the substance of the preceding pages.

First. Since the Scriptures show, that Israel were partakers of the one sacrament of Christ, both men and women, and children; and, that John the Baptist and the disciples of our Lord, with regard to it-baptism to which our attention has been specially directed -acted in the administration of it, both as regarded characters and persons, upon principles precisely analogous: it follows, that we, ecclesiastically and nationally, proceeding upon the same principles, cannot be in serious error, and can but be, at least, mainly right; and therefore, that whatever be the failings and sins of our ministers and members besides,-though many be like those rebels that perished in unbelief in the wilder

ness, while many are faithful like those that entered Canaan, there can be no just ground of complaint; and there is no scriptural ground of objection against our Church-standing, because we exactly answer to the Apostle's description of our types.

Secondly. And since the Apostle declares, that the baptized Israelites "ate also the same spiritual meat, and drank the same spiritual drink, for they drank of that spiritual rock which followed them, and that rock was Christ;" and since stronger expressions to denote the reality of the sacraments need not or cannot be used; for indeed such and such only are suitable when God's sacraments to his own children, and not as to unworthy members of his Church, are considered; and since the language in use among us, whether it relate "to the grafting of the adult into the body of Christ's Church," or to "the regeneration of the infant with the Holy Spirit "—for it is the ordinance of the Spirit which is administered-is only of the same order and power as the Apostle's, and is evidently the right language and the very proper expressions to be used, because the former was, and this is, the language adopted by and for the use of God's Church, for the benefit and comfort of his children; and since weaker expressions would be out of place, because the Church is like her Lord, the same under every dispensation, essentially at unity with herself, and can adopt no word unsuitable for her own use:-so in these particulars also, our Church standing must be right and good agreeing with the types, and the word of the Lord.

We have heard it urged, indeed, that although the parallel is correct as regards the sacraments and

services to congregations: yet, that there was no such application of them to individuals as is practised among us. But this is only assertion without proof: as, therefore, the onus probandi, in this case, belongs to the objector; we are bound to urge the position and probable practices of the Church through all ages, in support of what is now scripturally done, until the proof is brought forward, and established.

Thirdly. Although, if other language might be used at discretion, it would the rather be applicable to an unbelieving, and disobedient, and gainsaying people, who are in the Church though not of it; yet it cannot be done, unless the Church would un-church herself; because, she can minister no other sacrament than her own, and in no other manner than becomes her Lord. She must not stoop down to suit herself to unbelieving man, but lift him up, if it be possible, to her own proper state. Here, therefore, it may be repeated, that a stricter discipline, with regard to characters and persons is needed; and that the administration of baptism, in full congregation, as a Church sacrament, which the rubric or heading of the service so reasonably and beautifully enjoins, is most desirable. Yet, it must be insisted upon, that the language of the service cannot be enfeebled without danger, nor be essentially different from what it now is, inasmuch as it must be the voice of God's Church to his children, and that God must be true to them, though multitudes connected and mixed with them, be found liars. (Rom. iii. 4.)

Fourthly. Nor let us be stumbled or offended at the thanksgiving for the greater benefit; when, as we have seen, the less, in so many cases, is only bestowed; but let us look to our types, and learn that no other state