The Apostle Paul in his letter to the Hebrews writes thus. "Let us draw near with a true heart, in full asЯurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." Heb. x. 22. Here we learn that all who desire admission into the Church of Christ, must be actuated by a pure motive, believing firmly in the ordinary means of salvation, by having their bodies buried in baptism, the bath of regeneration. The Apostle Peter taught, that baptism saved us. "The like figure whereunto, even baptism doth also now save us (not the putting away the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ." 1st. Peter iii. 21. Here we have the type and the anti-type, the ark and baptism-both appointed for salvation. The ark prefigured our salvation by baptism. All that were without the ark perished, and all within the ark were saved. So all that are ingrafted into Christ by baptism are saved, while all the unbelieving and unbaptized part of the world, shall be damned. Baptism saved the soul from sin-the ark saved the bodies of Noah and his family from death. From the whole we learn, that none enjoy a present salvation, but those that are in Christ, and it is by baptism that the believer is ingrafted into Christ.

We shall produce another testimony from Peter's second letter, that baptism is for the remission of sins. "But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. 2d. Peter i. 9. "That he was purged from his old sins;" that is, all those sins committed before baptism. In baptism we were washed from our old sins, and made new creatures in Christ Jesus. "Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." 2d Cor. v.

17

We have evidence enough from the word of God to convince us, that baptism for the forgiveness of sins, is a gospel doctrine. That in this institution, the believer can have all his sins washed away. But how astonishing it is, that so many of our modern christians should overlook and set at nought this part of the council of God. They will not have the forgiveness of sins to be connected with baptism. It is too mean, too contemptible a thing, to be connected with salvation. They have become wiser than Christ, the Apostles, the old Fathers, &c., and therefore, will not suffer baptism to be a means of salvation. And thus they are willing to cheat themselves and be deluded with false hopes, and mistaken grounds of comfort, and to say, Peace, peace, where there is no peace, and to deceive themselves with falsc marks and signs of grace.

It is the believer's privilege to meet his God and receive remission of sins, and where shall he find or meet with him, but in his own appointments, for in these only has he promised to be found. Did he say that he would meet the sinner in faith only, and pardon his sins? No. Did he say he would meet the believer in repentance only, and pardon his sins? No. Did he say that he would pardon the believer's sin in baptism? Yes. Well, then be obedient, go and meet him in that place he has promised to be found, and you shall not be disappointed. But be sure and take the right road to baptism. Now there is but one road which brings man to that baptism, in which God has promised to pardon sin, and that is by faith and repentance. Oh! reader, reader, I tell you a solemn truth-there is but one way to know the forgiveness of our sins-and that is in the promises of God. And all the promises of God are given upon conditions. Obey the Gospel. The objector may say this man has a great deal to say on baptism-he lays a very heavy

stress indeed on the institution-and passes and repentance very lightly. We answer that in this essay was to show the reader that baptism is for the remission of sins, and were we to treat of faith and repentance, we should lay as great a stress on those items as we have done on baptism; for we know no difference, we have as much respect for one precept as for another, and it is certain that we have plainly declared throughout this work, that in order that the pardoning mercy of God may be obtained in baptism, man must believe and repent. And if he does not believe and repent, baptism cannot save him. And one reason why it is that we have chosen to discuss baptism for the remission of sins, is, because that point is disputed, yea, despised and set at naught, by thousands who profess to be Christians. Were faith and repentance to be attacked as baptism is, I should feel as much bound to defend them as I do to defend baptism. It is but of late years, in these latter days of the christian dispensation, that baptism for the remission of sins is denied: which we shall now establish by the testimony of the old Fathers, &c.

GEORGE WHITEFIELD.

Geo. Whitefield, on John iii, and v. vol. 4, page 355. says, "Does not this verse urge the absolute necessity of water baptism? yes when it may be had. But how God will deal with persons unbaptized, we cannot tell.

JOHN WESLEY.

John Wesley in his "Preservative," p. 146-150, says "By baptism we enter into covenant with God; an everlasting covenant, are admitted into the church, made members of Christ, made the children of God. By water, as the means, the water of baptism we are regenerated or born again."

MATTHEW HENRY

"In baptism," he says,

66 our names

are engraved upon the heart of this Great High Priest. God doth in this ordinance seal and make over to us all the benefits of the death of Christ. Baptism seals the promise of God's being to me a God."

40, 42.

Treatise on Baptism p. 12,

ABRAHAM BOOTH.

"If in baptism, then, there be an expressive emblem of perfect purification from sin, immersion must be the mode of administration; because nothing short of that represents a total washing. I may here venture to appeal to the common sense of mankind whether pouring or sprinkling a little water on the face or the whole body, be better adapted to excite the idea of an entire washing?" "Pedo baptism examined" p. 63, Newark Ed. 1805.

VITRINGA.

"The ancient christian church from the highest antiquity after the apostolic times, appears generally to have thought that baptism is absolutely necessary for all that would be saved by the grace of Jesus Christ." Observat Sac. Tom. i. 50, ii. 6, 9.

DR. OWEN.

"Most of the ancients concluded that baptism was no less necessary unto salvation, than faith or repentance itself." "On justification," c. ii. p. 173.

CONFESSION OF BOHEMIA.

"We believe that whatsoever, by baptism, is in the outward ceremony signified and witnessed, all that, doth the Lord God perform inwardly. That is, he washeth away sin, begetteth a man again, and bestoweth salva

lation upon him. For the bestowing of those excellent fruits was holy baptism given and granted to the church."

CONFESSION OF AUGSBURG.

"Concerning baptism they teach, that it is necessary to salvation, as a ceremony ordained of Christ: also, by baptism the grace of God is offered."

CONFESSION OF SAXONY.

"I baptize thee; that is, I do witness that by this dipping, thy sins be washed away and that thou art now of the true God."

CONFESSION OF WHITTENBURG.

"We believe and confess that baptism is that sea, into the bottom whereof, as the prophet saith, God doth cast all our sins."

CONFESSION OF HELVETIA.

"To be baptized in the name of Christ, is to be enrolled, entered and received into the covenant and family, and so into the inheritance of the Sons of God; that is to say, to be called the Sons of God, to be purged also from the filthiness of sins and to be endued with the manifold grace of God, for to lead a new and innocent life."

CONFESSION OF SNEVELAND.

"As touching baptism, we confess, that it is the font of regeneration, washeth away sins and saveth us. But all these thinge we do understand as St. Peter doth interpret them. 1. Pet. iii. 21."

WESTMINISTER ASSEMBLY.

"Before baptism, the minister is to use some words of instruction, showing, that it is instituted by our Lord Jesus