Mat. 8: 32. The same language occurs, with little variation, in the gospel of St. Luke, 12: 8. In these words we find an awful denunciation of the rejection of every one, without exception, who shall be found to have denied Christ; and as this denial is immediately opposed to confessing him, it must necessarily attach to all such as have not made a confession. If a medium could be supposed betwixt the denial and the open assertion of the doctrine of Christ, it is precluded by the following sentence; "Whoever shall be ashamed of me, and of my words, of him shall the Son of Man be ashamed, when he shall come in his own glory, and of the Father, and of his holy angels."-Luke 9: 26. Thence we may with certainty conclude that from whatever motives a profession of Christianity is omitted or declined, eternal perdition is the consequence. Nor is this the doctrine of the Evangelists only; it is repeatedly asserted, and uniformly implied, in the writings of the Apostles. "If thou shalt confess (or profess) with the mouth," saith St. Paul," the Lord Jesus, and shalt believe in thine heart that God has raised him from the dead, thou shalt be saved; for with the heart man believeth unto righteousness, and with the mouth confession (or profession) is made to salvation."—Romans 10: 9. We find the same writer on another occasion exhorting Christians to hold fast the profession of their faith without wavering, when the previous possession of that is necessarily supposed, a firm adherence to which is inculcated as essential to salvation. "Let us hold fast the profession of our faith without wavering."Hebrews 10: 23. It is to the faithful, considered as such, without distinction of sects and parties, that St. Paul addresses the following exhortation: "Wherefore holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus."-Hebrews 3: 1. In the Epistle to the Hebrews alone, the phrase our profession occurs three times, and in each instance in such a connexion as demonstrates it to be an attribute common to all Christians. (Heb. 3: 1. 4: 14. 10: 13.)

It would be trifling with the reader's patience, to multiply proofs of a position so evident from Scripture, as the inseparable connexion betwixt a genuine profession of Christ, and future salvation. But if this be admitted, what becomes of the principal argument urged by Mr. Kinghorn for strict communion, which turns on the principle, that "baptism is the term of Christian profession?" Who can fail to perceive that if this proposition is true, the Pædobaptists are on our principles cut off from the hope of eternal life, and salvation is confined to ourselves? The language of our Saviour and his Apostles is decisive respecting the necessity of a profession in order to eternal life; this writer affirms that baptism, as we practise it, is an essential term of profession. By comparing

these propositions together, a child will perceive that the necessary inference is the restriction of the hope of future happiness to members of our own denomination. This in truth is the conclusion to which all his reasoning tends; it meets the intelligent reader at every turn; but when he expects the writer to advance forward and press the fearful consequence, he turns aside, and is afraid to push his argument to its proper issue. He travails in birth, but dares not bring forth; he shrinks from the sight of his own progeny. Sometimes he seems at the very point of disclosing the full tendency of his speculations, and more than once suggests hints in the form of questions which possess no meaning, but on the supposition of that dismal conclusion to which his hypothesis conducts him. Let the reader pause, and meditate on the following extraordinary passage :-"If baptism," he says, "was once necessary to communion, either it was then essential to salvation, or that which was not essential to salvation, was necessary to communion. If it was then essential to salvation, how can it be proved not to be essential now?" ("Baptism Baptism a Term of Communion," p. 19.) Again he asks, "What is the meaning of the term condition? In whatever sense the term can apply to the commission of our Lord, or to the declarations of the Apostles respecting repentance, faith, and baptism; is not baptism a condition either of communion, or of salvation, or of both? Do the conditions either of salvation, or of communion, change by time? Are they annulled by being misunderstood?" (" Baptism a Term of Communion," p. 20.)

Whatever of argument these passages may be supposed to contain, will be examined hereafter; the design of producing them at present, is to shew the tendency of the principle; and the reader is requested to consider whether they are susceptible of any other sense, than that the terms of salvation and of communion are commensurate with each other; that whatever was once essential to salvation, is so still; and that baptism is as much a condition of salvation, as faith and repentance. But if these are his real sentiments, why not speak plainly, instead of "uttering parables ;" and why mingle in the same publication, representations totally repugnant, in which he speaks of such as dissent from him on the subject of baptism, as persons of the most distinguished character persons whom God will undoubtedly bring to his kingdom and glory. ("Baptism a Term of Communion," p. 21. 36.) The only solution this problem admits, is to suppose (what my knowledge of his character confirms) that to the first part of these statements he was impelled by the current of his arguments; to the latter by the dictates of his heart. But however that heart may rebel, he must learn either to subdue its contumacy, or con

sent to relinquish the principal points of his defence. He has stated that the limits of communion must be the same with those of profession; that the Pædobaptists have none, or at least none that is valid; and that on this account, and for this reason, they are precluded from a title to Christian fellowship. But the word of God, as we have seen, repeatedly insists on men's professing Christ, as an indispensable requisite to salvation. How is it possible then, if Mr. Kinghorn's position is just, to evade the consequence, that those whom he would exclude from communion, are excluded from salvation?

"If obedience to a rite," he observes, "be not a term of salvation, (which no one supposes) yet it was ordered by the highest authority, as an evidence of our subjection to the Author of salvation; and a Christian profession is not made in Christ's own way without it. ("Baptism a Term of Communion," p. 18.) If the open acknowledgement of Christ by the Pædobaptists is not to be esteemed a real and valid profession, the inevitable conse quence is, for reasons sufficiently explained, that they cannot be saved; but if it is valid, (however imperfect in one particular) it is so far made in Christ's own way. The expression which he employs to depreciate it, has either no meaning, or none that is relative to the object of the writer. The scope of his argument obliged him to prove that adult baptism is essential to a Christian profession; he now contents himself with saying, that without that ordinance, it is not made in the right way, which may with equal propriety be affirmed of every deviation from the doctrine and precepts of the gospel. Just as far as we suppose a person to depart from these, we must judge his profession not to be made in Christ's own way: nor will any thing short of a perfect profession, or in other words, a perfect comprehension, and exhibition of the will of Christ, exempt him from such an imputation; so that in this sense, which is the only one applicable to the case before us, to make a profession of the Christian religion in Christ's own way, is not the lot of a mortal. But though this is the only interpretation consistent with truth, we cannot for a moment suppose that such was the meaning of the writer. He must have intended to assert that the parties to whom they are applied, fail to make what Christ himself would deem a profession. This supposition is forced upon us by the scope of his reasoning, which went to prove that baptism is necessary to communion, because it is necessary to a profession. This supposed necessity must consequently relate, not to its completeness, or perfection, but to its essence; he must be understood to affirm, that they have not exhibited, what Christ will consider as a profession. But as he has solemnly affirmed his determination to reject such as are des

titute of it, we ask again how Mr. Kinghorn will reconcile this with the salvability of Pædobaptists?

Whatever it seems good to Infinite Wisdom to prescribe as an indispensable condition of future happiness, we must suppose that it exactly corresponds to its name; it is true and genuine in its kind, and wants nothing which constitutes the essence. If an open acknowledgement of Christ is the prerequisite demanded under the title of a profession, it would seem strange to assert that something less than what is correctly denoted by that expression, is after all sufficient to satisfy the condition. This however is what Mr. Kinghorn must assert, to be consistent with himself; for he will not deny that the advocates of infant sprinkling have exhibited something like a profession; but as they have not made it in Christ's own way, it is not, strictly speaking, entitled to that appellation, and consequently cannot claim the privileges it secures. But if the case is as he states it, he must either confine the hope of salvation to his own party, or admit that in the solemn denunciations before recited, it is not really a profession of Christ which is required, but merely something which resembles it. Whether the use of language so replete with ambiguity, or collusion, is consistent with the character of the "true and faithful witness," we leave to the decision of the reader. According to Mr. Kinghorn, while there are two modes of avowing our Christianity, one so essentially defective as not to deserve the name of a profession, the other sound and valid, when the Supreme Legislator thought fit to enjoin the profession of his name, under the sanction of eternal death, he intended to insist on the first, in distinction from the last of these methods. Let him who is able, digest these absurdities; from which, whoever would escape, must either abandon the ground which Mr. Kinghorn has taken, or consign the Pædobaptists to destruction.

It is time however to recur to the questions with which he has urged his opponents, and which he supposes it impossible to solve on my principles. "If baptism," he observes, "was once necessary to communion, either it was then essential to salvation, or that which was not essential to salvation was necessary to communion. If it was then essential to salvation, how can it be proved not to be essential now? If it be argued that it was not essential to salvation then, it must either be proved that communion was held without it, or Mr. Hall's position must fall." ("Baptism a Term of Communion." p. 19.)

Of the preceding dilemma, I embrace without hesitation, the affirmative side, and assert that in the apostolic age, baptism was necessary to salvation. To the query which follows, "how then can it be proved that it is not essential now," I reply that it is un

necessary to attempt it, because it is admitted by Mr. Kinghorn himself; and it is preposterous to attempt the proof of what is acknowledged by both parties. It is very astonishing, after he had so clearly avowed his conviction of the exalted character, and unquestionable piety of many Pædobaptists, he should ask the question; but he was probably so dazzled with the seeming subtlety and acumen of these pointed interrogatories, as not to perceive their total irrelevance. If he feels any hesitation in affirming that baptism was essential to salvation in primitive times, he entertains a lower idea of its importance than his opponents; but on the contrary supposition, unless he totally retracts his liberal concessions, he must acknowledge that which was once necessary to salvation is not so now. The difficulty attending the supposition of a change in the terms of salvation, is urged with little propriety by one to whose hypothesis they apply in their full force; nor are they, when fairly examined, at all formidable. Owing to the incurable ambiguity of language, many truths founded on the clearest evidence, assume an appearance of paradox; and of this nature is the proposition which affirms that the terms of salvation are not unalterable; which may with equal propriety be affirmed or denied, in different senses. Since the fundamental laws of the kingdom of God are of equal and invariable obligation, a cordial compliance with which is essential to eternal felicity—since faith and repentance are at all times, and in all places, indispensable prerequisites to a justified state; in popular language there would be no impropriety in asserting that the conditions of salvation, under the gospel, remain the same from age to age.

But if this proposition is taken in its utmost rigor, and applied to every particular, connected with the faith and practice of Christians, it is manifestly false. There are certain parts of Christianity, which as they exhibit the basis, and propound the conditions of the new covenant, belong to its essence; certain doctrines which are revealed because they are necessary; and others which are necessary only because they are revealed; the absence of which impairs its beauty, without destroying its being. Of this nature are its few and simple ceremonies. But while this distinction is admitted, it will not be denied that the wilful perversion of the least of Christ's precepts, or the deliberate and voluntary rejection of his instructions in the smallest instance, would betray an insincerity utterly inconsistent with the Christian character." He who shall break the least of these my commandments, and teach men so, he shall be of no account in the kingdom of Heaven." (Campbell's Translation.) The truth or precept in question may be of such an order, that a simple ignorance of it may not be fatal, yet to resist it, knowing it to be of divine authority, would be