years, and able to answer for themselves," it is declared not only that "all men are conceived and born in sin," but also that "they that are in the flesh cannot please God, but live in sin, committing many actual transgressions;" these adults are not required to perform any good works previous to baptism, but simply to profess their Faith in the Blessed Trinity, and to promise future obedience to God's holy will and commandments : they are then baptized, and by this spiritual regeneration they receive remission of all their former sins, both original and actual. Here is an exact conformity to the practice of the primitive Christians. But though an adult, when baptized, may have a firm belief in the truth of Christianity, and a real intention to obey its laws; yet, from the corruption of his nature, and the enticements of sin, he may afterwards not lead a life agreeable to the precepts of the Gospel; he may "for a while believe, and in time of temptation fall away (o)." And in that case his Faith, though at first it might deserve to be called a true Faith, afterwards loses that character, and if he dies while he continues an impenitent sinner, he will not be saved, although he once had Justification in this world (p). Having failed to fulfil the conditions

(0) Luke, c. 8. v. 13. (p) "Justification may be granted, and accepted, and take place for a time, and yet may cease afterwards both

totally

ditions of the covenant into which he had voluntarily entered, and which he expressly promised to fulfil, he can have no claim to its privileges and benefits. But if he repents, and returns to a true and lively Faith in the merits of Christ, his sins are pardoned and his Justification is renewed. In our Catechism it is asked, "What is required of persons to be baptized?" And the Answer is," Repentance whereby they forsake sin and Faith, whereby they stedfastly believe the promises of God made to them in that sacrament;" hence it appears, that repentance and Faith are the only things required for Baptism or Justification; and it equally appears from this and the following Question and Answer, that those who are baptized or justified, are required to forsake sin, and are bound to perform the promises made by themselves or their sureties at the time of baptism. But as the frailty and imperfection of our nature will not allow us "always to stand upright," (q) will

not

totally and finally."..." The sense of our Church on this head is manifest from this single consideration, that she looks upon it as certain by God's word, that all children baptized are so far justified, inasmuch as if they die before actual sin, they are undoubtedly saved. Now it cannot be doubted, but that many, who have been baptized in infancy, may, and do, fall afterwards, both totally and finally, therefore our Church must of consequence allow and suppose, that persons once justified may totally and finally perish."--Waterland on Justification.

(4) Collect 4th Sunday after the Epiphany.

not admit of a strict performance of these promises of renouncing the devil and all his works, of serving God, and obediently keeping his commandinents, since "no man liveth and sinneth not," we are also required in the Catechism, to examine ourselves whether we truly repent of those sins which we may have committed, and have a lively Faith in God's mercy through Christ, preparatory to the receiving the other sacrament of the Lord's Supper. And in the Communion Service we are taught to believe, that those, who with hearty repentance and true Faith, turn unto God, are, by the worthy participation of the body and blood of Christ, "pardoned and delivered from all their sins, strengthened in all goodness, and if they hereafter serve and please God, will at length inherit everlasting life."-" As by baptism, says Bishop Bull, all sins committed before the grace of the Gospel is received, are washed away; so in the Lord's Supper the remission of all sins, which are committed after baptism and regeneration, is sealed to those who are truly penitent."

Our Church, in the beginning of its daily Service, calls upon its members to confess their sins, and assures them, that God "pardoneth and absolveth all them that truly repent, and unfeignedly believe his holy Gospel. Wherefore we pray and beseech him to grant us true repentance and

his Holy Spirit, that those things may please him which we do at this present, and that the rest of our life hereafter may be pure and holy, so that at the last we may come to his eternal joy, through Jesus Christ our Lord." This prayer is a summary of the doctrine of our Church; it supposes all men to be guilty of sin, and it declares to whom forgiveness will be granted, namely, to those who truly repent, and unfeignedly believe the Gospel; that is, repentance and unfeignet Faith are necessary for the pardon of our sins. It then teaches us to pray to God for true repentance and his Holy Spirit, to enable us to please God, and that the rest of our life may be pure and holy; hence we learn that our own strength is not sufficient, but that we stand in need of the assistance of God's Holy Spirit. The prayer lastly tells us why we are to do this, "so that at the last we may come to his eternal joy, through Jesus Christ our Lord." Repentance, Faith, and a pure and holy life, will therefore lead us to eternal happiness, through the merits of our blessed Redeemer. This eternal happiness is the aim of every Christian, and here every Christian is instructed what he must do to obtain it.

It is said in the 16th Article, that "The grant of repentance is not to be denied to such as fall into sin after baptism. After we have received

the

the Holy Ghost, we may depart from grace given, and fall into sin; and by the grace of God we may rise again, and amend our lives. And therefore they are to be condemned, which... deny the place of forgiveness to such as truly repent." It is the doctrine of our Church, that baptism duly administered confers Justification; and therefore, according to this Article, a man may fall into sin after he has been justified, and in consequence of true repentance he may again receive forgiveness, and recover a state of Justification.

But the 11th Article relates more immediately to Justification, and deserves our particular attention. As several of the Epistles were written for the purpose of correcting the errors which prevailed among Christians in the days of the Apostles, so many of the Articles of our Church are directed against the corruptions of the church of Rome. This 11th Article was intended to disclaim the Popish doctrine of Human Merit, which our Reformers, with reason, considered as inconsistent with the whole scheme of redemption through Christ alone, and in particular as striking at the very root of the Christian duty of humility. Let us attend to the words of this Article in the Latin, which is much clearer than the English: Tantum propter meritum Domini, ac Servatoris nostri Jesu Christi, per Fidem, non propter

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