know in the case of baptized infants), and, subsequently, in a state of actual salvation (not merely of capacity of salvation), unless we fall from it: through it we are anointed by God's Holy Spirit, sealed by Him, and have the first earnest of our future inheritance given to us. God does not set forth Baptism, merely as the introduction into the Christian covenant, and so entitling the baptized person hereafter to Christian privileges; but as putting him already in possession of them in part, as a pledge of their fuller enjoyment of those which are capable of increase; i.e., those which the recipient afterwards becomes capable of receiving in fuller abundance. It was but to be expected, that these privileges being thus great, the loss of them should be, in proportion, dreadful; and that there being, as St. Chrysostom says, no second, third, or fourth Baptism, the loss should be, as a whole, irreparable. Such is the view which all Christian antiquity took of the warnings of St. Paul; nor does any other meaning appear so probable, as neither have we now such good means of deciding the question, as those who yet spoke St. Paul's language, and lived nearer to his times.
In setting forth this teaching of Holy Scripture, we have, it is well to observe, adhered strictly to the letter of God's word: we have not gone about to set forth any other doctrine than is contained in its plain words: we have only not glossed over, or distorted its language, but have taken God's promises and declarations simply as we found them. And it is useful to contrast with this mode of exposition that adopted by such as fear, unduly to exalt the Sacraments, and do, in fact, abase them to signs only; and then to ask ourselves, which seems the most faithful exposition of God's word? Some of these expositions have been already set side by side with that which seemed the more obvious; and, surely, where God is declaring plain doctrinal truth, this is decisive. For it is not here, as in a prophecy or parable, where God shadows out to us His way in futurity, and His wisdom but half unlifts the veil which it has spread, and docility in accepting doubtful intimations and in pondering them in our hearts, and following them as a light in a
