Here I must answer an objection which is frequently alleged against this doctrine. It is said by the enemies of this doctrine, if by baptism Christ is put on, then all the baptised shall infallibly be saved, although they be ever so wicked ; hence they represent this as a very dangerous doctrine. In order, therefore, to avert this supposed dangerous doctrine, they, through a mistaken zeal for godliness, endeavor to represent it as insignificant as possible, calling it a mere outward ordinance, an emblem, &c. Lest any person should comfort himself with the baptismal grace, and yet remain wicked, God's own institution must be degraded in a most shameful manner. Such imagine that no person can have a right and claim to Christ and his merits, and yet be lost. It must certainly be a very absurd plan to account an institution a mere nothing, for the sake of robbing abusers of the grace it affords, of their imaginary comfort. We might with equal propriety deny that the Holy Scriptures contain the word and promises of God, because there are many who read them, and affect to apply the promises of salvation to themselves, who, notwithstanding, continue in many wicked practices. But why should it be deemed absurd to suppose that a sinner may have an undeniable right to Christ by baptism, and yet that he may perish in consequence of his unbelief ? Is it impossible for a man to be entitled to a great legacy, and yet never enjoy it ? It can easily be proved that Christ is offered to such as do not receive him, and likewise that such have a right claim to him. ' The light shineth in darkness, and the darkness comprehended it not,' John 1, 5. Christ is that light which shone in darkness, and notwithstanding, the darkness did not comprehend him. Now would any man pretend to argue, if the light shone into darkness, therefore the darkness must infallibly have turned into light, or must have comprehended it. He dare not argue this, for the text itself is decisive ! 'the light shineth in darkness, and the darkness comprehended it not.' Again ; ' He came unto his own, and his own received him not,' v. 11. Now if Christ can come unto his own, and yet his own not receive him, why may not he also come unto all the baptised, though many of them perish ? One thing is, that Christ comes to us, but to receive him is another. Christ comes to all the baptised, for he comes by water as well as by blood, 1 John 5, 6 ; but not all of them receive him : ' but as many as receive him, to them he gives power to become the sons of God, even to them that believe on his name.' John 1, 12. Again ; Christ saith, ' I am the true vine, and my father is the husbandman. Every branch in me that beareth not fruit, he taketh away ; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit,' John 15, 1 2. From this, it appears that one may be a branch in Christ, and yet not bear fruit ; and thus finally be taken away. The apostle also saith, concerning the children of Israel, who were led out of Egypt, ' that they were all baptised unto Moses in the cloud, and in the sea ; and did all eat the same spiritual meat, and did all drink the same spiritual drink ; for they drank of that spiritual Rock that followed them ; and that rock was Christ. But with many of them God was not well pleased ; for they were overthrown in the wilderness.' 1 Cor. 10, 2 5. Here are a host of people described, who did all eat and drink of Christ, notwithstanding the most of them were unbelievers, and consequently perished in the wilderness. See Heb. 3, 17 19. Was it possible for the unbelieving Israelites to partake of spiritual meat and drink, that is of Christ, and yet to perish ; why should it be deemed inconsistent, when we teach that all the baptised have put on Christ, though many of them are and remain unbelievers, and perish ?

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