Father; for here are regenerate men who have the germ of eternal life in
them (by baptism) who do not the will of God. Now as these on his theory
are regenerate men, the bible promises them salvation. But according to
the Saviour they shall not enter into the kingdom of heaven.

The apostle James Inquires, [sic] "What doth it profit, my
brethren, though a man say he hath faith and have not works? Will his
(dead) faith save, him?" Or we may add, can his dead baptismal
regeneration do it? As the apostle of the Gentiles declares, that
circumcision is nothing and uncircumcision is nothing, but the keeping
of the commandments of God: so as baptism occupies the place of
circumcision, baptism is nothing and the want of it nothing, unless
accompanied with a sincere, universal and irrevocable purpose to keep
the commandments of God.

If any one responds, we do not mean regeneration in its proper sense,
when we ascribe it to the influence of baptism; then do not deceive
yourselves and others by employing the name, when you do not mean the
thing. The Saviour uses it for an entire, and radical change, and we
have no right to use it for anything else.

Or does any one say, by baptismal regeneration, we understand an
inferior kind or degree of regeneration, the beginning of the change. If
so, then do not mistake the beginning for the completion of this great
spiritual renovation; nor ascribe to the one, the precious promises and
spiritual benefits which belong only to the other.

In short, if the word regeneration, in connexion with baptism, be
employed to signify anything resembling its proper meaning, its
influence on the preached gospel must be baneful; and just in proportion