tion. Nor is it an objection of any weight against this, that we cannot comprehend, how this work can be wrought in infants? For neither can we comprehend, how it is wrought in a person of riper years. But whatever be the case with infants, it is sure all of riper years who are baptized are not at the same time born again. The tree is known by its fruits: and hereby it appears too plain to be denied, that divers of those who were children of the devil before they were baptized, continue the same after baptism: for the works of their Father they do; they continue servants of sin, without any pretence either to inward or outward holiness.
3. * A third inference which we may draw from what has been observed, is, that the new birth is not the same with sanctification. This is indeed taken for granted by many: particularly by an eminent writer, in his late treatise on "the nature and grounds of Christian regeneration." To wave several other weighty objections which might be made to that tract, this is a palpable one: it all along speaks of regeneration as a progressive work, carried on in the soul by slow degrees, from the time of our first turning to God. This is undeniably true of sanctification; but of regeneration, the new birth, it is not true. This is a part of sanctification, not the whole; it is the gate of it, the entrance into it. When we are born again, then our sanctification, our inward and outward holiness begins. And
