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TO WHICH IS ADDED THE SATISFACTIOI OF JUSTICE, A POEM, BY THE SAME AUTHOR. if PUBLISHED BY REQUEST. KINGSTON: JAMES 31. CllEIGHTON, HOOK AND JOU PRINTER. 1851. /■i^' DISCOUESE. " Go ye, Mer«/ofe, and Um% nil nationg^-^-haptising them in the name of the Father, and of the Son, and of the Holy Ghost^^^MAT. 28, 19. These words are frequently termed the apostolic commission, and are intimately connected with the characte of the tnie Church, in every period of the Christian dispen- sation. They were uttered by our blessed Lord, a little before his ascension into heaven, and consequently may be considered as his last charge to the Apostles whom he had chosen. You will immediately perceive that the ordinance of Baptism is distinctly referred to, in my text; and that, although, according to our English version, the Apostles were instructed to teach all nations, yet, according to the original, " Maiheieusate panta ta ethna baptizontes autous :" they were to make disciples of all nations by baptising them: thus plainly implying, that baptism by water is an initiatory ordinance into the Church of God. In calling your attention to these words, I propose to notice, > I. The nature and design of christian baptism. II. The proper subjects of this ordinance. III. The scriptural mode of administering it. I. The Nature and Design of Christian Baptism. But before I proceed, it may be necessary for me to mention the different views entertained by professed Chris- .4 tians upon this subject: ami iti ^^oing tliis. I will metitiw! three very important cmos, wliicli most imperiously ilemami our attention. The first is that entei-tained by the Papist and the seini-Papistj the second is that inculcated by the ultra Protestant; while the third will embrace the faith and belief of the holy Apostles of our Lord, and of the truly Catholic and Apostolic Church to the present day. The Papist and semi-Papistprofesses to believe that there is a saying efficacy in the water of Baptism, by which ori- ginal sin and actual transgression are washed away ; and that, consequently, baptism must be regarded as a moral and spiritual regeneration of the party baptized, God being considered as the prime, and the officiating Clergyman the secondary agent in the ceremony. Now that the Holy Bible does speak of Baptism as a regeneration to God, is rendered incontrovertible by a diligent study of its sacred pages; but that this appellation is given to it in consequence of its con. nection with the thing signified, is made so abundantly man. ifest, that he that runs may both read and distinctly under- stand. Does the Papist in astonishment enquire of you, v/hy you dare but believe that the water of Baptism saves the Soul, and washes away sin ? just inform him of the case of Simon Magus, as recorded in the eighth chapter of the Acts of the Apostles, who havhig received the ordinance from the very highest authority under Christ, Avas pronounced by the same authority *" To have neither part nor lot in the matter of true religion," f" To be in the gall o*' bitterness and bond of iniquity," and who was divinely instructed that {"His heart was not right in the sight o/ God." Now this infor- mation is quite sufficient as an answer to the enquiry ; for here the fact is recorded of a man's receiving the holy ordi- nance of baptism, and yet his heart was not right in the sight of God, he being regarded as in the gall of bitterness and bond 4 *Aots 8. 21. t Acts 8. 23. {Acts 8. 21. & of iniquity. !ti nddition to tliJ^V tha fact may not he unworthy your notice^ that in tho first ages *)f tho Church, very many wore Baptized upon n contbssion of their faith, and v/lio had, before the}' received this sacrament, tasted the regenerating influence of God's Spirit: Thus St, Peter says in the tenth cha[)ter of the Acts of the Apostles, * *' Can any man forl)id water, that these should not he baptised which have receiv- ed the Holy Ghost as well as v^-eV But if the design of baptism were to wash away sin there was no need of these persons ]-eceiving the Holy Ghost until the water was appli- <^d in the sacrament. If ba}ttism be the thing signified instead of the sign, it was not only an unnecessary burden, but the very introduction of it ^vas a public insult to the Almighty ; for if God ■[a])uiidantly ])ardoned the re})enting sinner before baptism, and if it v/ere the design of God to administer par- do? ' in this ordinance; tho one pardon would argue that the other was imperfect; the pardon or regeneration of baptism would demonstriite that the first pardon was not abundant, which you know would bo repugnant to every principle of reason and to the sacred truths of revelation. In a word, there is the same superstitious nonsense in the supposition tliatbaptism is the thing signified as well as the sign, that there is in the Popish notion respecting transubstantiation, that the sacramental bread is not the sign, merely, but the thing itself, viz: the body, blood, soul and divinity of Christ ; and nothing but infidelity, which is at the root of all, could drive any enlightened man into this error so fatal and niinous to mankind. But while the Papists and somi-Papists are bewildered \vith vain and presumptuous notions of the efficacy of bap- tism, it is to be lamented that too many professed Protes- tants run into the opposite extreme; and either from igno- rance of the Holy Scripture, or an unenlightened opposition * Acts 10. 47. tlsaiah55 7. to Ronie» thoy seem to iittacli littlo i>r no ijiiportaiici; to the ordiiumce. They tell us they know of no <rood to be attach- ed to this sacniincMit, they however acknowledge it is very well to receive it ^vhen it'is convenient to do so, and that when they feel like it, they will have their children christened, but after all it is a matter of perfect indifferGnce to them whether or not they shall have their children incorporated into the body of Christ. And even after they have received this holy sacra- ment they talk as ignorantly about their offi^pring's 'not be- longing to any church, as if baptism was not the sacred ordi. nance of initiation, or as if their childi-en had never been brought into the visible church of God. Now need I inform you my brethren that if the former view as entertained bv Papists be dishonouring to God, this view is still more" so; for it charges our Lord with inti-oducing an ordinance into his Church to which there is neither meaning or importance at- tached.^ F(U' if baptism be of no benefit it is not necessary to receive it, and consequently disobedience to Chirst and contempt of his ordinance would bo a virtue instead of a re- proach to a christian parent. Nevertheless there must be some meaning and importance associated with the following passages, * "He that believeth and is baptized shall be sav- ed." ^ t " ^''iptism doth now save us." |"Repe.xi; and be bgtptized every one of you for the remission of sins." || " Ex- cept a man bo born of water and the spirit he cannot enter into the kingdom of God." These passages, my brethren, with a multitude of others to the same effect, most clearly show that this sacrament is most reverendly to be received by every sincere christian, and that it may be a channel through which grace may be communicated when received with a devout heart and with unfeigned thanksgiving to Al- mighty God. You will now be prepared for the views entertained by *Markl6. 16. fl Peter 3. 21. UctJ2. 38. ||Jolm 3. 5. the insphvil Ai)ost'les t>f our Lord and of the wliole Catliolic and Apostwlic f .'hiirch to the present d.-iy. And as the very words of the (liurch of VAighmd enil)races the Faith of every branch of the Reformed Church, I fed tliat I cannot express the views of the inspired writers more forcihlj than by adopt- injr the words of this Clmrch as my own. In her catechism she decLires it to be « An outward and visible sign of an in- ward and spiritual grace, given unto us, oi'dained hy Christ hmiselt; as a means whereljy we receive the sa-ue, and a ])ledge to assure us thereof/* And in her thirty-sevt'nth Ar. tide of religion she declirey « Baptise i- not only a si^rn of profession and mark of difference ' christian "^men are discerned from o+hers that be ik od, but it is also a sign of regenei-ation or the ne> e'veby as" by an instrument, they that receive baptisi.. are grafted into the Church, the promises of forgiveness . sins and of our adoption to be Sons of God by tlie Holy (^host'are visi- bly signed and sealed ; faith is confirmed, and grace increas- ed by vn-tue of prayer unto God." Now as baptism was given unto us by Christ, and as it has for its outward and visible sign the element of *' Water ' and for its inward and spiritual grace f" A death unto sin and a new birth unto righteousness," we most justly pronounce It a sacrament of the New Testament, in which' is communi- cated grace to the receiver, according to the divine appoint- ment. It IS, m consequence, regarded as the door of en- trance into Christ's Church, or, as an ordinance by which its subjec^ts are grafted into his body. Thus, when St. Paul in- formed the Corinthian Clir ^tians that they were t«By one Spirit baptized into one body," he instructed them that bap- fasm was the imtiatory ordinance into that body; for it is said they were baptized into it, which is equivalent in signification to be imUated into it, and that the body into which they I * Acts 8. 36. t Rom. 6. 3. t! Cor. 12 13. « Eph. 1. 22. 8 were baptize'.!, was the Cliurch, wc learn from his* Ejnstle to tlie Ephesiaiis, iii vvliicli lie iiifoi'iiieJ tliem that ||*«God gave Christ to be liead over all tilings to the (Jlmrch, which is his body.** So Jigai;! in tlie sixth chapter of his Epistle to th«» Romans he says : *•< Know yc not that so many of us us were baptized into Jesus Christ, were ])aptized into his death." Here the phrase " ^^'ipised info Jesus Christ '* im- plies that baptism was the visible door into Christ, and hence, was regarded as the ordinance of initiation. In confirmation of this we have the same instruction in his Epistle to the Ga- latians : f " For as many of you as have been baptized into Christ, have put on Christ.'* Here is a phrase similar to th» other, whore baptism is represented as the door into Cln-ist, or in other words, an ordinance by which men became Chris. tians, that is, so far as a public profession of Christianity waa concerned: for the very fact that we are told J" It is not every one that *saith Lord, Lord, shall enter into the king- dom," gives us most distinctly to know, that being Christiana merely by baptism, will not save the soul, and that without faith in Christ, our mere profession is but as the sounding brass and tinckling cymbal. ^ These truths being duly considered, you will be prepa- red to understand us when we tell you, that baptism regene- rates its subjects to God, foi it effects a change of state which can scarcely fail to justify our thoughts upon this subject. — By a change of s'ate 1 mean an ntroduction hito the Church, and this change of state Theologians denominate baptismal regeneration, to distinguish it from the change of heart and affection's, which for convenience they term moral or spiritual regeneration. This is the substance, and baptism is the shadow, baptism is the sign, but this is the thing signified.— That Christ our I^ord regarded Baptism in this light is evi- dent from his well known words to Nicodemus, ||" Except * Rom. 6. 3. t Gal. 3. 27. t Mat. 7, 21. || John 3, 5. t ft man hi* f)orU of iva'rr mA i)f llit» i-prrUf fcc ijiniioi, enter into tlie Kiugdoni of (JoJ;*' nud tliouj^^U Iheoxprcssion to be bom of water, iini)lies n regenernlioii j^y water; ibr witliout regeneration tlieve can be no "nli-tli aftei' tlio iiatnral one; ^^'t it is evident without tlio regeiieratjo]i or birth of the Spirit, the regeneration or birth of water coiihl never efi'ect the sal- vation of a soul. It IS ?ii metaphorical bingiiage that bap- tism is called regeneration. Just iis the bread was said to be the body of Christ, because it was the sign of it, c ^-t^ *he wine hi the cup was called tho cup, because the cupeontani- ed % so baptism is called regenei-ation, because it is the sign of it, and because It representii the operation of God's Spirit upon the heart. These, my brethren, are the views entertained on bap- tism by every department of the Pj'otestant Church; for not- withstanding all that has been said to llie contrary by a cer- tain Popish party in the Church of England, nevertheless the Canons, Articles, Homilies and Liturgy of that Church most decidedly pronounce such persons as intruders into the body. Instead of her regarding baptism as tlie thing signified like the Papists, she has ever regarded it as the sign : thus in her Catechism she declares it to be " an out- ward and visilile sign of an inward and s])iritual grace." — Now should an Archbishop, Bishop, Presl^yter or Deacon of that Church step forward and tell you the Church of England l)eHeve3 with the Papist, that it is the thing signified instead of the sign, would you believe him, when at the same time from infancy you have been instructed that it was only the outw^ii-d and visible sign of an inwai'd and spiritual grace ? I think not. They miglit as well inform you that there was no difference between the sh3do%v and the sub- stance, or that ])oth were embraced in the shadow, as to tell you that the thing signified was synonymous with the sign. Not only in her Catechi«m ])ut in her thirty- seventh Article as already referred to, she presents the sell' ^amc truth for yom- consideration. It reads "Baptism is not only the sign ^ B 10 M > \l ! IH of profession and mark of difiorencc wherel^y christian men are discerned from others that be not christened, but it is also a sign of regeneration. But Dr. Love Popery and Mr. Jesuit will talk to you of their attachment to the Church — the Church — the Churchy and at the same time inform you that her teaching is false : for they will tell you in direct op- position to the Article, that instead of baptism's l)eing the sign, it is the thing signified. And so explicit is the Article that it says " they who receive baptism rightly are grafted into the Church." This is just what I have already proved, baptism being regarded as the ordinance of initiation : and the word rightly in the Article implies, that unless baptism be accompanied by believing, penitent, grateful and obedi- ent hearts, all the waters of Jordon, Damascus or North America, will not, nor cannot wash away the guilty stain 01 sin from the human heart. But the Church stops not here, but informs us that the promise of forgiveness of sins si in it >;isibly signed and sealed, faith is confirmed and grace is strengthened by virtue of prayi- unto God. Not as the above named gentlemen would inform you, by virtue of the water of baptism, or of the officiating minister, but by virtue of [)rayer unto God. And that the Church of Eng- land never did, and with her present Articles and Liturgy never will, hold baptism as a substitute for moral or spiritual regeneration, is made incontrovertible by almost every prayer in the Liturgy. Thus, in the Collect for Christmas day the congregation is taught to pray " Grant that we being re- generate and made thy children by adoption and grace, may daily be renewed by diy Holy Spirit." Now this prayer teaches every son lud daughter of the Church not to rest satisfied with the liaptismjil privileges which may be many, but to seek to be daily renewed, evidently implying that we need another regeneration than that supposed to be received in baptism. In the Collect for the "Circumcision of Christ," we are taifght to pray "Grant us the true circum- cision of iiie heart :" a petition whick most undoubtedly 1 i a J u teaches us that the application of water in baptism does not baptize or circumcise the heart, and that water baptism, however good in its j)lace, is but the sign of the blessing for which the 'Church teaches us so iei'vently to pray. — Talk to a Tractarian from Oxford College about the neces- sity of praying for the circumcision of the heart, and he would tell you in opposition to the prayers of the Church, that all this was effected in baptism and that you need not trou- ble yourself about the matter, and yet that Church which ho professes to respect, teaches you the true principles of the Protestant Reformation which he so indignantly despises. — In the Collect for the first day of Lent we are taught to pray " Create and make in us new and contrite hearts, that we may obtain perfect remission and forgiveness." Does this prayer look like baptismal forgiveness'^ Does baptism then create in us new hearts? The pra^^er which is the voice of the Church, teaches us it does not, and that our baptismal pardon, unaccompanied by saving faith, is as destitute of sense as the empty jargon is of melodious sounds. The sub- stance of the whole matter is this, that baptism i& a very im- portant ordinance — that it is the door of entrance into the visible Chui'ch — that it is the seal of our pardon and adoption into God's family, that by virtue of it we are entitled to christian privileges — that it is a standing evidence of the visi- bility of the Church, and that therefore it is generally neces- sary to salvation, but that after all it is only as the shadow and that we shall be awfully disappointed of heaven if we die without the substance. We are represented as the elect- ed and predestinated of God by virtue of our baptism and yet we are taught to make this calling and election sure by repen- tance and f^iith, by personal holiness and obedience. Having thus considered the nature and design of Chris- tian baptism, allow me to consider II. The proper suhjecls of this ordinance. And from fac^s whicl 1 1 have already introduced, you must be prepared for the assertion, that young children are the I V2 ^ true anvl proper subjects of this holy sacrament. Indeed, this would a])pear evident, if even the New Testament were silent upon the subject; for, unless by positive command re- (inii-ing us to lay aside our children, the mere silence of the New Testament, with regard to them, if any such silence existed, would only leave the children where they were found; and as they were found by the apostles in the bosom of God's" church, so they were left there, unless arranged otherwise by Divine authority. Thjit the children of christian parents are entitled to the ordinance of baptism, is evident from the fjict, that the co- venant which God made with ^Abraham, embi'aced infant children as well as believing parents ; and tliat it is the same now as when given to him. This covenant was made about thirty years before the birth of Isaac, as you may learn froni tlie twelfth chapter of the book of Genesis; and it was established and ratified in the seventeenth — at which time circumcision, as its sign and seal, was instituted. Hence, Thus saith the Lord, f " This is my covenant which ye shall keep betwceji mo and you, and thy seed after thee ; every man child among you shall be circumcised." "And he that is eight days old, shall be circumcised among you." But I wish especially to direct your attention to the fact, that this covenant was never to terminate, and that it embraced the blessings of the gospel. In the seventh verse of the seven- teenth chapter of the book of Genesis, God says to Abra- ham : " And I will establish my covenant between me and thee, and thy seed al'ter thee, for an emiiasimg covenant." Now in this quotation the covenant is said Id be an everlast- ing one; which I think is very positive testimony that God did not design it to bo abrogated by the christian dispensa- tion. Accordingly wo find David referring to it, in such a manner as to show he];was well acquainted with the perpe- * Genesis 17. 7. tGoucBis 17. 10, 12. 13 tuity of its cliaracter: * "Be ye always mindful ofhis cove- iiant, tiie word wliich lie comnuuuk'd to a tliousaiid genera- tions, even the covenant that he made with Abraham, and his oath mito Isaac, and hath confirmed tli^ same to Jacob for a hiw, and to Israel for an everlasting covenant." On this passage I need hardly say that David refers to the cove- nant of Abraham ; and as in the book of Genesis this cove- nant is said to be everlasting, so David in this passage de- clares it to be spoken to a thousand generations ; but as it was only forty and two generations from Abraham to Christ, we have very strong evidence for concluding that the law of the co\^enant was never to be repealed. Nor are we left merely to renk^ii from the Old Testament scriptures upon this subject ; for in the JNew Testament the covenant is re- garded in the same light. Tlius, in the third chapter of St. Paul's epistle to the Galatians, we read of the fblessing of Abraham coming on the Gentiles through Jesus Christ. — JOf the promises being made to Abraham and his seed. — l|Of the impossibility of the covenant being repealed with the ceremonial law. § Of all baptised persons being Abraham's seed, and heirs according to promise: thus in the most une- quivocal language giving testimony to the fiict, that Abra- ham's covenant was not to be repealed, and that it embraced the blessings of the gospel. This truth being ascertained, as it has been to a positive certainty, you will immediately see its bearing upon infant baptism ; for if the covenant be the same now as when given to Abraham, it must embrace the same subjects, viz: be- lievers, and their infant children; so that if I can but prove christian baptism to answer the same purpose as Jewish cir- cumcision, and to be ordained in Its place by the authority of Christ, i prove ail that is necessary to be proved upon I.Chron. 10.15, IG. fGal. 3. H, § Gal. 3.2!). ^a-j 3 ifi n Gal. 3. 17. I 14 this subject, and thereby sustahi tlie doctrine of infant bap- tism. And here allow me to say, that as the iuknt child was entitled to the seal of the covenant in the old church be- cause God had ^promised to be its God, so the infant child IS entitled to the seal in the new church, and that for the same reason. I shall, therefore, with tl:is understanding proceed to prove christian baptism to be affixed to the cove- nant as Its sign and seal, even as circumcision was affixed to it, m the former dispcrsation. In the Gospel by St. Mark, our Lord declares,—! «He that beheveth and is baptised, shall be saved." Now as salvation is the covenant that God made with Abraham, and our Lord affixed baptism to this covenant, is it not manifest that he regarded it as the token and seal of his covenant, and m the place of Jewish circumcision. Accordincdy St Peter instructs the Jews, saying_| "Repent and be baptised every one of you, for the remission of sins, and ye shall re- ceive the gift of the Holy Ghost; for the promise is unto you, and to pour cnildren." Now what promise could Peter refer them to, but the well known words of the covenant— "1 will be a God to thee, and thy ^mZ after thee :" and why should he thus co- .ect baptism with this covenant, if he designed not to teach them that baptism was in the place ot circumcision and the seal of the covenant ? Nor is there any force in the evasion, that the apostle referred his hearers to the prophecy of Joel; for, could this be even proved, the conclusion would be the same-that prophecy being founded upon the covenant, and having di. rect reference to its blessings. In a passage which I have already quoted from St. Paul's epistle to the Galatians, he pronounces all baptized persons as Abraham's soed, and heirs according to promise. Now as it is an acknowledged tact, that ot old none were considered as the children of '« I « Gen. 17. 7. f Mark, 1 6. 1(J. $ Acts, 2. 38, 39. 15 Abrahani but thoso thut were circumcised: so the apostle would, (and that not ol)scurclj,) present the truth, that bap- tism is now the seal of the covenant, causing its subjects to be A])raham's seed, and heirs according to promise. But we have still more positive testimony that baptism was appointed by Christ in the place of circumcision. In the epistle to the Colossians they were plainly told, that baptism *was the " circumcision of Christ." "In whom al- so, (says he,) ye are circumcised with the circumcision made without hands, in putting off the body nf the sins of the flesh, by the circumcision of Christ : buried with him in baptism." Now need I inform you that, according to this passage, the Colossian christians were regarded by St. Paul as being in a circumcised state — "In whom also ye are cir- cumcisciV' — and should we inquire as to how they were cir- cumcised, the apostle answers: "By the circumcision of Christ buried with him in baptism:" thus plainly intimating, that baptism was Christ's circumcision, and consequently the seal of the covenant. It is called Christ's circumcision, just as the first day of the week is called, by St, John, the Lord's (Jay, because the Sabbath was changed tc this day by Christ's appointment; or the Euchavistic supper is called the Lord's supper, because the Lord changed the ordinance of the passover to this sacrament: and in the same sense, we are to i-egard baptism as Christ's circumcision, because he appointed it in the place of circumcision, and as the token of his covenant. If we adopt this interpretation of the passage, we may trace a fitness and accuracy of expression which can scarce- ly fail to assure us of its justice. Did Jewish circumcision represent the foperation of divine grace upon the heart ? sa does |christian l3aptisni : Did J ewish circumcision initiate * Col. 2. 11, 12. fDiuui. 30. 0. Rom. 2. 28, iJU. ;hM. 3. 11. Heb. 10.22. Ezek. 36. 25. i its subjects into *tlio coiigrej:!fation of (« oil's people? so does •fchristiaii 1).*i]itisni : Did Jewish circumcision entitle its subjects to be called Jthe children of God? so does || christian baptism : Was Jewish cii'cunicision ^affixed to the covenant by divine appointment? so is IFchristian baptism: and if thus answering every purpose of Jewish circumcision, there v/as an accuracy in the apostle's pronouncing it " the circumcision of Christ," which most certainly demands our special admiration. Tlie whole of this will appear still more consistent, when you clearly understand, that the Jewish and the Christian clmf-ches are one and the same body ; and that Christ came not to destroy that church, which lite had estab- lished hi the days of Abraham and the prophets. In the eleventh chapter of St. Paul's epistle to the Romans, this truth is clearly presented. o In the seventeenth verse, the Jews are represented as bi'anches which are broken from off their own olive tree, while the Gentile christians are intro* duced as being grafted in among them, and with them par- taking of the rooi and fatness of the olive tree. In the nine- teenth verse, the Jews are said to be the natui-al branches of this tree ; while the Gentiles are introduced as being cut out of the wild olive tree, and grafted into the good olive tree — which, in the same verse, is said to be the Jews' own olive tree. Now these quotations being so positive, they require no explanations : I shall therefore remark, that as christians are said to be grafted into the Jewish church, it is overwhelm- ingly evident they nmst be grafted in, by some ordinance of divine appointment; and what ordinance can that be, but the circumcision of Christ, which St. Paul attirms to l)e baptism, and which, as I have already proved, is the door of entrance into the visible church. « t\\ *Geu. 17. 14. tJolm, 3. 5. I. Cor. 12. Vi. $Mat. 15. 2G. Acts, 3. 25. iiGal. 3, 2G, 27. §Gi'ii. 17. 10, 11. ^i Mark, 10. 10. Acts, 2. 38. " Rom. 11.17. Mat. 20. 16. I. Peter 2. 10, J£ph. 2. 14. llos. 2. 23, '# m 'J'hus far 1 have considered the covenant as perpetual, em- bracing the children as well as the parents. I have also proved from the most unequivocal tesliinon};, that christian baptism is the seal of this covenant ; and that, as the cove* nant embraces little childrtn, so its sign and seal must be administered to them. You will now permit me to prove, that young children are, by the inspired writers, ackno\V- ledged as meml)ers of the christian church. In the thirtieth chapter oi" Jeremiah's prophecy, there is a remarkable allusion to our dispensation ; and in connec- tion with this allusion, we have the foUwing testimony : *" Their children shall be as aforetime," saith the Lord. — Now then, granting the truth of thio prophecy, it nnist be evident to all, that God did not design to repeal the law of bringing infants into his church ; for you must all know, that the prophecy in question would be a notorious falsehood, if our children were not as aforetime.—- Hence the passage, in the very clearest light, sustains the mem- bership of our infant children, in our church and dis})ensation. In the twenty-second chapter of Isaiah's prophecy, we have a similar prediction to that of Jeremiah. For thus saith the Lord, when speaking of the promised Messiah, "I" " And they shall hang upon him all the glor}'^ of his father's house — the qfsjjring and the issue. By his fathers house, we are to understand the church : hence, says the apostle, "But Christ as a son over his own house, whose house we are." In the quotations from Isaiah, we have not only the testimony that the " offspring and the issue" were the glory of the Jewish church, but that they should hang upon Christ, in the christian church : and here I must confess, that the mind that will not be convinced of the membership of little child, ren, from this testimony, is proof against every evidence which runs counter to its pre-conceived notions. But as it *Jer. 3. 20. tis. 22. 24. m I m nnnecf'HHary fm rrie to multiply proofs upon this subject : F fthall orly rofor you to one or two passages more, and then pa«H on to H^e their fultjllment. * " Behofd I wiJl lift up niy hand to the (Gentiles," saith the Lord, f " For thev are the seed of the 'Wess^fJ of the Lord, and their offspring \\\x\i them." I " I will pour my spirit upon thy seed, and mv blessing upon thine (ff'spring." Now when we compare these predictions of the chris- tain church, with the acknowledgment of the New Testa- ment, we must he satisfied that Christ, in Ids gospel, does not alter the standing of our infants. Does the prediction «ay, " 'JTieir children shall he as aforetime ?" Jesus ac- knowledges the truth of this prediction, when he savs of the little children, |! "Of such is the kingdom of heaven;" and that this kingdom means the church, is evident from the fol- lowing passage : § " Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall not enter therein." Now then, if little children are thus in the kingdom— if they are to he looked upon as models of imita- tion—if by becoming like little children, a person becomes a member in the kingdom, and the subject of baptism, sure- \y those little ones, thus represented, are equally entitled io the ordinance. Does the prediction say, " They shall hang upon the Messiah all the glory of his father's house, the off- spring and the issue?" Jesus acknowledges the prediction when he says, II "Whoso shall receive one such child in my name, receiveth me." Now I ask, how is Christ's church to receive the child, unless through baptism, which is the seal of the <• r/venant, and the ordinance of initiation ? In the Ian- guage, then, of Christ, infant children are members of his church, o In the language of St. Peter, they are still the sub- jects of Abraham's covenant; and in the language of St. in * i'li/ V^ A "^ ^'- ^^•''^' -^- tfe.44.28. IIMark, 10. 14. Luke, 18 15. §Mark, 10.15, 16. 1[Mat.l8.5. 4cts, sl 30. Gal. 3 14. I n i ■ Paul, they are still included in the blessing of Abraham, and therefore they are tJie true su])jects of baptism. I shall now call your attention to the fact, that the practice of liaptizing children was universal, without any ex- ception, in the prinntive age of the church, Justin M utyr, M about forty years after the apostolic age, writes of all chris- tians receiving spiritual circumcision. Again, he refers to several who, he says, were made disciples of Clnist from their infancy, Irenius, who w^as well acquainted with Poly carp, (St. John's disciple,) says, " Christ came to save all persons who by him are regenerated to (iod. Infants, little ones, youths, and elder persons." Again, he says, when Christ gave his apostles command of regenerating to God, he said: "Go ^ teach all nations, baptising them :" thus plainly regarding baptism and regeneration as being synonymous. Origen, who was born eighty-five years from the apostle's day, declares, that the church had a command from the apostles, to baptize infants. Cyprian, and the Council of Carthage, A. D. 253, may next be introduced. The following question being proposed by Fidus, the Presbyter, was submitted to the Council, by Cyprian : " Can an infant be baptized before it is ei<;^ ' days old?" This Council, consisting of sixty-six Bishops, were unanimous in their decision ; which Cyprian communicated to Fidus, in the following w^ords : — ■ " As to the case of infants, of whom you said that they ought not to be baptized within the second and third day after their birth; and that the ancient law of circumcision should be so far repeated, that they ought not to be baptized until the eighth day ; we were all of a different opinion : for, if even to the foulest offender, when be believes, remirsion of sins is granted, and none is prohibited from baptism, how much more should an infant be odmitted, who, being just born, hath not sinned at all, except, being carnally born through Adam, he hath contracted the contagion of ancient IPl\' W-i 20 death. Our sentence, therefore, clearest brother, was, that none, by us, should be j)roliibited from baptism." St. Am})rosc says, that infant baptism was practiced in his time, and in the time of the apostles. St. Hierome, about 280 years after the apostles, sayc : " If infants be not baptized, the sin of omitting their baptism is laid to the parents' cliarge." But, though I might multiply quotations to the same effect, I will only observe, at present, that the validity of infant baptism was not denied by any sect, until about A. D. 1103. It was first denied in France, by Peter de Bruis ; but his sect very soon became extinct. It was next denied in Germany, A. D. 1522; but the whole current of scriptural, traditional, and liistorical evidence goes to show, that infant baptism was practised by Christ and his apostles. Thus far considering the evidence in favor of infant baptism, I now proceed to reply to certain objections which, from time to time, have been brought forward against it.— And in the first place, it is stated that St. Paul, in his epis- tle to the Hebrews, gives evidence to prove that the cove- nant of Abraham was repealed by the ushering in of the gos- pel. Now what does St. Paul ^ny upon the rubject ? He tells us of a * faulty covenant; and of a new covenant being made with the house of Israel, instead of the faulty one. — But does he say that this covenant was the covenant which God made with Abraham ? Most certainly not ; for there is no reference to Abraham's covenant, in the passage. The covenant of Abraham was not faulty ; for it embraced f Christ and the gospel. Abraham's covenant is said to be an I everlasting one, and therefore, was not t repealed. Abraham's covenant, being spoken to a || thous 1 genera- tions, must be considered as of perpetual duration. Abra- .. *Heb. 8. 7, 8.9. 16. 15, 16. tGen. 12. 3. iGen. 17. 7. 1 1. Chr(Mi. 21 barn's covenant, being made * four bundred and tbirty years oefore tbe ceremonial law, according to S^ T>aul, could not be repealed witb tbat law ; and hence tbe x. resistible conclu- sion tbat Abraham's covenant is not alluded to, in tbe pas- sace Wbat covenant, tben does tbe apostle refer to ? 1 answer, tbe covenant of Horeb, wbicb was made four bund- red and thirty years after tbe covenant of Abraham : and this is positively expressed in Str Paul's quotations from Jere- miah's prophecy—" Behold the days come, sa^tb the Lord, when I will make a new covenant witb the house ol Israel : not according to the covenant tbat I made with their fathers, in tbe day when I took them by the band to lead them out of tbe land of Egypt." Accordingly, in Deuteronomy Mo- ses says- f "The Lord our Cod made a covenant with us in Horeb; the Lord made not this covenant with our fatliers, but with us, even us, who arc all of us here alive this day. Hence the irresistible conclusion, tbat Abraham s covenant is not repealed. But again we are told that Abrabam^s covenant was a national compac., having respect to tbe possession of the lands of Canaan, and other temporal blessings; and that . circumcision was nothing more than a token or badge ot na- tional descent, by which the posterity of Abraham should be kept pure from other nations, until the promised Messiah was born. * . ^ ^i, v. To this I reply, that the objection is far worse than ab- surd : it being in direct opposition to common sense, and the whole current of scripture. What greater blessiog can man desire, or can God bestow, than the one embraced m the covenant—" I will be your God, and ye shall be my pen- pie:" and in accordance with this, Peter says to the inquu-- ing Jews—" the promise is unto you and your children, viz : the promise of the covenant, in which God covenants to be a * Gal. 3. 17. tDuet. 5. 2, 3. 22 God to Abraham and his seed : and so, also, St. Paul in- forms us of Abraham's blessing coming on the Gentiles, through Jesus Christ; and of all baptized persons being Abraham's seed, and heirs according to j)romiae. The only part of the objection, therefore, v/orthy our notice, is " that circumcision was a mere badge of national descent." This, however, is as directly opposed to scripture as the other ; for Abraham's ^ servants received that seal, as well as his natural seed — f Ishmael as well as Isaac — Esau as well as Jacob. And the descendants of those men who were ex- cluded from the promise, h ve retained the same rite even to the present day. Moreover, St. Paul declares, { " that they are not all Israel, which are of Israel ; neither because they are the children of Abraham, are they all children ; but in Isaac shall thy seed be called : the children of the promise, are counted for the seed." Now if the covenant of Abraham were a mere national compact, and had respect solely to temporal blessings, there is not a word of truth in this de- claration ; for, on that ground, they were all Israel, who were of Israel; and the child' '.!i of the flesh, whether believ- ers or unbelievers, did inherit tlv' ni omise. But wl:en St. Paul tells us, that all believeis, whether Jews or Gentiles, are the children of Abraham, he teaches us that Abraham's covenant was something more than a national compact; and that it had respect to something nobler than the lands of Ca- naan. But it is said that, in the gospels, repentance and faith are regarded as the pre-requi&Ites to baptism. Hence the argument drawn from our Lord's words — " He that behev- eth and is baptized, shall be saved." " An infant cannot be- lieve, and therefore it must not be baptized." But the argu- ment proves too much ; for it deprives the infant of salvation, as well as of baptism. " He that' believeth not, shall be * Gen. 17. 12, 13. t Gen. 17. 2, o. t Rom. 9. 6, 8. 23 damned ;" an infjint cannot believe, and therefore it must be damned. Now I appeal to your judgment, if the argument for the eternal cmidemnation of the infant, bo not as .trong as the one that excludes it from the privileges of christian baptism; and yet very few pretend but that it is possible lor an infant to be saved. Indeed, every argument that would exclude the infant from l)aptism, would also exclude it from heaven; for if it be not the subject of baptism, it is not the subject of grace ; and if not the subject of grace, not fit for the society of angels and saints. , But the passage in question does not say that taith, m the subject, is an essential pre-requisite to baptism; but only, that hoih are necessary to everlasting life. Hence, insteac of the text being understood in any other sense, the mspirea writers adduce frequent instances of baptism preceding re- pentance, faith, and the forgiveness of sins. Thus * John s baptism was onlv unto repentance. Peter informed the Jews, that christian baptism was for the f remission of sms ; and t Simon Magus, after he was baptized, was pronounced, by the apostle, to be in the gall of bitterness and bond of iniquity. It is stated, in the same chapter, that " the || Holy Ghost was fallen on none of them; only they were baptized in the name of the Lord Jesus." It is true, that it is said of Simon, that "he believed also;" but as he was m the gall of bitterness, and in the bond of iniquity, his faith could not he justifying faith. It is said of those that were baptized with him, that they believed Philip, preaching the thmgs concerning the kingdom of God. And this was the nature of Simon's faith— a simple belief hi the gospel, similar io the belief of those who inquired bf Peter, saying—" What shall we do?" when he said to them, « Repent and be baptized for the remission of sins ;" Thus plainly intimating, that they had not yet received the remission of sins ; and yet they *Mat.3.11. tActs, 2.3&. i Acts, 8. 13, 23. llActe, 8.16. 24 1 were the subjects" of baptism. From all this it is evident, that our Lord did not intend that saving faith should at all times precede this ordinance; and hence little children may be baptized without it. Again, it is objected against infant baptism, that if it take the place of circamcision, it is not valid unless adminis- tered on the eighth day. To this I reply : circumcision was va- lid, when administered *upon any day ; and why not baptism ? It is further asserted, against baptism being in the place of circumcision, as the seal of the covenant, that the Holy Spirit is said to be this seal; and hence it is thought that baptism is excluded. And M'hat, I ask, is baptism but the visible representation of the spirit's operation ? for this opera, tion ot God's spirit upon the heart, is the thing signified by it: hence the meaning of the following passages: "He shall baptize you with the Holy Ghost"— "I will pour out my spirit" — "I will sprinkle clean water upon you" — "Then shall he sprinkle many nations" — " I will pour water upon him that is thirsty." So that if God's spirit be the seal of the covenant, as it certainly is, it must be regarded as its invisi- ble seal, which all acknowledge to be represented by its outward and visible sign, baptism. Of this, .owever, I have already given you sufficient testimony. But when all other objections fail, it is urged, that if baptism take the place of circumcision, we should not bap- tize females; for they were not circumcised. To this I re- ply; that, although females did not receive a mark of circum- cision, under the former dispensation, yet thay were consid- ered as being circumcised, on the ground of their standing in the male. It is well known, that no f uncircumcised per- son was permitted to eat of the passover ; but females par- took of it ; and therefore females were regarded as being in a circumcised state. Besides, we have the example of " * Ex. 4. 29. Josh. 5. 3. + Ex. 12. 48. 25 ' I * Christ and his apostles, for baptizing females ; and this we regard as sufficient. Having thus sustained the doctrine of infant baptism, you will permit me to consider — III. The scriptural mode of administering it. The question to which I now wish to direct your atten- tion, is — whether baptism by sprinJding or pouring, be re- garded as scriptural, or as sufficiently emblematical to repre- sent the operation of the Holy Spirit, which is the thing sig- nified by this sacrament ? And after careful examination of the subject, I have been led to the conclusion, that sprink- ling or pon-ing is the only scriptural mode of administering the ordinance. This will appear evident, from a considera"! . tion of the relation that exists between the sign and the thing signified. Thus, John the Baptist, we are told, instead of applying the subjects to the water, applied the water to the subject?: f " I indeed," says he, " ba^itize you W'z77i water, but ye shall be baptized with the Holy Ghost." Again, | " I indeed have baptized you wiiJi water, butheshall baptize you with the Holy Ghost." || " John answered them, saying, I baptize with water." § " For John truly baptized ivith wa- ter ; but ye shall be bapti?ed with the Holy Ghost." Now from these, and many other passages, it is manifest, that baptism by water was administered in the same mode as the baptism of the spirit : and so we read they were baptized with the one, as well as with the other: thus, says Peter IF "And as I began to speak the Holy Ghost fell oi'i them, s on us at the beginning : then remembered 1 the words of the Lord, how that he said, John indeed bajitized with water, but ye shall be baptized iri'/i the Holy Ghost." Now it is plain, that this baptism was by effusion ; for it fell on them, and they were baptized with, and not in water. And it is worthy *Acte,8. 12. Gal. 3. 28. tMat. 3. 4. t Mark, 1.8. John, 1, 26. §Aets., 1. 5. ^[ Acte, 11. 15, 16. Luke, 3. 16. D I H l! 26 of remark, that no other baptism but sprinkling or pouring can represent the pouring out, or falling down, of the spirit, or can agree with the sacred predictions of this bap- tism, which are found in the mysterious records of prophecy, ^ Thus, Christ is said to * sprinkle many nations — f " Then will I sprinkle clean water upon you, saith the Lord"— ^ I "For I will pour water upon him that is thirsty" — 1| "I will pour out my spirit upon all flesh;" and this pouring out, § Peter calls baptism. llenQO St. Paul speaks of having the heart ^] sprinkled from an evil conscience, and the body washed with pure water : thus evidently keeping up the con- nection between the sign and the 'hing signified. Understanding the subject in this light, we have many difficulties explained, which would otherwise be inexplica- ble. It is very reasonable for us to suppose that John bap- tized the inhabitimts of Jerusalem, and Judea, and all the region round about Jordon, with, and not in water. It is equally reasonable for us to suppose that the twelve apostles, on the day of pentecosi, baptized the three thousand con- verts with, and not in water. It is also reasonable to sup- pose that the Philippian jailer, being baptized in the jail, and in the dark hour of the night, was baptized tcith, and not in water; as we have no account of a river runninof throuffh the prison, in which he might be baptized : so that reason and revelation testify to the fact, that sprinkling or pouring was the original mode of administering this sacrament. Yet, notwithstanding this evidence, it is contended by a certain ^ect, that baptism by iuimersion is the only true baptism : hence they say, that in the commission of my text,. Jesus fixes the mode — the word " baptizo" itself signifying nothing but immersion; and that, therefore, baptism by Bprinkling or pouring is to be rejected. Now you must im- fi^ Li. * • Is, 52. 15. tEzek. 36. 25. t h. 44. 3. i| Joel, 2. 28. ^ Ao'te, 2. 3', toll. «THeb. 10.22. n f^ mediately perceive that if this be true, tlie baptism of the spirit is, as a consequence, to be rejected ; for this baptism was by effusion— the baptisms of John were illegal, for they were performed zti/.h water— the baptism of the Phillippiau jailer was not gospel baptism, from the fact that it was per- formed in the jail; which circumstance excludes the idea of immersion altogether. But that our Lord did not institute immersion as essen- tial, in the administration of this sacrament, is made incon- trovertible, irom the very nature of the commission itself.— All nations were to be made disciples by baptism, accordino- to the instructions of our Lord; but if by baptism we are to understand inmiersion, the institntioii Was unreasonable, as there were many portions o| the earth in which, from the very- nature of their situation, baptism by immersion would be an absolute impossibility. For instance, it would be impossible for baptism by immersion, to be practised in those northern regions, where, during the greater part of the year, the ri- vers and ponds are frozen to their very bottom: and it would seem the Baptists understand this dhUculty; for, notwith- standing their professed zeal for the conversion of the world. I have never heard of their Missionaries approaching the fri* gid zone. As, then, the commandments and ordinances of God are reasonable, we very foirly conclude, that Christ did not fix upon immersion as essential to the true administration of this sacrament. We are, however, told that the verb itself signifies nothing but immersion ; and that, therefore, when our Lord gave his disciples instruction to baptize, they could only un- derstand him as giving them information to plunge the sub. jects in the water. To this I reply : the word baptize was not so understood by the Evangelists, when they recorded the baptisms of John, and of the Holy Ghost; for, accord- nig to their testimony, the sign and the thing signified were both applied to the subject— John baptized ^^withxmterr and Jesus baptized with ''the Holy Ghost," ii 28 But from tlio fact that tlio spirit is present in every place, it is contended that his baptism was by immersion. In an- swer to this, aUow me to say, that, according to this sense of the spirit's ])aptism, the ve'iest inlidel in existence is no less the subject of this spiritu-d iimnersion than the faithful and devoted soul ; nay, even the very * Devils themselves are, in this general sense, immersed in the Divine Being; for he fills heaven, and eartli, and hell. But when God condescends to inform us as to the mode of his spirit's ope* ration upon his people, he always does it in such language as to exclue the idea of immersion : thus, f " He shall come down like rain upon the mown grass, and showers that wa- ter the earth." And in Jiccordance with this ascertained fact, the Ev i.ngelist recites the narrative : | " While Peter yet spake these words, the Holy Ghost fell on them which heard the word; and they of the circumcision which believed, were astonished; because that on the Gentiles also was poured out the gift of the Holy Ghost." Now just remem- ber that Jesus, when he promised this descent of the Spirit, called it the baptism of the Holy Ghost, and you will be the better prepared to think correctly upon the assertion of the Baptist, that the verb hapiize signifies nothing but immersion. You will find, in St. Paul's epistle to the Corinthians, ano- ther recorded instance of ]).'i[)tisni, in which, from the very nature of the circumstance, baj)tism by immer-sion is render- ed an impossibihty. The passage reads thus : || " And were all baptised unto Moses, in the cloud and in the sea." Now, as in the Book of Exodus we read, that the children of Israel passed through on §dry ground, we cannot suppose that they were inmiersed in die sea ; for being immersed in the water, and yet passing through on dry ground, are not very intelligent expressions. *Ps, 139. 8. § Ex. 14.22. t Ps. 72. 6. $ Acts, 10. 44, 45. fl 1 Cor. 10. 2. 29 ♦ I I am fiware the Baptists, in order to get rid of this (liiHculty, have spread the cloud upon the surface of the sea, thereby making it a complete canopy over their heads; and I am free to admit, that, as the pillar of cloud went before them, and stood l)eliind them, it might, in the transition, have passed over their heads; Init this change took place be- fore they entered the sea. But oven admitting that this was the case, it must be a very strange kind of baptism, in which not a particle of the element is permitted to touch the body: for you nnist immediately perceive, if the cloud was over their heads, as the immersionists s y it was, they were not baptised in the cloud ; as, in order to baptism, there nnist be an application of the element. But how, then, you ask, were the Israelites baptised in the cloud and in the sea? I answer, they were sprinkled by the spray of the sea, and by a shower of rain from the clouds. Nor upon this subject are we left to mere coniecture: for we have a "Thus saith the Lord," to sustain our position. * " Thou hast w ith thine own arm redeemed thy people, the sons of Jacob and Joseph, The clouds poured out rain." Hence \ve conclude, the Is. raelites were sprinkled, in a shower, and not immersed in a vacuum. The true meaning of the Greek word ffeapj^izo, from bafplOy to dip, is to v/ash, to stain, to dye, to plunge, to sprinkle, to immerse : so that we must examine the Scrip- tures, in order to know the exact mode practiced by Christ and his apostles. But when the argument drawn from the meaning of the verb hapiizo, fails the innnersionists, they have recourse to the recorded instances of ba]>tism. Hence say they, " John baptised in Jordon — Christ came up out of the water — Philip and the Ennuch went, both of them, down into the water — John ba[)tised in Enon, because there was much water there — and believers are said to be buried with Christ * Ps. 77. 15, 17. t Wright's Lexicon. 30 by baptisjii." Now as these circunistances are continually referred to by the immersioiiists, it may be importaiit to exa- mine each particular, so that you may be prepared to judge of the weight of evidence in favor of their system. _ And in the first phice, it is said of John, that he bap. tised m Jordan ; and, therefore, say the Baptists, he must have immersed in the river. To this I reply: Every person acquainted witli the Greek Testament, knows veW well that the preposition en, which in this case is translated in, is often rendered icitli or hy. It is rendered idt\ about one hundred and fifty times in tlie New Testament, and may be so rendered in this case. Besides, thousands have even been mi\\Q water, who never have been immersed all ovei:, in their lives. Hence the statement that John baptised m Jor- dan, only implies that he used the waters of Jordan in ad- ministering the ordinance. It is very likely that, as John baptised m * Bethabara beyond Jordan, that the water was brought to him in a bowl or basin, from the river ; which circumstance would authorise the Evanirelist to say, that John baptised en {with) Jordan. The next thing to be considei-ed, is, that Christ, after his baptism, came up out of the water ; and, therefore, say the Bapfists, he must have been immersed in the water.— But it is only begging the question to sa\ that such lanc^ua^e proves immersion ; for hundreds have come up out of the water who were not immersed in the water. The Greek word translated out of, is crpo, and its true equivalent in i^nghsh, is from : Thus, f " Who hath warned you to flee apo (from) the wrath to come ?" J " The vail of the tern- pie, we are told, was rent in twain, apo the top to the hot- torn :" So that we are only taught in the passage, that Jesus came /ro»i the water. »^ f„ A. X Mat.1?. \h' ^"^"^ ^" ^^' •^'^" ^' ^^' ^^' ' ^^**- ^' ^- /^ ^ 3f ♦u' ,«. But m the next place, the subjects are said to go into the water. This, however, does not prove immersion ; for what is said of the subject, is also said of the administrator. They both went down into the water, both Philip and the Eunuch; and if it were possible for Philip to go into the water, and yet not be im- mersed in it, so also it was equally possible for the Eunuch. Besides, travellers inform us, that in this region there is no stream of water " more than ancle deep." But the preposi. tion eis, which is rendered into, is frequently rendered to or utito: thus, Christ is said to go into a mountain to pray. In reply to this, a Baptist writer remarks — "I suppose there was a cave there." But was it in one of these caves that the devil shewed him all the kingdoms of the world? for we are expressly informed, that for this purpose " he took him up into an exceeding high mountain." 1 he same preposition is rendered to, when our Lord commanded Peter * to go to the sea and catch a fish: the words are, eis teen thalassan. Now whether did the Saviour mean that Peter should dive under the water and catch the fish in his hands, or that he should merely go to the water's edge, and cast in his hook ? I leave this question with yourselves to answer. The noxt circumstance to be considered, is, that John baptised in Enon, liecause there was much water there.— But instead of this fact proving the doctrine of immersion, it is decidedly unfriendly to it; for respectable trayellers in- form us, that in the whole of Enon there is neither creek, river, brook, nor pond, of sufficient depth for the plunging of a person ; and one very intelligent Missionary, after visiting the place, makes the following remark : " In Enon there are a nmltitude of draw wells;" but he deiiies there being in it a place sufficient for innnersion. The only remaining evidence of the Baptists, in favor *Mat. 17. 27. 32 of immersion, is foundeit upon the expression, that Chris' tians are said to be buried with Christ by baptism. This phraseology is used by * St. Paul, in two of his epistles, and in both cases for the same purpose, viz : as an argument to induce Christians to live a life of holiness. There is no al» lusion whatever to the mode of l)aptism, in the passage, as is evident from the connection : but to that of which baptism is a sign, viz : death to sin. But according to the Baptist in- terpretation of the passage, it is a sign of Christ's death, burial, and resurrection: \7hereas, no such thing is even in- timated, by the apostle. On the contrary, he plainly a*- sejts, that baptism is simply a sign of Christ's dcath.-^ "Know ye not, that so many of us as were baptised into Jesus Christ, were baptised into his death." Here the act of baptism terminates, be* cause it simply signifies " death to sin" while the " resur- rection to newness of life," is to follow, as a consequence of this death. This is plainly expressed in the sixth verse— " Knowing that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.'' Here the same body which is buried by baptism, is said to be crucified, to prepare the way for a life of holiness. Hence the plain meaning of the apostle is this, as if he had said, " You profess to be dead to sin — this was evidently implied in your baptism ; for as Christ was put to death for sin, so in the reception of that Chi-istian rite, you profess to be dead to sin : we are, therefore, buried with him by baptism, that is, our body of sin, (as he ex- presses it,) is now buried with him by virtue of that profes- sion which we made in baptism." There is, therefore, in the passage, no allusion to the ?«or7(? of baptism ; for baptism is made a sign of his death, and the burial is introduced as a necessary consequence. I T «*^* *Rom. 6. 4. Col. 2. 12. I 33 Thus, my brethren, I have endeavored to lay this sub- iect before you, in as clear a manner as possible. It is now vour duty to value the ordinance by which God recognizes your children. Think not it is left with you to determine whether or not you shall have your offspring consecrated m baptism; for if God has instituted this sacrament lor their benefit, and you be found to reject the ordinance of his ap- pointment, it is fearfully to be expected that God will look upon you as the despisers of his covenant. How many pro- fessed Christian parents most shamefully neglect the baptism of their children ? How many seem to look upon the orcli- nance as ii it were entirely useless, or as if it were an unne- cessary burden, rather than a christian duty 'i How many there are in this age of impiety, who, without any respect for the ordinance of God, just name their children as they do their domestic animals, and thereby place them as stran- gers to the covenant of promise? My brethren, God will surely visit you for these things. " To reject baptism, is to reject the very foundation of our beloved Christianity. Is it not a fact too notorious to be denied, that the * repudiators of infant baptism are neces- garily compelled to deny the covenant of which baptism is tiie seal, and which as you have already seen, embraces Christ and the gospel ? Hence you need not be surprised at the assertion, that to reject infant baptism, is to re, cl .he very foundation of our holy religion ; because it is not only a rejection of the covenant which embraces Christ and the gospel, but it is also a rejection of the well known words of our Lord—" Suffer little children to come to me, and lorbid them not; for of such is the kingdom of Heaven;" and "whoso receiveth one such child in my name, receiveth me. Say not in your hearts, what good can a few drops ol wa- ter do upon the face of the child ; for this is nothing else * Gill on the Covenant, and Hosken on Baptism. E t- ^ 34 than sceptically to question the propriety of the divine insti- tution. The Israelites tiiight have thus reasoned, when they were commanded to look upon the brazen serpent in the wilderness ; and Moses might have questioned the utility of smiting the Red Sea with his rod ; but it was no more their business to question the propriety of obeying these commands of God, than it is ours to question the propriety of baptizing our children. The grand question M'hich must determine our duty, in believing and practising infant baptism, is this : Do the inspired writers acknowledge it to be a divine insti- tution? or, is l' an ordinance of God's appointment? Pon- der, I beseech you, the evidences I have introduced ; and if, after surveying the whole ground, you still feel doubts con- cerning the truth of any leading sentiment in favour of the doctrine, proi)ose to yourselves this question, and see that you answer it to your own satisfaction : By what method are the arguments in ijtvor of ini'ant baptism, and that by sprinkling or pouring, to be set aside ? or how are they to be! explained Mway, on the supposition that they are really on the side of error ? But the inquiry — What good can the baptism of little cliildren do ? which is so often sounded in our ears, can, af- ter all, be intelligently answered. By it our children are * grafted into the church of God : by it they are recognized as the t children of God ; by it they are secured the bless- sings of the | christian covenant : by it they receive their II name, which continually reminds them of their covenant vows. In a word, it secures to them every blessing for tiim and eternity ; and, therefore, it is of infinite importance, as a means of grace, and an ordinance of God. We need not be informed, that God can bestow blesings without baptisrn. We have nothing to do with what God muy do. Hie spirit fi^ i *Rom. 6. 3. tGal. 3. 26, 27. t Mark, 16. 16. Titus, 3. 5, 6. Acts, 15. 17. n. Chran. 7. 14. Amos^ 9. 13. Luke, 2.21. f ^ ■ Ik \ is said to ♦ accompany the water, and it ia, therefore, onr duty to prize the oi -finance, because it is of his appoint- My brethren, let us praise God that he is our God, and the God of our children— that while he graciously accepts us he kindly accepts our children also. May we never be seperated from those we love ; but finally, as we meet with the approving plaudit, " Well done, good and faithful ser- vant"— as we begin the loud Hallelujah of triumph in Hea- ven, and know that we are freed from sin, and sorrovi^, and temptation, may our loud anthems of triumph be heightened by the presence of the children whom God hath given us ; and may we there, in ecstacies of rapture, hear them give glory to God, that they had received the seal of that cove- nant in which they were included. And now to the God oj Abraham, to our God, and the God of our children, be as- cribed everlasting praises, both now and evermore. Amen and Amen. •John, 3.5. Acts, 2.38, 39.