doth riso now save us (not the putting i know them that are his, the Church away of the filth of the flesh, but the an does not know them ; what they are in swer of a good conscience towards God) by the sight of God is one thing, and what the resurrection of Jesus Christ” (1 Pet. they are by Church privilege is another. ii. 21).

It must mean, therefore, of such in respect Hence it follows that infants are not to of simplicity and innocence; whereas neither be baptized, inasmuch as they are incom simplicity nor innocence, although they petent to receive instruction, or to believe, may be predicated of little children, can or to enter into a covenant, or to promise properly be attributed to infants, who have or answer for themselves, or even to hear not as yet the faculty of reason; neither the word. For how can infants, who un does it follow, that because any one is an derstand not the word, be purified there inheritor of the kingdom of heaven, he is by, any more than adults can receive edi- | therefore admissible to every religious safication by hearing an unknown language ? crament; or that, because he is included in For it is not that outward baptism, which the covenant, he has therefore the right of purifies only the filth of the flesh, that participating in such signs and seals of that sares 13, but “the answer of a good con covenant as demand the exercise of mature surance," as Peter testifies, of which infants faith and reason. For the thing signified Rre incapable. Besides, baptism is not in the Supper of the Lord appertains no merely a covenant, containing a certain less to infants than the thing signified in semnalation on one side, with a correspond baptism; and yet infants are not adnu engagement on the other, which in the mitted to the former rite, although they ise of an infant is impossible; but it is were admitted to the Passover, which held Leo a yow, and as such can neither be pro the same place in the former dispensation pompeed by infants, nor required of them. as the Lord's Supper in the present. Hence,

It is remarkable to what futile arguments by the way, we may perceive how weak it those divines have recourse, who maintain is to reason as follows:-Baptism has sucthe contrary opinion. They allege, “Suffer ceeded to circumcision; but infants were lits le children, and forbid them not to come circumcised, therefore infants are to be bapato me, for of such is the kingdom of hea tized : seeing that it is equally certain that en” (Matt. xix. 14). It appears, how the Lord's Supper has succeeded to the 'ver, that they were not brought to him Passover, notwithstanding which, infants, or the purpose of being baptized; “Then who were admitted to the latter rite, are not Here there brought unto him little child admitted to the former. ed, that he should put his hands on them They argue, again, that as it is said, nd pray" (ver. 13); neither did Christ bap “ We were all baptized unto Moses in the ize them, but only put his hands on them, cloud and in the sea” (1 Cor. x. 2), infants He took them up in his arms, put his must be included in the general expression. auds upon them, and blessed thein” (ver. I answer, that “all did eat the same 5, Mark X. 16.) Seeing then that they spiritual meat, and did all drink the same ere neither brought to Christ to be bap spiritual drink” (iii. 4), yet that infants zed, nor, when received, were actually are not on this ground admitted to paraptized by him, it is impossible to admit take of the Lord's Supper. le sophistical inference, that they were They lay much stress likewise on, "I will roperly qualified for baptism ; or, which establish my covenant between me and

still more difficult to conceive, that not thee and thy seed after thee . ... in their tle children merely, but infants, are so generations” (Gen. xvii. 7). No one, howwalified). For if competent to be baptized, 1 ever, will seriously affirm that this is to be tey are competent on the same grounds understood of infants, and not of the adult

be partakers of the Lord's Supper. Let posterity of Abraham in their generations, te Church therefore receive infants which that is, successively. Otherwise, we must ime unto her, after the example of Christ, suppose that God intended to give the land ith imposition of hands and benediction, also to infants (ver. 8), and that infants are ut not with baptism.

commanded to keep the covenant (ver. 9). Again, they remind us, that of such is | Again, “The promise is unto you and he kingdom of heaven. Is this to be un- | your children, and to all that are afar merstood of all without distinction, or off, even as many as the Lord our God nly of such as shall subsequently be- / shall call” (Acts.ii. 39). Your children,-eve? How perfectly soever God may that is, as they understand it, your infants :

in other words, God calls those who l who in after-times were circumcised before cannot understand, and addresses those they were of an age to exercise faith, and who cannot hear; an interpretation which who, consequently, could not believe in the can only have proceeded from the in uncircumcision. To them it was a seal in fancy of reasoning. Had these commen the flesh, indistinctly and obscurely given, tators but read two verses farther, they of that grace which was at some distant would have found it expressly stated, they period to be revealed; whereas baptism is that gladly received his word were baptized; a seal of grace already revealed, of the rewhence it appears that understanding and mission of sins, of sanctification; finally, s will were necessary qualifications for bap sign of our death and resurrection with tism, neither of which are possessed by in Christ. Circumcision was given under the fants. So also, “If thou believest with all | law and the sacrifices, and bound the indi: thine heart thou mayest be baptized” (Acts | vidual to the observance of the whole law viii. 37); whereas infants, so farfrom believing (Gal. v. 3), which was a service of bondage, with all their heart, are incapable of even the and a schoolmaster to bring its followers to slightest degree of faith." With regard, Christ; through baptism, on the other however, to the text on which they insist so hand, we are initiated into the Gospel, which much, The promise is unto you and to your is a reasonable, manly, and in the highest children, if they had attended sufficiently sense free service. For under the law mer to Paul's interpretation of this passage, were not merely born, but grew up infants they would have understood that the pro in a spiritual sense ; under the Gospel, in mise was not to all seed indiscriminately, baptism, we are born men. Hence baptism seeing that it was not even to the seed of requires, as from adults, the previous conAbraham according to the flesh, but only to ditions of knowledge and faith; whereas the children of God, that is, to believers, in circumcision all conditions are omitted, who alone under the Gospel are the child as unnecessary in the case of servants, and ren of the promise and are counted for the impracticable in that of infants. Lastly, seed (Rom. ix. 7, 8). But none can be con circumcision was performed not by the sidered believers by the Church till they | priests and Levites, but by the master of a have professed their belief. To those family (Gen. xvii.), by the mother (Exod. therefore to whom it does not appear that iv. 26), or by any other person, & surgical the promise was ever made, the Church operator for instance; whereas baptism, cannot with propriety give the seal of the according to our opponents themselves, can promise in baptism.

only be administered by a teacher of the Again, they allege the analogy between Gospel ; and even those who hold a Wlder baptism and circumcision, which latter was opinion on the subject, allow that it can performed on infants. "In whom also ye only be performed by a believer, and by one are circumcised with the circumcision made who is neither a new convert, nor unlearned without hands, in putting off the body of in the faith. To what purpose is this, un the sins of the flesh by the circumcision of less that the person to be baptized mar" Christ; buried with him in baptism_" previously instructed in the doctrines (Coloss. ii. 11). In the first place, there is the Gospel ? which in the case of an inta? no other analogy between being circumcised | is impossible. There is therefore no neces, and being buried with him in baptism, than sary analogy between circumcision and that which exists among all sacraments by

baptism ; and it is our duty not to build which the same thing is signified, the mode our belief on vague parallels, but to attent of signification being different. But, exclusively to the institution of the sacrs secondly, why is it necessary that things ment itself, and regard its authority which are analogous should coincide in all paramount, according to the frequent ada points ? Of circumcision, for

on, or instance, | monition of our opponents themselves..

instance, women were not partakers ; in baptism They contend, however, that circumcision they are equally included with men, whether

equally included with men, whether was “the seal of the righteousne. as being a more perfect sign, or a symbol of faith” (Rom. iv, 11, 12), notwithstanas more perfect things. For circumcision, / which, infants were circumcised, who, although "a seal of the righteousness of | incapable of belief. I answer, as, ao faith” (Rom. iv. 11, 12), was such only to that it was indeed the seal of the right, Abraham, who being uncircumcised had | ness of faith, but only to Abraham, already believed, and to others who should such as, after his example, believe believe in like manner; not to his posterity, , yet uncircumcised ; in the case oti

was a thing of entirely different import, l of our God” (1 Cor. vi. 11). "That he namely an outward and merely national | might sanctify and cleanse it with the washconsecration to the external service of God, ing of water by the word " (Eph. v. 26), and, by implication, to the Mosaic form of “By the washing of regeneration” (Tit. worship, which was in due time to be or iii. 5). dained.

Union with Christ in his death, &c. " By Lastly, it is urged that the apostles bap- one Spirit are we all baptized into one tized whole families, and consequently in body" (1 Cor. xii. 13). “As many of you fants among the rest. The weakness of this as have been baptized into Christ have put argument is clearly shown by—“When they on Christ" (Gal. iii, 27). “Know ye not. believed .... they were baptized, both that so many of us as were baptized into men and women” (Acts viii. 12), infants Jesus Christ were baptized into his death ? not being included. '“ Believe on the Lord therefore we are buried with him by bapJesus Christ, and thou shalt be saved, and tism into death” (Rom. vi. 3). “Buried thy house: and they spake unto him the with him in baptism” (Coloss. ii. 12). ' word of the Lord, and to all that were in Hence it appears that baptism was intended his house: and he took them .... and to represent figuratively the painful life of was baptized, he and all his, straightway Christ, his death and burial, in which he ..... and he rejoiced, believing in God was immersed, as it were, for a season : with all his house" (xvi. 31, 34). Here “ Can ye be baptized with the baptism that the expression all his house obviously com I am baptized with ?” (Mark x. 38). Comprehends only those who believed in his pare also Luke xii. 50. Respecting the house, not infants; therefore those alone un- administration of baptism, see chap. xxix. to whom they spake the word of the Lord, on the visible Church, and chap. xxxi. and who believed, were baptized. The same on particular churches. is evident from chap. xi. 17, "Forasmuch The baptism of John was essentially the then as God gave them the like gift as he did same as the baptism of Christ; but it difunto us who believe." " Crispus .... fered in the form of words used in its adbelieved on the Lord with all his house : ministration, and in the comparative reand many of the Corinthians hearing be moteness of its efficacy. If it had not been lieved, and were baptized” (xviii. 8). Even really the same, it would follow that we the baptism of John, which was but the had not undergone the same baptism as prelude to that of Christ, is called “the Christ, that our baptism had not been sancbaptism of repentance" (Mark i. 4), and tified by the person of Christ," that Christ those who came to it " were baptized, con had not fulfilled all righteousness” (Matt. fessing their sins ” (Matt. iii. 6), whereas iü. 15); finally, that the apostles would have infants are incapable either of repentance needed to be rebaptized, which we do not or confession. If then infants were not read to have been the case. In some remeet for the baptism of John, how can they spects, however, there was a difference ; for be meet for the baptism of Christ, which although both baptisms were from God requires knowledge, repentance, and faith, (Luke iii. 2, 3, vii. 29, 30), and both required before it can be received ?

repentance and faith (Acts xix. 4, 5), these Immersion. It is in vain alleged by requisites were less clearly propounded in those who, on the authority of Mark vii. 4, the one case than in the other, and the faith ke xi. 38, have introduced the practice required in the former instance was an imffusion in baptism instead of immersion, perfect faith, founded on a partial manifest to dip and to sprinkle mean the game tation of Christ; in the latter, it was faith ing; since ip washing we do not sprinkle in a fully revealed Saviour. The baptism the hands, but immerse them.

of Christ was also administered with a Lo signify their regeneration. “Except more solemn form of words, “In the can be born of water and of the Spirit, rame of the Father, and of the Son, and e cannot enter into the kingdom of God” of the Holy Ghost” (although it is no(John üi. 5); that is, if the omission pro where said that this form was ever ex. ceed from neglect. «Why tarriest thou ? pressly used by the apostles), and attended, rise and be baptized, and wash away thy

as above observed, with a more immediate $; calling on the name of the Lord ” efficacy; inasmuch as the baptism of John

Ixi. 16). “But ye are washed, but was with water only (Matt. iii. 11, John i. e are sanctified, but ye are justified in the 33, Acts i. 5, xix. 2), except in the single in

the Lord Jesus, and by the Spirit | stance of Christ, the design of which ex

(Acts xxii. 16).,

name

ception was not to prove the virtue of John's | initiatory measure, or purification preparabaptism, but to bear testimony to the Son tory to receiving the doctrine of the Gos: of God. Hence the apostles did not receive | pei, in conformity with the ancient Hebrew the Holy Ghost till a much later period custom that all proselytes should be bar(Acts i. 5), and the Ephesians, who had tized, than an absolute sealing of the corebeen baptized with the baptism of John, nant; for this latter is the province of the “had not so much as heard whether there Spirit alone (1 Cor. xii. 13). was any Holy Ghost” (xix. 1, 2); whereas | Hence it appears that the baptism of 1 the baptism of Christ, which was with Christ, although not indispensable, might water and the Spirit, conferred the gifts of without impropriety be superadded to the the Spirit from the very beginning.

baptism of John. “When they heard this ; is usually replied, that in the places they were baptized in the name of the Lord where the baptism of John is said to be Jesus ” (Acts xix. 5); those, namely, who with water only, it is not intended to op. | had been already baptized by John (v. 3). pose the baptism of John to baptism with | I have said, not indispensable, inasmuch as water and the Spirit, but to distinguish bea the apostles and many others appear to have tween the part which Christ acts in bap rested in the baptism of John ; according tism, and that of the mere minister of the to which analogy I should be inclined to rite. If however this were true, the same conclude that those persons who have been distinction would be made with respect to | baptized while yet infants, and perhaps in other ministers of baptism, the apostles, other respects irregularly, have no need of for instance; which is not the case : on the second baptism when arrived at maturity : contrary, it is abundantly evident that the indeed, I should be disposed to consider apostles baptized both with water and the baptism itself as necessary for proselytes Holy Spirit.

alone, and not for those born in the Church, Considering, therefore, that the baptism had not the apostle taught that baptism 15 of John either did not confer the gifts of not merely an initiatory rite, but a figurative the Spirit at all, or not immediately, it representation of our death, burial, and 18 would appear to have been rather a kind of surrection with Christ.

BROKEN VESSELS.

BY THE REV. WILLIAM COLLINGS. It was in a season of difficulty and trial, when troubles beset him and dangers threatened him, that David exclaimed, “I am like a broken vessel Wearied in body and agitated in spirit his heart sunk within him, and his fam for a time failed him.

But David has not been alone. Many have echoed his words, for not unsuit able to an afflicted state, whether of body or mind, is the figure employed. Our bodies are as a potter's vessel. We dwell in houses of clay fashioned and formed out of the dust of the earth; and curiously and marvellously as they are made. yet diseases and afflictions soon injure and fracture them, until at length they crumble and mingle with their native earth.

There are many broken vessels in this sin-stricken world. Sick chamor. contain some, while our infirmaries and hospitals are as depositaries or su rooms for others. Not a few are bound round and strengthened by a appliances that medical skill can suggest; these very bandages and wrapper being proofs of their shattered state. Age has enfeebled some, diseases aan weakened many, and accidents have fractured others.

It is thus with me, exclaims one-".I am like a broken vessel.' My stri is dried up like a potsherd. I cannot go where I once did, nor labour days of old. Afflictions press heavily upon me, and I draw near to the game death."

the gates of

But another echoes David's words. It is one afflicted in mind. Mental disquietude is experienced. Sorrows weigh down the spirits. Difficulties beset the path. The burden presses upon the back, and circumstances are perplexing and trying. The storm has laid waste many pleasant things, and in some cases death has smitten down near and dear ones. The mind is overcharged. The mental powers are shaken. Every duty is a task, and all labour a toil. Narrow streams look like broad rivers, and mole-hils rise up as mountains. Depressed and downcast, the afflicted one says, “I am like a broken vessel.' I am of little or no use; yea, I am a burden to myself and to others.”

Now in both these cases, and in similar ones, the conclusion may be incorrect. In afflictions, whether of body or mind, we must guard against "a rebellious spirit.” Let us remember that God acts as a sovereign in all the dispensations of his hand. He has an absolute and complete right to do as he pleases with the vessels which he has made,-to dispense with their use, or to break them, if he sees fit. But though he acts with sovereignty, yet is “ he holy in all his ways, and righteous in all his works.” Not capricious or unkind are any of his proceedings. Wisdom and love alike regulate them. His glory and our good are the ends he has in view. If, then, we are like broken vessels, let us seek grace submissively to bow to his appointments and patiently to wait his will.

Equally let us “watch and pray against despondency.” Many have said, “It were better that I should die than continue thus, for of what service is my life? I seem in the way, and am a hindrance rather than a help.” But let such thoughts be checked. They are dishonouring to God, and are hurtful to ourselves and others. Despondency is a sorry companion, and an unsafe judge. Its conclusions are in no wise to be depended on. Let the afflicted remember two things

Ist,—A broken vessel may witness to God's compassion. We handle broken Tessels carefully. Rough usage they cannot stand. In like manner God deals gently with his afflicted and tried ones. He will not lay upon them more than he will enable them to bear. Like as the strong hand of the father, which with ease uses the heavy implement of labour, is the tender one with his child, around whom his affections entwine, so is it with our God and Saviour. His Almighty arm, which sustains the universe, is as a soft pillow upon which the heads of his afflicted children may recline. The hand that smites is the hand that comforts and heals. Many a broken vessel has borne witness to God's compassion. He has not cast it aside nor destroyed it, but rather has dealt the more tenderly with it. Despond not then in your afflictions, tried and tempted one, but rather confide in the compassion and faithfulness of the Lord your God. Be assured that his word is as true now as of old, “Like as a father pitieth his children, so the Lord pitieth them that fear him. For he knoweth our frame; he remembereth that we are dust."

2nd,-A broken vessel may now, and hereafter will, display the divine power. God can use a broken vessel. Can even make it of more service than a sound one. He can turn our very feebleness to account, and glorify himself by our weakness rather than by our strength. His ways are not as ours. We look for great results from able instruments. He accomplishes Dis purposes by (to us) the most unlikely ones. The afflicted Christian has experienced the sustaining power of his grace, and has realised the fulfilment of the promise, “ As thy day, so shall thy strength be.” Say not then, “I am of no use." You are. Your heavenly Father may not only be disciplining you, but may also design that your affliction shall magnify his own name.

And look forward. The now broken vessel will one day be a glorious one. As to the mind, all its feebleness and languor will have passed away. Its powers will be strengthened. For ever will it be vigorous, and active, and joyous. No Weakness will ever characterise it, no care will ever burden it, and no sorrow