4

family; the mortification of sin; obedience of life; brotherly love; with future victory over death and the grave, and a glorious resurrection.

The commencement of religion in the soul in regeneration is represented by this ordinance. Hence, in obvious allusion to baptism, we are said to be "born of water and of the Spirit,"* and to be "saved by the washing of regeneration." Its progress is marked by the same expressive symbol. "As many of you as have been baptized into Christ, have put on Christ."‡ "Christ also loved the Church, and gave himself for it, that He might sanctify and cleanse it, with the washing of water by the Word." And its glorious completion

is thus also exhibited. "The like figure whereunto even baptism. also doth now save us."||

Of these great truths, baptism is a lively representation and seal; by it they are exhibited, and to believing subjects they are confirmed and ratified. Most evidently, it is not the blessings themselves, but an appropriate and significant symbol of them. The washing with water is not regeneration and the renewal of the Spirit, but a sign of these important changes. It were obviously absurd to affirm that any external ablution can purify the heart and conscience; and incontrovertible facts declare that to many who have been baptized, the ordinance has been unproductive of any saving benefit. An unholy life is the sure evidence of an unrenewed heart. Baptism is, however, a divinely instituted sign of union to Christ. It denotes fellowship with the Church of the redeemed, and participation in the nature and privileges of the children of God. It is the recognized badge of a public profession of religion. Christians are thus taught to regard one another as brethren, and as united in promoting His glory, by whose holy name they are called.

Baptism ratifies Divine gracious truths to the heirs of salvation. Like the seal attached to a public document, so baptism confirms to God's people the faithful word that their sins are blotted out, and that those who have been forgiven shall never come into condemnation. Baptism, moreover, as the badge or symbol of a profession, is an act of solemn dedication to Him in whose name we are baptized. It was customary of old, for soldiers, when they took up the standard of their general, and vowed allegiance to him, to be marked with his name. So our baptism is a profession made in the most solemn and explicit manner, that we shall follow the Captain of salvationfight under his banner, resolutely oppose his enemies, and be ever jealous of his honour. From Him it is the visible sign of accepting us as professed followers and soldiers. We are hereby devoted to the blessed Godhead; and we profess publicly to take God the Father as our Father-God the Son, as our Saviour and Friend-God the Spirit, as our Sanctifier and Guide—and God, the Trinity, as our sure

* John 3: 5. + Titus 3: 5. Gal. 3: 27. Eph. 5:26. || 1 Pet. 3: 21.

and everlasting Portion.* And while baptism is an act of solemn. worship and dedication, it implies that blessings are sought and expected from Him whose name is named upon us. It is resignation to Him as the source of all blessing, and it is an important means of blessing to those who are the predestined heirs of salvation. "He that believeth, and is baptized, shall be saved." "According to his mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost."t

II. PRIVILEGES ENJOYED THROUGH BAPTISM.

This ordinance confers on its subjects benefits excellent and distinguishing. Of these we notice a few. First. Baptism brings with it recognition of membership in the Church. The children of Christian parents baptized in infancy, are not thereby made members of the Church. They were so previously, from connection with their parents; and, in right of the profession of their parents, they are entitled to its privileges. Baptism is the visible means of recognition. The Abrahamic covenant, to which circumcision was appended as a sign and seal, included parents and their children, and the promise which guaranteed the enjoyment of special privileges, extended to both. The same covenant, under a different administration, and having now for its visible seal "the washing with water," is still the great charter of all blessed privileges. The application of the seal is the public badge of recognition-just as, in written documents, the signature of the hand, and the impression of the seal, imply a transference of obligation or privileges; and, as in affiliated associations, the introduction of a member is connected with the giving of a sign or badge, by the possession of which the individual is then and afterwards recognized as entitled to the privileges of membership. Thus, by baptism, we are publicly recognized as pertaining to Christ's Church-the most excellent society on earth-to which belong all gracious and enduring blessings. The visible badge or seal does not of itself or of necessity confer these excellent benefits; but it is the sign and expression of our faith and hope that these blessings shall be bestowed. With this object, the person baptized is devoted to God; and, with this view, he receives the token of brotherhood.

Secondly. Baptized youth become, by their baptism, objects of special concern to the Church.

Children thus privileged are to be regarded as disciples in Christ's school,-weak, it is true, and yet unfit to appreciate the advantages of such a relation; but still, as disciples, having the right to claim

"The ordinance itself is a professed dedication to God, or an acknowledgment that the person baptized is obliged to be the Lord's; and signifies his right to the external blessings of the Covenant of grace, which are contained in the Gospel dispensation."-Ridgely's Body of Divinity (page 601).

Mark 16:16; Titus 3: 5.

them as theirs, and possessed of a title to their full inheritance. Christian parents give a public pledge that everything shall be done that is possible, on their part, to bring them to Christ, and to rear them for glory. The acceptance of this pledge by ministers in dispensing baptism, implies, that the Church willingly recognizes the dedication, and consents, as a nursing mother, to regard the little ones, thus surrendered to her tutelage, as objects of special interest and concern. They have a claim upon the prayers of God's people, and they actually enjoy them. The Church, both by its officers and members, owes them counsel, reproof, and exhortation. Fellowship with the faithful is to them, even in infancy and childhood, a privilege of the highest value. They are hereby brought into near contact with the conversation and example of the saints-" the excellent of the earth;" and enjoy the best means of forming a holy character, and of being prepared for eminent usefulness and happiness. In all the prayers which are offered by the godly, in behalf of the visible Church, baptized children have an interest; and they share in efforts which are the fruit of the spirit of prayer, and that relate to the future increase and prosperity of Zion.

Thirdly. The young, in such circumstances, are interested in all the privileges of the visible Church.

Christian parents in baptism avow their expectation, that their children shall enjoy the full privileges of the Church of Christ. These are partly external, and partly internal, and spiritual. To the Church are secured, by her Divine Head, a ministry appointed by himself, ordinances of worship as means of salvation,-constant preservation, and peculiar protection.* The visible Church includes the invisible; and these outward privileges become, through the blessing of Christ, the means of conveying spiritual and eternal blessings to the heirs of salvation. To them pertain the covenant, and all its blessed provisions, and they have the right and title to Christ, and all the benefits of salvation. While it is freely admitted, that all who are baptized are not made partakers of these privileges; yet all such are specially called to their enjoyment, and have the means by which they may come to their actual possession. They are given up to God, in the hope of obtaining them. They are led to the margin of "the wells of salvation ;" and while, from the earliest period of their existence, they have admission to holy ordinances, they are thereby conducted to the channels through which flow the precious blessings of everlasting salvation. The children of the Church's members are regarded as "not unclean, but holy." They are separated, dedicated ones. The outward privileges to which baptism introduces them, are more valuable than those which pertain to any other community on earth. When these are viewed, as in ordinary cases they should, as the heaven-appointed means of conferring saving benefits, we cannot estimate too highly the advantage of the condition into which the rite of the initiation in the Church brings its objects.

*

1 Corinthians 3: 21, 22.

†1 Corinthians 7: 14.

Lastly. By Baptism the most solemn guarantee is given for the religious education of the youth of the Church.

Infant children are offered to the Church as disciples, and in their baptism, they may be said to be publicly entered in Christ's school. Parents, in presenting them before the Lord, engage that, "as long as they live," they "shall be the Lord's"-they vow "to bring them up in the nurture and admonition of the Lord." Could there be a higher or more sacred pledge given for their instruction in the things of salvation? Parental concern for the welfare of children, elevated and strengthened by the sanctions of religion—a solemn vow made before many witnesses, and ratified by the impressive symbols of redemption, with the united prayers of God's people-in these circumstances, baptized infants are dedicated to God and offered to the Church. If obligation to duty is felt in any case, surely, it may reasonably be expected, that here it will exercise a powerful and permanent influence. The value of early religious education can never be too highly appreciated. It moulds the character-fits for extensive usefulness -preserves from the path of the destroyer, and frequently confers blessings for time and eternity, not on the individual alone, but upon others through his instrumentality. Baptized youth enjoy all suitable means of training for God and happiness, while the moral and religious instruction of others is neglected, and they are schooled for the world-initiated in the ways of sin and folly, and conducted into the paths that lead to destruction. How vast the distinction! How great and valuable the privileges which the youth of the Church have, in the pledge given in their baptism for their religious education!

III. THE DUTIES IMPLIED IN BAPTISM.

It is related of Cotton Mather, that he was accustomed frequently to give thanks to God for his baptism; and that he often referred to his early dedication to God, as a motive to diligence in Christ's service. The duties, to which baptismal consecration obliges, may indeed be regarded as embracing the whole course of Christian obedience. The Westminster Divines, in answer to the question, "How is baptism to be improved by us ?"-the 167th in the Larger Catechism-say, "The useful, but much-neglected duty of improving our baptism is to be performed by us all our life long; especially in the time of temptation, and when we are present at the administration of it to others, by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits confirmed and sealed thereby, and our solemn vow made therein; by being humbled for our sinful defilement, our falling short of, and walking contrary to the grace of baptism, and our engagements; by growing up to assurance of pardon of sins, and of all other blessings, sealed to us in that sacrament; by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace; and by

endeavouring to live by faith to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ; and to walk in brotherly love, as being baptized by the same Spirit into one body." From this comprehensive summary, it will be readily seen that due consideration of our baptism may minister the most useful instruction, and subserve the most important purposes. Hence may be drawn motives to humility, spiritual comfort, brotherly love, and the assurance of hope. From reflection upon their baptism, the young may be led to cherish a sense of Christian obligation to all duty, and may derive incentives to universal holiness. Among the duties that are especially incumbent upon baptized youth, may be mentioned, serious and frequent reflection upon the baptismal vow; striving after conversion to God; early active engagement in Christ's service; mortification of sin, and prizing and seeking early all the benefits of the covenant of grace.

The young, who have been dedicated to God, should early consider their ways. They should inquire into the nature and design of baptism itself an ordinance so well fitted to instruct them in matters of the highest moment, and so interwoven with their future history and destinies. It reminds them of their original guilty and depraved condition, and of their need of Christ's blood for pardon and cleansing. It teaches them that they are under the curse, till they are renewed in the spirit, and obtain internal baptism-the circumcision of the heart. It exhibits the necessity of separation from the world, and the excellence of connection with the household of faith. It imports an open surrender to the Lord, and is a sacred bond laid upon the young to be wholly and forever his. Baptism is a symbol of regeneration. Without reference to this great internal change, the ordinance is destitute of meaning, and the application of the outward sign is useless. The young should begin betimes to ponder the solemn question, whether they have been "born of water and of the Spirit" or whether they are yet dead in trespasses and sins. They should plead with God that, as by their baptism, they became professedly his, they may, by regeneration and adoption, become his in reality. They should consider seriously the evidences of regeneration, and never rest satisfied till they feel that with them "old things are passed away, and all things have become new." By baptism, children are lent to the Lord, and pledged to serve him in newness of life. The highest honour on earth is to be a faithful servant of the King of kings. To this honourable service, baptism calls its subjects. The Hebrew servant, who loved his master and refused to leave him at the Jubilee, had his ear bored through with an awl, at the doorpost, and remained a perpetual servant to that master. Infant baptism may be viewed as subserving a similar purpose. At the door-post of wisdom's house, the baptized child is pledged to loving obedience to Christ, and though unconscious at the time, he is a pre-engaged servant of the Lord of the house. So soon as judgment comes into exercise, he should recognize the obligation, and willingly prefer the