often forms a party in politics, and in religion; and engages those, who often have very imperfect conceptions, if they conceive at all, of the party purposes, for which they are embarked, in a harmony with each other, and in a course of zeal and violence against their fellow-men, wonderful both in degree and continuance, and productive of effects, usually great, and often dreadful. Here the Sign is the Seal of God; set by his own authority upon those who in this world are visibly his children. It has all the properties, mentioned above: and is possessed of more efficacy, than can be easily comprehended, and incomparably more than is usually mistrusted, to keep Christians united, alive, and active, in the great duties of religion, and in the great interests of the Church of God.

5. Baptism, as a symbol, holds out in a very forcible manner to those, who have been instructed in the Christian religion, a great part of those doctrines, and duties, which are purely Christian; or which belong to Christians, as such.

Of this number, particularly, are the doctrines of Regeneration; Justification by the righteousness of Christ; Adoption; Sanctification; the Gratitude, Complacency, and Obedience to God; the Faith in Christ; the Hope of salvation by him; and that love to the brethren, by which all are known to be his disciples; which together form so great a part of Christian doctrines, and the Christian character. The doctrine of Adoption, particularly, is presented to us in this ordinance with peculiar clearness, and force. Concerning this subject, however, I have had occasion, heretofore, to make all the observations which I thought necessary.

With all these doctrines is intimately connected that of the Depravity of our nature. A serious observer is, perhaps, hardly ever a witness of the administration of this ordinance, without strongly realizing the existence of that moral pollution, which is symbolically washed away by Baptism. The Baptism of infants, particularly, exhibits this subject in the strongest light. Here we see, that our race, in the view of their Creator, indispensably need the cleansing which is accomplished by the blood of Christ, and the renewing power of the Holy Ghost, antecedently to their possible commission of sin by voluntary acts. Their original corruption is, therefore, taught by this ordinance in language, which cannot be misconstrued; and is impressed upon us with singular force by its solemn and significant symbols.

Many other doctrines, duties, and blessings, are evidently, and impressively, presented to us in the administration of Baptism. But to expatiate upon these, and even to point them out, is the business of a treatise, and not of a single sermon.

6. The ordinance of Baptism, as a memorial of the death of Christ, exhibits powerful and immoveable evidence of that great fact to the Christian Church, throughout all the successive periods of its existence.

As I shall have occasion to resume this subject, when I come to discourse upon the Lord's Supper, I shall defer my observations upon it for the present, and shall conclude this discourse with two

REMARKS.

1. It is not a little to be regretted, that this ordinance is so rarely made a theme of discussion in the Desk.

It is not unusual for a minister of the Gospel to devote twentyfour sermons annually to the consideration of the Lord's Supper; twelve delivered at what, in this country, is commonly styled the Sacramental lecture, and twelve more on the several Sabbaths, consecrated to the administration of this sacrament. On Baptism, at the same time, ministers rarely preach. Perhaps it is no unreasonable supposition, that the subjects of this discourse are now, for the first time, brought out in the desk to the consideration of a great part of this audience. Why such a difference is made be tween two Institutions of Christ, invested with the same authority, solemnity, and influence, I am unable to determine. But, whatever may be the ground of this distinction, I am satisfied that it cannot be a good one. There is but too much reason to believe, that not only the persons, particularly the children, who have been baptized, but the Parents, also, are, in many instances, lamentably ignorant of the nature of this Institution, the truths which it declares, the duties which it involves, and the privileges which it confers. Were these things made more frequently subjects of preaching; were they clearly illustrated, and solemnly enforced; there is the best reason to believe, that it would become a far rich er, and more extensive blessing to mankind.

2. Persons, baptized in their infancy, are here solemnly reminded of their own peculiar duties; and severely reproved for their negli gence in performing them.

How many persons are now in this house, who have been dedicated to God by Baptism in their infancy, and who yet never thought of a single privilege, realized a single obligation, nor performed a single duty, created by this ordinance! It is perhaps questionable, whether some of them are not now ignorant, whether they have been baptized, or not. How melancholy are these facts! How full are they of shame, and sin! How productive ought they to be of remorse, contrition, and amendment! God has called you, my young friends, into his visible kingdom in the morning of life. He has publicly sealed you as his children; and planted you in the nursery of his Church, Remember that this interesting event sprang not from chance, nor from the will of the flesh, nor from the will of man, but from God. He gave your parents the disposition, and the right, to offer you up to him, and to consecrate you to his service. He has publicly acknowledged his particular relation to you; and given you this illustrious token of his kindness and mercy. Think then, I beseech you, of the guilt of disregarding, or

neglecting, this testimony of his mercy to you. All men are bound voluntarily to become his, and to consecrate themselves to his service. To this duty you are under peculiar obligations. By openly acknowledging you as his children, He has, if I may be allowed the expression, laid claim to you in a manner, which, while it demands of you the most intense gratitude, requires of you, also, to assume the character, which He has thus externally conferred; and with all the heart to devote yourselves in the covenant of grace to his service and glory. All men, under the Gospel, are immoveably bound to the performance of this duty. But the obligations, incumbent on you, are peculiar and pre-eminent. Let me request you to ponder this subject with deep and solemn concern, and to inquire with all earnestness of mind, whether you are not in imminent danger of sharing the doom of Capernaum, Chorazin, and Bethsaida.

SERMON CLVII.

THE EXTRAORDINARY MEANS OF GRACE. THE OBJECTIONS AGAINST INFANT BAPTISM ANSWERED.

MATTHEW XXViii. 19.-Go ye, therefore, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

IN the preceding discourse, I considered, at some length, the Reality, and Intention of the ordinance of Baptism. According to the scheme, then proposed, I shall now proceed to inquire, Who are the proper Subjects of Baptism?

In answer to this inquiry, I observe,

1. That all those, who believe in Christ, and publicly profess their faith in him, are proper Subjects of Baptism.

That such a profession may be made with understanding, the person, who makes it, must be of sufficient age, and sufficient capacity, to know the great doctrines and duties of the Gospel; and must already have become acquainted with them. He must also understand, that it is the Religion of the heart, which is professed, and not merely a speculative belief of the truths and precepts, contained in the Scriptures. Without such knowledge no man can act, in this solemn case, with propriety, decency, or meaning. Nor do I know, that the absolute necessity of such knowledge has ever been questioned. A public declaration of our cordial belief in the doctrines and precepts of the Gospel is what is usually called in this country a Profession of Faith; the ground, on which, indispensably, Adults are admitted to Baptism.

In addition to this, what is equally necessary to such admission, the Candidate also enters publicly into covenant with God; avouching JEHOVAH, the FATHER, the SON, and the HOLY GHOST, to be his GOD; giving himself up to the FATHER, through the Son, and by the HOLY GHOST, as his child and servant; and engaging, that, denying ungodliness and worldly lusts, he will live soberly, righteously, and godly, in the world. This engagement is substantially what Tertullian calls Sponsio salutis; the engagement of salvation ; made universally by adults, who were baptized in his time.

One would think it hardly necessary to observe concerning this engagement, that it ought to be made with sincerity; or that the candidate ought to mean all that which is ordinarily intended by the terms of the profession; or, in other words, that it ought to be made with the heart and not merely with the lips.

2. The Infant Children of Believers are also Scriptural subjects of Baptism.

This doctrine, as you well know, has been extensively disputed and denied; so extensively, that those who have contended against it, have been formed into a distinct sect, existing in considerable numbers throughout most Christian countries. These persons, originally styled Anabaptists, and Antipodobaptists, have claimed to themselves improperly the title of Baptists; indicating, that they only baptized, or were baptized, in a manner agreeable to the scriptural directions on this subject. While, therefore, I cheerfully acknowledge the distinguished piety and respectability of a considerable number of men in this class of Christians, particularly in Great Britain; I protest against their assumption of this name, so far as it is intended to indicate, that others do not baptize, and are not baptized, agreeably to the principles of the Gospel. I acknowledge freely their right to their own principles. But their right to conclude, or to assert, that the point in debate between us and them, is settled in their favour, I neither admit nor believe. The name Anabaptists, originally given to them because they rebaptized those who had received baptism in infancy, is an appellation, in every view less objectionable.

In discussing this subject, I shall state, and answer, the objections commonly made against it; and then attempt to support it by direct arguments.

1. It is objected by the opposers of this doctrine, that it is not enjoined by any express command, nor warranted by any express declaration in the Scriptures.

How far this objection is founded in truth, I shall consider hereafter. At present, it will be sufficient to observe, that there are many duties incumbent on us, which are neither expressly commanded, nor expressly declared, in the Scriptures. The principle on which the objection is founded, when expressed generally, is this: Nothing is our duty, which is not thus commanded, or declared, in the Scriptures. According to this principle, Women are under no obligations to celebrate the Lord's Supper; Parents to pray with their children or families, or to teach them to read; nor any of mankind to celebrate the Christian Sabbath; nor Rulers to provide the means of defending the country which they govern, or to punish a twentieth part of those crimes, which, if left unpunished, would ruin any country. The extent to which this principle, fairly pursued, would conduct us, would, I think, astonish even those by whom it is urged.

It is impossible for the Scriptures, if they would be of any serious use to mankind, to specify all the particular doctrines, and duties, necessary to be believed, and practised. The volumes, in which such a specification, however succinct, must be made, would be too numerous even to be read, much more to be understood and remembered. The scheme of instruction, adopted by the VOL. IV.

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