those who are in God's estimation, children of the promise, shall become the subjects of renewing grace, so as to be in full connection with the church of Christ, infinite wisdom must determine. Manasseh, the son of pious and faithful Hezekiah, was probably converted from his abominable idolatry, in a way of covenant promise; and in answer to fervent prayer, and the faithful discharge of parental duty. But he must first be a notorious idolater, and must suffer the awful chastizement of God; be carried bound in chains to Babylon, as the means of his conversion. At length, he was brought into the spiritual family of Christ. Manasseh, from his birth, and by his circumcision, always sustained a relation to the church, different from that which was sustained by the children of Ahab. On his father's account, he was a child of promise.

2. Having considered the relation of baptized children to the church; the next question is, what obligations are brought on children by their infant baptism?

Mankind who live under the light of the gospel, baptized or unbaptized, are under great and special obligation, from childhood to old age, to repent and believe the gospel; to love God and keep his commandments. This is peculiarly incumbent on us, because we enjoy the light of the gospel." If I had not come and spoken unto them," comparatively speaking, "They had not had sin," said the Saviour. But, on those who have been baptized into the name of the sacred Trinity, and have been specially trained up for Christ, there is the highest obligation to repent, and embrace the Saviour. Whatever may be their relation to the church; or however secure their salvation may be ; yet this is the only way of salvation and the only way to gain the evidence that they are the children of the promise. So long as they neglect to give themselves to God, and to walk in his ordinances, they are constantly breaking God's covenant; and there is the utmost danger, that their circumcision will become uncircumcision, or rather, that their baptism will become unbaptism. Infinitely solemn and interesting is the stand

ing of all that have been baptized into Christ, and have in a sense, put on Christ; and become the subjects of christian cultivation.

Whether there are any instances of parental faithfulness at this day, which ensure the salvation of their children, is not for us to decide. Probably the instances are rare. Still there is some faithfulness; and there is not a little precious fruit. Though infidels and heathen, and people of all descriptions are, in some instances, made the subjects of sovereign grace; yet, by far the greater part of hopeful converts, are the children of the faithful. Great, therefore, is the encouragement, and very great is the obligation of baptized children, to ratify the covenant of promise, by devoting themselves to the Lord.

3. The next important question that arises on the subject is, What should be the treatment of baptized children, in consequence of their relation to the church, by infant baptism?

That some particular care and discipline ought to be extended to all who are the subjects of baptism, seems to be both rational and scriptural. If the children of believers may, in any sense, be called holy, it implies, that they require a treatment different from that of those who are called unclean. Still it is to be kept in mind, that the relation of baptized children to the church is an indirect relation. It is through the medium of their parents. It should seem, therefore, to belong to parents or guardians, rather than to the church, to exercise all the discipline that is required, during their minority. And this was evidently the manner of discipline under the covenant of circumcision. In this light we are to understand that most solemn charge given to parents, in the 6th and 11th of Deuteronomy."Therefore shall ye lay up these my words in your heart. And thou shalt teach them diligently unto thy children; and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up." 22 Parental discipline is also clearly implied in the direction given to parents, concerning the rebellious

and incorrigible son. They were to bring him, with a complaint to the judges, who were to judge and condemn, and cut him off, by death, from the congregation of the Lord.

Under the present, as well as under the Mosaic dispensation, it would be acting the part of benevolence and faithfulness, for the church to assist in the government of the rebellious son; especially in cases where complaint is made by the parents. And beyond a doubt, in such cases as this, it belongs to the brethren of the church, if the rebellious son proves irreclaimable, to cut him off, by a public act, from all further connection with them, or relation to them.

As to those who are past the age of minority, and of subjection to family government; it must be agreeable to gospel rule, either to admit them as members, or to reject them as covenant breakers. But, as they cannot be received to divine ordinances, without christian qualifications, neither can they be rejected from their present relation to the church, without a regular course of discipline. In the present languid and feeble state of the church, household baptism, practically, stands for almost nothing. As matters are now conducted, or rather neglected, in the church, baptists are emboldened to say, that infant baptism amounts to little or nothing. If it be asked what is our first and immediate duty in this deplorable case? the answer is difficult. Neither the church nor individuals are bound to do things which are impossible. With regard to the subject of christian discipline, the Apostle admonished the feeble and corrupt church of Corinth, in these words : "Having in readiness to revenge all disobedience, when your obedience is fulfilled."

On the whole, as respects the treatment of persons baptized in infancy, we ought, first of all, to be agreed, and to be correct in theory on the subject; and in the second place, to use all our influence, to effect a reformation in practice; not expecting, by a single effort, to effect a complete reformation of such an accumulation of errors and difficulties.

Respecting the mode of Baptism, provided it be done in the use of water, and in the name of the sacred Trinity, the candid part of christian professors are not very strenuous. The truth, on this point, however, is of some importance. And does it appear probable, that the kind and merciful Saviour would insist on a mode of baptism, which is most hazardous of life? Thousands of shining converts, on the bed of death, who have as good a right as others to this ordinance; and to leave their names enrolled with the followers of Christ, are utterly deprived of these privileges, by the arduous mode of baptism by immersion. But where do we learn the doctrine of immersion? Certainly, not from John's baptism. For his baptism was before Christ made his appearance; and it was preparatory to his coming. It was before the distinct names of Father, Son, and Holy Ghost were known. Apollos, a famous preacher under John's baptism, did not know, till he was taught by Paul, whether there were any Holy Ghost. Do we learn the doctrine of immersion from the transactions of the day of Pentecost? No. How could three thousand be baptized by the Apostles, in three or four hours, by immersion? Especially, when the event was unexpected, and without any preparation. The thing was impossible. Insuperable difficulties also attended the baptism of the jailor and his household by immersion. The transactions were in the night; and the events named were numerous. Much must be said and done, preparatory to going abroad in the dark, to find, or prepare, a place for the unexpected solemnity. Paul and Silas were greatly mangled with stripes; utterly unfit for such a service. The converted family hasted to relieve their distresses; and previous to the baptisms, the jailor took them, the same hour of the night, at midnight, and washed their stripes, and was baptized, he and all his straightway. All this was done, before he brought them into his house. All was done in the outer, or common prison. All was done straightway. All was done about midnight; and then he brought them into his house, and set meat before them. This whole story is perfectly inconsistent with baptism by immersion. Nor

do we find evidence in the scriptures, of a single instance of baptism by immersion.

INFERENCES.

1. From the doctrine of infant baptism we infer, that infants are morally polluted and defiled. Were they, from their birth, pure and undefiled; what propriety would there have been in an ordinance, importing spiritual cleansing? Had there been no need of the washing of regeneration; what need was there of a symbol of this holy washing? and what need was there of receiving anciently, the bloody ordinance of circumcision? This and baptism are unmeaning ceremonies, upon any supposition, but that of the native moral depravity of infants. Consequently, they who hold, that children are born in a state of purity, are guilty of a gross absurdity, in the practice of infant baptism. Infant baptism is perfectly inconsistent with Arminianism.

2. From the view we have taken of the promises in the covenant of grace, and of the import of infant baptism, and of the relation which baptized infants bear to the church, and of the duties which result from this relation; we infer that God did actually reveal, and propose to fallen man, in the day of his apostacy, a plan of salvation, calculated to secure the restoration of all his posterity from their falien and condemned state. Had Adam been as faithful as Abraham, would he not have equally secured the salvation of his household? And had the next, and every successive generation, been equally faithful; why would they not have been equally successful? Nothing, it is conceived, but the want of parental faith and faithfulness, has prevented the salvation of the whole human family! Can any subject then, be more interesting than this? Can any person, any parent especially, contemplate this subject with indifference? That parent, we have reason to fear, "has denied the faith, and is worse than an infidel,"