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when he shall come in his own glory, and in his Father's, and of the holy angels.""

Jesus, just before his immersion by John, said, "Thus it becometh us," i. e. thus it is decorous for us "to fulfil all righteousness." We esteem it perfectly decorous to walk in his footsteps-to imitate his example; and if we are despised for it, we rejoice that we are accounted worthy to suffer reproach for his sake. We envy not the condition of those who pronounce indecent, a rite which he declared became him, and his disciples. How can they meet him, and answer for leading others, through false delicacy, to disregard an institution of his appointment?

But is it not astonishing, that after all this outcry about decency, and offending against polished manners, the ministers who make it will be guilty of doing the same? "We are," says a late Pedobaptist writer, "far from calling in question the validity of immersion ; nay, in condescension to the consciences of those who request it, our ministers scruple not to baptize by immersion." Indeed! But why trespass upon the customs of polished manners? Not from a regard to the command or example of Christ, but in "condescension to the consciences of those who request it." "So great is their condescension, that it seems they can become all things to all men, that by all means they may save some of their people from going over to the Baptists." "Rather than lose a wandering sheep,

"Whom all their reasonings cannot keep,
"They from the pulpit straight repair,
"To practise what they censured there."

For such inconsistency, we leave them to answer to their own Master, to whom "they stand or fall;"

and would only say to those who desire to receive the ordinance in primitive simplicity,

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7. It has been alleged against us, because we refuse to give baptism to our children, that we are not sufficiently careful of their spiritual welfare-that we leave them to the "uncovenanted mercies" of God.

One writer "charges the Baptists with being guilty of pronouncing a rash and bloody sentence; condemning infants as out of a state of grace-condemning all the infants of the whole church of Christ, as having nothing to do with the covenant of grace. Nay, he affirms that their conduct exceeds the cruelty of Herod and Hazael, in slaying and dashing the infants of Israel against the wall."

Now these are objections of serious import, and demand consideration. "If," says Dr. Sharp, "they are true, it behooves us immediately to abandon our present limited practice, to extend the rite to objects that are so dear to our hearts, and to imitate our brethren who have acted more piously and kindly towards their offspring. But in reply to what has been so often reiterated against us, we must remark that we do not admit its truth. In confining the rite of baptism to believers, we do not feel, on that account, the less obligated to promote the present and eternal welfare of our children. We must know, if we are Christians, that our obligation to 'train up our children in the way they should go,' is founded not on any external rite, but on our natural and moral relations." There are doubtless too many Baptist professors who neglect the souls of their chil

dren; but this negligence is not occasioned by withholding baptismal water from them, but by the want of ardent and habitual piety.

But it is said, that in not bringing our children to the holy ordinance of baptism, we leave them to the uncovenanted mercy of God. If there is such a covenant, and baptism is its seal, or confirmation of its blessings, then we are verily guilty of a great dereliction of duty. Let us examine this subject. A covenant is an agreement, by which a person engages, either conditionally or unconditionally, to perform certain things, or bestow certain favors. Before then we can claim a title to certain and special privileges, by virtue of a covenant in our favor, we must prove that such a covenant has been made, and that its provisions extend to us. When a person dies, and leaves a testament or covenant, his possessions must be distributed according to the specifications contained in that covenant. If no such instrument can be found, then the law provides for the distribution of his wealth. In the case before us, good men have taken a fact for granted, of which there is no proof. The Almighty has made no covenant with the infants of believers. We have carefully examined and reexamined the sacred writings, and can find no such document. After all our search-and we have not been remiss, for we have children in whose salvation we feel as deep. and tender an interest as do our brethren of other denominations-we can discover no such instrument; much less, its specifications or conditions.Nor is there, so far as we understand the registry of heavenly deeds, the least intimation, that baptism is the seal or ratification of its blessings. If there is such a will or covenant for the children of Christian parents,

we have yet to learn that it has ever been produced, or set up, or approved by the Judge. In reply, we are told that the covenant was originally made with Abraham, and ratified by the rite of circumcision-that it is still in perpetuation, and ratified by baptism, in the place of circumcision. It is true that the Lord did make a covenant with Abraham and his posterity, in which the blessings entailed are distinctly specified."

But we fully agree with Dr. Emmons, a learned and pious Congregational minister, whose opinion is entitled to weight on account of its entire impartiality. "There is," says he, as I have quoted in one of these discourses, "no evidence in the New Testament, that believers are now in the covenant of circumcision; but clear evidence to the contrary. For they are neither under obligation to perform the duties of that covenant, nor entitled to any of its peculiar blessings. The bond of that covenant does not lie upon them; for they are not required to circumcise either themselves or their families. And it is equally evident, that they are not entitled to any of the peculiar blessings of that covenant. In that covenant, God promised to give Abraham a numerous posterity; but he makes no such promise to believers under the gospel. In that covenant, God promised that Abraham's seed should possess the land of Canaan; but he makes no such promise to believers under the gospel. In that covenant, God promised that Abraham's seed should enjoy great temporal prosperity; but he makes no such promise to believers under the gospel. In that covenant, God promised that the Messiah should descend from his family; but that promise was fully accomplished at the incarnation of Christ."

Christians are commanded to "bring up their children in the nurture and admonition of the Lord." All who obey this command, whether Baptists or Pedobaptists, cherish a lively interest in the salvation of their beloved offspring-impart to them suitable religious instruction-set before them a holy example—and, in the arms of their faith, present them to the Saviour to be sprinkled from an evil conscience, and to be taken into that covenant of which his own precious blood is the seal.

But these duties are never urged by the apostles by reference to baptismal vows; and as the Saviour who said, "Suffer the little children to come unto me," suffered them to come unbaptized, and to go from him (not unblest, but) unbaptized, (“ for Jesus himself baptized not,") and as we believe with Dr. Woods, that "there is no express precept or example for infant baptism in all our holy writings," we feel not only justified, but obligated, to withhold an uncommanded rite from them, lest some inspired prophet should ask, "Who hath required this at your hands?" and we should be unable to give a satisfactory answer.

8. The Baptists lay an unwarrantable stress upon the ordinance of baptism.

This objection is, perhaps, the most often repeated, and generally believed. It is even gravely said, we make it a saving ordinance.

Nothing can be more unjust than this charge. It ought to be well known, and if charity were off her guard, we should unhesitatingly affirm it is well known, by those who make the objection, that we require of every person requesting baptism, satisfactory evidence that he is already in a state of salvation.

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