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infants before the eighth day after their birth, 1 seeing that period had been so plainly stamped with the signet of divine authority, for the administration of Circumcision, under the Jewish dispensation. The conclusion was unanimous, that infants were admissible to this ordinance, from the first day of their birth.

I shall hereafter endeavour to shew reasons why Circumcision gave way to Baptism, under the Christian dispensation. In the mean time, if it be an ordinance of God, a Sacrament of Jehovah, Father, Son, and Holy Ghost, by the ministration of the Word made flesh, there is the loud and thrilling call of the Most High God equally upon Christian obedience, as upon parental love for infant dedication to Him by Baptism. And John, yet unborn, did not more surely leap in the womb of Elizabeth, at the salutation of her who bare the Lord of glory, than should every Christian parent's heart bound with joy and thankfulness at the command of God to baptize the babe of many supplications, many hopes, many solicitudes. "For this child I prayed, and the Lord hath given me my petition which I asked Him, there

1 See Wall on Infant Baptism, Part I. pp. 44, &c. where the answer of Cyprian is given in length. Ed. 1705.

fore also I have lent him to the Lord, as long as he liveth, he shall be lent unto the Lord-(or as the marginal reading still more beautifully expresses the pious sentiment of this believing mother)—therefore also he whom I have obtained by petition shall be lent unto the Lord."1

1 1 Sam. i. 27, 28.

SERMON XXVIII.

ARGUMENTS FOR INFANT BAPTISM.

(PART III.)

MATTHEW XXVIII. 19.

Go YE THEREFORE AND TEACH ALL NATIONS, BAPTIZING THEM IN THE NAME OF THE Father, and of THE SON, AND OF THE HOLY GHOST.

THE train of argument, by which I have endeavoured to shew, that infants are capable of initiation into the covenant of mercy, made with sinners, in Jesus Christ for their salvation, is briefly this. At the first institution of Circumcision, Abraham, not as an individual, but as a federal head, was circumcised at ninety years old; and all the men of his household with him. In like manner, at the institution of Baptism under the Gospel, parents and masters of families, being adult believers, were first baptized.

After the Circumcision of Abraham, and the men of his family, their infant seed were also commanded to undergo the same rite; the promise, in its fullest extent of mercy, belonging as immediately and as entirely to them, as to their parents. Agreeably to this divine ordinance, whole families, infants included, of those who received the faith of Christ crucified under the brighter mercies of the Gospel dispensation, were admitted to Baptism; because they also had a direct and equal interest in the exceeding great and precious promises of God in Christ, made known to them by his preaching, and unchangeably sealed to them by his death. Independently of the argument from Acts ii. 35, we learn, that Cornelius, with his household and friends were baptized; Lydia and her household; the jailor of Philippi and his family; the household of Stephanus received the same sign of the covenant; and it can hardly be imagined that no infants or little children were among these communities of the early faithful. And once more, that as in the days of circumcision, when any stranger who had not undergone it became a proselyte of the Jewish Church, and wished to join himself to the Lord within its communion, he was to receive that

badge of his faith, at whatever period of life he might have arrived. Even so, in these last days, if an infidel shall be converted, he shall be baptized upon his personal profession of faith. I proceed then to offer,

IV. SOME REASONS WHY BAPTISM SHOULD

SUPERSEDE CIRCUMCISION UNDER THE GOSPEL.

There are few among the faithful followers of our Lord, few who even in outward confession have taken upon themselves, the easy yoke and mild burden of his gracious law, who hesitate to receive the change of the Sabbath from the last to the first day of the week, in honour of that stupendous triumph of Almighty power, whereby, not the world, and man its tenant, heir and sovereign, were created, as at first, but whereby man's soul was raised from the death of sin to the life of righteousness, and his body, sown in the corruption of the grave, was by the risen Saviour, as the first fruits of universal resurrection, raised incorruptible and glorious, from its prison-house of death and dissolution. Yet this change of sabbatical commemoration pleads no express command of the Lord of glory, but rests upon the known custom of his apostles; while the change of ordinance from Circumcision, stands upon the

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