children, and it is no easy matter to recover them to right sentiments and a virtuous life. And why is it thought unjust, that we should partake of some unhappy consequences from the first transgression, rather than that we should be liable to suffer for the misconduct of our immediate parents? The latter we see to be fact; and it were absurd to deny the former. But whether we believe the doctrine in question or not, still mankind are mortal in body, and depraved in mind. They are liable to death, and inclined to sin. Either they were made so in their original state, or by some subsequent means they are fallen into this state. And which appears most reasonable―That they should come out of the Creator's hands such as we now see them; or, that they should be suffered to fall into such a state in consequence of the perverseness and disobedience of their first progenitors?-Should you see a nation in a state of distraction and riot, violence and confusion, Which would appear most credible-That this was the original constitution of their government; or, that it was an unhappy state, introduced by the folly and injustice of some, who, being appointed to act for them, had abused and perverted their constitution? If we deny the transmission of sin and death from the first offender, still we cannot thus get rid of sin nor of death. They are both in the world, and they both seem likely to continue : And our deliverance from them comes not by a denial of the cause which the scripture assigns, but by an application of the remedy which God has provided. This brings me to remark,

3. That our salvation through the atonement and righteousness of a redeemer, appears to correspond with the general constitution of God's moral gov

ernment.

It is an essential part of the divine plan, that the virtue of some should not only benefit themselves,

but extend its kind and salutary influence to others. We see this to be the case among men; and probably it is the case among all moral beings except those who are in a state of punishment. The an gels, we are told, are ministering spirits, sent forth to minister to the heirs of salvation. On the other hand, the preaching of the gospel, by the apostles, was intended, not only to make all men see what is the fellowship of the mystery, which had been hidden from former ages, but also to display untoprincipalities and powers, in heavenly places, the manifold wisdom of God. And we are taught in the book of Daniel, that the angels strengthen and help one another in the services respectively assigned them. The glory of God's moral kingdom greatly consists in the benevolence of his subjects toward one another, and in the disposition of all to promote the general happiness. Were it not agreeable to the divine constitution, that the virtuous actions of one should, in some way or other, redound. to the benefit of many, there would be no room for benevolence: It would cease to be a virtue..

It appears then to be a credible thing, that when the human race had fallen into guilt and "ruin, a Saviour should be sent from heaven, to instruct them by his doctrines, to exemplify their duty in his life, and also to redeem them from punishment by his death; and that the benefits of his righteousness and death should be made over to them, on: their humble faith and sincere repentance. Though this dispensation of grace surpasses all human discovery, yet there is nothing in it contrary to reason, or to the analogy of providence; but, in many respects, it corresponds with both. The gospel teaches us, that we are justified by God's grace, through the redemption that is in Christ; that we have redemption through his blood; that we are made the righteousness of God in him; and that

to as many as believe, God imputeth righteousness without works. It is not the intention of Christ's death to save us from punishment in a way of sin; but to procure for us pardon in the way of repent-. ance. "He bore our sins, that we, being dead to. sin, should live to righteousness." The mercy of God is inclined to pardon and save sinners; but his wisdom saw fit to dispense pardon and salvation only through the blood of a Redeemer, that thus sin might be condemned, God's justice displayed, and his law magnified. God sent his son in the likeness of sinful flesh, that he, by a sacrifice for sin, might condemn sin in the flesh. He set him forth a propitiation, that he might be just and the justifier of them who believe. The law therefore is not made void, but established through faith.. I would observe,

4. Our subject removes the principal objection urged against the dedication of infants to God in the ordinance of baptism. For it shews, that some may be benefited by the faith of others.

It is often asked "What advantage is baptism to infants? They have no knowledge of the use and design of it. They have not that faith, which is required to baptism. If they are baptised, it cannot be on their own faith; it must be on the faith of their parents: And what benefit can they derive from the faith of another ?"

But this is no more an objection against the baptism of infants, than against intercession for infants. If your children are sick, you pray for the preservation of their lives. If they appear to be in danger of death, you pray for their reception into the world of glory. If when they come forward in life, you see them wickedly inclined, you pray for divine restraints. Yea, whatever be their case, you commend them to God's care and protection, and pray that he would impart to them his sanctifying

and saving grace. And do And do you not pray in faith; with a belief that God is merciful and gracious, and that your prayers may avail to obtain for them some real benefits? But if the faith of the parent can be no advantage to his children, Why should you pray for them? If it can be an advantage, Why may you not dedicate them to God in baptism? The objection certainly is no stronger in the latter case, than in the former. They are as ignorant of what you do in one case, as in the other. Christ often bestowed healing mercy on children, when he was applied to in their behalf. And when some brought little children to him, that he should pray for them, he complied with their request. He took them into his arms, laid his hands on them, and blessed them, and said, Suffer the little children to come to me, for of such is the kingdom of heaven.

We see that the faith and prayers of parents may procure some advantages for children: Why should the doubt arise in the case of baptism only? There seems to be no doubt in any other case.

It is not the faith of the parent, which saves his children. If they are saved, it is by the mercy of God through the redemption that is in Christ.

But then God has instituted a gracious covenant, in which he promises, that he will be a God to believers and to their children. In token of his faithfulness, he has appointed baptism as a seal of this covenant. The believing parent dedicates his children to God, trusting that he will be a God to them; that if they are removed in infancy, he will receive them to his kingdom; if they are continued in life, he will grant them the means of salvation, and will pour on them his spirit and blessing. At the same time, he resolves, that he will bring them up in the nurture and admonition of the Lord. Now does it seem unreasonable that God should exercise mercy towards children? That he should express his

designs of mercy, by comprehending them within his covenant, and by making promises in their favour ? That he should require parents to give them up to him, and should institute a particular form and ceremony to be used on the occasion? Is it no advantage to children to have the prayers of parents, and the prayers of the church of God in their behalf? Is it no advantage that they should be brought up under the care of those, who have actually given them to God, and solemnly engaged to train them up for him? If there is any advantage in these things, then their baptism is a reasonable service.

But shall we imagine, that no children are saved but the baptised offspring of christians? I answer, God's tender mercies are over all his works; but the promises of the covenant are to believers and their children; not to unbelievers or heathens, as such, and their children. These we are to leave, where the scripture leaves them, in the hands of a righteous and merciful God. But, Is it no comfort to reflect, that there are given to us exceeding great and precious promises? Admitting that all who die in infancy will be saved, yet, Can it be thought unreasonable, that the baptised offspring of pious Christians should have some advantages, in the kingdom of heaven, above those who are not with the covenant of promise? The mercies of God are free, and he distributes them with a sovereign hand, as his wisdom directs. Our business is to attend to God's institutions and commands, and in the way of duty to trust his promises.

5. Our subject teaches us the importance of the station in which we are placed. We are acting not merely for ourselves, but for others-for many others-how many we cannot tell; for we know not how many are connected with us; nor how extensive may be the influence of our good or bad conduct.