But let us not by our great anxiety for them imitate Saul, who unwilling to wait in God's appointed way, forced himself and offered a burnt offering.* Upon which, Samuel told him that he had done foolishly; and that he had not kept the commandment of the Lord, notwithstanding he had sacrificed. Under the gospel dispensation, we are not to learn the duties we owe to our children from Abraham's covenant, nor from the law of Moses; but from Christ and his apostles. The voice from heaven proclaimed, "This is my beloved Son, HEAR HIM." Let us then inquire what Christ has said and done, respecting children. "Then were there brought unto him little children, that he should put his hands on them, and pray and the disciples rebuked them. But Jesus said, Suffer little children, and forbid them not to come unto me; for of such is the kingdom of heaven."

MATT. XIX.

13, 14. MARK X. 14. LUKE XVIII. 15, 16. This account is given us by three evangelists above mentioned. They all refer to a particular instance, although there is some small variation in their accounts. The case was undoubtedly new and singular, or the disciples would not probably have rebuked those who brought them. I am inclined to think with Dr. Doddridge, that they were not brought for healing; for in that case, the disciples would not have been likely to have discouraged their coming but they were brought to him for his blessing: or that he should "lay his hands on them and pray." The disciples very probably thought their Lord too much occupied, to concern himself with these little ones who were incapable of understanding his doctrine. But it afforded a most interesting occasion for Jesus to show his condescension and regard to this helpless part of our fallen race; of which so great a proportion never arrive to years of understanding. But what does this example teach us? Undoubtedly, that we should bring our children to Christ now for the same purpose.They equally need his blessing; and he is equally ca➡ pable of bestowing it on them, as if he were on earth.

1 Sam. xiii. 12.

But as this is the only reason assigned for their being brought, it would be a very singular and extraordinary conclusion, to infer their baptism from this transaction. Let us not be wise above what is written. It is added, for of such is the kingdom of heaven. Well, say some, are they not fit subjects for baptism, if they are fit for the kingdom of heaven? This does not necessarily follow. Angels are fit for the kingdom of heaven, but they are not fit subjects of this institution: no more are infants, for it is limited to repenting sinners. I recollect somewhere to have met with a very happy remark on this text. I thought it was by Doddridge, but I do not find it in his notes on passage. I will however give it according to my best recollection. "Of such is the kingdom of heaven: that is, such a vast proportion of the human race die in infancy, who are all saved by the atonement of Christ, that it may be said with propriety, of such is the kingdom of heaven." This is at least a pleasant reflection to parents who are called to part with their children at this early period.

the

Christ's words are much of the same import, where he said to the disciples, "except ye be converted and become as little children, ye shall not enter into the kingdom of heaven." MATT. XVIII. 3. The great object here seems to have been to iuculcate meekness and humility. "Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child," who is thus humbled, "receiveth me. But whoso shall offend one of these little ones that BELIEVE IN ME, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depths of the sea." The Baptists have been charged implicitly with thus offending little children, in not admitting them to baptism; and this awful threatening turned against them. But it must first be proved that Christ admitted them to baptism, before we can justly be charged with offending them by denying it to them. It is also to be remarked, that Christ says, "these little ones that be

lieve in me."

To such we never deny baptism, whenever we can obtain the evidence.

The foregoing are all the instances which occur to my recollection, where children were particularly noticed by Christ, excepting when he fed the multitude in the desert with five loaves and two fishes. Here it is said, " And they that had eaten, were about five thousand men, beside women and children.”

I must ask your patience, my dear Friend, to one remark more. Most, if not all the churches mentioned in the New Testament were planted by the apostles before the book of Acts was written. And all the epistles were written, as appears by the chronology in our Bibles, either a little before, or soon after. Unless we except John's epistles, and what he wrote to the seven churches of Asia. The writer of the book of Acts carries his history up to A. D. 63. Most of Paul's epistles were written before this. His second epistle to Timothy, which was probably his last work, as he was then ready to be offered, was written A. D. 66. The second epistle of Peter was written about the same time. Those of James and Jude were sev-› eral years earlier. St. John's epistles were probably written about A. D. 90, and the book of Revelation completed A. D. 96.

In two of Paul's epistles he particularly mentions children, (EPH. VI. 1. COL. III. 20.) "Children, obey your parents in the Lord; for this is right.' Again, "Children, obey your parents in all things; for this is well-pleasing unto the Lord." In both places he also exhorts parents, or rather fathers. "And ye fathers, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord."

If baptism made any part of the duty of parents to their children, how surprising it is that they should not be reminded of it by some of the apostles. Pedobaptists, it is believed, are seldom wanting on this point. If children were then dedicated to God by baptism as they now are, how happens it that there

are no exhortations to them to remember their " bap tismal vows ?" &c.

If we obtain mercy of God to be faithful, we shall daily present our children in our prayers to Jesus, and entreat him to bless them. We shall also be more concerned to bring them up in the nurture and admonition of the Lord, than to indulge them in the fashionable amusements of the world. But I will not

enlarge,

I now beseech you, my Friend, to read with candour what has been stated in the preceding pages, and ponder with great seriousness the facts which may have presented themselves to your mind in the perusal. And should you feel a conviction, that John the Baptist, Christ and his apostles, administered baptism to such only as professed repentance towards God, and faith in our Lord Jesus Christ; you will then see the unavoidable conclusion, viz. that none but such ought now to be baptized. If the places chosen for the administration of the ordinance, such as Jordan, and Enon near to Salim, because there was much water there; their going down into the water; and being baptized in Jordan, and coming up straightway out of the water; together with the plain signification of the word, which a vast proportion of the most learned and respectable Pedobaptists acknowledge means immersion, should produce a conviction in your mind that this must have been the ancient manner of baptizing, then you can be at no loss, in what way you ought to be baptized.

You will be told, that John's baptism was under the law; and therefore not to be taken into the account. It will be admitted tha the ceremonial law did not wholly cease, until the death of Christ; but this does not prove that John did not introduce the new, the gospel dispensation. This has been often acknowledged by our Pædobaptist brethren, when not disputing on baptism. But suppose it to be a fact, that John did not baptize in the name of the Trinity, and that Christ was not baptized upon a profession of faith; would either of these circum

stances have any influence to alter the act of baptizing? It might as well be said, that immersion is not the same act, unless performed for the same reasons. Such a supposition is too absurd to be admitted.

There is as much reason to suppose, that Christ was not baptized in the same manner as John's other candidates were, inasmuch as he was not baptized for the same reasons; as to suppose that the apostles baptized in a different manner, merely because they made use of different words in the administration. There is no intimation in the scriptures, that the rite was performed in different ways.

To get clear of all the evidence in favour of our sentiments arising from John's baptism, you may be told that the christian dispensation did not commence until after the resurrection of Christ; that, consequently, all the baptisms previous to this were under the law. If you admit this argument, I beg to know by what authority you will commemorate the Lord's Supper for this was instituted before Christ's death, and consequently must have been under the law! Shocking as this may appear, such extraordinary lengths have many gone, in order to support what we believe to be an error.

If in reading the preceding remarks, the Spirit of God should enlighten your mind to see the path of duty, then I conjure you by the love you bear to the Saviour, and by the still greater love he has manifested to you in leaving you an example, that you would follow his steps. As you regard the peace of your own soul, and the purity of the church of Christ, let me entreat you to pursue that path which is so plainly marked out in the gospel. You will remember, that in keeping his commands there is great reward. We have need to take heed to ourselves, that we do not fall under the censure which Christ passed upon the pharisees, whom he charged with laying aside the commandment of God, to hold the tradition of men. Can you, without submitting voluntarily to this institution, as you believe it was practised by Christ and his followers, say, 66 Lord, it is done as thou hast