pollution, and must be born of the Spirit in order to be admitted into the kingdom of heaven; and we express our earnest desire that they may experience this spiritual renovation, and our solemn determination to labor to promote it by fervent prayer to God, and by faithful attention to all the duties of Christian parents. This seems to me a perfectly natural and satisfactory view of what is signified by the baptism of children. The use of water in this Christian rite is indeed a token of spiritual cleansing; not always however as a thing actually accomplished, but as a thing which is absolutely necessary. Whether we are concerned in the baptism of children as ministers of the gospel, or as members of the church, we do, by this public token, express our belief, that spiritual purification is indispensably necessary for the children who are baptized, and our determination and engagement to do whatever belongs to us, for the accomplishment of that important end. And it is of great consequence to the interests of religion, that this obvious import of Infant Baptism should be often set forth, and that the obligations of parents and churches should be often explained and inculcated, especially at the time of the baptism.

"Infant baptism contains a constant memorial of original sin. -Of the corruption of our nature being not merely contracted but inherent. And this doctrine of original corruption, of which Infant Baptism is a standing practical recognition, is one of fundamental importance; one, I am satisfied, to inadequate conceptions and impressions of which may be traced all the principal perversions of the gospel. In proportion to its relative importance in the system of Divine truth, is it of consequence that it should not be allowed to slip out of mind. The baptism of every child brings it to view, and impresses it. If in any case it should be otherwise, the fault is not in the ordinance, but in the power of custom, and in the stupidity and carelessness of spectators, of parents, of ministers. It teaches, very simply, but very significantly, that, even from the womb, children are the subjects of pollution; that they stand in need. . . . . of purification from the inherent depravity of their nature, in order to their entering heaven."

"Whilst Infant Baptism reminds us of the humbling doctrine of original depravity, it brings before our minds a truth of a different kind, eminently cheering and encouraging,—namely, that little children are not incapable of being subjects of the spiritual kingdom of Jesus Christ, and participating in its blessings. I need not set about proving this; because their capability is granted by Baptists themselves."

Offering up our children in baptism, according to the Christian formula, implies an open and solemn profession that we ourselves receive, with cordial faith, what the Scriptures reveal respecting God, and that we dedicate our children to him, as Father, Son and Holy Spirit, with earnest desires that he would be their God, their Redeemer, and their Sanctifier.

The utility of positive institutions consists, generally, in the moral influence they exert upon us; in their adaptedness to promote good affections, and to excite us to the diligent performance of duty. Now there is no institution of religion, which is more evidently suited to have a salutary influence, than this. When we consecrate our children to God in baptism, we have our eyes turned directly to that glorious Being, to whom we and our offspring belong, and we are made to feel the perfect reasonableness of such a consecration. We look to God's holy and merciful economy, of which baptism is the appointed token, and are impressed with the divine condescension and goodness manifested in it, and the invaluable blessings resulting from it. The transaction is public, and on this account is likely to excite in us a more constant recollection of the sacred obligations which bind us as parents, and greater diligence in performing the duties we owe to our children.

For the truth of these remarks, I make my appeal to thousands of pious parents. They well know how their hearts have been affected with the love of God, and the interests of the soul, while they have been engaged in consecrating their children to God in baptism; how earnestly they have longed and prayed for their

*Wardlaw's Dessertation.

salvation; what resolutions they have made to bring them up in the nurture and admonition of the Lord; and how sensible the effect of this transaction has been upon them afterwards. The view they have taken of God's gracious promises and administration proves a mighty encouragement to earnest endeavors and prayers for the good of their children. If, for a time, their endeavors and prayers seem to have little or no effect; still they are not disheartened. They look upon their children, as having been placed under that gracious economy, in which God says to them, I will be your God and the God of your seed. They remember with what glorious success he has crowned the persevering endeavors of pious parents, and how frequently he has done this, after many years have passed away in sorrowful disappointment. Their confidence in the merciful covenant of God, which has been sealed to them and their children by the sacred rite of baptism, bears them above discouragement, and inspires a cheering, steadfast hope of the salvation of their offspring. Now it is evident, that all the effect which this public and sacred rite produces upon pious parents; this deep impression of their obligations; this excitement of their good affections; their faithful endeavors, and their fervent, persevering prayers, turn directly to the benefit of their children. We are not to look at the mere baptism of a little child, and to confine our thoughts to the act itself, or to the present effect of it upon the child. We must view this transaction in all its relations and consequences. We must consider, that the child is a rational, immortal being, just entered on his probationary state; that his eternal happiness depends on the formation of a virtuous and holy character; and that his character depends, in a great measure, on the circumstances in which he is placed, and the moral causes which act upon him, in the first periods of his existence. We must then consider that the child, who is baptized in a manner correspondent with the spirit of the institution, is, at the very commencement of his being, brought into circumstances highly auspicious; that he is placed under a divine economy, which secures to him the affections and prayers of parents and other Christians, and which distils upon childhood and youth

the dews of divine grace. He is brought into a near connection with the church. He is placed in the school of Christ, where he is to receive faithful instruction and discipline, and to be trained to holy worship and obedience. The child, who is offered up in baptism by devout parents and a devout church, is placed in these circumstances, and is entitled to these privileges; the substance of which is, a faithful, Christian education, accompanied with prayer and the divine blessing. All this is signified by baptism. The design of the transaction evidently is, to produce a moral effect upon parents and children; upon parents directly, and upon children as a consequence.

cerns.

It would avail little to say, in the way of objection, that parents would be under all these obligations, and would have sufficient motives to faithfulness, without such an ordinance as baptism. The obvious design of baptism is, to cause these obligations to be felt more deeply and constantly, than they would otherwise be, and to give greater efficacy to these motives, than they would otherwise have. The influence of public rites and observances has been acknowledged in all ages, both in civil and religious conIn our own country, and in other countries, they are kept up, in order to perpetuate the principles of civil government. Among the Israelites, they were established for the purpose of giving to one generation after another, a knowledge and a lively impression of the principles and laws of their religion. The human mind is so constituted, that it is very doubtful whether the truths of religion could be inculcated and impressed with the necessary efficacy, without the help of public rites and observances. The utility of the Lord's Supper, which is generally acknowledged to be great, rests on the very same principle, as that which gives importance to Infant Baptism. Thus it was also with the utility of the passover and circumcision. And we may as well say, that the principles of religion might have been effectually taught and impressed, and transmitted from one generation to another among the posterity of Abraham, without the passover or circumcision, or any of their sacred rites; and that the principles of the Christian religion might be effectually taught and impressed, and its

motives rendered sufficiently powerful, without the Lord's Supper, as to say that the influence of Infant Baptism is unnecessary, and that parents will be as likely to feel their obligations and attend to their duties without it, as with it. The experience of the whole world is in favor of visible signs and tokens, of public rites and observances. The human mind requires them, as means of inculcating moral and religious truth. To undervalue them would be a discredit to our understanding; and to neglect them, an injury to our moral feelings.

But suffer me here to say, that the utility of Infant Baptism cannot be measured, by the influence which it has actually exerted upon the generality of Christians. For what sacred institution, and what divine truth, has not fallen short of the influence which it ought to have upon the conduct of men? The question is, what effect is Infant Baptism designed and adapted to produce? What has been its influence upon those parents, whose minds have been in the best state; whose parental affection has been most highly sanctified, and whose piety, most active? And what will be its influence, when the great body of Christians shall come to be fully awake to the interests of religion, and shall make it the constant object of their solicitude and labors and prayers, that their offspring from one generation to another, may become children of God and heirs of the kingdom of heaven? The value of this sacred rite taken in connection with the divine economy of which it is the sign, and with the obligations of parents and churches which it is intended to enforce, cannot be perfectly known, before the present low state of religious feeling among Christians shall give place to a more elevated piety, and to more constant and more faithful exertion to promote the welfare of the rising generation. In my apprehension, it is chiefly to be attributed to the unfaithfulness of parents and churches, and their failing to act according to the spirit of this divine ordinance, that it has so far fallen into disrepute, and that any can feel themselves justified in saying, it is of no use.

There is still another way, in which children may experience the salutary effect of baptism. When they come to adult years