generacy or ungodliness when he says, "I was shapen in iniquity, and in sin did my mother conceive me;" nor, when reading, "Vain man would be wise, though man be born like a wild ass's colt," have we been accustomed to say, What a pity that infant baptism did not exist in the days of Job; yea, that its origin is not traceable to the garden of Eden; for if our penitent first parents had devoutly performed this ceremony, might not Abel's murder by his brother, and innumerable evils and enormities, have been prevented? He also complainingly says: "The very earliest period is preferred for the service, not that the child may at the beginning of its days receive the visible signature of God's love in the covenant of eternal redemption, but that with the utmost avoidable inconvenience to themselves a requirement of religious formality may be disposed of" (p. 354). After convenience, along with delicacy, has figured so prominently, and been lauded so abundantly, in advocating what is so conveniently styled "the mode of baptism," it has an inconsistent, if not a retrograde appearance, to grudge to parents an "election" of the most "convenient" time. But baptism is a token and pledge of redeeming grace! "Placed at the threshold of human life, it blesses the very infancy of man; and while claiming in a solemn act of appropriation the commencement of our days for the Lord, it also pledges to us, with distinct and emphatic assurance, the promise of His love, 'I will be a God unto thee.'" We have more of this in Dr. Williams, Mr. Henry, and some other Pædobaptists, than in Mr. S. The following, as a reply to all such rodomontade, from the pen of Dr. Halley, is calm, dignified, explicit, and emphatic: "The scriptural doctrine, as we believe, is, that all men, baptized or unbaptized, are in the state of salvability here supposed; that is, all men are invited and encouraged to avail themselves of the privileges of the Gospel: all men are not only invited but required to believe the truth of God by which they may be saved. The obligation to believe what God declares, and to do what God commands, is imperative upon all, antecedent to any sacrament, and independent of it" (p. 173). "We are taught unhesitatingly to regard all men as entitled to the privileges of the Gospel, and as forfeiting their title only by unbelief. God so loved the world,' &c. . . . The evangelical covenant has relation, on the one hand, to all men as sinners needing its salvation, and, on the other, to all believers as actually possessing a personal interest in that salvation; but it is nowhere represented as a covenant with any third class of persons. . . . The Gospel presents assurances of salvation only to believers, overtures of salvation to all men" (p. 174).

But Mr. Stacey is no Tractarian, although he says: "If to be born of water, and to be saved by the washing of regeneration, is, as we believe, to be baptized, the import, and, therefore, profit of the rite, cannot be wholly set forth in the interest which attaches to it as an external sign. Unless these expressions are an intentional exaggeration, and describe in figure more than they mean in fact, it must have a ministry of greater comprehension than the giving of instruction by significant ceremony. A ministry of this kind would be limited to those of mature life, who, capable of reflection and judgment, were disposed to learn what baptism was appointed to teach" (p. 355).

We believe that both the sacraments are significant and Divinelyordained ceremonies, replete with instruction and adaptation to bless, involving solemn professions on the part of those who observe them, and that the initiatory ordinance, being the profession of discipleship to Jesus and the answer of a good conscience toward God, introduces to Christian fellowship with all its privileges and obligations. We believe baptism and the Lord's Supper to be perfectly free from the Popish efficacy ascribed by many Protestant Pædobaptists to the initiatory rite; that the observance of both according to God's Word will aid all His people to go on their way rejoicing; and that God's Word really and plainly limits baptism to those who are capable of reflection and judg ment, and are willing to observe all things whatsoever Christ has commanded. We also believe that baptism is meant when we read of being born of water; but we do not believe that the Scriptures say that "to be saved by the washing of regeneration" is "to be baptized." The words of Paul to Titus are: "According to His mercy He saved us, by the washing (or bath) of regeneration, and renewing of the Holy Ghost." The words refer to baptism and to the renewing operations of the Divine Spirit. Mr. S. here puts asunder what God has joined together, as do some on Acts ii. 38, attributing remission of sins to baptism, as if the apostle had not equally directed every one to repent AND be baptized. Mr. S., fully believing infant baptism to be a Divine ordinance, believes it to be intended "for the good of those who receive it, and the good must date from the time of their reception of it, according to their capability to be benefited, reaching onward in some sense through the period of undeveloped consciousness to the time when outward privilege can be improved to inward advantage" (pp. 355, 356). The immediate good, he also says, is "an important change" in the child's position! He says logically: "Birth implies the coming into a new state, and if baptism be a birth there must be something into which the subject is born" (p. 356). Thus Mr. S. proceeds, page after page, mingling Divine truth and Popish heresy, with the worthy aim of seeking a middle path betwixt the despising of an ordinance and attributing too much to it. That which leads him here equally and repeatedly to contradict himself, Divine truth, and common sense, is his having a wrong stand-point-his belief that the baptism of infants is Divinely ordained. The thing being of God, must be beneficial, and immediately beneficial. It has required, however, we doubt not, the closest and the most patient study on the part of our talented brother to define with such an approach to accuracy the veritable benefits of infant baptism; and if his less talented readers should shrink from saying that the benefit "becomes apparent only after patient inquiry," we will not, in our continued ignorance, be the first to cast a stone at them. It would perhaps be unjust to our brother not to give a portion of the winding-up of his logic and lucubrations on this theme.

He concludes that baptized children "are placed in a favourable position, a position Divinely marked out, for receiving, according to the measure of their developing capability, the blessedness of those who are builded together for a habi

* On this passage are some excellent remarks by Dr. Halley at pp. 187, 188.

tation of God through the Spirit.' The benefit is thus prospective rather than immediate, or immediate in provision that it may afterwards become actual in experience. A certain condition is established, that a certain character may be realized. The Spirit is given not as an inward energy, but as an outward presence"becomes a spectator, we suppose, or manifests himself in a visible, emblematic cloud, or dove, or something else. "Invited by the ordinance itself, and won by the piety that observes it" (although infant baptism, according to our brother, is Divinely ordained for the children of ungodly as well as of pious parents), “he may be thought to view with tender regard the child of holy love, planted in the house of the Lord;' to attend its infant mind in the future growth and expansion of its powers, operating upon it as dew and sunshine and genial atmospheres operate on the early flowers of spring. We can suppose him, as in many cases where spiritual impressions reach backward to the very dawn of memory we must suppose him,visiting its unfolding energies with gently stimulating influences; touching with gracious effect every religious faculty as it comes into daily increasing strength," &c. (p. 361).

All this, and more than this, equally beautiful and aerial, about which the Scripture is as silent as about the rings of Saturn, he can suppose, to whom it is "inconceivable" that God should have enjoined immersion, clearly as the command and practice of the latter are stated in God's Word.

Our brother has, however, the sagacity to suppose an objection, and to provide a double reply. He says: "If it be said that this spiritual result is seldom witnessed, the baptized children of even Christian parents only in rare instances growing up into Christ, the answer is, the failure does not disprove the design. The future advantage of the rite is not a necessary, but a contingent event;" &c. (p. 362). We ourselves had before thought that immediate advantage was such as the brightest intellects could scarcely perceive, and with more difficulty describe. Now the "prospective" is contingent. The whole expatiation on the advantage of baptism to the dear babies, is without proof that such results are designed to flow to them from baptism, or that the baptism of such is once named in God's Word. But his second reply is, "The further remark, that baptism becomes profitable to the child in being first a benefit to the parents." Poor children! Losing all the benefit of an ordinance Divinely appointed for them, till it has become a benefit to their parents! Losing all the blessed results which by our brother have been so glowingly described, as resulting from an ordinance which is the privilege of children indiscriminately, through "the indifference or unbelief" of their parents! But when children have religious impressions from the earliest dawn of reason, these are traceable to infant baptism as clearly as that rain descends from the clouds, or that God is the giver of every good and perfect gift! It was never known since the creation, we beg pardon, since our Saviour instituted infant baptism,— might we not say, since there existed an erring Baptist, that the child of a Baptist (being, of course, unbaptized) was the subject of impressions so early as the children of Pædobaptists have been, or that any unbaptized child ever was other than depraved and profligate! Divine instruction, a holy example, prayer, and discipline, never secured to children the "immediate" and "the prospective rather than immediate" advantages flowing from infant baptism! These startling assertions are made: "The vast populations of our towns and villages are for the most part baptized populations!" "The worshippers of gold and gain, the idolators

of family and of self, the votaries of fashion and of pleasure, the victims of intemperance and of lust, were once offered to God in the Sacrament which consecrates to His service! Alas! not a few of these had professing Christians for their parents" (p. 388). Yet baptism "accepts the grace and pledges the service" of being the Lord's! Does the unconscious babe, the parent, or the officiating minister, or the Divine Being pledge the service? "Individuals baptized are baptized into the name of the Trinity. By this they are committed to the faith of that unsearchable mystery which proclaims a threefold personality in the undivided essence of the Godhead. Nor is this a merely speculative faith, but an experimental and practical" (p. 387). Is this the experience of baptized infants? Can this be the experience of indiscriminate baptism, or of any other than believers' baptism? But we leave Mr. S., whose intelligence, candour, and piety, forbid any assertion respecting the Baptists like that of another Pædobaptist, that "we leave the helpless to perish, and for no other reason but because he is helpless ;" and we proceed from the Utility to the Importance of Christian baptism.

SECTION III.

ON THE IMPORTANCE OF BAPTISM.

J. A. JAMES.-"Whatever God has made the subject of revealed truth, should be guarded on that account from being considered as too frivolous to deserve our attention" (Christian Fel., p. 3). "Scripture ethics rest on Scripture doctrines."-Young Man's Guide, p. 114.

Prof. WILSON.-"The ordinance of baptism, as the initiatory rite of the New Covenant, demands from the student of Scripture a full and searching investigation. Instituted by our blessed Lord, and designed to continue in the church till His second coming, this solemn and interesting observance puts forwards high claims on the understanding and conscience of every Christian."-Inf. Bap., p. 1.

E. BICKERSTETH."If the Lord's Supper be specially interesting, as founded on His last command before He suffered, baptism is also specially interesting, as contained in His last charge before He ascended and returned back again to His heavenly mansion, carrying with Him there our nature, and wearing there our very form in the presence of God and all His angels.”—On Bap., p. 20.

F. CLOWES.-"Baptism is surely of some importance; it was of importance enough to be one of Christ's last commands, and of importance enough to be universally obeyed by His apostles." “If the ceremonies be important, it must be important to observe them as given to us."—Impor, of Right Views, p. 5.

J. A. HALDANE.-"Upon the whole, it seems evident, that it highly becomes us to attend to every part of the Word of God: Every thing we there meet with is important. Were Scripture more studied under this impression, there would be a rapid progress among Christians, both in knowledge, in uniformity of sentiment and religious observances, and in the practice of holiness." -Soc. Wor., pp. 16, 17.

Dr. CHALMERS.-"Surely when God cometh forth from His sanctuary with a communication to our world, we should go forth to meet it with all the powers and perceptions of our rational nature." "As the psalmist would stir up all that is in him to bless the holy name of God, so ought we to stir up all that is within us to entertain and do homage to that Word which God hath exalted above all His name."-Ins., vol. i., pp. 298, 299.

Dr. BELFRAGE."Let us guard against exalting one of these sacraments above the other." "Let us remember that they are both established by the same authority, and that they both exhibit the same grace."-Prac. Expo. of Ch. Cat., pp. 414, 415. (Dr. B. is speaking of baptism and the Lord's Supper.)

Prof. J. H. GODWIN.-"The reverential affection for his Lord which every believer cherishes, must lead him to esteem highly all the truths and duties of the Gospel, for His sake from whom they proceed; and as he advances in acquaintance with them, he finds everywhere the marks of Divine wisdom and goodness."--Chris. Bap., p. 1.

WE have before spoken of the importance of not altering baptism or any Divine ordinance. We have also shown that St. Paul's language to the Corinthians does not prove that baptism is unimportant. We now

speak of the importance of baptism as a Divine institution, occasionally adverting to the importance of obeying whatever God may have commanded. This subject now receives from some that practical regard which has the sanction of tradition, or the custom of their forefathers. And a suggestion that it is of some importance, will from certain persons elicit a smile, or provoke a sigh. The weakness, in their estimation, of the man who will write a tract or a volume on this subject, and especially in favour of immersion as alone baptism, we will not attempt to describe. We are too sensible of our incompetency to the accomplishment of such a task. They refuse any attention to this subject; and, in defending their conduct, depreciate the ordinance. And by some ministers of the Gospel such ignorance, haughtiness, and inconsistency, are encouraged. If, like the Friends, they conscientiously, however erroneously, considered the ceremony as intended by Christ to be temporary, there would be an excuse for not endeavouring to ascertain the meaning of His injunction, and the character of apostolic practice. But, say they, it is "a non-essential;" "I can go to heaven without it:" "We can spend our time and employ our thoughts on more important subjects." It never seems to be thought by these friends that Paul, when the light of heavenly truth had darted into his understanding, said, "Lord, what wilt Thou have me to do?" and that Ananias, sent from the Lord to instruct him, among other things said, "Arise, and be baptized, and wash away thy sins, calling on the name of the Lord." It seems not to occur to these, that a suspicion of not being quite right is neither pleasant, nor on any account desirable; and that the trouble of immersion, if examination should lead to a demanding of this, can neither be heavy nor lengthened, whilst the pleasure and advantage of conscious obedience will be great and lasting. It seems not to be remembered, that he "that is slothful in his work is brother to him that is a great waster;" and that the man who refuses to examine his Master's will, may possibly at length find his character and portion to be with the disobedient. The dissimilarity betwixt the expression, "I can go to heaven without that," and the expression, "Wist ye not that I must be about my Father's business?" appears never to have been conceived. Nor is it considered, we believe, what would be the character of the church on earth, if the universal inquiry preceding all practice were, Can I not get to heaven without that? Nor is it imagined what a revolution in heaven would take place, if the disposition involved in this excuse should some day rise up into existence among the inhabitants of that holy and happy place. But this objector, or another, says that he is not indifferent to the Divine will; that ceremonies are secondary to moral duties; and that he can occupy his thoughts on more important subjects. We conceive that morality is involved in obedience to what is ceremonial. The Divine Being had undoubtedly wise and gracious reasons for enjoining under the present dispensation two ceremonial observances. An examination of the Scriptures on baptism needs not to interfere with other duties. And if some duties are more important, "To every thing there is a season, and a time to every purpose under the heaven." The fact of having a command from Heaven relative to baptism, renders the excuse of time and of its insignificance