was not to Abraham, or to his seed through the law, but through the righteousness of faith. Again, it is of faith, that it might be by grace, &c.

Rom.

iv. 13, 16.

Rom. xv. 8.

Gal.iii.17.

Christ was a minister of the covenant of which circumcision was a seal, to confirm it. It was confirmed in Christ.

It included the promise of a Saviour, and the blessings of salvation. It was only through Christ, that Abraham could be made the father of believers, for they became his children, by faith in Christ. It is in this way that the nations are blessed in him, according to the covenant.

Gal. iii. 8.

Gal, iii.

Rom. iv.

The Gospel was preached to Abraham, in the covenant God established with him.

In this covenant, faith was the condition of justification.

In view of these things, it is abundantly manifest, that the covenant established with Abraham and his seed, is continued, and that it is highly spiritual and gracious. Some, however, have thought the covenant peculiar to the Rom. Jews. But, "Is he the God of the Jews only? iii. 29, 30. Is he not also of the Gentiles? Yes of the Gentiles also; seeing it is one God which shall justify the circumcision by faith, and the uncircumcision through faith."

And here, let it be particularly observed, and remembered, that circumcision was the token of this covenant, till Christ came, and instituted baptism as the mark of his flock.

8. The covenant, which God established with Abraham and all Christians, included* their children in such a manner, that the token of the covenant belonged to them, and was applied to them, by the command of God. Temporal blessings have been connected with this covenant, or included in it more or less, according to the cirmstances of the church. "Godliness is " now, and

1 Tim. iv. 8.

always has been, "profitable unto all things, having the promise of the life that now is, as Iwell as of that which is to come."

But the sum and substance of the covenant was this,

* See note on page 5.

Gen. xvii. 7.

"To be a God unto thee and to thy seed after thee." God says to Abraham, "I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant; to be a God unto thee and to thy seed after thee." This covenant included infants. Ånd whatever may be doubtful about the manner in which it included them, or what, or how much, it included for them-one thing is not doubtful, but this one thing is certain, it included them in such a manner, that the token of the covenant belonged to them, and was applied to them, by the command of God.

Please to remember, my hearers, that this covenant was established with Abraham and with all Christians. And if the token of this covenant belonged to the infants of Abraham and other Christians, and was applied to them; it also belongs to the infants of Christians now. The change of the seal, or token, does not alter the covenant, any more than changing the seal of a letter alters what is written in the letter.-All with whom the covenant was established, for an everlasting covenant are still included in it, if God has not excluded them from it, for no other one has any right to exclude them.—And all, who are included in the covenant, have a right to the seal or token of the covenant. All Christians then have this right for themselves, and for their children-for they were included in the covenant themselves, and their children were included in such a sense, that the token of the covenant belongs to them, and was applied to them, by the command of God. And what God has thus joined together, let not man put asunder.

9. Baptism has no higher, or more spiritual character, than circumcision.

Deut. x. 16.

The circumcision of the flesh had a signification highly spiritual. It pointed to the heart-to its natural corruption, and its renewal by divine grace. This is evident from the following passages; "Circumcise therefore the foreskin of your heart:—And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul. Cir

Deut.

xxx. 6.

Jer. iv. 4. Rom. ii. 29.

iv. 11.

Philip. iii. 3.

Col. ii. 11.

Gal. v. 3.

cumcise yourselves to the Lord, and take away the foreskins of your heart. Circumcision is that of the heart, in the spirit, and not in the letter. Circumcision, a seal of the righteousness of the faith. For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh."

The obligations that circumcision involved, were great, and when they were performed, it was profitable. "For I testify again to every man that is circumcised, that he is a debtor to do the whole law. For circumcision verily profiteth if thou keep the law. What profit is there of circumcision? Much every way.

Rom. ii. 25.

Rom. iii. 1, 2.

Col. ii. 11, 12.

Spiritual circumcision and spiritual baptism are spoken of as being the same.

According to the meaning of circumcision then, it was no better suited to the character and condition of infants, than baptism.

10. Isaac was a child of the promise of the Lord to Abraham, "To be a God to him and his seed." And this promise, so included Isaac's infants, as to give him a right to the token of it for them. Now, we, iv. 28. brethren, as Isaac was, are the children of promise." We then, like Isaac, have a right to the token of the promise for our infants.

Gal.

11. In revivals of religion God is richly manifesting a special regard for those who have been dedicated to him in baptism.

During the year past, the churches belonging to the Synod of Kentucky have been visited with a special outpouring of the Holy Spirit, and from three to four thousand additions have been made to them. A very large proportion of these converts were, in early life, consecrated to God by Baptism."

"In 1815, there were received into the second church in Boscawen, at one time, thirty-one; twenty-one of whom were baptized in infancy. A young man, educated a Baptist was a spectator of this interesting scene.

He

was filled with wonder and disappointment, that ten only of this number were then to be baptized. As he returned from meeting, he asked an aged professor, if this were not an uncommon case, that so great a proportion of the converts were baptized in infancy? The professor answered no, it was very common for far the largest proportion of converts in a revival, to be those who were dedicated to God in infant baptism. The young man replied, with no little feeling, 'If it be so, then surely, God has respect to his everlasting covenant.' And (says the pastor of the above mentioned Church) I have the satisfaction to add, that this young man, some time after this, became hopefully pious, and has, for years, been a very exemplary, active, and influential member of the church of which I am pastor." The same church, "in 1820, received at one time twenty-eight; of whom twenty-one had been baptized in infancy."

About one hundred were received to the church in Canterbury, in 1810 and 1811. Only twelve of this number were baptized at the time of their public profession.

Many more such facts might be mentioned; and is it not remarkable that they so frequently exist in places, where those dedicated to God in their infancy constitute but a small proportion of the whole ?

"As fruits of a revival in Francistown, in 1812, seventy-nine were added to the church. Seventy-five of this number were baptized, on the faith of their parents, in early life."

In the west parish of Chester, during the nine years ministry of the Rev. Clement Parker, fifty professed religion. All but one had been devoted to God in baptism by their parents. Surely, God has respect to his everlasting covenant, and to the children of the covenant who are marked for him.

12. Infant baptism promotes the design of the relation between parents and children.

This relation is the most important, tender, and endearing. Its design is to train up children for happiness, usefulness, and for heaven. It involves duties of high obligation and responsibility, such as are wisely adapted, as means, to promote the high and holy design of the

relation. But in order to this, the parent must be brought to act up to his obligations, and discharge his duty faithfully. And so much is depending here-the duty of the parent is so important-his responsibility so great, that if he is a Christian, he often feels a tender solicitude, and is ready to sink under his burthen. His spirit is pressed -his heart labors, big with its emotions of parental tenderness, and endearment, mingling with his sense of accountability, and increasing his anxiety for the eternal welfare of his children, which God has committed to his care, and for whom he is, in a measure accountable. In this situation, the parent needs special support and encouragement. And here God meets him on the foundation of his everlasting covenant-He presents it, showing that he is rich in blessings, for parents, and for children-that he has ever connected them in covenantregarded the connexion with peculiar interest, and crowned it with special blessings. This is his memorial unto all generations. He encourages the parent to take hold of the covenant, and enter his name for himself, and Josh. for his children, resolving, with Joshua, "As

xxiv. 15.

for me and my house we will serve the Lord." The Lord presents his deed of the heavenly inheritance, which is himself, as the portion of his people; to be a God unto him, and giving him all needed encouragement, that he will be the God of his children also, if he is faithful in the discharge of parental duty. But here, the parent trembles again-and now God meets him again— he presents him a token of his gracious regard to himself, and his children. And now, feelings which would otherwise be smothered in his bosom-feelings which would otherwise sink or be restrained, under the awful weight of his responsibility, he is encouraged to put forth in a faithful discharge of parental duty-I say, baptism here affords the parents special encouragement, for it is a token or pledge of the covenant faithfulness, and compassion, and assistance of God, to help his infirmities, and urge him and his family forward in the way to heaven. Baptism makes a merciful demand for feelings, most tender and endearing, high and holy; and whilst it makes the demand, it presents a pledge of divine assistance, to encourage, and animate, and strengthen us, in the work