but as a Divine institution, we have, evidently, a strong argument, that infant baptism is agree able to the doctrine and practice of the apostles.

Let no one imagine that infant baptism is one of those inventions, which were originated in the dark times of popery. Luther and Calvin, who were instrumental of so much light to the church, did not think infant baptism one of those corruptions, which it became Christians to put away.

What history tells us, and what we conjecture concerning a particular matter, which history brings to view, are two things. Because it appears from history, that in times of great darkness and corruption, there were Christians, who lived at a distance from the great body of professing Christians, and maintained great purity of doctrine and manners, some persons are disposed to conjecture, that they were baptists. But, if we learn from history, that they were remarkably pure, and yet do not learn from history, that they were baptists, history, in this respect favours infant baptism.

History itself so manifestly favours infant baptism, whatever different degrees of force different persons may allow to this argument, that

it seems to be almost necessary for those, who consider infant baptism wrong, to admit, that there was probably a time, in which the practice was universal in the church, and that the practice became universal soon after the time of the apostles.

SERMON IV.

ROMANS IV. 11, 12.

And he received the sign of circumcision, a seal of the righteousness of the faith, which he had, yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also; And the father of circumcision to them, who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had, being yet uncircumcised. I PROCEED to answer certain objections against infant baptism, and against the reasoning of those, who argue in favour of it, which have not yet in these discourses, received a formal

attention.

Objection I. God's covenant with Abraham, Isaac and Jacob, as it respected their nattural seed, was a kind of civil contract, relating to the temporal concerns of the Hebrew Commonwealth; circumcision, and what is often called by Christians the Jewish church, were both abolished with the ritual institutions of the Sinai covenant, a new church was establish

ed, with which the infants of believers have no connexion, and consequently these infants have no right to baptism. Although enough may appear to some persons to have been said in the preceding discourses, to obviate an objection of this import, yet, as it may still seem to others to be of considerable weight, it may be well to give a particular answer.

I will endeavour to show clearly from Scripture, that instead of its being right to call the Abrahamic covenant a civil contract, the Jewish church was truly a church, and was never to be abolished. It is not meant that the members of the Jewish church in general were real saints, but that true love to God, and sincere obedience, were what he required of them, and what they professed; and that some of every generation were real saints. It is not meant that the Jewish church was equal to the Christian church; but, that, the Christian church, is essentially the same with the preceding Jewish church, though in a certain sense it is new, being under a different and far more glorious dispensation. The Christian church is the Jewish church continued, enriched with grace and truth, and receiving Gentiles into its bosom.

(1.) Love to God and to men was required

of the Jewish church.

Moses said, "Hear, O Israel; the LORD thy God is one LORD. And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might."*"Thou shalt love thy neighbour as thy self."† "On these two commandments," says Jesus, "hang all the law and the prophets."‡ "Love," says the apostle Paul, is the fulfilling of the law."§

(2.) A solemn profession of true religion was made by the Jewish church.

At Sinai all Israel promised sincere obedience. When Moses read the book of the covenant in the audience of the people, they said, "All that the LORD hath said will we do and be obedient." And Moses sprinkled them with the blood of the covenant.|| They all made a public profession of true religion. Hence Moses said to them, "Thou hast avouched the LORD this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice."**

*Deut. vi. 45. + Levit. xix. 18. xiii. 10. || Ex. xxiv 7.

Matt. xxii. 40. Rom. **Deut. xxiv. 17.