as it unfolds the rich and steadfast promises of God in Christ Jesus, then will the subject appeal to Christian parents, and to Christian sponsors, as with a message from the Most High, concerning every little one, the fruit of their bodies, or the object of their suretyship at the baptismal font-and to every one whom Divine Providence hath invested with the guardianship of a lamb of the Redeemer's fold, in the words of Pharaoh's daughter to the mother of Moses, but with the authority and promise of Jehovah, Father, Son, and Holy Ghost in Jesus Christ, "Take this child away, and nurse it for Me, and I will give thee thy wages."1 1 Exod. ii. 9. SERMON XXVII. ARGUMENTS FOR INFANT BAPTISM. (PART II.) MATTHEW XXVIII. 20. JESUS CAME AND SPAKE UNTO THEM, SAYING, ALL POWER IS GIVEN UNTO ME IN HEAVEN AND IN EARTH. GO YE THEREFORE, AND TEACH ALL NATIONS, BAPTIZING THEM IN THE NAME OF THE FATHER, AND OF THE SON, AND OF THE HOLY GHOST: TEACHING THEM TO OBSERVE ALL THINGS WHATSOEVER I HAVE COMMANDED YOU; AND LO, I AM WITH YOU ALWAY, EVEN UNTO THE END OF THE WORLD. ΑΜΕΝ. THE preceding discourse explained a Scripture, recording the obedience of Abraham to the divine command for marking his son's flesh with circumcision, as the sign and seal of a gracious covenant with him, and with his seed after him. The passage now quoted, describes a similar injunction given by the Incarnate Word, as the last expression of his will upon earth, to make disciples to the faith of his sal vation, and to give them an outward visible sign and seal of the grace of that salvation, as it had been purchased by his passion on the cross. One of the articles of our Church,1 vindicating the perfect harmony between the various portions of the word of God, declares, that "the Old Testament is not contrary to the New, for both in the Old and New Testament, everlasting life is offered to mankind by Christ, who is the only Mediator between God and Man." Salvation from sin, and the manifestation of Jehovah's glory in it, are the common subjects of both. The Old Testament exhibits a plan, outline, and framework; the New Testament displays a finished building: one shewing us the tabernacle in the wilderness, the other directing us, in admiration and love, to the splendour and magnificence of the Lord's temple upon Mount Sion. "The Old Testament verifies the New, and the New illustrates the Old. The Old shews the promises of God, and the New their performance. By comparing both together, the wisdom of God in his conduct is cleared, and the truth of God in his word confirmed. 1 Article VII. The Old Testament delivers the types, and the New interprets them. The Old Testament presents them, like jewels in a casket; the New opens it, spreads them forth, and discovers their value. The Israelites in the Old felt the weight, while they were taught the significance of the ceremonies; believers in the New enjoy their preciousness." 1 One object of the last discourse was to shew, that the covenant made by God with Abraham, as a federal head, and the representative of a spiritual seed, was, in very truth and substance, the same with that, whereof God in Christ Jesus was the Mediator: and that ever since God called the family of Abraham, and settled his visible Church in it, He hath never suffered that Church to fail. It was an everlasting covenant, made by Jehovah, to be Abraham's God, and the God of his seed; that he might be the father both of Jews and Gentiles who believe. The Jewish and the Christian Church then, are one, in continued succession, though under different administrations and ordinances. The same spiritual promises and blessings which belonged to the Church under the Old Testa 1 Charnock II. 539. ment, belong also to it under the New. The Jewish Church forms the natural branches: the Gentiles are engrafted into the same stock, into the same true vine, Jesus Christ, the Head of dignity, and the Head of influence to both. The other object of the last discourse was to shew that circumcision, the door of entrance into this covenant, framed by eternal wisdom, was thrown open to infants, as well as to those of riper years. That circumcision was in general a sign and seal, both of outward privileges, and of spiritual blessings. It was not only a sign and seal of the possession of Canaan, but of the righteousness of faith. It was not only a sign and seal of the covenant of Sinai, but of the covenant of grace to lost and perishing man. If these two points were established, we are in a position to consider III. THAT INFANTS ARE CAPABLE OF AN SEAL OF THE INITIAL CHURCH OF CHRIST. The text itself is decisive, as to the general necessity of its application, being the command of Him, who having discharged his priestly office of Atonement upon the cross, hath now Acts ii. 39. 2 Cor. i. 20. Rom. xi. 16, 17. 2 Rom. iv. 11. |