good a title to partake of the federal rite of baptism, whereby they may enter into the Christian covenant, as the carnal progeny of Abraham had to enter into the Jewish covenant by circumcision. When the apostle declares that the children of a believing parent are holy (1 Cor. vii. 14), it cannot be denied but that either they were actually entered into the Christian covenant, or at least they had a title thereunto*.

This was likewise the sentiments of the primitive Christians, as may be inferred from passages in the apostolical fathers, Clement of Rome, and Hermas; Justin Martyr, and Irenæus, in the second century; and Origen in the third, expressly mentions infant baptism as the common practice of their times; the application of Fidus to Cyprian, bishop of Carthage, and Cyprian's answer prove the same. Tertullian (who objected to it for a particular reason of his own,) yet admits it to be the general practice, and

* “Suppose a decree to go forth that a nation of slaves (as the Negroes in the West Indies lately were) should be made free, would not such a decree infer that all individuals of this nation, young as well as old, infants as well as adults, are to be made free? and would the incapacity of the children to understand the principle on which the thing was done, the nature of the change from bondage to liberty, and the moral responsibility involved in it, preclude them from participating in the benefit?"-Young Churchman Armed, by Rev. T. BIDDULPH.

"The real question is, are we to withhold baptism from infants, because they are not yet capable of entering into the spiritual signification of the rite, or the proper feelings with which, in the case of an adult, it should be approached? We answer, no; for if children dying in infancy are capable of such a higher degree of grace as is necessary in order that they may hereafter be made meet for an inheritance among the saints in light, (and who shall deny that they are?) much more may we believe them capable of such a lesser degree of grace as is necessary in order to make them members of Christ's Church upon earth and partakers of his covenant promises. Moreover as it was clearly the will of God that Jewish children should be brought into covenant with Him, from what are we to infer that ours are to be left to his uncovenanted mercies, and be suffered to have no more interest in the promises than the babes of the heathen or the Turk?"-Ibid.

by contending for infants being baptized if in danger, allows the principle upon which it was founded. Infant baptism is not mentioned in the canons of any Council, nor inserted in any creed, and thence we may infer it was not controverted at any period of the ancient Church, Peter Bruis, a Frenchman, so late as the eleventh century, being the first opposer of it who had a regular congregation. The Anabaptists of Germany took their rise in the fifteenth century, but there was not any congregation of them in England till A.D. 1640.

In the early church, whilst in a state of persecution, there was no settled place for the purpose of baptism, and it being celebrated first in warm climates, the apostles baptized by dipping the whole body-burying it as in a grave, either at the side of a river or lake. Pouring the water, or sprinkling, was also used, (Acts, xvi. 33.) When Christians had rest from their enemies, they established a baptistery, or place where persons should be baptized, hard by the entrance to the church, yet even then inconveniences arose which justified a less objectionable mode of baptism. In accordance with the usages of that period, our fonts are generally situated near the chief entrance into the house of God, in order to impress our minds with a devout feeling of admission, by this sacrament, into the Church of the Redeemer.

The rubric directs baptism to be administered only on Sundays and holydays, and in the common language of the country, immediately after the last lesson, because the greatest congregations then meet, who may be witnesses of the reception of the newly baptized into Christ's Church, and intercede for them at the Throne of Grace, and may thereby receive benefit also themselves, by refreshing their memories by the recital of the sacred engagements which they them

selves formerly made. When the questions and answers are making, they are not, indeed, to join therein, this transaction being between the minister on one side, and the God-parents on the other; but the time, instead of being lost, will be employed to their spiritual advantage, if each person reflects that the same occurred at his own baptism, and if he takes this proper opportunity of renewing his vows, which were then made for himself. Thus shall he turn this part of the service into an act of true devotion, beneficial to his own soul, and acceptable to Almighty God.

The use of God-parents was derived from the Jews, as well as the initiation of infants itself: and the witnesses mentioned by Isaiah (Isa. viii. 2), at the naming of his son, were probably of the same nature as these sureties. The Christian Church being in a state of persecution, and the lives of Christians brought into imminent peril, it was thought essential that Godparents should be chosen, pledging themselves, as guardians to the soul of the infant, if reduced to an orphan state, and helpers to the parents in the religious education of the children if they lived. There was no scruple or interruption in the use of them, till the Anabaptists, and other Puritans of late years, raised some idle clamours against them. Their appointment is in accordance with the laws of all nations, by which infants are allowed guardians (since they cannot speak for themselves) to contract for them in secular matters; which contracts, if they be fair and beneficial, the infants must make good when they come to age; it cannot, therefore, seem unreasonable for the Church to allow them spiritual guardians, to promise those things in their name, without which they cannot obtain salvation. And this too gives security to the Church, that the children shall not apostatize, from whence they are called "sureties;" provides monitors

to every Christian, to remind them of the vow, which they made in their presence, from whence they are called "witnesses," and better represents the new birth, by giving the infants new and spiritual relations, whence they are termed "god-fathers and godmothers."

Our Church differs from that of Rome, as in other points, so also in the ministration of baptism. The Romish church, holding the absolute necessity of baptism to salvation, allows persons not having the ministerial commission, to baptize in cases of danger or necessity; our Church determines that even private baptism, even in such cases, should be administered only by a lawful minister; considering, that however excellent be the sacrament of baptism by reason of its spiritual grace, that grace is not promised except to its due administration; and that it were better to leave the child to the uncovenanted mercy of God, than to make pretence of ministering unlawfully, and thus attempt to bring the child into covenant with God, by an instrument not of his appointment.

People sometimes busy themselves with inquiring, whether, if at all, why, any difference will be made in the future condition of children, incapable as they are of actual sin, accordingly as they may die baptized or unbaptized? Such inquiries, show a presumptuous rather than a pious and humble spirit. However God, by the secret ways of his incomprehensible mercy, may be thought to save without baptism, those children who, without any fault of their own, but altogether from the neglect of their parents, may have lost the opportunity of participating in that privilege, to which, as children of Christian parents, they were entitled; the parents themselves have not the like reason to expect indulgence for their neglect, by which they will have done all that lay in their power

towards excluding their children from salvation. "If Christ himself," says Hooker, "which giveth salvation, do require baptism, it is not for us that look for salvation, to sound and examine him whether unbaptized persons may be saved; but seriously to do that which is required, and religiously to fear the danger which may grow by want thereof. God which did not afflict that innocent whose circumcision Moses had over-long deferred, took revenge on Moses himself for the injury which was done through so great neglect; giving us thereby to understand that they whom God's own mercy saveth without us, are, on our parts notwithstanding, and as much as in us lieth, destroyed, when under insufficient pretences, we defraud them of such ordinary outward help as we should exhibit." Parents who wantonly neglect to have their children admitted to baptism, will do well, instead of speculating upon the possible result to their children, to reflect upon the probable result of neglect to themselves, and to consider, whether, if their children die unbaptized, they must not be regarded as guilty of casting away the souls of their children, notwithstanding the children themselves may be saved by the free mercy of God.

The form for public baptism may be used in private, for it is a public office, to be used only at the font or fountain of baptism, and supposes all along a congregation to be present; several expressions in it further show the absurdity of using it in private, for how can the priest, addressing the sponsors, say, "ye have brought this child here to be baptized," when he himself is brought thither to baptize it; and how can the words "Grant that whomsoever is here dedicated to Thee by our office and ministry," be applicable to a room in a private house?-See Chapter on Rubrics.

The minister, in the commencement of the office,