persons is the kingdom of heaven. One would suppose that even party prejudice would feel a little reluctant, at putting such an incoherent argument into the mouth of the divine Teacher.

It may be thought, however, in the second place, that these absurdities may be evaded by saying that the phrase, kingdom of heaven, means the place and state of endless happiness, or the Church above. But this is not only contrary to. the general current of expositors and the scope of the place itself, it would also be not a little odd, if they could be members of the church of glory, and yet could not belong to the church of grace

of the church triumphant and not of the church militant. If they may be admitted members of the heavenly society, would it not be proper that, by some ordinance, their obligation to the blood of atonement should be expressed? Our Baptist brethren, of the regular order at least, we hope, -re not become Socinians to deny original sin, nor heathens, to think of any other way of salvation; but by the name of Jesus. The passage then plainly proves that children in age should be allowed to be presented by their parents to Jesus, and should, by regular church officers, be acknow!edged members of his Church. If so, we ask, By what rite? Let the Baptists themselves answer. They practically admit that baptism is the rite whereby membership in the Church is declared or effected. It will avail nothing here to say, that these children were not baptized. The adults whom Christ received, he did not bag

ize, for he baptized none (John iv. 2) nor was baptism as yet perfectly settled as the door of admission; but he did that which was tantamount; he invited them to him, encouraged the bringing of them, and signified to his disciples, to whom the keys of the kingdom of God were given, that they were members of his kingdom; and accordingly conferred upon them the blessings of that kingdom and his giving them the thing signified may sufficiently justify his ministers in giving the sign.

In other societies, the children of such as are members are commonly looked upon as members. Though a wise man doth not always beget a wise man, yet a free man begets a free man. As the pious Matthew Henry justly remarks" The king of England would give those small thanks, who should cut off all the children of the kingdom. Our law calls natural allegiance, high allegiance, and he that oweth, it is called subditus na tus, natural liege subject. It is the privilege of the subject, and the prerogative of the king, that it should be so." And shall it not be allowed in the visible kingdom of Christ? By the Jewish law, if a servant married and had children born in the master's house, they were the master's; they were taken under his protection and interested in the privileges of the family, though yet capable of no service. This law David applies spiritually. Psalm cxvi. 16. O Lord, truly I am thy servant; I am thy servant, the son of thy handmaid, born in thy house. Those consult nei

ther the honour of the master, the credit of the family, nor the benefit of their children, who, though servants in Christ's family themselves, will not allow their children. To deny the Church membership of the seed of believers, is to deny privileges to those who once had them, and who have never forfeited them. It is, in effect, to deliver their children to Satan as members of his visible kingdom; for I know no mean between the kingdom of darkness and the kingdom of light. Give me leave, then, as the infants' advocate, to make their complaint in the words of David, 1 Sam. xxvi. 19. They have driven me out this day from abiding in the inheritance of the Lord, saying, Go and serve other gods, and to present their petition for a visible church membership, in the words of the Reubenites and Gadites. Josh. xxii. 24, 25-For fear lest, in time to come your children might speak unto our children, saying, What have you to do with the Lord God of Israel; ye have no part in the Lord; so shall your children make our children cease from fearing the Lord. Therefore, according to the warrant of the written word, we maintain baptism, as a sign of the church membership of our infants; that it may be a witness for our generations after us, that they may do the service of the Lord, and might not be cut off from following af ter him. For whatsoever those who are otherwise minded, uncharitably suggest, the Lord God of Gods, the Lord God of gods, he knoweth and Israel shall know, that it is not in rebellion nor

transgression against the Lord. We desire to express as great a jealousy as they can do for the institutions of Christ, and are as fearful of going a step without a warrant.

Several other scriptural arguments have been undeniably urged, to prove the church member. ship of infants; but what was said to prove their covenant right, and to shew the reasons of it, serve indifferently to this; for the visible church and the external administration of the covenant are of equal extent and latitude. Grant me that infants are of that visible body, or society, to which pertaineth the adoption and the glory & the covenant, &c. in the same sense, in which these pertained to the Jews of old and to their seed, and I desire no more. That is their covenant right, and their church membership which eati tleth them to baptism.

We have before said, that Christ had not, at the time in which he took up these children in his arms and blessed them, appointed baptism as the badge of his disciples. That institution was not to be generally observed, until after his baptism unto death; and therefore, he does not institute it until recently before his passion. Let us consider the words of institution, Matth. xxviii. 19.

Go ye, therefore, teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost." The word rendered, teach, in the former part of this verse is not the same of that which is translated, teach, in the beginning of the next verse, The former is mathe

teusate; the latter is didaskontes. The distinc tion of their meaning is as great as of their form® and ought to be observed. The first is a causative verb, formed from the word which signifies a disciple, and so its meaning is evidently to discipulate or make disciples, i. e. initiate them into the school of the Church. In all cases children are introduced as scholars before they are taught. Students are matriculated before they enjoy the advantages of seminaries of learning. So it is to be done here. Disciple the nations, baptizing them, i. e. Disciple them by this rite. It is well known that infants compose a great part of all nations; the general command, therefore will embrace all the particular characters. It was not necessary to say, men, women and children. All these were evidently included in the general term nations. If they had been unacquaainted with the ancient plan and common order of society-with the particular condescension and kindness of Christ to babes, it might have been necessary that some specification should have been made. The disciples, however, were supposed to be men of common sense, and had received in the school of Jesus instruction to qualify them for their work. All that can be inferred from the circumstance that (matheteusate) disciple precedes the word baptise is, that they were to be in the way of learning. Now who does not know that parents may bind children to trades, employ for them tutors, confer upon them rights, and leave them inheritances before they are of age? All this