fice; or if a woman, bring a sacrifice and be baptized. As it is written." (Num. 15. 15.) The Talmud Babylon states the same thing, and with it corresponds the Mishna. The ancient Christians speak of this baptism. See Gregory Nazianzen, (Orat. 39.) Cyprian* says, “ The condition of the Jews under the apostles was different from that of the Gentiles, because the Jews having received the most ancient baptism of the law and of Moses, were baptized also in the name of Jesus Christ.” Dr. Lightfoot says (Hor. Heb. on Matt. 3. 6.) “ The baptism of infants was a thing as well known in the Jewish, as it ever has been in the Christian church.” Proselytes, i. e. those who have come in, are mentioned at a very ancient period, and afterwards in the history of the reigns of Solomon and David. In the time of Christ and the apostles they were found every where in great numbers; some circumcised, and some uncircumcised. The class of PROSELYTES called the righteous (circumcised) were united with the great body of the Jewish people, not only by circumcision, but by baptism also. The Jews assert that the baptism of proselytes, which has now been spoken of, is mentioned in Ex. 19. 10–14: 24. 8: Gen. 35. 2. Christ speaks of this baptism in such a way as to imply that it was well known, .(John 3. 10.) and the only point which Nicodemus did not understand, was that

* Epis. Ixxiji, ad Jub. vol. i. p. 86.

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the Jews also, who were already the children of Abraham, were to be born again by baptism. The female proselytes who received the Mosaic law, were baptized likewise.*

Justin Martyr, who wrote about forty years after the apostles, says, “We have not received the carnal, but spiritual circumcision, which Enoch, and those like him, observed. And we have received it by baptism, by the mercy of God. Several persons among us, șixty or seventy years old, of both sexes, who were discipled to Christ in or from their childhood, do continue uncorrupted."

Irenæus, writing sixty-seven years after the apostles, says: “ Christ came to save all persons by himself: all I mean, who by him are regenerated (baptized, so they used the word) unto God, infants, and little ones, and children, and youth, and elder persons.” Origen, also, a hundred and ten years after the apostles, states the fact of infant baptism, and gives as a reason for it, that they need forgiveness. According to Cyprian, a hundred and fifty years after the apostles, at a council of sixty-six bishops, it was decided that it was not necessary to follow the rule of circumcision, but if need required, an infant might be baptized before it was eight days old.t

* Jahn's Archæology, $ 325. + The departure from the rule of circumcision has been often objected to. But those who make the baptism of Christ their example, do not think it necessary to delay baptism till they are "about thirty years of age.” The deviation in either case is unimportant.

On a review of the whole evidence which has been presented in detail, I cannot doubt that the immemorial practice of baptizing the children of the church, is as truly authorized as the baptism of females, or the observance of the first day of the week as the Christian Sabbath. But this solemn rite should be regarded as a great privilege, no less than a duty. If parents realize their obligations while they carry the lambs to the Shepherd—if they fulfil the duties enjoined, (Deut. 11. 18–21.) God will remember his covenant, and

pour his spirit upon their seed, and his blessing upon their offspring. (Isa. 44. 3.)

I shall close with one brief remark. Too much importance is attached to external rites, and too little to vital godliness. In every nation, he that feareth Him and worketh righteousness, is accepted with Him. (Acts 10. 35.) Zeal should expend itself in efforts to multiply converts to righteousness—to unfurl the banner of the cross on every mountain and in every valley -to make the desert and solitary place gladand the song of redeeming love ascend from every habitation of darkness and cruelty.

CHAPTER XIV.

ON THE WORTH OF THE SOUL.

The doctrines illustrated in the preceding chapters are interwoven with our endless destiny. According as we believe and obey, or disbelieve and reject them, the joys or sorrows which they reveal must inevitably constitute our eternal inheritance. The importance of giving earnest heed to the great salvation, therefore, is commensurate with the value of the soul.

6. If any man will come after me, let him deny himself, and take up his cross and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.” This description of the obedience necessary to secure the heavenly felicity is followed by a problem : What is a man profited if he shall gain the WHOLE WORLD and lose his own SOUL? or what shall a man give in exchange for his soul?* (Matt. 16. 26.) This question of loss and gain baffles at the first glance the highest powers of

*It cannot be necessary to show that this passage implies the possibility and danger of endless perdition. What else can it mean? The Scriptures explicitly teach such a doctrine, and there is a sin which "hath never forgiveness, neither in this world, neither in the world to come.” (Matt. 12. 32: Mark 3. 29.) God does not expressly inform us what this sin is, except that it intellect; for the solution requires that the value of the soul be estimated and compared with the value of the world. God only is capable of such arithmetic. But it will be profitable, so far as we are capable, to look at the amount of the two sums which have been specified.

I. The value of the world.

Before we inquire how far this world is an equivalent for the heavenly inheritance, it seems reasonable to deduct all the earthly enjoyment which is consistent with salvation. The problem is, What shall it profit a man if he gain the whole happiness which the world can afford and lose his own soul? The gospel requires us to seek first the kingdom of God and his righteousness-to give holy things the preference in our desires and pursuits; but this injunction obeyed, we are permitted to enjoy the good things of life, in common with the unbelieving.

Religion does not censure or exclude

Unnumbered pleasures, harmlessly pursued. The pleasures, therefore, which shut us out from the glories of heaven, are criminal; and these constitute the whole portion which the wicked gain at the expense of salvation. This ruinous treasure is composed of riches, honours, and sensual gratifications. The sum is easily told. is committed against the Holy Ghost. He has erected no beacon on this rock, to show us how near we may approach with safety. His silent language is, Beware of all iniquity, lest you commit that sin which is never forgiven.