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nity of admonition, for tenderness of parental affection towards the little children, whom she is bringing to their Saviour Christ.

But are these laudable provisions of the Church met with corresponding feelings by those for whose use they are intended? Are her ministers so watchful and active in pressing her injunctions upon the people? Are parents so willing to be instructed in this respect by the ministers of religion? are they indeed properly sensible of the character of Baptism as a holy religious ordinance and means of grace? and are they not rather apt to regard it as a ceremony, indifferent in a religious view, and no further requiring their attention, than as it may at some future period be rendered subservient to the temporal interests of themselves or of their children? Are sureties so deeply impressed with the obligation which they incur? and do they not frequently undertake the office out of compliment to the parents, and reflect not at all upon the duties to the children, which they actually bind themselves to perform? And, then, the sacred order of Baptism itself, is it so carefully ministered, with such circumstances of time and place and ceremonial solemnity, with such impressiveness of manner in the minister, with such intelligent and cordial concurrence in the partakers, and with such reverential attention in the congregation, if indeed in most instances

there be any congregation to witness the ministration, as the provisions of the Church merit, or rather as the holy character of our Lord's own ordinance demands?

Such questions, if carefully considered and conscientiously answered, might probably, by God's blessing, improve the conduct of many, who are engaged in the solemn office of bringing young children to Christ by holy Baptism. For this purpose, and with this hope, the subject has been now submitted to your thoughts. "Consider then what I say; and the Lord give you understanding in all things" and enable us all to "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To Him be glory both now and for Amen."

ever.

Lord of all power and might, who art the Author and Giver of all good things; graft in our hearts the love of thy Name, increase in us true religion, nourish us with all goodness, and of thy great mercy keep us in the same; through Jesus Christ our Lord. Amen1.

1 Collect for the Seventh Sunday after Trinity.

DISCOURSE XI.

1

THE CHURCH'S CARE FOR THE RELIGIOUS INSTRUCTION OF HER CHILDREN.

JOHN xiv. 6.

Jesus saith unto him, I am the way, and the truth, and the life: no man cometh unto the Father, but by me.

THE speaker of these words was the merciful Saviour of mankind: the person, to whom they were addressed, was primarily and directly the Apostle Thomas, and afterwards in him every conscientious inquirer concerning everlasting happiness the words themselves are of the utmost importance, indicating to such an inquirer the means, and the only means, whereby he can attain to the knowledge, the favour, and the fruition of God.

The words originated in a consolatory assurance of our blessed Lord to his Apostles, that although He was then about to leave them, yet they should

"not let their hearts be troubled," for that He was going to his Father's house, wherein were

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many mansions," and where He would "prepare a place for them;" that so He might "come again, and receive them to himself; that where he was, there they might be also." This assurance gave occasion to an inquiry in one of his hearers, concerning the place, to which He was going, and the course which they were to pursue in following him. The text is part of the reply to this inquiry: it distinctly points out the end, which the inquirer was to set before him, and the means, by which he was to attain it; and it conveys the information in language calculated to elevate the Apostle's mind from the erroneous notions, which he partook in common with his brethren, of earthly grandeur, to a contemplation of spiritual and celestial felicity. "Jesus saith unto him, I am the way, and the truth, and the life: no man cometh unto the Father, but by me:" or, as we humbly and reverently conceive the meaning of the words may be expressed: The source of consolation during my approaching absence from you must be, not the prospect of any temporal distinction, but the assured hope of future happiness in the heavenly mansions of my Father: the method, by which you must strive to arrive at those mansions, must be, not an observance of the rules of worldly policy, but a steadfast devotion to me, the only

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Mediator between God and men: "I am the way," to guide you; "I am the truth," to instruct you; “I am the life," to animate you: by me, and by me only, by virtue of that blood, which I am about to shed as an atonement and propitiation for the sins of the world, are the gates of heaven opened, and an avenue prepared to the kingdom of the Father and if you will tread in "the way," which I prescribe to you, if you will adhere to "the truth," in which I instruct you, if you be enlivened and invigorated by that principle of spiritual "life," which I promise to impart, you shall be hereafter admitted to partake with me of the fulness of my Father's joy.

To spread and inforce the knowledge of this fundamental doctrine of our religion; to explain it, to dilate upon it, to exhibit it in its various bearings, to trace it through the successive series of God's revelations, to make manifest its importance and necessity to the whole system of the Christian faith, is the prime, the indispensable, the never-ceasing duty of the ministers of the Gospel. Whether we be engaged in the office of private or of publick instruction; whether in instilling "the principles of the doctrine of Christ 1" into the youthful mind, or in assisting and encouraging the

1 Heb. vi. 1.

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