declining to follow the example of Christ, in descending the banks of the Jordan, and lying by his side in the liquid grave. They impute this to fear and shame in bearing the cross.

They might, with the same justice and the same propriety, call upon us to imitate Christ, in being nailed literally to the cross, and, with as much reason, reproach us if we did not. I have detailed to you, in this discourse, the reasons why we do not see fit to baptize by immersion.

As it respects shunning the cross, I am sure, if I wished to do this, I should soon adopt their mode in preference to ours. The shafts of ridicule have ever been pointed at those who baptize by sprinkling, rather than at those who baptize by immersion. But higher motives, I trust, ever have, and ever will actuate us in the discharge of this duty.

Finally. Baptism by immersion, where this is considered the only mode, involves consequences that are totally abhorrent to the very best feelings of the Christian's heart.

The predominant feeling of the convert's soul is love; and, I may say, this is the predominant feeling of every heart where grace reigns. This love is always excited wherever the image of Christ is seen, and it inclines one, by an almost irresistible power, to fellowship and communion with the saints. And no exercise did Christ more solemnly and repeatedly enjoin upon his disciples

than that of mutual, fervent love; and nothing is more characteristic of true grace than this. It is hard for this love to find itself shut out by an immutable decree from communion with those whose society it expects to enjoy in heaven, and in whose friendship it delights on earth. It cannot, without a painful struggle, put itself in this condition; and it is with a painful, protracted struggle that it must ever after keep itself there. Hence we find the term of limited communion, prescribed in the Baptist Church, invariably repulsive, when first proposed to the mind of the young convert. The idea of being excluded from communion with those whom he loves, as members of the body of Christ, and whom he has often occasion to acknowledge and feel are far more eminent in Christian attainments than himself, bear a nearer resemblance to his Lord, is just like cutting and gashing the heart.

The circumstances are often such as to effect a separation between the child and the parent. The child renouncing Christian fellowship and communion with the father and mother, whose prayers and tears have followed him from his infancy up; and whose holy example, like the sun, has shed a brilliant lustre on the whole path of his pilgrimage to Zion. O, it is affecting to see the stripling in years and in knowledge, barring the door of Christian communion and fellowship against the venerable saint, whose piety is now already ripened for

the world of glory. This is an unnatural sight, revolting to every feeling of human affection, and every sentiment of Christian love. Can it be, that he, whose parting instructions, and whose valedictory prayer was, that his disciples might all be one, even as he was one with his Father, should, by the imposition of a merely external rite, thus sever and divide his own mystical body, the church redeemed ?-thus sunder the tie on earth that is to bind in eternal fellowship and immortal union the church triumphant in heaven?

Judge, now, whether we speak the language of inspiration, of truth, and of love, when we say, that the sentiments held by our Baptist brethren, with reference to the ordinance of Christian baptism, are wrong, wholly and for ever wrong.

O that the time were once come, when the prayer of the blessed Saviour were fully answered, in the union of the church on earth!

"Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me."

SERMON XI.

PREPARATION TO MEET GOD.

"Therefore, thus will I do unto thee, O Israel, and because I will do this unto thee, prepare to meet thy God, O Israel."-Amos 4: 12.

THE announcement of this solemn message to the house of Israel, by the prophet Amos, was preceded by a distinct enumeration of the judgments with which God had in quick succession visited the sins of that people. These were five in number, each of which afforded a signal instance of the divine displeasure, and loudly summoned that guilty people to arise and return to their God. They were, however, unheeded, and God, in the words of the text, announces to the people his last resolve: "Therefore, thus will I do unto thee, O Israel, and because I will do this unto thee, prepare to meet thy God, O Israel." This is most manifestly the language of patience exhausted. Jehovah had endeavoured to allure this people to an obedience of his laws, and love of his character, by a long series of the most signal mercies towards them. In fact, he had nourished and brought them up as children. But they rebelled against him. He had endeavoured to effect the same

thing by dispensing mercies, mingled with judgments towards them. But they continued a rebellious people. He then dealt out to them a severe distribution of judgments, rapidly succeeding each other, as described by the Prophet Amos, in the verses preceding the text. But all was to no purpose. Their heart was hardened.

What more

could divine love, and mercy, and judgment do for this nation that they had not done, to reform and bless them? Most manifestly it was time for the summons to go forth, "Prepare to meet thy God, O Israel;" and a most fearful summons it was, to be issued under the circumstances that I have named.

It is not improbable that many of you may think me quite beside myself, in an endeavour to appropriate the topics suggested by this subject, to a useful purpose on the present occasion. But I do assure you, that I have greatly mistaken your condition, if both the providence and the word of God do not thunder in your ear to-day, "Prepare to meet thy God, O Israel." I am not disposed to call your attention to any invidious comparisons between yourselves and that degraded and sinful nation, the ancient Jews. But, surely, I may be permitted to say, that I cannot consider them as sinners above all that have dwelt upon the earth besides, because they suffered so often and so severely for their sins. Nor, indeed, do I perceive, that the fearful summons addressed to them by