,%. 
 
 ,>s^, --"^ 
 
 w 
 
 % % 
 
 '^^ 
 
 W^' 
 
 b..^.^ 
 
 IMAGE EVALUATION 
 TEST TARGET (MT-S) 
 
 A 
 
 {/ 
 
 
 
 
 m 
 
 .0 
 
 I.I 
 
 2.5 
 
 
 1.8 
 
 
 1.25 1.4 
 
 J4 
 
 
 .4 6" - 
 
 
 ► 
 
 V] 
 
 / 
 
 01 
 
 '.■^m, 02^- :> 
 
 «^% 
 
 
 
 
 
 m 
 
 '/ 
 
 m 
 
 Photographic 
 
 Sciences 
 
 Corporation 
 
 23 WEST MAIN STREET 
 
 WEBSTER, N.Y. 14580 
 
 (716) 872-4503 
 

 CIHM/ICMH 
 
 Microfiche 
 
 Series. 
 
 CIHM/ICMH 
 Collection de 
 microfiches. 
 
 Canadian Institute for Historical Microreproductions / Institut Canadian de microreproductions historiques 
 
Technical and Bibliographic Notaa/Notas tachniquas at bibliographiquaa 
 
 T 
 
 Tha Instituta has attamptad to obtain the bast 
 Oiiginal copy availabia for filming. Faaturas of this 
 copy which may ba bibliographically uniqua, 
 which may altar any of tha imagas in tha 
 reproduction, or which may significantly change 
 the usual method of filming, are checked below. 
 
 D 
 
 n 
 
 n 
 
 Coloured covers/ 
 Couverture de couleur 
 
 I I Covers damaged/ 
 
 Couverture endommag^a 
 
 □ Covers restored and/or laminated/ 
 Couverture restaurie et/ou pelliculie 
 
 n Cover title missing/ 
 La titre de couverture manque 
 
 □ Coloured maps/ 
 Cartes gAographiques en couleur 
 
 □ Coloured ink (i.e. other than blue or black)/ 
 Encre de couleur (i.e. autre que bleue ou noire) 
 
 l~n Coloured plates and/ur illustrations/ 
 
 D 
 
 Planches et/ou illustrations en couleur 
 
 Bound with other material/ 
 Relit avec d'autrea documents 
 
 Tight binding may cause shadows or distortion 
 along interior margin/ 
 
 La re liure serrte peut causer de I'ombre ou de la 
 distorsion ie long da la marge inttriaure 
 
 Blank leaves added during restoration may 
 appear within the text. Whenever possible, these 
 have been omitted from filming/ 
 II se peut que certaines pages blanches ajouties 
 lors dune restauration apparaissent dans la texte. 
 mais, lorsque cela ttait possible, ces pages n'ont 
 pas iti filmtas. 
 
 Additional comments:/ 
 Commentairas supplimentaires; 
 
 L'Institut a microfilm^ la meilleur exemplaire 
 qu'll iui a M possible de se procurer. Las details 
 de cet exemplaira qui sont peut-itre uniques du 
 point d« vue bibliographique, qui pejvent modifier 
 una image reproduite, ou qui peuvant exiger une 
 modification dans la mithode normale de filmage 
 sont indiquts ci-dessous. 
 
 □ Coloured pages/ 
 Pages de couleur 
 
 □ Pages damavjed/ 
 Pagtos endomma^ies 
 
 □ Pages restored and/or laminated/ 
 Pages restauries et/ou pelliculies 
 
 ^ 
 
 Pages discoloured, stained or foxed/ 
 Pages dicoiories. tacheties ou piquees 
 
 Fyj Pages detached/ 
 
 D 
 
 Pages ddtachees 
 
 Showthrough/ 
 Transparence 
 
 Quality of prir 
 
 Quality inigale de I'impression 
 
 Includes supplementary matarii 
 Comprend du material suppltmen*aire 
 
 Only edition available/ 
 Seule Edition disponible 
 
 Fy] Showthrough/ 
 
 r~p\ Quality of print varies/ 
 
 r~n Includes supplementary material. 
 
 rn Only edition available/ 
 
 T 
 
 P 
 o 
 
 fi 
 
 G 
 b 
 tl 
 
 si 
 o 
 fi 
 si 
 o 
 
 Tl 
 si 
 
 Tl 
 
 VM 
 
 IV 
 di 
 ei 
 b< 
 rij 
 re 
 m 
 
 Pages wholly or partially obscured by errata 
 slips, tissues, etc.. have been refiimed to 
 ensure the best possible image/ 
 Les pages totalement ou partiellement 
 obscurcies par un fauillat d'errata. un« pelure, 
 etc.. cnt it6 film^es A nouveau de facon i 
 obtenir la meilleure image possible. 
 
 This item is filmed at the reduction ratio checked below/ 
 
 Ce document est filmt au taux de reduction indiqut ci-Jessous. 
 
 10X 14X 18X 22X 
 
 26X 
 
 30X 
 
 7 
 
 12X 
 
 16X 
 
 aox 
 
 24X 
 
 28X 
 
 32X 
 
The copy filmed here has been reproduced thank* 
 to the generosity of: 
 
 The Nova Scotia 
 Lagitlativa Library 
 
 L'exemplaire film* fut repioduit grAce A la 
 g*n6rositA de: 
 
 The Nova Scotia 
 Lagitlativa Library 
 
 The images appearing here are the best quality 
 possible considering the condition and legibility 
 of the original copy and in keeping with the 
 filming contract specifications. 
 
 Original copies in printed paper covers are filmed 
 beginning with the front cover and ending on 
 the last page with a printed or illustrated impres- 
 sion, or the back cover when appropriate. All 
 other original copies are filmed beginning on the 
 first page with a printed or illustrated impres- 
 sion, and ending on the last page with a printed 
 or illustrated impression. 
 
 The last recorded frame on each microfiche 
 shall contain the symbol -^ (meaning "CON- 
 TINUED"), or the symbol V (meaning "END"), 
 whichever applies. 
 
 Les images suivantes ont At* reproduites avec le 
 plus grand soin, compte tenu de la condition et 
 de la nettet* de l'exemplaire film*, et en 
 conformity avec les condition* du contrat de 
 filmage. 
 
 Les dxemplaires originaux dont la couverture en 
 papier est ImprimAe sont fllmte en commenpant 
 par le premier plat et en terminant soit par la 
 dernlAre page qui comporte une empreinte 
 d'lmpreKsion ou d'illustration, soit par le second 
 plat, salon le cas. Tous les autres exemplaires 
 originaux sont fllmts en commenpant par la 
 premiere page qui comporte une empreinte 
 d'impression ou d'illustration et en terminant par 
 la derniAre page qui comporte une telle 
 empreinte. 
 
 Un des symboles suivants apparaftra rur la 
 dernlAre image de cheque microfiche, selon le 
 cas: le symbols -^ signif le "A SUIVRE", le 
 symbols V signif le "FIN". 
 
 Maps, plates, charts, etc., may be filmed at 
 different reduction ratios. Those too large to be 
 entirely included in one exposure are filmed 
 beginning in the upper left hand corner, left to 
 right and top to bottom, as many frames as 
 required. The following diagrams illustrate the 
 method: 
 
 Les cartes, planches, tableaux, etc., peuvent Atre 
 filmfo d des taux de reduction diff Arents. 
 Lorsque ie document est trop grand pour Atre 
 reproduit en un seul clichA, 11 est fllmA A partir 
 de Tangle supArieur gauche, de gauche A droite, 
 et de haut en bas, en prenant le nombre 
 d'images nAcessaire. Les diagrammes suivants 
 illustrent la mAthode. 
 
 12 3 
 
 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
REASONS 
 
 -i) 
 
 I;/' 
 
 FOR RELIN«t7ISErjO 
 
 Principles of AlUilt 
 
 AND SMBIIA.G 
 
 
 
 THOSE OF INF, 
 
 im n i i Ai 
 
 'ilf$ 
 
 ■ 1'. V' ■ . ■ ■ ■ ?.'> 
 
 
 /JV^ 8ERIES 0T 
 
 ■ l!^-;.*%^''-^ 
 
 %# 
 
 ADDRESSED TO THE MINISTER 4J((|, 
 
 BAPTIST CHlJir 
 
 IN NOVA-SCOTIA, NEW-BRUNSWICX, 41111 
 
 5^^ 
 
 ii^ 
 
 ■''■■ . - r •- 
 
 ■ ■ *i. 
 
 BY WILLIAM 
 
 " Thus saith the Lord, ifAHrfi rm si 
 
 AND ASK FOR THE OLD PATHS^ WHERS fll^ 
 WALK THEREIN, AND Y£ 8HA1.I. riKD BKI 
 
 ■-V 
 
 ■ -" ^" '^^ :■ 
 
 - ;^- 
 
 ' HALIFAX, N.S: 
 
 Printed by Edmund Ward, at the Tempei 
 
 
 iJSP'.i \,,dti- 
 
 
 
 1834 
 
 
 ■'■ ■ "■# 
 
 
 % 
 
 * - .*^ 
 
 
 
 ^ 
 
 .- ■ m^ 
 
 '■^w 
 
 h 
 
 f 
 
 
 fe^ 
 
 
 '■0m/ 
 
 i&wfe^*f^--''-- ■' ^i»w^JW««^'«V 
 
 

 ^'k '-tsjsi'; ^ 
 
 1. U^.i 
 
 
 •iP*^ v 
 
 <r 
 
 ^ V 
 
 — ><S£&Luub 
 
TT 
 
 Adverti«eineiit to the Reader. 
 
 v\ 
 
 fT" V 
 
 THE writer of the following letters, is descended of 
 pedobaptist parents ; but was placed in the early part of 
 life, where he generally attended Baptist preaching, and 
 imbibed Baptist principles. On his obtaining a hope of 
 eternal life, he joined a Baptist church, and has been a 
 preacher among that denomination of christians for a num- 
 ber of years. Some years since, he met with a pamphlet, 
 in defence of pedobaptist principles, which he read and 
 replied to. After he had written, a considerable time 
 elapsed before any reply came out. During ihis time, he 
 was led to think much on the subject, and became con- 
 vinced that some of the arguments he had urged were in- 
 conclusive, and in consequence began to fear he was on 
 the wrong side of the question. His first determinations 
 were, to make the perplexed state of his mind public, and 
 he did converse with some of his friends on the subject. 
 Upon further reflection, he thought this would be prema- 
 ture, as his mind was not really decided on*the point ; and 
 his attachment to the people with whom he was connected, 
 together with a pressure of worldly business, which about 
 this time came upon him, hindered him from pushing his 
 enquiries to the extent, that he has since done. During 
 the time that has since elapsed, his mind has been in a 
 fluctuating state, sometimes pretty strongly persuaded 
 that the principles of adult baptism were right, at other 
 times fearing that this was not the case. It has only been 
 during the past winter, that he has become fully decided, 
 and that he found he could not conscientiously continue 
 
 to baptise persons by immersion, who had been previously 
 
 '" / / >• •-/•/' / •' 
 
 / • / / ' ■' /. 
 
 X 
 
 .. 
 
 if. 
 
 ■•'«, 
 
 ,1 
 
 c,"^/^ 
 
 -)>{■ V 
 
 /Vu^. 
 
 
 A I' t,- ^,u~ ♦ y } 
 
 / 
 
 
 yj. 
 
 V /^-^-C,- ,vy,* ,"X.,^*/ f«->-4^ 
 
 ■^. 
 
 c>.-#i; .,-</' Ar tM 
 
 'H 
 
 tCtt 
 
 
 /C'^ 
 
 ^^Ta 
 
 ]^ms\\^w*y :- 
 
IV. 
 
 ADVERTISEMENT. 
 
 1 
 
 baptised by sprinkling or pouring. The conscquenco 
 has been, a separation from his former connections, and a 
 necessity for the publication of these letters. 
 
 As it respects his former publication in defence of 
 adult baptism, he is now convinced that he unwittingly 
 opposed the truth. There were some things in it also, 
 that he now views to be highly improper, even had his 
 principles been right ; particularly the title — viz. " In- 
 fant sprinkling wciglied in the balances of the sanctuary 
 and found wanting." It was speaking contemptuously of 
 Baptism, as practised by a great part of the Christian 
 Church ; and can only be excused by the inexperience 
 of the writer, and its having been adopted hastily and 
 without due consideration. He would also acknowledge, 
 the great impropriety of tlie application of a text of scrip- 
 ture on the title page Rev. 22. 18, 19, as it seemed to im- 
 ply, that he supposed this curse was applicable to all, who 
 differed from him on the sul)ject of baptism. This passage 
 ••Vas not inserted by him, but by an injudicious friend, who 
 had more zeal than knowledge, after it had been left at 
 tlic printing office ; and as he was not present when it 
 was printed, he knew nothing of it until a great part of 
 tlic copies were distributed. With these exceptions, and 
 perhaps a few others, he hopes it will not appear to dis- 
 play a bad state of feeling towards his brethren, from 
 M'hom he then differed. Should this meet the eye of those 
 "^ gent lemon who replied to him, he would tender to them 
 expressions of good will ; and trusts it will ultimately 
 aj)pcar, that the controversy has been productive of good. 
 
 
 ./^/v 
 
 
 
 l.X 
 
 / 
 
 A 
 
 /a- 
 
 it cJ /*/•• 
 
 V 
 
 
 I 
 
 i 
 
 I 
 
 
 ^ 
 
 --«■-*•—■ iKUiliQt' 
 
i 
 
 If. 
 
 i 
 
 LETTER I. 
 
 
 * 
 
 'b 
 
 Beloved Brethren, 
 
 While all the true followers of the Lord Jesus are 
 united in the faith of the gospel as to its great essentials, 
 it must be admitted, that through remaining darkness, they 
 do not all see eye to eye in all things connected with it. 
 Among those things, in wliich the followers of the Saviour 
 are not universally agreed, is the ordinance of Baptism. 
 For, while a part of the church of Christ, believe that adult 
 believers and their offspring, are the proper subjects of this 
 ordinance ; others believe that it should be confined alono 
 to believing adults. Among the latter class, we have been 
 found. It is confessedly a subject of considerable impor- 
 tance, both to ministers and private christians, as it af^ 
 fects our duty towards God and each other. JParticular 
 circumstances have led me to think much on the subject, 
 and the result of my deliberations has been, t* it we have 
 been in this particular wrong , and that infant baptism is 
 agreeable to the mind and will of God as revealed in the 
 Scriptures. 
 
 It will be easily conceived that a variety of considera- 
 tions, make it painful for me to come forward and make 
 this public avowal. Still I think it is a duty for me so to 
 do, particularly as I have formerly published on the op- 
 posite side of the question. The cause of truth is the 
 cause for which every christian should contend, and for 
 which we should be willing to make every sacrifice. In a 
 few years, we shall have passed into eternity, where the 
 different names by which we have been distinguished here, 
 shall be of lib avail ; but the approbation of God shall bo 
 all in all. But while we shall have passed into eternity, 
 |he effect of our principles and practices may a^Tect tb9 
 
 a2 
 
 i. 
 
4 
 
 6 
 
 generations that are to succeed us. It is then of great 
 importance, that we should endeavour to he right, even 
 should some local and temporary evils be occasioned by it. 
 I hope that I shall be enabled to evince proper disposi- 
 tions of heart in my communications ; and that my bre- 
 tliren may be also actuated by a candid and charitable 
 .spirit in reading. 
 
 I would just observe before closing this letter, that 
 though 1 have professed to relinquish the principles of 
 adult baptism, I do not mean that adult baptism is in all 
 cases improper. It is only as adult baptism is opposed to 
 infant baptism, that I relinquish it. When our Lord 
 .sent forth his apostles into the world, to proselyte and 
 baptise all nations, the first thing to be attended to was 
 to preach the Gospel to adults, and baptise those who be- 
 lieved and their children. But when a nfition, town, or 
 village was brought to a profesfsion of Christianity, their 
 children would of course be baptised in infancy ; and 
 adult baptism would cease in that place ; except perhaps 
 in some particular instances, where persons would grow 
 up without baptism, and would make it necessary that 
 they should be baptised in adult years. The case is the 
 same in the present day, where missionaries go forth into 
 a heathen country ; being placed in circumstances similai* 
 to those of the apostles, they will of course act in a simi- 
 lar manner and baptise adults first. 
 
 I remain Sec, 
 
 < *• 
 
 ♦. 
 
 ^ 
 
 LETTER II. 
 
 i 
 
 Beloved Brethren, 
 
 In my last, I stated my conviction that infant baptism 
 was of God. I now proceed to show my reasons for this 
 sentiment. And in so doing, it will be necessary to begin 
 where God began to repeal his will to us, viz in t4ie Old 
 
r 
 
 ^ 
 
 Testament. Judaism and Christianity are not two religions; 
 but one religion in different states of perfection. They 
 have the same author — 'God, the same object — salvation, 
 the same way of acceptance, by faith. Judaism was Chris- 
 tianity in the bud : Christianity is Judaism in the full 
 flower. The whole scriptures comprising the Old and New 
 Testaments, form one revelation, and must stand or fall 
 together ; and one cannot be well understood without the 
 other ; we are expressly told, that " whatsoever things 
 were written aforetime were written for our learning," 
 
 * which is particularly meant of the Old Testament scrip- 
 
 tures. It is well known, tiiat the question respecting in- 
 fant baptism, depends much upon that respecting infant 
 church membership ; and M'hero shall we go to solve this 
 question, but to the original constitution of the church 
 of God. When our Lord would load his disciples to a 
 right understanding of the law of marriage, he rcferrtd 
 them to the orijxinal institution in Eden. In like manner, 
 it seems reasonable and natural, to refer to the formation 
 of the visible church of God, in the family of Abraham, to 
 
 ^, ascertain who were constituted members of that church ; 
 
 whether adult believers alone, or believers witii their chil- 
 dren. And in fact, an unwillingness to refer to the Old 
 Testament on this subject, seems to manifest a secret fear 
 that there is something there unfavourable to our system. 
 
 In examining the 17th chap, of Genesis, we find God 
 entering into asolcnm covenant with his servant Abraham, 
 confirmed by a visible token — circumcision ; in which 
 God required his servant to walk before him, and be per- 
 fect, and binding himself to be the God of Abraham and 
 his seed, bv an everlasting covenant. Though this cove- 
 nant was made in the first instance with Abraham person- 
 ally, and there were some things in it peculiar to himself : 
 yet as we find the token of it administered to all his ser- 
 vants, and afterwards to all those who wished to join them- 
 selves in a covenant with the Lord God of Israel, we in- 
 fer, that this covenant was extended to all that were cir- 
 cumcised, in its leading promise to be their God and the 
 God of their seed. It appears then, that when God in in- 
 finite condescension and mercy, entered into a covenant 
 with Abraham, and formed a visible church in his family, 
 I children yrere admitted with their parents into t^bt 
 
 < 
 
 ML 
 
liWilllUlf-r 
 
 church, and into that covenant. Hence I infer that a» 
 that covenant was the same that we arc now ur.Jer, and 
 that cliurch the same that we are now in : so our children 
 have the same phice in that covenant and church, and the 
 same interest in that promise, that the cliildren of the Jews 
 had. 
 
 What remains to be proved is, that the Abrahamic co- 
 venant, and 'the new covenant — the covenant of Grace, 
 are the same ; and that the Jewish and the Christian 
 churches are the same, 
 
 I shall first endeavour to prove, that the Abrjihamic 
 covenant is the covenant of Grace — the covenant by 
 which all true believers are saved. 
 
 First. I sliall endeavour to prove it, by showing the conse- 
 quences that result from a denial of it. I'hc covenant made 
 with Abraham, and afterwards confirmed with Isaac and 
 Jacob, was the foundation and glory of the Jewish church. 
 This covenant promised salvation to them that believed in 
 and obeyed it, or there was no salvation promised to the 
 J(?wish church. Now can any person believe, that God 
 formed a church, entered into a covenant with it, and gave 
 it a system of ordinances and precepts ; and that this 
 church should take him for their God, believe in his pro- 
 mises and obey his precepts, and yet go to hell at last ? 
 and that all God's promises to his Zion under the Old 
 Testament amounted only to a few temporal benefits } Are 
 we not told, that " He was not ashamed to be called their 
 God and therefore had prepared for them a city ?" Heb. 1 1 . 
 16. We read in Luke 1. 5,6. of two persons, who were 
 members of the Jewish church ; who were " both righ- 
 teous before God, walking in all the ordinances and com- 
 mandments of the Lord blameless." It appears evident 
 that the latter part of the verse i? explanatory of the for- 
 mer. They were righteous before God, by walking in all 
 the ordinances and commandments of the Lord blameless. 
 But if there were no promise of eternal life made to the 
 Jewish church, this might only be a legal righteousness, 
 entitling them to temporal blessings only ; and they might 
 finally fall short of life eternal. But if it be a conclusion 
 too shocking to be admitted, that there were no promise 
 
 ,•■ K 
 

 
 CO- 
 
 by 
 
 ,•• K' 
 
 I 
 
 of eternal life made to believers in the Jewish church ; it 
 must bo adini'.tcd, that this promise was contained in the 
 'Abrahamic covenant, which was the foundation on wiiich 
 the Jewish church was built. If tlicn the Abrahamic co- 
 venant, contained a promise of eternal life ; it was the 
 covenant of grace, by which all believers are savod. J^ 
 there arc not two covenants of grace, or two methods 
 salvation fer fallen men. 
 
 ot ti 
 
 Secondly, I infer that the Abrahamic covenant was the 
 covenant of grace, from the fact that circumcision, the to- 
 ken of that covenant, was a sign and seal of spiritual and 
 eternal blessings. For thus writes the apostle, Rom. 4. 
 11 " He (Abraham) received the sign of circumcision, a 
 seal of the viglitcousncss of the faith which he had, yet be- 
 ing uncircamciscd, that he might be the father of all them 
 tliiit bclif ve, though they be not circumcised ; that right- 
 ^•l)uslll}^:s nilght bo imputed to them also." Circumcision 
 an u sign was figurative of regeneration. — As a seal it 
 conlirmed the promises made to faith. It was a standing 
 declaration of God's approbation of Abraham's faith, and 
 that every one who in like manner should believe in God 
 should have their faitli imputed to them for righteousness, 
 or they should be justified through it. — They should be 
 blesi^ied witli faithful Abraham. Now if circumcision be 
 of this spiritual import ; if it is a sign and seal of spiritu.^l 
 and eternal blessings, can we believe that it was appended 
 to a covenant that only promised temporal blessings ? 
 Solomon tells us, that "a fair woman without discretion, 
 is like a jewel of gold in a swine's sncut." But there 
 would appear to be a still greater incongruity between a 
 spiritual seal affixed to a temporal covenant, than in the 
 circum^i ince mentioned by the wise man. I might here 
 mention also, that it is evident that the Jewish church al- 
 ways believed that circumcision was of a spiritual import, 
 and that it was connected v/ith the promise of eternal life. 
 Hence we hear them saying, Act Id. 1. except ye be cir- 
 cumcised after the manner of Moses ye cannot be saved. 
 They were indeed mistaken in supposing that circumcision 
 was essential to salvation, and thousands of them failed of 
 arriving at heaven, because they rested in the sign with- 
 out having the thing signified. They had that circumci- 
 sion, which was outward in the flesh, but they did not seek 
 
 I 
 
 rnrt'-i f 
 

 
 10 
 
 that which is inward in the spirit. They had the token of 
 the covenant, but they did not take the God of the covenant 
 to be their God. But the very same thing occurs in the 
 case of baptism. — Baptism has no more virtue to save sin- 
 ners of itself, than circumcision. — They appear to be of 
 precisely the same import. Hence I infer that they be- 
 long to the same covenant of grace. 
 
 Thirdly, I infer that the Abrahamic covenant, was the 
 covenant of grace, from the fact that by that covenant he 
 was constituted the father of all believers. " If ye be 
 Christ's then are ye Mraham's seed and heirs accor- 
 ding to the promise." (Gal. 3. 29.) To what promise 
 does the apostle here refer ? To a promise in the Abra- 
 hamic covenant. I have made thee a father of many nati- 
 ons (Sen Rom. 4. 17.) Every true believer on earth, is 
 a son or daughter of Abraham ; and their conversion to 
 God is a fulfilment of that premise. Consequently it is 
 still in force, and having been confirmed of God iv. Christ 
 it can never be done away. God had promised to Abraham 
 not only an Isaac but a numerous seed, who like him 
 should be born, not after the flesh but by virtue of the 
 promise. Hence Paul says "Now we brethren as Isaac 
 was, are the children of promise." Gal. 4. 28. Now 
 would it not be passing wonderful, if this covenant which 
 constituted Abraham the father of all believers, Jew and 
 Gentile, should be only a temporal covenant ; and that 
 it should not require faith nor promise salvation ? 
 
 Fourthly. I infer, that the Abrahamic covenant was the 
 covenant of grace, from its promises. Its great and com- 
 prehensive promise, and which in fact includes every 
 thing else is — " I will be tliy God." That this promise 
 implied a promise of eternal blessedness, is certain from 
 the inference which our Lord draws from it. (Luke 20. 
 37 and 38 v.) " Now that the dead are raised even Moses 
 showed at the bush, when he calleth the Lord the God of 
 Abraham, and the God of Isaac, and the God of Jacob, 
 For he is not a God of the dead but of the living ; for all 
 live unto him." The promise here referred to, was the 
 promise of the Abrahamic covenant — " I will be thy 
 God." And our Lord here proved from it against the 
 Saddncecs, that it contained a promise of eternal life. 
 
 <^ 
 
 r" V 
 
 i 
 
 .*■>, • 
 
 
 ••t. 
 
1 Si- 
 
 
 r 
 
 f^ 
 
 h 
 
 11 
 
 And if so it is the great comprehensive promise of the co- 
 venant of grace. That the Jewish church hoped for life 
 everlasting in body and soul, is evident from many scrip- 
 tures, particularly the following. — "But this I confess 
 unto thee, that after the way which they call heresy, so 
 worship I the God of my fathers ; believing all things 
 which are written in the law and the prophets, and have 
 hope towards God, which they themselves also allow, — 
 that there shall be a resurrection of the dead, both of the 
 just and unjust. And now I stand and am judged for the 
 hope of the promise, made of God unto our fathers j unto 
 which promise our twelve tribes, instantly serving God 
 day and night hope to come ; for which hope's sake King 
 Agrippa, I am accused of the Jews. Why should it be 
 thought a thing incredible with you, that God should raise 
 the dead .?"-r(Acts 24. 14, 15.— Acts 26. 6, 7, 8.) 
 
 To what promise made unto the fathers, does the apos-* 
 tie here refer, but to the everlasting covenant, made with 
 their father Abraham and to his seed ; in which he pro- 
 mised to be his God and the God of his seed, and that he 
 would give unto him and unto his seed the land of Canaan, 
 for an everlasting possession ' Canaan was viewed by 
 them as a type of heaven — as " that rest that remaineth 
 for the people of God.'* Thus it was viewed by Abraham, 
 when " by faith he sojourned in the land of promise as 
 in a struAge country ^ dwelling in tabernacles with Isaac 
 and Jacob, the heirs with him of the same promise. For 
 he looked for a city which hath foundations, whose builder 
 and maker is God." — (Heb. 11. 9, 10.) If then the pious 
 Jews, and even the Jewish church generally, understood 
 the promise of the Abrahamic covenant to be the promise 
 of eternal life ; and if our Lord and the apostle Paul con- 
 firm this, is it not certain that it must be the covenant of 
 grace ? In further confirmation of this, see Luke 1.67,75. 
 ' 'Blessed be the Lord God of Israel for he hath visited and j. 
 redeemed his people ; — to perform, the mercy promised to i\ 
 our fathers, and to remember his holy covenant, the oathi\ 
 ii>hich he sware to our father Abraham S^c." Read this pro-fy 
 phecy of Zacharias brethren, and see if the promise madevl 
 to Abraham, and confirmed by circumcision and by theV 
 oath of Jehovah, was not the covenant of grace, which ia^ 
 9tiU f^iilfining and must continue to be fulfilling, until Go4 
 
 
/ 
 
 12 
 
 hath redeemed all his people. We will refer to one pas- 
 sage more. " When God made promise to Abraham, 
 because he could swear by no greater, he sware by him- 
 self, saying surely blessing I will bless thee, and muUiplii-' 
 ing livill multiply thee Sfc. That by two immutable things, 
 in which it was impossible for God to lie, we might have 
 strong consolation, who have fled for refuge to lay hold 
 upon the hope set before us." — (Heb. 6. 13, 18.) We 
 see here brethren, that the apostle infers from the promises 
 of the Abrahamic covenant, that professing christians li- 
 ving under the New Testament dispensation have a right 
 to strong consolation. Could this be, if it was not the 
 covenant of grace, the same covenant under wliich wo 
 are } 
 
 1 remain, &c. 
 
 t 
 
 #^ '. 
 
 LETTER III. 
 
 < 
 
 4v 
 
 f 
 
 
 Beloved Brethren, 
 
 Having proved in my last, that the covenant made with 
 Abraham, and confirmed by circumcision and by the oath 
 of Jehovah, is the covenant of grace — the same covenant 
 on which the church now rests ; the one foundation laid 
 by prophets and apostles, Jesus Christ himself being the 
 chief corner stouc ; I proceed to show that the church rest- 
 ing upon it, is the same, thouf^h distinguished by different 
 names in diflerent periods of its history. — And here I may 
 remark that every argument that proves the one establish- 
 es also the othor. Every argument that proves the cove- 
 nant of the cl urch under the two dispensations, to be the 
 same, proves he church to be the same ; and every argu- 
 ment that proves the church under the two dispensations 
 to be the same, proves also the sameness of the covenant. 
 For there is an indissoluble connection between the church 
 and the covenant on which it is founded. That the chris- 
 tian church ii? a continuation of the Jewish church; appears 
 
 tr.--X - ' . i- ^ m.---' 
 
• »■ 
 
 '/? 
 
 
 >'W^- 
 
 5;', ' ■'■•/.' ■■'':tf.. 
 
 ' f' 
 
 f^ 
 
 r 
 
 ! _ 
 
 f 
 
 IS 
 
 from the declarations of the New Testament. In the 1 1th 
 of Romans, the apostle speaking of the church of God, un- 
 ' der the figure of an olive tree, shows that the unbelieving 
 Jews were broken ofTbecause of unbelief ; that the believ- 
 ing Gentiles were grafted into the same stock by faith, 
 and that ultimately when the Jews are brought to repent- 
 ance and faith, they shall be grafted in again. The Jews 
 are spoken of in this chapter as natural branches, because 
 as the children of professed believers they had a standing in 
 the church of God by birthright. But when they manifes- 
 ted by their rejection of Christ that they were destitute of 
 faith, they were broken off as dead sapJess branches who 
 had no right to a place in the church of God. This shows 
 incontestably that the church of God is the same under 
 both dispensations, and also that faith was required under 
 the Abrahamic covenant, which is an additional proof that 
 it is the same covenant under which we now are. 
 
 Again the apostle Paul reminding his Ephesian brethren 
 of what they had formerly been, says '* at that time yo 
 were without Christ, being aliens from the commonwealth 
 (or church) of Israel, and strangers from the covenants of 
 promise, having no hope and without God in the world — 
 but now they were no more strangers and foreigners, but 
 fellow citizens with the saints, and of the household of 
 God, and are built upon the foundation of the apostles and 
 prophets, Jesus Christ himself being the chief corner 
 stone." — Eph. 2. 12 — 19. If the Jewish church were 
 not the church of God, the same church in which we now 
 are : how could these Ephesian brethren be brought into 
 it, or how could they be fellow citizens with the ancient 
 saints and household of God. A variety of other scriptures 
 might be quoted, but these being so directly to the point 
 are abundantly sufficient. 
 
 Second. The qualification for church membership is 
 the same viz. a profession of faith. The Jewish church is 
 called Christ's own in the New Testament. He came to 
 his own and his own received him noi, _^"hn 1. 12. How 
 were they his own ? by a profession of faith. On no one 
 point is there a greater misunderstanding of the true doc- 
 trine of the scripture than on this, among those who op- 
 pose ittfaat baptism ; you generally believe as I also for- 
 
u 
 
 f; 
 
 I 
 
 ■ : 
 
 r i 
 
 / 
 
 merly did, that all that was requisite for a standing in the 
 Jewish church, was to be descended of Jewish parents or 
 bought with Jewish money, and to bo circumcised. But 
 if this were the case, why were the unbelieving Jews bro- 
 ken off. — See Romans 11. It was not because they were 
 jiot born of Jewish parents, or bought with Jewish money 
 or circumcised ; all these requisites they possessed, neither 
 was it because of the change that took place inthe church 
 nt the introduction of the new dispensation ; for then the 
 apostles of our Lord and the believing part of the Jewish 
 nation, would have been broken off too. But they were 
 broken off because o£ unbelief, which shows that faith was 
 as really required in the Jewish church as the christian ; 
 the same thing may be proved from the nature and intent 
 of circumcision. What is circumcision ? It is the token 
 of a covenant in which God has promised to be the God of 
 the person circumcised, and the person has promised to 
 take God for his God, and to be one of his people ; could 
 this be done without faith ? 
 
 Third. As faith was equally required in the Jewish 
 church as in the christian, so salvation was equally to be 
 found in that church. Thus said our Lord " ye worship, 
 ye know not what, we know what we worship for schalion 
 is of the Jews.^' — ^John 4. 22. And that salvation was to 
 be obtained in precisely the same way, by faith and pati- 
 ence ; hence the exhortation to New Testament believers 
 "Be not slothful but followers of them (Old Testament 
 saints) who through faith and patience inherit the pro 
 mises."--Heb. 6. 12. 
 
 Fourth. Another argument for the sameness of the 
 church is, that the same promises given to the Jewish 
 church in the Old Testament, are in the New Testament 
 applied to the christian church. The apostle Paul having 
 quoted several promises from the Old Testament, says, 
 having therefore ihese promises dearly beloved, let us 
 cleanse ourselves tio. — 2 Cor. 7. 1. How can we have 
 an interest in these promises and be urged to diligence in 
 consequenceof them, if we do not belong to the same body 
 and are not built upon the same foundation, see also Heb. 
 13. 5. where the promise " I will never leave thee nor 
 foi^ake thee" is quoted and applied to the c?ise of believeri? 
 
 -1 
 
 m^^-. 
 
15 
 
 in the christian church. Surely then if wc have an interest 
 in the Old Testament promises, it must be because we arc 
 grafted into the good olive tr.. ^.he one church of God, 
 and partake with ancient saints oi the fatness of the same 
 stock. 
 
 Fifth. Another argument for the sameness of the 
 church of God under dilfercnt dispensations, is that love to 
 God and love to man constitute the character of a citizen 
 of Zion in ancient as well as in modern times. The en- 
 quiry was made in ancient times "Lord who shall abide 
 in thy tabernacle, who shall dwell in thy holy hill ?" The 
 answer is — " He that walkcth uprightly and worketh r.ght- 
 eousness, and spcaketh the truth in his heart. Pie that 
 backbiteth not with his tongue, nor docth evil to hi,s neigh- 
 bour, nor taketh up a reproach against his neighbour. — 
 In whose eyes a vile person is contemned, but he honoieth 
 them that fear the Lord ; he that sweareth to his own hurl, 
 and changcth not. He that putteth not out his money to 
 usury ; nor taketh reward against the innocent. He that 
 doeth these things shall never be moved. " — Ps. 15 Such 
 was the character drawn by the pen of inspiration of an 
 ancient saint, a servant of God, a member of the Jewish 
 church. How applicable in all its essential features, to 
 the child of God now; the worthy member of the church 
 of Christ. The names given to the members of the Old 
 Testament church, are expressive of spirituality of charac- 
 ter. One name given to them was that of Israelites. If 
 we recollect on what occasion this name was conferred on 
 Jacob, we shall find that it denotes one, who has poiver 
 n-itli God in prayer and prevails. Another name by which 
 they are frequently designated in the word of God is that 
 of Jews. Concerning the import of this name, an apostlo 
 thus writes — " He is not a Jew who is one outwardly, (on- 
 Iv) neither is that circumcision which is outward in tho 
 flesh ; but he is a Jew who is one inwardly, and circumci- 
 sion is that of the heart, in the spirit and not in the letter; 
 whose praise is not of men but of God." — Rom. 2. 28, 29. 
 These quotations sulliciently show, that the character of a 
 member of the Jewish church and that of a christian is es- 
 sentially the same ; that it requires the person who sus- 
 tains it, to be a true worshipper ofthe one living and true 
 God: a true believer, one who hopes for that salvation that 
 
■ I 
 
 16 
 
 God haa promised in his word, and that oheys his will. — 
 And consequently that the Jew and the Christian are mem- 
 bers of the same household of faith, heirs of the same in- 
 heritance, members of the same church of God. 
 
 Sixth. As the members of the Jewish church sustained 
 the same character, so they had the same employment aa 
 the christian church: that of worshipping the same God. 
 A good man — Thomas Scott — on his dying bed, used to 
 say, when his mind was so disordered that he could not 
 worship God, " I seem to have no fellowship with the church 
 on earth or the church in heaven.*^ The idea is in perfect 
 accordance with the whole word of God. The most sub- 
 lime view that the scriptures give us of the heavenly state, 
 is tliat of Jehovah sitting upon his throne in the heavenly 
 temple, surrounded by an innumerable multitude of redee- 
 med sinners, clothed with white robes and palms in their 
 hands, ascribing glory, honour and dominion to him that 
 sitteth upon the throne, and to the Lamb forever and ever. 
 
 The great business of the church of God on earth, is al- 
 ,so to show forth the praises of him, who hath called her 
 out of darkness into his marvellous light. Now the Jew- 
 ish churcli had not only her sacrifices, but her prayers 
 and songs of praise, in her private dwellings and in her 
 public courts. In Abraham's removals from place to place 
 while he sojourned in a strange country, he not only erec- 
 ted his altar, but he called on the name of the Lord. The 
 determination of Isaac, and Jacob, and Joshua, was that 
 they would with their households serve the Lord. But the 
 most striking proof of the spiritual nature of the worship 
 4tf tiio Old Testament church, is to be found in the psalms 
 of l)avid, that sweet singer of Israel ; whose harp not only 
 kindled the spirit of devotion in the ancient churcli, but 
 whicli still vibrates in our ears ; calling upon us to 
 
 Offer notes divine. 
 
 To our Creator's j)raiso. 
 
 How deep a sense of the exceeding sinfulness of sin ori- 
 ginal and actual, and what a lively faith in the mercy of 
 God, and the plenteous redemption to be found in Jesus 
 Christ, is found in the 51st Psalm. And where can any 
 
17 
 
 
 thing be found superior, in tbfi ♦rue spirit of devotion, to 
 the Brst verse in the 146tl^ psalm, Watt's version : 
 
 I'll prnirfe my Maker with my breath, 
 And when my voice is lost in death. 
 
 Praise shall employ my nobler powers. 
 My days of praise shall ne'er be past, 
 While life and thought and being last, 
 
 Or immortality endures. 
 
 If then the songs of ancient Zion,. accommodated t( the 
 christian state and worship, form still our noblest songs 
 of praise ; is it not a decisive proof of her spiritual state 
 and worship, and consequently of its oneness with the 
 church of Christ, under the present dispensation. 
 
 Seventh. I would enquire if the church under the Old 
 and New Testaments be not one, when or how the apostles 
 of our Lord left the one and entered into the other. They 
 were members of the Jewish church, and partook of the 
 last passover under the law with our Lord, as members 
 of the Jewish church ; and we find them after our Lord^s 
 resurrection, as jMllars in the christian church. They 
 were not broken off from the Je-wish church because of 
 unbelief, as the unbelieving Jev/s were. Is it not then 
 evident that they were in the same church still, though 
 called by a new name, as had been predicted. — Isaiah 
 
 EigJith. Tiio. prophecies of the Old Testament clearly 
 shew, that the Jewish church was not to be destroyed, and 
 a new one formed. But on the contrary she is exhorted 
 to lengthen her cords and strengthen her stakes, to pre- 
 pare for the accession of new members. It declared that 
 her " Maker is her husband," and that though the moun*- 
 tains should depart and the hills be remoTcd ; yet his 
 kindness should not depart, nor the covenant of his peace 
 be removed from her. Let any person read the 54th and 
 60th chapters of Isaiah, and see if he can possibly deny 
 the oneness of t^e church of God, under different dispen- 
 sations. 
 
 The only passage of scripture, that I recollect, as giv- 
 ing any countenance at all to the idea of the Jewish and 
 Christian churches being distinct and separate bodies, is 
 
 b2 
 
iruu««'')i 
 
 18 
 
 Eph. 2. 15. '* Having abolished in his flesh the enmity, 
 even the law of commandments, contained in ordinancen 
 tor to niake in himself of twain one new num." But this 
 docs not speak of the christian church, as a«o//tt'r church, 
 but as a veio one. An heir who had been during his min- 
 ority, subject to tutors and governors, and treated in some 
 respects as a servant, though lord of ail ; migiit on his 
 coming of, age, and being freed from restraints, be with 
 j)ropriety called a neiv man, though he .vould not be ano- 
 llier man or a different individual. — See Gal. 4. 1, 7. 
 I take it for granted then, that it has been proved, that 
 the church of God under the different dispensations, is one 
 .^society, one body, one household of faith, one family, by 
 wlioin glory is given to God, througli Christ Jesus, world 
 without end. Amen. 
 
 !- 
 
 i 
 
 The consequences resulting from this conclusion are 
 very important. — God gave the children of believers, :r 
 place among this society, household or family ; they con- 
 .stitutcd a very considerable part of the church of God, 
 from the days of Abraham. Who has excluded them ? 
 Surely no authority, less than that of hjm who admitted 
 thom can do it. Can there be any intimation of the will 
 of God to exclude them found ? If there cannot, is not 
 the inference justly drawn. They have a place in the 
 church of God still. 
 
 out 
 
 I return then brethren, to the premises with which I set 
 
 1 . That God in entering into a covenant with Abraham, 
 and establishing a church in his family ; gave the 
 children an interest in that covenant, and a place in 
 that church, with their parents. 
 
 2. That that covenant was the covenant of grace, on 
 which the church still rests ; and that the church 
 resting on it was the church of God, in which chris- 
 tians now are. 
 
 3. That the children of church members, never having 
 been cut off from tbe church of God, have a place in 
 it still. 
 
19 
 
 This conclusion is much strengthened hy tlic consider- 
 ation, that intimt church nicmhership was u hicssing con- 
 ic rred upon par<!nts and children. And that the New Tes- 
 tament dispensation, has not curtailed the privileges c''thc 
 people of God. 
 
 That infant church mcmhership, was intended to pro- 
 mote and perpetuate religion, in the families of tiie people 
 of God ; is evident from this one consideration, that it 
 was appointed by an iniinitely wise and gracious God for 
 that purpose. 
 
 That the coming of the Lord Jesus Christ in the flesh, 
 and the change that has taken place in his church, in con- 
 sequence of it ; has not lessened the privileges of the 
 people of God, is a fact that no one will venture to deny. 
 But if infant church membership has ceased, both we and 
 our children have sustained a loss. Hence I infer that 
 it has not ceased but exists still. 
 
 The deduction of infant baptism from infant church 
 membership, is easy and natural. Hence Dr. Gill says, 
 " let it be proved, that infants are or ought to be members 
 of gospel churches, and we are ready to admit them, "i. e. 
 to baptism. See his answer to Dickenson, p. 81), aa quot» 
 ed by Mr. Pond. 
 
 Hence brethren you see the propriety and necessity of re- 
 sorting to the Old Testament scriptures, to ascertain who 
 were constituted members of the visible church, when first 
 established ; whether that church were founded on the 
 covenant of grace or not ; and consequently, whether that 
 church was the true church of God — the same church in 
 which we now are. These are questions of great impor- 
 tance to every person, who wishes to know the truth re- 
 specting the doctrine of infant baptism. 
 
 I am of opinion that infant baptism, may be proved from 
 the New Testament taken in connection w ith the early his* 
 lory of the Christian church ; but not in that satisfactory 
 manner, in which it can, when the voices of the prophets 
 are joined with those of the apo.stIei. 
 
 I remain &c, 
 
20 
 
 LETTER IV. 
 
 Beloved Brethren, 
 
 In my last letters I endeavoured to prove that the cove- 
 nant of the cluirch of G«>d is the same, under the ditferent 
 dispensations. In this I intend to notice the principal im- 
 provements that have taken place, notwithstanding this 
 sameness. An individual may pass through a variety of 
 chanijes from infancy to adult years, and yet be the same 
 individual still. Such is the case I conceive with the 
 church of God ; she has been improved in her circum- 
 stances, but is the same church still. It has pleased God, 
 filvrays to deal with his church in a way of covenant. I 
 have already stated, that I believed the covenant made 
 with Abraham was the covenant of promise the covemmt 
 of grace. That its promises 'extended to all things, both 
 of the life which now is, and of that which is to come. — 
 See 1 Tim. 4. 8. Yet this same covenant, is now reveal- 
 ed with some advantages ; with Abraham it was ratified 
 by typical sacrifices: but now by the true victim — the lamb 
 without blcnjish or spot, that takelh away the sins of the 
 world. Its promifcefc' are alrio more explicitly stated, and 
 the way of acceptance more clearly defined, when it is 
 .«;aid " he that belioveth and is baptised shall be saved." 
 Its requirements are also modified. Those of a ceremon- 
 ial nature are lighter: those of a moral or spiritual nature, 
 more e^:plicitiy fcnated a,nd enforced. 
 
 The church is also blessed ivith greater liglit. Former- 
 ly she had Moses and the prophets ; now to these are ad- 
 ded Je.sus and his apostles. Formerly the Holy Spirit 
 communicated to her a degree of life, biit now Jesus has 
 come that she might have it more abundantly. Former-y 
 she had powerful motives to consecrate herself to the ser- 
 vice of her God ; but now since Jesus has come, aiid ac- 
 tually given himself for 4iis bride, those motives are great- 
 ly increased. 
 
 But perhaps ia no respect is her circumstances more al- 
 tered and improved, than in exchanging the ceremonial 
 law, for the simple and more spiritual worship ofthe house 
 of God under the present dispensation. It pleased God for 
 
mm 
 
 rr/ • V 
 
 2\ 
 
 wise nnd gracious purposes, to Iny upon his church under 
 tiie old testament a heavy burden of rites and cerernonie;). 
 But the Tjord Jesus has now como and taken them all 
 away, nailing them to his cross, and giving us the lighter 
 yoke of baptism and the Lord's supper in their stead.— 
 The whole of the ordinances of the sanctuary under the 
 Old Testament may be divided into two kinds. By tho 
 first the people of God, were admitted into covenant with 
 him ; by the second that covenant was confirmed and im- 
 proved. The first was circumcision, the bloody seal or 
 token of the covenant, by which they were formerly ad- 
 mitted into covenant with God ; and professed to become 
 his people. Of the second class, were all the sacrifices, 
 washings, &c. A part of some of the sacrifices was as- 
 signed to the offerer, who fed upon them as a token of re- 
 conciliation to God, and his friendship with him ; eating 
 as it were of the same food, and at the same table. This 
 was especially the case in the feast of the passover ; when 
 all the professed people of God, renewed their covenant 
 with God. 
 
 This ordinance in a particular manner, set forth the 
 sufferings of Christ, and the benefits received from them 
 by the believer, who fed up-' ^ them with thanksgiving ; 
 instead of those rites, our Lord instituted the sacrament 
 of the Lord's supper. There can be no hesitation 1 think 
 in saying that God has taken away those numerous rites, 
 and given the church baptism and the Lord's supper in 
 thoir stead. And especially, I think no person can con- 
 siiN r the general resemblance between circumcision and 
 bn;)'i ?in, as to their meaning and intent, without seeing 
 th.it the one has come in place of the other ; except he is 
 hindered by a fear of the inference that may be drawn 
 from it, or has set up a resolution that he will believe no- 
 thing, without d. positive scripture declaration, asserting 
 or commanding it. I shall only mention two reasons, for 
 believing that baptism has come instead of circumcision : 
 
 1. They are of the same import, they are emblematical 
 of regeneration. They both indicate that we are 
 depraved, and need to be renewed in the spirit of our 
 mind. 
 
^T 
 
 4. 
 
 22 
 
 ' 2. Thfiy arc both initiatory ordinances. The one to 
 I Judaism, the other to cliristianity. Judaism has been 
 fluccccded hy cliristianity ; consequently circumci- 
 sion has been succeeded by baptism. 
 
 In this substitution, ns in all the changes that have ta- 
 ken place in the church, much wisdom and goodness aro 
 manifested. Baptism occupies the place of circumcision 
 vrith three advantages : 
 
 1. It is more instructive. Circumcision intimated the 
 need of regeneration ; but did not point out the agent 
 ■who should effect it. But baptism, while it intimates 
 the necessity of regeneration, also points out the 
 agent who elFecta it — the Holy Spirit. 
 
 2. Circumcision was a painful rite, suited to the rifjour 
 of the dispen.sation which it was connected with. — 
 But baptism is easy, of performance, suited to tho 
 genius of the present dispensation. 
 
 3. It is applicable to females, which circumcision was 
 not. Females under the Old Testament though ad- 
 mitted to tho church of God, yet had no initiatory or- 
 dinance, formally recognising their right to a place 
 in it. Under the present dispensation, this is altered. 
 There is now no distinction in this respect, between 
 male and female. Hence we read "'they were bap- 
 tised both men and women." 
 
 I conclude then brethren, that as baptism is now t!io 
 seed of the new covenant instead of circumcision, and 
 tho initiatory ordinance into the church of Christ ; and as 
 it is applicable to females as well as males, it ought to be 
 administered to all who are members of the visible church, 
 viz. believing parents and their children, without distinc- 
 tion of sex. 
 
 Thus saith the mercy of the Lord, 
 
 I'll be a God to thee ; 
 I'll bless thy numerous race, and they 
 
 Shall be a seed for me. 
 
 Abra'm believed the promised grace, 
 
 And gave his sons to God ; 
 Bui water seals the blessing now, 
 
 Tiiat once was scaled with blood. 
 
 I- 
 
 ^'•ns?'*. 
 
pmmm. 
 
 w 
 
 ^sm 
 
 23 
 
 Thus Lydin snnctify'd her houio, 
 When she received the wonl ; 
 
 Thu.s the believing Jailor ffave, 
 His household to the Lord, 
 
 Thus Inter saints, eternal King, 
 Thine ancient truthn embrace ; 
 
 To thoo their infant ofTMpring bring, 
 And humbly claim tliy grace. 
 
 WATTi, 
 
 I rcmaia &c. 
 
 LETTER V. 
 
 ■" 
 
 1 
 
 A 
 
 
 a 
 
 
 c 
 
 1 
 
 f 
 
 1 
 
 Beloved Brethren, 
 
 Having in the preceding letters, shewn the firm basis 
 on which the doctrine of intant church membership and in- 
 fant baptism rests, I should immediately proceed to those 
 proofs, that further establish this doctrine in the New Tes- 
 tament, were it not that the baptism of John has some 
 bearing upon this question. And I can find no better place 
 to discuss this subject than the present, I shall therefore 
 devote thr present letter to this purpose. I do not believe 
 that the baptism of John was christian baptism, or the 
 seal of the new covenant ; and will assign my reasons. 
 
 1. The old covenant was not yet vacated. — It still stood 
 fast; and circumcision continued to be its seal, until the 
 resurrection of our Lord, when he commanded his disci- 
 ples to go proselyte the nations to Christianity, baptis- 
 ing them in the name of the Trinity. Consequently bap- 
 tism could not be administered as a profession of Christi- 
 anity. 
 
 2. John did not preach these great truths, that lay at 
 the foundation of the christian system ; as the trinity of 
 persons in the Godhead, the vicarious death of Christ, his 
 burial, resurrection, ascension and intercession &c. These 
 
,-<' 
 
 24 
 
 arc called by the apostle the gospel — 1 Cor. 15. And 
 certainly they were an essential part of that gospel which 
 the apostles were to preach, when our Lord declared that 
 '* he who believeth and is baptised shall be saved." 
 
 3. John does not appear to have baptised in the name 
 of the Blather, and of the Son, and of the Holy Ghost ; 
 which has always been considered essential to christian 
 baptism. 
 
 •1. It appejirs that some of John's disciples at least were 
 baptised by the apostles. — See Acts 19. I am aware it 
 has been thought by many, that these disciples were not 
 rebaptised , but this has resulted not from the words of the 
 sao4"ed writer, but to avoid certain inferences that might 
 be drawn from them. Some pedobaptists have been un- 
 willing to understand them according to their plain import, 
 lest they should afford some countenance to anabaptists ; 
 some baptists have been unwilling to understand them thus, 
 lest they should prove the baptism of John not to be chris- 
 tian baptism. But it appears to me, that none of these 
 consequences are such, as should induce us to depart from 
 the apparent meaning of the sacred writer. It certainly 
 docs not appear, that the rebaptising of these persons, 
 under the circumstances in which they were placed, affords 
 any sanction to the practice of rebaptising any who have 
 al«*eady received christian baptism. Nor does it appear 
 necessary to depart from the plain meaning of the words, 
 to give sanction to the baptism of John as christian bap- 
 tism ; for it does not appear that it was such. 
 
 5. When our Lord commanded his apostles to preach 
 the gospel to every creature and to baptise those who be- 
 lieved, he made no exception in favor of John's disciples ; 
 and we have no reason to believe he gave them any private 
 instructions on the subject. Further when we consider 
 that John had baptised at least a largft proportion of the 
 people of Jerusalem, Judea, and all the region round a- 
 bout Jordan ; have we not reason to believe, that some 
 of his disciples were baptised on the day of Penticost and 
 succeeding days. 
 
 It will perhaps be enquired if John's baptism was not 
 christian baptism; whftt purpose did it aniswer ; and ^vh/ 
 
 ^.^ 
 
 m 
 
 I 
 
 1 
 
 '^^ 
 
■ 
 
 25 
 
 did our Lord sanction it by being baptised. John was 
 sent to make ready a people prepared for the Lord. To 
 uffect this, he preached the necessity of personal repent- 
 ance and reformation ; and also that they should believe 
 on the Messiah when he was made manifest among them, 
 declaring that he was already come, and that he wouhl 
 baptise them with the Holy Ghost and with fire, when he 
 appeared among them. The Jews were familiar with the 
 use of water, as an emblem of purity ; his baptism then 
 was in harmony with his doctrine, " I indeed baptise yow 
 with water unto repentance," and tended to enforce it. It 
 also led his disciples, to expect a further baptism of the 
 Holy Spirit from the Saviour, and thus induced them to 
 look for and expect him, 
 
 As John was sent as a harbinger to the Messiah, and 
 was thus engaged in his mission, our Lord sanctioned his 
 preaching and baptism, by being baptised himself ; say- 
 ing " thus it becometh us to fulfil all righeousness," or 
 every divine institution. But we cannot believe that our 
 Lord was baptised in his own name. There is something 
 in baptism, that was not exactly suited to our Lord's state. 
 Baptism seems to imply, that we are polluted and need 
 washing ; which was not the case with our Lord. He 
 merely complied with it as a divine institution for thji time 
 being. Thus setting us aji example intended to extend to 
 every duty of life — thus teaching us to do the will of our 
 Father who is in heaven. As John thus acted merely as a 
 forerunner of our Lord, he did not require any new profes- 
 sion of faith. The people were Jews, and were to continue 
 so till Christianity was introduced. John was not sent to 
 preach Christianity, but merely to bring about a revival of 
 religion in the Jewish church, and to call the attention of 
 the people to the coming Saviour, and thus to prepare them 
 for his receptipij. 
 
 He was the voice of one crying in the wilderness, pre- 
 pare ye the way of the Lord and make his paths straight 
 — ra highly honourable office. Let us my brethren imitate 
 him in his love to our Lord, in his self-denial in being wil- 
 ling that our Lord should increase while he decreased, in 
 the fervency of his spirit in urging men to repentance and 
 reformation. But we have no occasion to imitate him in 
 
_^A|.%,:^W<i9;v^ 
 
 Wl^^i^ 
 
 ,e,■k.\1bi^t&-<litl<^l: 
 
 w 
 
 'iUf^J 
 
 %f^^im^'m^^:k.m^^^''^^^^'^ 
 
 
 Bnnsrntinra»-S 
 
 ,■4' 
 
 26 
 
 preaching in the wilderness nor in baptising in Jordan.— 
 The peculiar purpose for which he was sent, has been 
 long since accomplished ; the least in the christian church 
 knows more of the peculiar truths of Christianity, than did 
 he. And his baptising the Jews in adult years unto repent- 
 ance, affords no proof that we should baptise adult christi- 
 ans unto or upon repentance, when they have already been 
 dedicated to the three-one God in infancy in baptism ; and 
 probably many of them worshippers in his courts for many 
 years. 
 
 I remain &c. 
 
 LETTER VI. 
 
 Beloved Brethren, 
 
 Having in my former Letters stated the arguments in fa- 
 vour of infant baptism from the Old Testament: and having 
 jilso shewn that John's baptism being under the law, could 
 not be the seal of the new covenant or christian baptism, 
 and therefore could not affect the question ; I proceed to 
 notice those arguments derived from the New Testament, 
 and which shew that we were not mistaken in our conclu- 
 sions, drawn from the sameness of the church and the co- 
 venant. And as the commission given by our Lord to his 
 apostles — ^Mat 28. 19, 20, contains the most full and ex- 
 press instructions on this subject that are recorded, we 
 shall quote them as the foundation of our argument. *' Go 
 ye therefore and teach — proselyte or make disciples of — 
 all nations, baptising them in the name of the Father, and 
 of the Son, and of the Holy Ghost; teaching them to ob- 
 serve all things whatsoever I have commanded you ; and 
 lo, I am with you always, even unto the end of the world. 
 — Amen.'* That the word translated teach, in the first 
 part of this commission, means to proselyte or make dis- 
 ciples of, is I believe admitted on all hands. These words 
 are some of the most memorable that were ever spoken, 
 
S7 
 
 whether we consider the dignity of the speaker, the occa- 
 sion on which they were spoken, the importance of the in- 
 struction to be conveyed, the promises contained, the con- 
 firmation to be given to the whole by ihe administration of 
 baptism, the seal of the new covenant in the name of the 
 Father, the Son and the Holy Ghost, or the blessed con- 
 sequences that have resulted and that will result on earth 
 and in heaven — in time and in eternity. The speaker was 
 the Messiah, so long promised — so long expected, the 
 light to lighten the Gentiles, the glory of his people Isra- 
 el: the great prophet, priest and king of Zion: the Son of 
 the highest: the desire of nations: he for whom kings, pro- 
 phets and righteous men had waited long, and died with- 
 out the sight — God manifest in the flesh. The occasion 
 on which they were spoken, was also amazingly interest- 
 ing: it was that point of time that terminated the old cov- 
 enant, and introduced the new — when the great high priest 
 of our profession, having offered the great atoning sacri- 
 fice for the sins of the world, had descended into the regi- 
 ons of the dead, encountered death in his own dominions, 
 despoiled him of his sting, had risen again from the dead 
 as a mighty conqueror: when he was about to ascend to 
 God, to claim the rewards of his obedience unto death, and 
 to dispense to the nations of the earth, the blessings of his 
 grace. 
 
 The instruction to be conveyed was also of incal- 
 culable importance ; it was not merely instruction relating 
 to the interests of this life, but it was to teach them the 
 way to heaven. God had indeed given his church a light 
 in every age to conduct her to glory ; but it was only the 
 dawning of the day — a feeble light shining in a dark place. 
 But now the sun of righteousness was risen, had attained 
 his noontide splendour, and shed forth abundant light ; 
 they were to teach the nations Christian theology. It is to 
 this instruction that we owe our knowledge of God, our 
 victory over sin, our prospects of life everlasting. The 
 promises of the covenant also confirmed by baptism, are 
 many and great, including all things necessary for this life 
 and that which is to come ; secured to every individual 
 who should flee for refuge to the hope set before them 
 who should believe and obey. The declaration that he 
 would be with his church always till the world should end, 
 

 It'!' *■ 
 
 -«rfL' 
 
 I 
 t 
 
 I '( 
 
 28 
 
 also secured her perpetuity, her enlargement and her fi- 
 nal victory over every enemy. Let us endeavour rightly 
 to understand, and firmly to believe these words my breth- 
 ren, that we may greatly rejoice in the prospects they 
 hold out, for the church of God in time and eternity. It 
 would open a profitable and pleasing field for contemplation, 
 could we follow our Lord into the various departments of 
 it ; but time forbids. My business with them at present 
 is, to prove the doctrine of infant baptism from them ; this 
 I shall endeavour to do, from the following considerations: 
 
 1. The plain literal meaning of the words, would lead 
 us to conclude, that children of every age were included 
 in them. There is no nation under heaven, that is not com- 
 posed of parents and children ; we are not to reject the 
 literal meaning of a passage of scripture, where there is 
 not an absolute necessity for it. There is no such neces- 
 sity here, especially if we consider — 
 
 1. The Jewish method of proselyting. Our Lord was 
 a Jew, and had the language of the Old Testament scrip- 
 tures on his lips in life and in death ; his apostles were 
 also Jews, end were familiar with the Jewish scriptures 
 and usages ; and it is reasonable to believe, he would 
 speak and they would understand his words, in the same 
 sense in which they would be generally used and under- 
 stood. At that time God gave the following directions to 
 Israel, respecting proselytes ; — when a stranger shall so- 
 journ with thee, and will keep the passover to the Lord, 
 let all his males be circumcised, and then let him come 
 near and keep it, and he shall be as one born in the land; 
 for no unciicunicised person shall eat thereof One la>v 
 j?liall be to him that is homeborn, and unto the stranger 
 tiiut sojourns among you. — Ex. 12. 48, 49." A person 
 thus proselyted and circumcised would be a regular mem- 
 ber of the church of God. Under the Old Testament, Judd/- 
 Lsm had its promises p.nd its precepts, as well as Christian- 
 ity. Is there any thing in Christianity, that would hinder 
 au infant from being proselyted to it, any more than to Ju- 
 (liasm? If there is not, why should we think that our Lord 
 did not intend the children to be baptised with their parents, 
 and brought into the church of God, as they had been 
 ..since a visible church was established in the family of A- 
 
 ak 
 
 I 
 
TT 
 
 mM 
 
 .^^^<«j^:*^fir#ff;fe?^^:?^'^^ 
 
 29 
 
 braham. The ordinances of circumcision and the passover, 
 are of as sacred a nature as baptism end the Lord's sup- 
 per, and are just as closely connected with the promises 
 of eternal life ; and just as much required faith for the 
 right performance of them. If then these ordinances re- 
 quired faith in adults, and yet circumcision was by God's 
 command, administered to the infa .ts of professing pa- 
 rents ; does it not obviate every objection, that can be 
 brought against infant baptism, on tlie ground of children 
 being incapable of faith. Let the reader here refer to the 
 reasoning on tins subject in the second Letter. 
 
 The idea generally entertained by you my brethren, 
 that the ordinances of the Old Testament church did not 
 require faith, and consequently that faith was not required 
 of proselytes, to the acceptable performance of them ; is 
 I conceive at variance with the first principles of scripture. 
 Is it not a scriptural principle, that " without faith it is 
 impossible to please God in any duty." As this is a point 
 of importance, permit me to ask a few questions, with a view 
 further to elucidate it. For what purpose were the scrip- 
 tures given to the Jews ? The answer must be, to make 
 them wise unto salvation. — 2 Tim. 3. 14 — 17. For what 
 purpose were the ordinances of circumcision, sacrifices, 
 passover, &c. given ; was it not to concur with the scrip- 
 tures, in the salvation of their souls. Can any person 
 believe that God gave the scriptures for men's salvation, 
 and gave in connection with them, a system of religious 
 rites ; and yet tho^e rites had no tendency, to concur with 
 the word. Is it not evident, that the scriptures and the 
 ordinances had the same general tendency to promote 
 the salvation of those that used them. Another question 
 is, how were men to profit by the word and ordinances of 
 God's house } Must not the answer be by faith ; was it 
 not by faith that Abel offered a more excellent sacrifice 
 than Cain. Is there any way by which a person can pro- 
 fit in the things of religion but by faith.'* This conducts us 
 to the conclusion, that God required faith in Jewish pro- 
 selytes, as truly as he does in those who are proselyted to 
 Christianity ; and that therefore the objection made against 
 infant baptism, on the ground of infants being incapable 
 of faith, impeaches the wisdom and goodness of God^ in 
 appointing infant circumcision. 
 
 c2 
 
*l 
 
 I Ml 
 
 I; 
 
 
 e 
 
 30 
 
 3. The manner of our Lord's expressing himself el«e- 
 M'hcro, will be admitted to throw some light on this com- 
 jnand. He knew the end from the beginning, and hig 
 conduct was always consistent with itself. If our Lord 
 had intended, that children should have no place in his 
 visible kingdom, under the new dispensation ; as this 
 would be a great change in the state of tilings, he would 
 undoubtedly apprise them of it, an<l prepare thtjn for it. 
 "But did he do so ? Did he not say " suffer little children 
 to come unto rne, and forbid them not, for of such is the- 
 kingdom of lieavcn.^' The apostles probably at the time 
 when our Lord spoke these words, had very erroneous 
 views of our Lord's visible kingdom on earth ; they sup- 
 posed it would surpass the reign of David or Solomon in 
 outward splendour and temporal prosperity, and that it 
 was beneath our Lord's dignity, to notice little children. 
 But he thus taught them, that his kingdom was not of this 
 world, but was of a spiritual nature : intended to instruct 
 men in spiritual things, and save their souls ; and that 
 Jittle children would be fit subjects of this kingdom. That 
 our Lord meant what he said — " of such is the kingdom'* 
 of these very children that were brought to him, is very 
 evident from the following considerations : 
 
 1 . He took them in his arms, put his hands upon them, 
 and blessed them. Who could have been meant but those 
 very identical children? It would be subversive of all just 
 rules for understanding any writing, to say that our Lord 
 meant not these children, but good men who in some re- 
 spects resemble children. 
 
 2. It is said, our Lord was much displeased at the dis- 
 ciples, for hindering their being brought. Why was our 
 Lord displeased with his disciples, for hindering these 
 children ? Because good men resembled little children, 
 or because little children were dear to him themselves ; 
 so that he laid down his life for them, gave them a place 
 in his visible church under the Old Testament, and pro- 
 mised to be not only the God of his people, but of their 
 seed also? As it appears evident then, that those children 
 brought to him and whom he blessed were intended ; the 
 question returns what did our Lord mean by the kingdom 
 of God, or kingdom of heaven. We know that it gene* 
 
 f 
 
.>• 
 
 31 
 
 raily means in the New Testament the go^rtel chvrch, tlic 
 visible kingdom of God among men. If that be its mean- 
 ing here, it is decisive of the question ; it decides that the 
 children of professed believers, as the parents of these 
 being Jews were — have a right to a place in the visible 
 church of God. If it mean the kingdom of glory, it is 
 scarce less decisive ; for if childr-en are lit tor heaven, 
 they are certainly fit for a place in the church on earth. 
 I would request you ray brethren to examine this passage 
 candidly and priiyerfully, and as in tlie sight of God ; 
 not to see how you shall answer it, but to endeavour to 
 ascertain its true meaning. The evangelists thought it of 
 great importance, for three of them record it. I think 
 .every person who opposes infant baptism, must think it 
 hard to be understood :; but the apostles, when their pre- 
 judices in favour of a temporal kingdom were removed by 
 the Holy Spirit, and their understandings opened to un- 
 derstand the scriptures ; would be enabled to see its true 
 import, and would find it in perfect harmony with the com- 
 mand — *' proselyte all nations, baptising them &.c." 
 
 3. If these words, 'Vgo proselyte all nations &c." 
 do not include children^ then tlie apostles had no charge 
 concerning them at all ; and consequently ordinary pas- 
 tors have not. Can we believe that this is the case. Let 
 me ask such of you ray brethren, as are intrusted as under 
 shepherds with the care of souls, by the great shepherd, 
 Do you not conceive, that the children of your people arc 
 entrusted to your care. Our Lord said to Peter, " feed 
 my sheep" — " feed my lambs." Our Lord's flock under 
 the Old Testament, consisted of parents and children, 
 sheep and lambs ; see Ezekiel 16. 20, 21. where God 
 speaks of the sons and daughters of his professed people — 
 and very wicked people too — as his sons and daughters ; 
 and accuses them of having slain them, and caused them 
 to pass through the fire to Moloch, instead of bringing 
 them up for him. Can we believe that God has under the 
 New Testament cast off the children while he takes the 
 parents ; or that he begins to have a care of children, 
 the children of his professed people, at a later period of 
 life than under the Old Testament. 
 
 4. That the apostles understood our Lord to include 
 
 iHH||: 
 
fl 
 
 
 32 
 
 children in the commision with the parents, is evident from 
 their own manner of address to their hearers. If the a- 
 postles understood our Lord, that none hut adults were 
 to be the subjects of his kingdom, it would be necessary 
 for them particularly to state tliis; for they addressed Jews 
 who were attached to the Abrahamic covenant, and fully 
 believed that when God took into covenant with himself the 
 parents, he took their seed also. But did they do so r — Did 
 they not lead them directly to the Abrahamic covenant, 
 saying " ye are the children of the prophets, and of the 
 covenant which God made with our fathers, saying unto 
 Abraham" &c. And again, " Repent and be baptised 
 every one of you, in the name of Jesus Christ for the re- 
 mission of sins ; and ye shall receive the gift of the Holy 
 Ghost. For the promise is unto you and your children'* 
 &c. — Acts 3, 25 and 2. 38, 39. It was an additional argu- 
 ment, to induce them to rej>ent and be baptised in the 
 name of Jesus Christ, thaJ their children would be bene- 
 fited by it as well as themselves. When God took Abra- 
 ham into covenant with himself, he took his children also, 
 so that they were brought up in the true knowledge of God ; 
 and as many of them as believed were saved. So now as 
 many as repented and believed in Jesus Christ, and were 
 baptised in his name, would have a saving interest in the 
 covenant, which God made with their father Abraham ; 
 and their children would have the benefit of it also f they 
 would have an interest in the same covenant, have re- 
 ligious privileges, and as many of them as believed would 
 finally be saved. But if they refused to believe in and 
 obey Jesus Christ, that prophet greater than Moses, whom 
 God had promised to raise up, they should be cut off from 
 the people and church of God, because of their unbelief; 
 as he had declared. — See Acts 3. 23 ; and their children 
 would also be cut off with them, and would no longer have 
 any interest in the promises of God. Such seems to be 
 the tenor of the apostle's reasoning in the 2d and 3d chap, 
 of Acts. Read those chapters brethren with attention ; 
 and see if you do not agree with me, that the apostles un- 
 derstood their commission to be in perfect harmony with 
 the covenant, made with their fathers ; and consequently 
 to extend to parents and children. 
 
 ■M 
 
 100*' 
 
 
 M 
 
,5> 
 
 83 
 
 5. I infer the same thing from the fact, that we never 
 find the Jews making any objection to the apostles' teach- 
 ing, as having a tendency to exclude their chiklren from 
 the privileges of the church of God. The children of the 
 Jews, had always had a place in the church of God, not 
 only from the time of Moses, but also from that of Abra- 
 ham four hundred years before the giving of the ceremo- 
 nial law. Now to exclude their children from the church 
 of God, would have appeared to them as cruel as the con- 
 duct of Pharaoh, who " cast out their young children, to 
 the end that they should not live." Yea it would have 
 appeared to them a greater injury ; for they considered 
 the interest their children had in the Abrahamic covenant, 
 as securing to them eternal life. We find when the apos- 
 tles were proving that Jesus was the Christ, the unbeliev- 
 ing Jews frequently opposed nnd blasphemed, but never 
 do we find either believing or unbelieving Jews make any 
 .objection to the apostles' doctrine, respecting the children 
 of believers. Hence I infer, that it was the same as that 
 taught in the Old Testament. 
 
 6. I infer the same thing from the fact, thatthe believ- 
 ing Jews continued to circumcise their children under the 
 fjye of the apostles at Jerusalem, for a number of years 
 after the resurrection of our Lord. The ceremonial law 
 wan virtually abolished, at the death of our Lord ; and 
 cir :umcision ought to have ceased at the introduction of a 
 new dispensation, as baptism had come in its stead. But 
 the believing Jews, still clave to the ceremonial law, not 
 being sensible that it was abrogated ; and the apostles 
 from motives of tenderness, permitted it. But they un- 
 doubtedly practised it upon the principle of infant church 
 membership. Now can we conceive, that the apostles 
 would have sanctioned it, if the principle itself were false. 
 
 7. I infer that our Lord included children in the com- 
 mission, from the fact that an apostle recognises the 
 children to be holy when even one of the parents is a be- 
 liever \ for thus he writes 1 Cor. 7. 14. — " The unbeliev- 
 ing husband is sanctified by the wife, and the unbelieving 
 wife is sanctified by the husband, else were your children 
 unclean ; hu\ now are they hohj.^' It is as if the apostle 
 bad said, where two are united in wedlock, a christian aiul 
 
w 
 
 ST 
 
 
 'J 
 
 84 
 
 to be the only 
 understood. It 
 children means 
 law at Corinth 
 
 ji heathen, the better part shall give denomination to both. 
 They shall both be considered as christians, as far as the 
 children arc concerned, so that the children are relatively 
 holy, as if both parents were christians ; and are in con- 
 Bequcnce entitled to a place in the church of God. You 
 need not therefore leave your unbelieving partners on this 
 account. This perfectly suits the tenor of the apostles, dis- 
 course, which was to persuade believers not to separate 
 from their unbelieving partners. He also subjoins an 
 additional argument. — How knowest thou O man, but 
 thou shalt save thy wife &c. ; and this appears to me 
 
 sense, in which it can be consistently 
 has been said, that the holiness of the 
 legitimacy ; but surely there was no 
 a heathen city, that made it i.cces- 
 sary for the parents to be christians, in order that their 
 children should be legitimate. '* It is remarked, tliut the 
 term holy is used in only two senses in the sacred writings ; 
 it always expresses either an internal or external, a real or 
 a relative holiness. It is not pretended that the children of 
 believers, are rcalhj and internally holy. The holiness 
 ascribed to them is therefore a visible or relative holiness ; 
 they are called holy, because of their peculiar appropria' 
 lion to God. They are called holy, because o{ their con- 
 nexion with the visible church.^' — This appears to me to ex- 
 press the true meaning of the apostle. I think those who 
 oppose infant baptism, will always find this a hard text to 
 be understood. 
 
 8. I infer that the apostles understood our Lord to moan, 
 that children were to be baptised with their parents, in the 
 •fsame manner that they were circumcised with them in the 
 Jewish church ; from the fact that they baptised house- 
 holds. In the 16th chap, of Acts We have an account of the 
 baptism of two households in one city. Concerning one of 
 these, the household of Lydia, it is thus writen. — "And 
 a certain woman named Lydia a seller of purple of the 
 city of Thyatira, which worshiped God, heard us ; whose 
 heart the Lord opened, that she attended unto the things 
 which were spoken of Paul. And when she was bap- 
 tised and her household, she besought us" &c. — Acts 16. 
 14, 15. A person who was determined not to believe in 
 infant baptism, might say a good deal to set aside the e- 
 
 I 
 
 B- 
 
>;*^%. 'W,;:%^, :^K,^0i 
 
 i' / J# 
 
 35 
 
 I rnc 
 Jntly 
 ' the 
 J no 
 ;ces- 
 :heir 
 t the 
 
 ■if^' 
 
 vidence, contained in this passage of scripture in its fa- 
 vour, lie might treat it as an unprincipled attorney would 
 an evidence in a court of justice ; which he found to bo 
 unfavourable to his cause. He might endeavour to make 
 it appear, that it meant any thing but what it appeared to 
 mean ; or he might endeavour to silence it, by saying we 
 could not understand what it did mean. He might say, 
 Lydia was a travelling merchant, she might not have any 
 husband or any children: or if she had children, they 
 might not be with her: or if tfiey were with her, they might 
 not be baptised: or if they were baptised, they might have 
 been converted to God, as she was. But after all, hero 
 are some stubborn facts, that look favourable to the doc- 
 trine of infant baptism ; and that are not easily set aside. 
 An account of her conversion is given in these words: 
 "whose heart the Lord opened, that she attended unto 
 the things which were spoken of Paul." But there is no 
 account of the conversion of her household, whether adult 
 or infant. If they had been adults and were converted, 
 would not the sacred writer have recorded it as well as 
 lier's.^ If her household consisted of servants, were not 
 their souls as valuable as her's; and would it not have 
 been as much to the praise of divine grace, to record their 
 conversion as her's? — I infer therefore that they were not 
 converted at that time. This is farther confirmed by what 
 follows, ver. 15. — '* If ye have judged me to be faithful to 
 the Lord, come into my house and abide there." Had 
 her family been adult believers, she would have said, " if 
 ye have judged Ms to be faithful to the Lord, &c. But 
 notwithstanding they were not converted, as far as ap- 
 pears from the narrative, yet they were baptised. What 
 is the natural inference ? — Is it not that they were baptis- 
 ed, because they were her household, and on her profes- 
 sion of faith. The same conclusion will naturally follow, 
 from the manner in which the sacred writer narrates the 
 baptism of the jailor's household — Acts 16. 33 ; ** And 
 was baptised he and all his straightway." The impressi- 
 on left upon the mind is, that they were baptised because 
 they were his. Paul also mentions his having baptised 
 the household of Stephanas. It is also true that Paul 
 speaks of the household of Stephanas, as having addicted 
 themselves to the ministry of the saints. But this does 
 not prove that they were all converted persons at the time 
 
i^^lii'i- - «• ' r^'^^^^tfm 
 
 H^ fA-^ ^^ 
 
 36 
 
 of tlKjir baptism : it was probably many years after their 
 baptism, tliat they miniHtcred to the saints. 
 
 To conclude. It is utterly improbable cither that there 
 were no infants or young children in those households indis- 
 criminately taken ; or that every individual in those three 
 households, should be converted to God at one time, and 
 baptised upon a personal profession of faith. Now my 
 brethren, you think that infant baptism is an antichristiun 
 ordinance, and that it has done immense evil in the chris- 
 tian church; and yet you think God has left his word cal- 
 culated to lead the sincere enquirer into this practice; for 
 it is evident that these accounts of the baptism of house- 
 holds, taken in connection with the doctrine of the Old 
 Testament on this subject, is directly calculated to mis- 
 lead, and has misled tens of thousands of sincere enquir- 
 ers, if the doctrine of infant baptism be false. Whether a 
 God of wisdom and truth, would be likely to do so, judge 
 ye. 
 
 9. I infer that the apostles baptised infants ; from the 
 fact that they address children, and instruct them in their 
 epistles to the churches.— Eph. 6. 1.— 3 Col. 3. 20. The 
 commission ran to proselyte, to baptise, to teach all 
 things. Among these all things to be taught after they 
 were baptised, were relative duties — husbands to wives — 
 parents to children — children to parents, &c. When the 
 apostles address parents, we believe them to be christian 
 parents, members of thv; church addressed ; and when they 
 address children, have we not an equal reason to believe, 
 that they were christian children baptised as members of 
 the church. Hence I infer that the children of the mem»-, 
 bers of the christian churches at Ephesus and Colosse, 
 had been baptised and had a visible standing in the church. 
 It is perfectly futile to say, that these children had pro* 
 fessed faith themselves, and had been baptised. These 
 epistles were no doubt read in the public assemblies of the 
 churches, and of course were addressed to all the children 
 of church members without discrimination. In fact, when 
 christian parents now read those epistles in their families, 
 they are addressed to their children as truly as they wero 
 to the primitive churches. 
 
 4 
 
 .''1 
 
 '^ 
 
 I 
 
 'V. 
 
 ^v3 
 
 I remain ko. 
 
1 
 
 wmw'^'f^ 
 
 ^m'^:..>,i\i^-- 
 
 ^ I 
 
 S7 
 LETTER VII 
 
 Beloved Brethren, 
 
 Having in the preceding Letter concluded my argument, 
 drawn fruni the commission given by our Lord to his apoN- 
 t)cs, and other collateral evidences in the New Testament ; 
 I now propose to notice the evidence in favour of'infaDt 
 baptism, from the practice of the christian church in sub- 
 eequent ages. In bringing forward those ancient christi- 
 an writers, I do not rest upon them as authorities, but 
 merely cite them as evidences of the practice of the chris- 
 tian church, at the time when they wrote. There can be 
 no doubt but that the apostles rightly understood our Lord's 
 command, in reference to baptism ; and that they prac- 
 tised agreeably to it. And there can be no reason to think 
 that their immediate successors, or those who came sooa 
 after them, would depart from their practice. Great chan- 
 ges in large bodies of men, seldom or never take placo 
 suddenly ; it is by slow degrees generally, that large bo- 
 dies of men change their principles or practices, especially 
 in things pertaining to religion ; the knowledge of which 
 was derived from one common source, the ministry of the 
 apostles, and established by the authority of God. The 
 instructions and example of our Lord and his apostles, 
 were also preserved in the New Testament and were made 
 the common standard of faith and practice to all christians. 
 When we consider also, that our Lord promised to be 
 with his church till the world should end, it seems scarce- 
 ly possible that he should permit her almost immediately, 
 to depart from the faith and practice once delivered to the 
 saints. 
 
 Before proceeding to cite those evidences it may be ne- 
 cessary to notice, that but few of the writings of the primi- 
 tive christians of the first, or a great part of the second 
 century, have come down to us. Pedobaptist writers be- 
 lieve that they find intimations of this practice, in the frag- 
 ments of their writings, from so early a period as that of 
 Hermas, "wiio was supposed to be contemporary with Paul 
 and mentioned by him. — Rom. 16. 14. But as there is 
 no one who expressly mentions it before Tertullian,, who 
 wrot« about the close of the second century, I ishalJ refer 
 
 o 
 
 i 
 

 ^yiM'i V- ^'Sh^h^Ais^'^r 
 
 ^Tf>«< 
 
 ..i 
 
 98 
 
 to him as quoted by Mr. Pond, p. 127. — "They who un- 
 dcriitaud the weight of baptism, will rather drtad the re- 
 ceiving of it than the delaying of it ; therefore to every 
 one^s condition or disposition and age, the delaying of bap- 
 tism is more profitable, especially in the case of children. 
 Why does that innocent age make such hasie to baptism ; 
 what occasion is there except in cases of necessity , that tho 
 sponsors should be brought into danger." 
 
 Mr. Pond -em arks that here is direct proof, that Ter- 
 tullian considered infant baptism both lawful and impor- 
 tant ; he implicitly recommends it in cases of necessity, 
 and gives direct proof of its great prevalence in those ear- 
 ly times, when he says : why does that innocent age make 
 such haste to baptism. He also remarks, that he does not 
 ground the practice upon TertuUian's opinion, for that be 
 was an extravagantly fanciful, whimsical writer ; embra- 
 ced many strange and peculiar notions, and was finally 
 ejected from the communion of the church ; — but simply 
 cite? him, as a witness of what was the practice of the ago 
 in which he lived. His testimony is the more important, 
 as he in some respoct opposes or rather advises the delay- 
 ing of infant baptism, except in cases of necessity. Had 
 he knofwn that infant baptism was a new practice, would 
 he not have opposed it on that princ\)le But he did not ; 
 nor on the principle on which you my brethren oppose it, 
 viz. want of faith in infants. He is therefore an unbiassed 
 witness that infant baptism then prevailed, and that it had 
 prevailed as far back as his knui»'ledge extended ; his o- 
 pinion seem3 to have been, that baptism obtained the re- 
 mission of sins, past, original, or actual: but that sins 
 committed afler baptism were almost unpardonable. 
 
 This opinion, it is well known afterwards considerably 
 prevailed ; and as far as it prevailed, would tend to hinder 
 the practice of infant baptism. A second, witness from the 
 same work, will be brought forward in the person of Origen, 
 who says ^'infants by the usages of the church are ba{)tised. 
 Infants are baptised for the remission of sins — infants are 
 baptised, because by the sacrament of baptism our pollu- 
 tion is taken away." Mr. Pond refers to the works of this 
 father, from which these extracts are made, and remarks 
 that he was bora about A. D. 185, and that hQ had Mm 
 
 ^^m: 
 
 ^'^l:[ 
 
 WMi 
 
 
J 
 
 
 
 ■m^i^ 
 
 
 '^'hf^i^f''^ 
 
 59 
 
 best means of knowing the practice of the apostles, ire- 
 specting infant baptism, for his grandfather or at least hii 
 great grandfather both of whom according to Eusebius 
 were christians — were coteraporay with the apostles them- 
 selves. Add to this, he was one of the most learned men 
 of his time, travelled into various countries, and was ac- 
 quainted with the customs of the whole christian church. 
 He argues from infant baptism in proof of original sin. — 
 His argument would have had no weight, had infant bap- 
 tism been a questionable practice ; he constantly speaks * 
 of it as a universally approved and established custom ; h© 
 also vindicates the authority of those extracts, by shewing 
 that they were not taken from Ruffinus* translation of some 
 of Origen's works, and which is said to be faulty ; but 
 from Jerome's translation, or from the original Greek. 
 
 My next reference shall be to Cyprian, and the council 
 of Carthage. This council was called A. D. 253, to de* 
 termine among other things, whether the baptism of infanta 
 was to be deferred till the eighth day, as in the case of cir- 
 cumcision ; or whether it should be administered at any 
 time previous. The unanimous opinion of the council was, 
 that it should not be deferred, jut might be administered 
 at any time after the birth of the child. Here says Mr. 
 Milner ** is an assembly of 66 pastors, men of approved 
 fidelity and gravity, who have stood the fiery trial of somo 
 of the severest persecutions ever known ; who have testi- 
 fied their love to the Lord Jesus in a more striking man- 
 ner, than any antipedobaptists have had an opportunity of 
 doing in our days, and who seem not to have been wan- 
 ting in any fundamental of godliness. Before this assem- 
 bly a question is brought, — not whether infants should bo 
 baptised, — none contradicted this ; but whether they 
 should be baptised immediately, or on the eighth day. To 
 a man they determined to baptise them immediately." 
 
 Clementina Constitutions — *' Baptise your infants, and 
 bring them up inlhe nurture and admonition of God" 
 
 Apostolic Constitutions — In this very ancient though 
 not inspired book, ** there is express mention of infant bajh" 
 tisra, as commanded by Christ." 
 
 Jerome — ** If infants be not baptised, the sin of omit-* 
 ting their baptism is laid to the parents." 
 
 I 
 
 \ 
 
ffwai^i 
 
 
 ^ •.^f:r'k^:i>^m^-c'^,Mii 
 
 5 1 
 
 40 
 
 Ambrose — " The baptism of infants,' was the practice of 
 the apostles; and has ever been in the church till this time." 
 
 Augustine or Austin — " Infant baptism the whole church 
 practices : it was not instituted by councils, but was ever 
 in use. The whole church of Christ, has constantly held 
 that infants were baptised for the forgiveness of sins. Let 
 no one so much as whisper any other doctrine in your ears; 
 this the church has always had, has always held, I have 
 tt«»ver read or heard of any chistian catholic or sectary 
 who held otherwise." 
 
 Augustine or Austin wrote in the fourth century. He is 
 styled by Mr Milner, ** the great luminary" of the cen- 
 tury in which he lived. He is bitterly reviled by Robin- 
 son in his history of baptism, because he was a zealous 
 defender of those doctrines, now generally termed Calvin- 
 idtic, and because he believed in Infant baptism ; whether 
 you ought to esteem his authority the less on these accounts 
 judge ye. 
 
 Calvin — "Whereas certain persons spread abroad among 
 simple people, that there passed a long series of years af- 
 ter the resurrection of Christ, in which infant baptism 
 was unknown, therein they lie most abominably ; for there 
 is no writer so ancient, that doth not certainly refer the 
 beginning thereof to the age of the apostles." 
 
 Brown — " None can without the most affronted impo- 
 sition, alledge that infant baptism was not commonly al- 
 lowed in the primitive ages of Christianity." 
 
 /^ I have made the above citations from Pond's treatise on 
 ' baptism, published in 1819, in answer to Mr. Jadsons ser- 
 mon on baptism. It has been a number of years before 
 the public, and I am not aware that the correctness of his 
 quotations, ban ever been objected to Want of room 
 < ompols me to omit a great number of authorities quoted 
 or referred to by him ; but the above it is thought are suf- 
 ficient to prove, if any thing can be proved from history, 
 that infant baptism prevailed, without the least opposition 
 in the church of Christ, from the earliest period of which 
 we have any account of baptism being practised. 
 
 Mr. Pond further states, '^ tliat catalogues of all sects 
 
 of professing christians in the four first centuries, the very 
 
 period when infant baptism must have been introduced, if 
 
 Pi;T':^^'^-5^-%''f't'^. 
 
 
41 
 
 ^ 
 
 k were not of divine original — were early written and are 
 still extant. In these several catalogues, the differen- 
 ces of opinion which obtained in those early times, re- 
 specting baptism are particularly recounted and minutely 
 designated. Some sects are mentioned, who made no uso 
 of water baptism ; and the different forms and ways in 
 which baptism was administered by different sects are dis- 
 tinctly described. Yet there is not the least intimation of 
 any except those who denied water baptism altogether, 
 who did not consider infant baptism a divine institution. 
 
 How shall we account my brethren for this early — this 
 general prevalence of infant baptism among all denomina- 
 tions of christians, wiio practised baptism at all. Shall 
 we say that all these followers of our Lord, entered into 
 a general and secret conspiracy without a dissenting voice, 
 to cast away the laws of Christ, and to substitute an in- 
 vention of their own. If infant baptism be an innovotian 
 would not some have risen up to oppose it ? If the apos- 
 tles established christian churches over a great part of the 
 world, composed entirely of adults j is it not beyond cred- 
 ibility, that infants could hav« been brought into all those 
 churches, without any opposition. It is well known that 
 since the dispute began about infant baptism, in the six- 
 teenth century, there is not a commentator upon scrip- 
 ture, nor hardly any christian writer, who has written 
 much on the subject of religion, but what has somethino- 
 in his writings referring to this dispute. How is it that 
 Ihere is such a total silence on the subject in ancient wri- 
 ters. You suppose my brethren that you have the whole 
 scripture on your side, and yet you cannot retstablish 
 truth in the church of God without the most determined 
 opposition ; while those ancient christians, could introduce 
 a pernicious error, ^vithout any individual having sufficient 
 love to the. truth, to lift up a warning voice against it. — • 
 To him who can believe this, nothing will be incredible. 
 
 But there is another view of the subject, that will I 
 think give additional proof, that infant baptism is not an 
 invention of men, but is taught in the scriptures. It has 
 always been the opinion of the great body of the christian 
 church, including her martyrs, her confessors, her most 
 zealous and sucessful preachers, her ablest divines, her 
 best commentators, her most holy and humble members 
 
 1)2 
 
U: vmABwimmmmm 
 
 ^''■ 
 
 4t 
 
 
 that infant baptism is taught in the scriptures. Commen« 
 tators who employ so much of their time about the scrips 
 turcs, and who have it constantly passing in review before 
 them, are all of this opinion I believe, except Dr. Gill ; 
 and he though a man of great learning and piety, was not 
 a man of sound judgment in many particulars. Noyr 
 what can have produced this impression: must there not be 
 a cause for every effect. When we see an impression on 
 the wax, we conclude there was something on the seal to 
 produce it ; and when we see so great a proportion 
 of the christian church, for so many ages, agree in be- 
 lieving that the doctrine of infant baptism is taught in tho 
 scriptures, can we resist the impression that there is somor 
 thing in the scriptures to induce this belief. But it will 
 be replied that error has evidently prevailed in the church 
 of Christ very extensively, and for long periods. True ; 
 but has any error prevailed in the church of Christ of so 
 important a nature as infant baptism, and so universally as 
 to time and place. The belief of the doctrine of a trinity 
 of persons in the Godhead, has not been more general, 
 than that of infant baptism. If then infant baptism be an 
 error, it is the only one that has ever prevailed for so long 
 a period of years ; and among all denominations of chris- 
 tians. But further my brethren, if infant baptism be only 
 an invention of men, and not to be considered as christian 
 baptism ; there is no christian bjaptism in the world. You 
 do not believe that any unbaptised person, has a right to 
 baptise. Hence were Dr. Owen or President Edwards 
 living, and were they to become baptists you would not 
 r'onsider them qualified to baptise, until they had been 
 baptised by immersion and ordained by baptists. But if 
 this be the case, how did the first baptist ministers obtain 
 these qualifications ? Dr. Giil acknowledges that during 
 700 years, viz. from the fourth century till the eleventh, 
 iie could find no instance of any one opposing infant bap- 
 tism; so that during this 700 years there was no christian 
 bapTism in the world. And as there has been no one sent 
 since with authority to restore it, there can be none now, 
 so that not only all pedobaplist, but all baptist churches 
 are without christian baptism to the present day. Such 
 arc the absurdities to which a denial of the validity of iij^ 
 fant baptism will lead us. 
 
 I remain Sec. 
 
■■■=. p 
 
 
 e 
 
 43 
 LEITER VIII. 
 
 Beloved Brethren, 
 Having stated in the above Letters, my reasons for re* 
 linquishing the principles of adult baptism; I proceed to 
 notice and obviate the objections, that are frequently ur-^ 
 ged against infant baptism. These objections I have had 
 myself, and would wish to assist others in getting rid of 
 them ; that they may return to the old paths and thus find 
 rest to their souls, 
 
 1. It is objected to the practice of infant baptism, that 
 if it rests npon that of circumci.sion, males only should 
 be baptised ; as males only were circumcised. If the 
 Jewish females had not been considered as church merar 
 bers, there would have been some force in this objection ; 
 but this was not the case. The females Mere as truly 
 church members as the males, and as really in covenant 
 ivith God, though the token of the covenant was not ap-» 
 plicable to them. When a king requires an oath of alle- 
 giance from his subjects, it is generally thought sufficient 
 for the males to take it, and the females are considered as 
 virtually included. So in this case the King of Zion did 
 not require the oath of his female subjects, under the for-r 
 mer dispensation ; but he has now declared, that the dis-r 
 .tinction in this respect is done away, and that they should 
 be " baptised both men and women." 
 
 2. It may be objected that if infants are to be baptised, 
 they ought also to partake of the Lord's supper, as the chilf 
 dren of the Jews did of the passover. This is however 
 completely obviated by the consideration, that the Jewish 
 children did not go up to the temple, or partake of the sa- 
 criftces till they were twelve years of age, as is agreed by 
 those most conversant with the subject.-— rSee Luke 2. 41, 
 42. The time M^hen persons who have been baptised in 
 infancy, should b.e encouraged to come forward into full 
 communion with the church, must be left to the discretion 
 of the church. The propriety of this will appear from a 
 practise in general use among yourselves. When a per- 
 son offers himself as a candidate for baptism and church 
 membership, you expect him to give some account of his 
 .conversion to God, his knowledge and approbation of th^ 
 
 »>»if?^rw? ^a ' .SHWW Mtriffr:PrCTaaiwitagTffi-3r3M«^^ )■ 
 
u 
 
 doctrines of the gospel as believed by you ; perhaps you 
 also take time to enquire into what his moral character 
 has been. Now there is no scriptural command or ptece- 
 dcnt to found this upon ; yet you think you are authorised 
 by the general principles of christian prudence to do so. 
 And why may not pedobaptist churches, be left to the 
 eamo principles, in admitting their children to the full 
 communion of the churcli. 
 
 3. It is frequently said, that if baptism comes in the 
 Btead of circumcision, why is it not always adminstered on 
 the eighth day, as in the case of circumcision. To this it 
 may be replied, that the reason of circumcision being de- 
 ferred till the eighth day, was of a ceremonial nature; and 
 the ceremonial law being now dead, parents are left at li- 
 berty on this subject. In Lev. 12. 2, 3. it is said, " If 
 a woman have born a man child, then she shall be unclean 
 seven days, and in the eighth day the flesh of his foreskin 
 shall be circumcised." The child when circumcised 
 would be a regular member of the Jewish church, and con- 
 sequently co.uld not touch the mother, without contracting 
 ceremonial defilement. To obviate this ditficulty, tho, 
 circumcision was deferred till the eighth day. The lan-t 
 giiaje of the law then was, let the child be circumcised at 
 as early an age as possible, , 
 
 4. It has been objected to infant baptism, that if house- 
 holds are to be baptised, the heads of families are bound 
 to have their servants or slaves baptised. Supposing this 
 to be the case, I see no evil that would result from it. 
 Should a West India planter, a man of real piety, como 
 into the possession of as numerous a family of slaves as 
 had father Abraham, would it be productive of any evil, if 
 he should have them instructed in the principles of Chris- 
 tianity and baptised : that he should have them taught to 
 read, and put the word of God into their hands : that he 
 should set up among them the worship of God, on tho 
 sabbath: that he should watch over them as a father doth 
 over his children, and laying aside for a season the dis- 
 tinction between master and slave, he would unite with 
 them in the worship of God's house. Where would bo 
 the evil of it, would it be likely to be any dishonour to re- 
 ligion, or any injury to the poor slaves. Have we not 
 
 l i j « .u i »»;u ii j l M i j >i m.i M il 
 
 
f 
 
 m^mrn^^^^^ 
 
 46 
 
 reason to believe that such a man, besides the rich reward 
 he would receive in this life, by being made an instrument 
 of good to his fellow-creatures, would be received by the 
 Lord Jesus at last, with those gracious words — " Well 
 done good and faithful servant, thou hast been faithful 
 over a few things, I will make thee ruler over many things 
 — enter thou into the joy of thy Lord." 
 
 6. It has been objected to infant baptism, that there is 
 no positive precept enjoining it, and therefore we ought 
 not to practise it. Had there been no previous revelation; 
 and had God had no church in the world, before the com- 
 ing of Christ, no doubt there would have been more ex- 
 plicit directions, as to the baptism of children. But as 
 (jod had previously had a people in the world ; and it 
 was well known that children had always had a place a- 
 mong them, it does not appear that there was any neces- 
 sity, for a particular commanl to baptise children, sepe- 
 rate from the general command to baptise all nations.— 
 Had the command run in this way — " Go proselyte all na- 
 tions, circumcising them in the name of the God oflsrael, 
 &c. would it not have been perfectly intelligible to the a- 
 postles ; Would they have needed a particular precept to 
 circumcise infants ; would they not have understood our 
 Lord to mean, that they should proselyte and circumcise 
 the children with the parents, as h.id been always the 
 custom. Now as the gospel was substituted for the law 
 of Moses, the Father, Son and Holy Ghost for the God 
 of Israel, and baptism for circumcision ; why should they 
 need any particular ^>recept for children in this case more 
 than the other. When the Lord Jesus sent forth bis apostles 
 to proselyte and baptise, he did not destroy the Old Tes- 
 tament church and scriptures. The same church remain- 
 ed, and the Gentiles were to be gathered into it ; and the 
 same scriptures remained, except as the ceremonial law 
 was abrogated, to.be a treasure and a guide to the church 
 in conjunction with the New Testament, till time shall 
 end. 
 
 Hence the necessity of resorting to the old Testament 
 ncriptures, in conjunction with the New, to prove the ne- 
 cessity of keeping the first day of the week as the christi- 
 an sabbath. Some of my brethren have said to mo show 
 
 *. 3B'.? ijewii^ Wiiw*^ **.".tT 
 
 
 W^^^^Y^' 
 
 «tH 
 
 I 
 
•.^••^^"IP 
 
 4e 
 
 me a positive precept in the New Testament for the bap» 
 tism of children, and I will obey it ; but nothing short of 
 this will satisfy me. It does not appear to me, to mani- 
 fest much humility or wisdom, for us to determine how 
 an infinitely wise and gracious God shall reveal his will 
 unto us. Would it not be more consistent for us to say I 
 will search the scriptures, I will make use of the best 
 means in my power, to enable me to understand them, 
 and I will take such information as I can get, though 
 it should not be exactly in that way, that I should expect. 
 There have been a considerable number of conscientious 
 persons, the seventh-day baptists, who refused to keep the 
 first day of the week as the christian sabbath, because 
 there was no positive precept for it in the New Testament, 
 and they manifested much zeal in defending their practice, 
 calling the first day of the week the christian idol ; but 
 you are convinced that they were in an error, and tlmt 
 their zeal was without knowledge. And is there nut a 
 probability brethren, that you also are reasoning upon 
 false principles. One thing is certain, that no person can 
 prove that the first day of the week, ought to be kept ho- 
 ly to the Lord as the christian sabbath, without having 
 recourse to the Old Testament. 
 
 The Scotch baptists who keep the first day of the week, 
 solely on the authority of the New Testament, only con- 
 eider it as binding upon those, who have been baptised 
 upon the profession of their faith, and who meet together 
 to break bread, and upon no others. Hence they do not 
 consider their families or their neighbours, under any ob- 
 ligation to keep it. Your opinion I presume is different. 
 >^ — ^^Vou consider it as of great importance, that the chris- 
 tian sabbath should be kept holy ; and that all the people 
 of the jland should lay aside their temporal concerns, and 
 meet in the house of God for worship and for instruction. 
 But you cannot prove the propriety of this in any other 
 way, but by inferential reasoning. Whether you are not 
 partial in this, and admit that evidence in the case of the 
 sabbath which you reject in the case of baptism judge ye,. 
 
 6. It is frequently objected to infant baptism, that bap- 
 tism requires faith ; infants are incapable of faith, there- 
 fore tUey arc not fit subjects for baptism. The answer ig 
 
 -r 
 
 ■m 
 
WfS^^^ 
 
 47 
 
 tliis IS easy. — Did not God require faith in adults, i^ho 
 were circumcised ; and yet he appointed circumcision to 
 be adminstered to infants. The opinion that God did not 
 require faith and repentance of the Israelites of old, who 
 were circumcised, and performed the other ceremonial 
 duties cnjoind on them, reminds me of a scheme of divin- 
 ity taught formerly by Dr. Gill and others. They taught 
 that God might justly require of his creatures, to read his 
 word, attend his worship, pray &,c. but that he could not 
 consistently require unregenerate persons to trust in him, 
 love him or perform any spiritual acts of worship. Never 
 could there be a scheme devised more calculated to lull 
 men asleep in their sins or justify them in impenitence 
 and unbelief than this ; or to take o^ the edge of divino 
 truth and prevent it from commending itself to the conscien- 
 ces of men. 
 
 If God has no right to require unregenerate persons to 
 repent, believe &c. he certainly will never punish them 
 for refusing to do so. But is this the case ? Does not God 
 now require all men every where to repent ; and will he 
 not punish eternally all that finally refuse to do it. And 
 did he not as truly require men to repent and believe, un- 
 der the Old Testament as at present } The idea that God 
 did not require of his ancient people any thing more than 
 external obedience, is derogntory to the character of God, 
 * to the religion of the Old Testament, and to his ancient 
 people. There is no earthly king but requires his people 
 to love him: there is no earthly parent, but requires his 
 children to love him, and to obey from that principle. 
 And shall we say that God wottM be satisfied with exter- 
 nal homage, without the service of the heart when an earth- 
 ly king or parent would not. It is trCie God generally 
 deals with his creatures here, according to their external 
 conduct 'r but there is a day coming when he ^vill judge 
 the world in righteousness ; and then if we have acted the 
 part of the hypocrite, wo be nnto us. I hope then brethren 
 that this objection will be forever silenced, and that God's 
 requiring faith in order to baptism in adults, will never 
 be objected as forming any obstacle to the baptism of in- 
 fants. It is often said, that infant baptism inverts the or- 
 4er of scripture, for while the scripture says, Believe and 
 b9 baptised, this practice says be baptised and belieye*— » 
 
48 
 
 This objection is drawn from Mark 16. 15, 16: *' And ho 
 Raid unto them, Go ye into all the world, and preach tho 
 Gospel to every creature ; he that believeth and is bapti- 
 sed shall be saved, but he that believeth not shall be dam- 
 ned." To understand these words aright, two things are 
 necessary to be considered: 
 
 1. That this commission was peculiar to the Apostles, 
 
 2. That it has respect to persons who have come to 
 years of understanding, and who had not been born 
 of christian parents. 
 
 I have heard of some young brethren, who have assert- 
 ed that this command was as much given to them as to the 
 Apostles; but they were mistaken. We never read of a- 
 ny person being personally called afler this time by the 
 Lord Jesus to preach the gospel, except the apostle Paul. 
 If this command were as much given to ministers now, as 
 it was to the Apostles, the same signs would follow in 
 them that believe: they would be able to cast out devils, 
 &,c. — See ver. 17, 18. The way in which we are to re- 
 ceive instruction from this command, is byway of infer- 
 ence. We justly infer that it is our duty as christians to 
 send the gospel to the destitute as far as lies in our power. 
 
 Again, as this command was peculiar, to the apostles, 
 so it had a special reference to adults who had not profes- 
 sed Christianity. Were we to hear a person attempt to 
 prove, that infants were damned who died in infancy, be- 
 cause it is said, ''he that believeth not shall be damn- 
 ed ;" we should say to him, you misapply your text, it 
 only refers to adults, who hear the gospel and refuse to 
 believe it. Now if this text does not prove, that infants 
 may not be saved without faith, neither does it prove 
 that they may not be baptised without faith ; because it 
 does not speak of infants. When our Lord sent out his 
 apostles to preach the gospel, the whole world were either 
 Jews or Gentiles. The ^rst thing necessary to be done 
 was to preach and to baptise those who believed ; to this 
 first duty, this command specially refers. But where 
 our Lord gave the commission more fully, referring to the 
 whole of their work, it includes infaints — " Go proselyte 
 nil nations &c." And there is ac^hing in tbo one iacon* 
 8ist«at with the other. 
 
 *':i i 
 
 
 t 
 
 
49 
 
 4 
 
 I 
 
 8. It is frequently ol)jcctcd to infant baptism, that it 
 prevailed in dark ages, when the gospel was not under- 
 stood ; but now when more light is enjoyed, it begins to 
 be exploded. Could I believe that the prevalence of adult 
 baptism, was the result of superior light I hope I should 
 not oppose it, but with all my might contribute to spread 
 its intlucnce ; but I cannot believe this, and will assign 
 my reasons. 
 
 1. My own case. — I am convinced that my embracing 
 the principles of adult baptism, was not the result of su- 
 perior light, but rather the want of it, I was j)laccd in 
 early life under baptist preaching, and derived l)enclit 
 from it, became attached to the people, read their books 
 and embraced their principles. But I had not the means 
 to enable me to decide justly on this subject. I was like 
 a judge deciding a case, after he has heard the evidences 
 and the counsel on one side only. When I met with the 
 pamphlet on baptism to which I replied, I had never read 
 a good treatise on baptism, by a pedobaptist. The ar- 
 guments in favour of adult baptism were familiar to me 
 together with those scriptures that appear to countenance 
 it ; but the arguments in favour of infant baptism, I had 
 only seen occasionally as quoted by baptist writers, and 
 replied to, or in other books occasionally, without ever 
 reviewing them together. I had never thought much a- 
 bout the Old Testament dispensation ; and my ideas of it 
 were quite confused. The pamphlet to which I replied was 
 too short, to give a full view of the argument in favour of 
 infant baptism ; and I was too confident that I was right, 
 to be affected with the arguments that were brought for- 
 ward. The principal benefit I derived from it was, that 
 it set me to thinking for myself ; hence soon after I had 
 published in reply to it, I began to discover that I knew 
 but little of the subject, and to find my arguments fail me. 
 Had not a weight of temporal business, together with my 
 attachment to the people with whom I was connected, 
 prevented my following out my first impressions, I should 
 no doubt have much sooner arrived at an establishment 
 on this subject. I do not however regret the years I spent 
 among you my brethren. I hope they have not been alto- 
 gether lost, and I feel more established in my present views 
 Upm the length of time since I j^egan to reflect on tbeiu. 
 
50 
 
 That I have now a more just and enlarged view of the eco- 
 nomy of Christ's visihic kingdom in the world, and of the 
 euhjccts of it than I formerly had, I feel as well persuaded 
 Rs of my own existence, 
 
 But further, wc know there have been many who em* 
 braced the principles of adult baptism, where it cannot 
 bo ascribed to any superior light. The first instance I 
 l»clicvc on record, of any opposition to infant baptism, on 
 the principles on which you my brethren oppose it, was 
 in the sixteenth century, about the time of the reformati- 
 on from Popery, when rnen were running to wild extremes 
 in opposition to every thing that had been previously held 
 gacred. Many of those who opposed it were Socinians, 
 among which number was Servitus. Robertson states, 
 that the Polish baptists were Socinians as he himself also 
 was before he died You will not think my brethren, 
 that these people had any superior light. There also 
 at present a sect in the United States called the no- 
 
 ritcs, who pretend to some new revelation, who baptiso 
 ' their proselytes by immersion on a profession of faith. — 
 This is certainly not in consequence of any scriptural 
 light. I am however willing to admit that there are many 
 good and useful men, who have embraced the principles 
 of adult baptism. I do not however think that they have 
 any more light than other good men ; on the contrary I 
 believe that what is good among them, has been principal- 
 ly derived from other denominations. 
 
 I recollect when I visited my father on his dying bed, 
 not long after I had joined a baptist church, he observed 
 that he did not like to see the baptists so hard upon their 
 pedobaptist brethren, as they were under so n^uch obliga- 
 tion to them for the inibrmation they derived from their 
 works. — ^This is a true witness. I am sensible that the 
 little knowledge I have of the bible has been under God, 
 principally derived from pedobaptist writers ; and I am 
 persuaded this has been the case with you also. To whom 
 do your young men repair to learn divinity ? Is it not to 
 Owen, Edwards, Dwight &c. And if there are any that 
 do not repj^ir to siich men, for assistance to enable them 
 to understand and explain the scriptvires, I do not think 
 they are the most rtmark^l? for urisd^m. Now is it not 
 
 mm^^^' 
 
 
 
 '-^■•■fe'v: 
 
61 
 
 ftuprising brethren, that you should have so much moro 
 light than your pcdubu|>tist brethren, on the subject of 
 baptism, and yet be obliged to borrow ofthcir aid on other 
 subjects. I saw not long since a proposal to publinh iu 
 the United States Henry's Commentary, calcuhitcd for 
 the meridian of the baptist church, by taking away tho 
 author's comment on those texts relating to baptiHiti, and 
 substituting for it, the comment of some baptist divine.— 
 Now is it not suprising, that if this baptist brother could 
 write so much better than the old pedobaptists on the sub- 
 ject ot haptism, that he could not excel him on other points 
 also. In short my brethren I am fully persuaded, that tho 
 light which induces men to reject infant baptism is alto- 
 gether of an imaginary kind. 
 
 A persuasion is however general among you, that it is 
 from the prevalence ofscrij)tural light and knowledge, that 
 the principles of adult baptism prevail. That all other de- 
 nominations arc resting their practice as it respects bap- 
 tism on the authority of men, while yours is based on the 
 scriptures of truth. I feel a persuasion that you are en- 
 tirely mistaken on this subject, and that it is owing to 
 want of knowledge of the true import of the scriptures, 
 that infant baptism is opposed. But while you suppose you 
 have more knowledge on this subject than others, it will 
 have its effect and in many cases a mischievous effect. It 
 is evident that notwithstanding man is so depraved, so 
 guilty, so ignorant and so dependant a being, yet he is 
 proud of his knowledge S<.c. and this is not only the caso 
 with unregenerate persons, but it cleaves fast to persons 
 who are truly pious. Hence an apostle exhorted his breth- 
 ren at Rome, nqt "to think more highly of themselves 
 than they ought to think, " but to think soberly of them- 
 selves, and especially " not to he wise in their own con- 
 ceit." I speak as a friend my brethren, when I say that 
 the indulgence of this idea of superior knowledge on tho 
 subject of baptism, as it is entirely groundless in my opin- 
 ion ; so it will be productive of very bad effects. I will 
 only instance in one thing, viz the tendency it has to set 
 the mind afloat, and lead it on to endless improvements in 
 other things as well as baptism. It is well known that those 
 men whom the christian world most highly venerates, and 
 who have ever been considered the great lights of tije 
 
mmmmn 
 
 62 
 
 cburch ; and liom whose writings in conjunction with the 
 word of God, vve have derived all our knowledge of God 
 and divine things, were firm believers in infant baptism ; 
 that they believed it was contained in the bible, and sup- 
 ported and defended it from the bible. 
 
 Now to assert that those men were all totally blind on 
 tlic subject of baptism, and that they have entirely erred 
 themselves, and led their readers into gross error on this 
 .subject, strikes a death-blow at their reputation as expos- 
 itors of scripture. The man who believes this reasons 
 thus. — These men have grossly erred as guides in one im- 
 portant point why not in others ; I know more than they 
 all did on this subject, why should I not know more on o- 
 ther things also. The person is thus completely set afloat ; 
 I)is confidence in the judgment of all the wise and good 
 men wlio have gone before is completely destroyed, and 
 he is ready to listen to the suggestions of his own fancy, 
 or to any new and plausible theory that is suggested. — 
 That this is not an imaginary evil that I have conjured up 
 my brethren, the history of those who embrace the princi- 
 ples of adult baptism will clearly show. Benedict gives 
 an instance of a person in the United States, who embra- 
 ced the principles of adult baptism, liberated his slaves 
 and seemed to promise a life of usefulness in the cause of 
 the Redeemer. But his course was soon stopped ; he fell 
 in Avith the writings of Swedenborg, eagerly embraced 
 them, and spent great part of his ample property in print- 
 ing a new edition of them. Nor is this a solitary case ; 
 Winchester who preached the doctrines of universal salva- 
 tion and Ellas Smith of changeaMejnemoq^ and many o- 
 thers \\i.\o have embraced the doctrine of universal salva- 
 tion, w:ic first led to embrace the principles of adult bap- 
 tism. 
 
 A most remarkable instance of this tendency of the prin- 
 ciples of adult baptism to set the person afloat, and to lead 
 to endless innovation, may be seen in the case of Mr. 
 Alexr. Campbell. This gentleman was by education ape- 
 dobaptist ; but embraced the principles of adult baptism 
 with great ze^l. He held two or more public disputations 
 on the subject, and was supposed to have put down all op- 
 position. But was not contented to rest here ; havin^ 
 
 /'. 
 
63 
 
 served his time to the principles of adult baptism, he has 
 now set up for himself. And as he in embracing baptist 
 principles, so far as to believe in adult baptism, rejected 
 the vi^ritings of all who have gone before him, on the sub- 
 ject of baptism ; so now he rejects their writings on every 
 thing connected with religion. 
 
 It has been asserted in a periodical work, written upon 
 the principles of Mr. Campbell ; and I presume in perfect 
 harmony with his sentiments, "that it would have been 
 well for the world if there had never been any thing pub- 
 lished on the subjoct of religion but the bible." Accord- 
 ding to this we should never have any songs of praise, to 
 offer up to God in our worship : we should have no ele- 
 mentary instruction, no milk for babes to impart to our 
 children. And if Christianity were opposed and maligned 
 by the talent and learning of the infidel, no christian must 
 employ his pen in its defence. The god of this world 
 might male all the use of the press he pleased in opposing 
 Christianity; but the God of all the earth, from whom all 
 useful arts and science have proceeded, must not use it in 
 promoting the religion of the bible. Such are the mon- 
 strous conclusions at which men may arrive, by rejecting 
 the wisdom of former ages, and boldly setting up their 
 own in its stead. Farther Mr. Crmpbell being fully per- 
 suaded that though the New Testament has been 1800 
 years in the church, yet that it has never been understood ; 
 has procured a new translation of it, in which he has not 
 failed to have the word baptise rendered immerse. He now 
 teaches as far as I can understand his writings, that there 
 is no influence of the Holy Spirit upon the human heart, 
 previous to the person's being baptised, upon the profes- 
 sion of his faith ; except as the Holy Spirit is in the scrip- 
 tures. And also that remission of sins is suspended upon 
 baptism, by immersion upon a profession of fajth. 
 
 The consequence resulting from this would be, that 
 there have been very few persons in the church of Christ, 
 who have received remission of sins for many centuries. — 
 Further it is easy to see that Mr. Campbell's theory is by 
 no means complete ; it will need much improvement yet ; 
 for if baptism washes away the sins that have been com- 
 ^)3iitted before baptism, no remedy seems to be provided for 
 
 k2 
 
BUMmMlil-w>. 
 
 ^f- 
 
 64 
 
 subsequent sins. Farther, there seetns no propriety in 
 making such a distinction, between the ordinances of bap- 
 tism and the Lord's supper, as Mr. Campbell's scheme 
 supposes ; viz that baptism should have even connected 
 with it remission of sin and the gift of the Holy Ghost, 
 while the Lord's suppev should be simply a memorial of 
 the death of our Lord. Consistency tjien seems to require 
 that he should ascribe the same efficacy to the Lord's sup- 
 
 Eer, in procuring the remission of sins after baptism, as 
 e does to that ordinance in procuring the remission of 
 those sins, which have preceded it. Mr, Campbell in 
 mentioning Bunyan*s Pilgrim's Progress, observed that 
 Bunyan was a very good religious moral writer ; and that 
 his pilgrims were a very good specimen of the disciples^ 
 that the clergy had been making for some hundred years. 
 I must confess that I should prefer Bunyan's pilgrims to 
 those made by Mr. Campbell ; if I were to judge by the 
 spirit in which his books seem to be written. For a single 
 individual to come forwjard and rail incessantly, against 
 the dogmas of Calvin and Arminius, Whitfield and Wes- 
 ley, and all other wise and good men who have been lights 
 in their generation, seems to me to manifest neither mod- 
 esty nor humility, but rather a spirit of self-conceit and 
 censoriousness that promises but little edification froni his 
 works. 
 
 To say the truth, I think his writings calculated to shake 
 men*s faith, in all that has hitherto been held sacred by 
 christians, to set them completely afloat on the sea of er- 
 ror ; and ultimately to drown them in infidelity, You 
 perhaps will be ready to ^ay, we condemn his errors as 
 much as any persorj. True my brethren, but you when 
 you teach young persons to renounce the instructions, 
 which those writers to whom I refer, give o^ the subject 
 of baptism ; and that they by examining a few texts in the 
 New Testament are better qualified to judge on this sub- 
 
 i'ect, than were such men as Owen, and Edwards, and 
 )oddridge and Scott Stc. lead them the first step in 
 that way which tends to the rejection of the wisdom of past 
 ages, and t!ie substitution of some new scheme of divinity 
 (Or infidelity in its place. 
 
 I remain &c. 
 
 ') » 
 
 i 
 
 \ -f- 
 
 itft »•■ 
 
55 
 
 LETTER IX 
 
 Beloved Brethren, 
 
 Having shown the firm foundation on which the practice 
 of infant baptism rests, and obviated those objections a-> 
 gainst it which have occurred to me ; I proceed to state 
 jthose bjenefits that flow from it. 
 
 1. It tends to glorify God, the first cmd greatest object 
 in all the works of Jehovah. When parents present their 
 children to be baptised, in the name of th^ Fathet and of 
 the Son, and of the Holy Ghost, it speaks this language. 
 Gracious God, we have received these dear children from 
 jthee to be brought up for thee ; we dedicate them to thee. 
 Let thy name be called upon them ; let the Spirit and the 
 blood represented by this baptismal water, purify their 
 hearts ; let them be disciples of thy Son. May they be 
 watched over and protected by thy providence ; may they 
 fflorify thee on earth, and be glorified with jthee in heavei^. 
 There is something so natural and proper ii^ this, and so 
 in accordance with tl^e feelings of christian parents, an/d 
 with the economy of grace under every dispensation ; that 
 some baptists h9,ve practised soQiething resembling it, by 
 having their children offered up to God in prayer. But it 
 Jtias generally fallen into disuse, because it was feared ^t 
 would too much countenance infai^t baptism. 
 
 2. It affords a ground of hope to ptirents, whose child- 
 dren die in infancy. When bur first parents broke that 
 covenant, under which they were placed, *' judgment 
 came upon all men to condemnation." There is there- 
 fore no possibility of salvation by that covenant, either for 
 ourselves or our children. But when we see God enter- 
 ing into covenant with his seryant Abraham, in which he 
 promised to be the God of him and his seed, and the to- 
 ken of the covenant administered to his children ; we musl; 
 infer that there is provision made in that covenant, for the 
 salyation of children as well as parents; baptism bein^ 
 
 VVf\' 
 
56 
 
 now the seal of the same covenant speaks the same Ian* 
 guage. 
 
 3. It tends to promote religion in various ways in fami- 
 lies, and in the church, hy laying additional obligations 
 upon parents, ministers and private christians, to instruct 
 and pray for the children, thus dedicated to God and 
 placed in his visible church. 
 
 4. It tends to perpetuate Christianity, in the families of 
 those who embrace it. When God established a church 
 in the family of Abraham, and afterwards added the law to 
 the promises, he determined that Judaism or the religion of 
 the Old Testament should continue till the introduction of 
 a new dispensation ; and one great means of effecting this 
 was circumcision, which preserved them a distinct people 
 from idolaters^ and taught them to worship the God of A- 
 braham and Isaac and Jacob, and led them to adhere to 
 the scriptures, which contained the covenants, the promi- 
 ses, the giving of the law, the service of God &c. Now if 
 infant circumcision answered so valuable a purpose under 
 the Old Testament, why should not infant baptism answer 
 the same purpose under the present dispensation. It will 
 not be doubted but that Christianity is as valuable as Ju- 
 daism, and as necessary to be preserved in the world; and 
 that it has as many and as powerful enemies, and that G^d 
 makes use of as suitable means to preserve and promote it. 
 Some have spoken with much contempt of infant baptism, 
 as having a tendency to promote hereditary Christianity ; 
 but I would ask whether hereditary Christianity, be not bet- 
 ter than hereditary heathenism. 
 
 Jn reflecting upon this subject, it appears to me that 
 Christianity would never hav^ come down to us thro' the 
 ages of darkness and ignorance, it has passed through— 
 humanly speaking, had it not been for infant baptism. The 
 principles of adult baptism make no provision for the contir 
 nuance of Christianity in & dark time ; ivhere religion would 
 languish, and no adults come forward to be baptised, the 
 visible church would soon become extinct by the death of 
 its members. There would then be scarcely any thing to 
 remind the people, that God has sent his Son to die for 
 dinners; as there would be no baptised persons, there 
 l^irould be no celebration of the Lord's supper, nor cou.l4 
 
 
f'-r- 
 
 « 
 
 57 
 
 there be any persons ordained to the work of the christian 
 ministry. And as before the discovery of the art of print- 
 ing, copies of the scriptures were scarce; there would b« 
 hardly any thing to draw the attention of the people to re- 
 ligion. So that without some miraculous interposition of 
 divine providence, Christianity would under such circum- 
 stances become extinct. Hence it appears that infant bap- 
 tism has answered a most valuable end, in keeping up a 
 profession of Christianity among the descendants of chris- 
 tians, and securing their attachment to that religion into 
 which they had been baptised in infancy. 
 
 5. As infant baptism recognises the right of the infant, 
 to a place in the visible church of Christ, so it makes it 
 reasonable that this child as it grows up, should contribute 
 to the support of the public worship of God, and should 
 attend the means of instruction provided in the church. — • 
 This is calculated to be a benefit both to the church and 
 the individual: to the church by assisting in supporting the 
 necessary expences of the public worship of God: to the 
 individual by enabling him to participate in the advanta- 
 ges of the instruction and worship of the house of God. 
 The difference is great between the two systems in this re- 
 spect, adult baptism leaves the whole weight of expence 
 resulting from building places of worship, supporting the 
 ministry, &c. upon those who have been baptised in adult 
 years — perhaps not a twentieth part of the population; 
 while the principles of infant bar^'sm, unite all who have 
 been baptised in infancy in this duty. That the principles 
 of adult baptism would not work well in this respect might 
 reasonably be expected: for there is no propriety in suppo- 
 sing that persons will do much for the support of the gos- 
 pel, who do not profess to believe it, and who are not in 
 any sense members of the visible church. That it does 
 not work well I am fully convinced. — There is no denom- 
 inution of christians, who do so liitle in a pecuniary way 
 for the support of religion as the Baptists, in proportion 
 to their numbers, property and piety, so far as ny know- 
 ledge extends. And what is the reason of this? Their 
 system is bad; they throw away the advantages that God 
 would give them, by bringing their children into his house 
 and engaging them in contributing to its support. I find 
 in reading the njinutes of the eastern Maiije Baptist assocj-* 
 
 
■'>P~!'j^A.^.-'^'.p;fr'^*t'«N»^;j^. 
 
 58 
 
 ation, the number of churches to be thirty-five, and the 
 number of ordained ministers to be fiAeen; being less than 
 one minister to two churches. The circular letter was al- 
 so on the support of the minist;y, and heavy complaints 
 were made of the backwardness of the people in this res- 
 pect. — Is there not a cause? 
 
 l^et us look at this subject on a larger scale, where the 
 effect of the system will be more clearly seen. According 
 to the accounts I hav*; met with from the United States, it 
 appears there are more communicants of the baptist deno- 
 mination, than of the congregationalist in thpt country; 
 but I should judge from what information I ha\ e obtained, 
 that the latter denominatiofi do five times as much as the 
 former in erecting places of worship, supporting ministers, 
 educating pious young men for the ministry, supporting 
 Sunday schools, distributing bibles and tracts, supporting 
 missions among the heathen &c. The fact is, that the sys- 
 tem of adult baptism is better calculated for pulling down 
 pedobaptist churches and forming new ones, than it is for 
 sustaining those that are formed, and holding forth instruc- 
 tion to the rising generation. I entreat your attention to 
 this subject my brethren ; you would wish to promote tho 
 cause of religion, and to do good in the world: examine 
 carefully whether you are not cutting th^ sinews of your 
 strength to do so, and that of others also, by opposing in- 
 fant baptism. 
 
 6. It tends not only to perpetuate religion among the 
 families which have embraced it, but also to enlarge the 
 borders of the church, and to make the profession of Chris- 
 tianity general. God from the first establishment of a vis- 
 ible church in the world, provided means for its enlarge- 
 ment, not only by the increase of the family that compos- 
 ed it, but by the addition of Gentile families, which came 
 to take shelter under the shadow of the wings of tho Lord 
 God of Israel. And so under the Gospel dispensation, 
 when Lydia, the jailor and Stephanus gave themseives to 
 the Lord, they gave their households also, 
 
 The advantages of a general profession of Christianity 
 are very great to any country; it has an influence upon 
 the laws, Christianity js recognised as the religion of the 
 
 ^^' 
 
 
 Mft, 
 

 ^ 
 
 69 
 
 land, the first 'lay oftho week is established by law as 4 
 day of rest and worship, the darkness of idolatry is expeU 
 led, the bible is introduced into every family and into eve* 
 ry school, books, tracts &c, follow, places of worship are 
 erected, the church-going bells from a thousand hills sum- 
 mon the people to the worship of God on the christian 
 sabbath ; and thus the light of divine truth, is brought to 
 bear upon the whole mass of mind. Had the principles of 
 adult baptism been always acted upon, J do not believe 
 there would ever have been a nation that could have beeu 
 called christian.— It is certain that we have no reason to 
 believe, there has ever been a nation, in which the major-< 
 ity of the adults have been truly pious; and had none pro-* 
 fessed Christianity but pious persons, they would not 
 have been able to influence the laws, or to have establish- 
 ed the first day of the week, as a day of rest and worship ; 
 consequently there would have been no general attendance 
 on the house of Gt>d on the sabbath, and the hulk of the 
 people must have remained ignoraQt of Christianity, 
 
 If infant baptism be calculated to produce those ef> 
 fects under the divine blessing, which I have attributed to 
 it, and actually does concur in. producing them; it is a 
 strong additional proof that it ir- of God, for no invention of 
 men would produce such sffec.s. It will follow also that 
 infant baptism, is by no me iqs that trifling unmeaning 
 thing that many suppose it to be. The circumcision of a 
 Jewish infant of eight days old, seemed to be a thing of lit-« 
 tie importarce, but God saw fit to order it; and the pros-* 
 perity and perpetuity of religion, were closely connected 
 with its observance. In like manner, the baptism of an 
 infant which is entirely unconscious of what is taking place 
 may seem to the superficial observer an empty form ; but 
 to the person who traces it to its source, and views the 
 wisdom and goodness of God in its appointment, and its 
 salutary results: it will Appear as it truly is, a duty and a 
 privilege ; and will be valued and ^. "ctised, and a bl©s« 
 »i^^ sought upon it; from 'Him who appointed it« 
 
 I remain &c. 
 
...vl^ljf^f" 
 
 .rtf^^mw^r^^fi^^^^ ^ 
 
 'iW *. 
 
 .r ! 
 
 ..'■ ." > 
 
 GO 
 
 LETTER X 
 
 ^' 
 
 Beloved Brethren, 
 
 I might here have closed these letters, were it not that 
 there is not only a difference of opinion between baptists 
 and pedobaptists respecting the subjects of baptism, but 
 also as to the mode by which water is applied in this ordi- 
 nance. It is believed by pedobaptists generally, that bap- 
 tism .3 rightly administered by sprinkling or pouring ; you 
 on the other hand, contend that it can only be rightly ad- 
 ministered by immersion of the whole tody in water. As 
 I formerly agreed wi.h you as to the mode as well as sub- 
 jects of baptism, you will naturally expect that I shall as- 
 sign my reasons for a change of sentiment. This is the 
 more necessary, as I formerly felt a greater confidence 
 that we were right in the mode than in the subjects of bap- 
 tism. But my opinion is greatly altered in this respect; 
 I now believe tliat I was misled, partly by relying too 
 much on the opinion of some whom I respected, and part- 
 ly by taking for granted that certain expressions in scrip- 
 ture which seerr '-ourable to immersion, really proved it. 
 It is evident thu . j meaning of the word used by our 
 Lord, when he appointed this ordinance, is the first thing 
 to be enquired into in deciding this question. Some con- 
 tend that the word used by our Lord, means to immerse 
 invariably, and that it ought to have been so translated ; 
 and that this would have prevented the dispute which has 
 arisen on this subject. That the word baptise, does not 
 however invariably signify to immerse, will I think be evi- 
 dent to candid persons from the following considerations : 
 
 1. That our translators did not so render it. Our pre- 
 sent translation of the bible, was effected by forty-seven 
 persons chosen for that purpose. That they were men of 
 learning, of talents and of sound judgment, appears from 
 the translation itself, and which is thought by competent 
 judges, to be one of the best translations of the scriptures 
 which has ever been effected. It farther appears from the 
 fact, that though the Bible has been much studied since, 
 no transition has been made that has been thought to be 
 better. 
 
 r\./- 
 
 
 ■;c*>r'?^ 
 
 ■y:^mjmm 
 
 ;■!,.( J 
 
 !H^5ij: 
 
— >: *. 
 
 61 
 
 It appears then that those forty-seven persons, did not 
 think that the word baptise invariably meant to immerse, 
 or they would have so rendered it. It may be said, that 
 the practice of sprinkling which then obtained, prevented 
 Ihem from acting according to their judgment. But Nvould 
 it not be a most uncharitable thing to suppose, that this 
 number of wise and good men, to whom was entrusted a 
 work of so much importance, should be deterred from ac- 
 ting according to their judgment, by the practice of the 
 times ; especially when we consider that their translating 
 it immerse, would have been in accordance with the lit- 
 urgy of the Church of England. 
 
 It may then be taken for granted, that our translators 
 did not believe that the word baptise invariably signified 
 to immerse, or they would have so translated it ; this fur- 
 ther appears from the fact, that wherever they have trans- 
 lated it, they have not rendered it immerse but wash. — See 
 Heb 9. 10, Mark 7. 3, 4, Luk^ 11. 38. There appears 
 no doubt then, but that had our translators been under a 
 necessity of translating it, they would have rendered it 
 luash or ivet. 
 
 There is also one undeniable instance in the Greek 
 translation, of the Old Testament, where hapto, the word 
 from which baptise is derived, means wet — Dan. 5. 21 — 
 " His body was wet with the dew of heaven." 
 
 But it will be said, that there are some learned men of 
 opinion, that baptise means invariably to immerse ; and 
 that it should have been so rendered. — Be it so. There 
 are always some men both learned and unlearned, who 
 are of a sanguine turn of mind, and who in a disputed case 
 will look only at the argumenti^ o*^ one side of the ques- 
 tion, and who will be very certain where there are no 
 grounds for certainty. But why should you my brethren 
 receive so implicitly, the decisions of such men and reject 
 the opinions of others equally learned, who are of different 
 opinion. I^ it not because the one agrees with your the- 
 ory, and the other differs from it ? Are you not then par- 
 tial judges, receiving evidences on one side and rejecting 
 them on the other : hearing counsel on one side and refus- 
 ing to hear it on the other. 
 
 >^ ^'^■n 
 
 :\ 'Si' 
 
 ^^'7^ rt^t:-^i''^ ^ i' ' 
 
'yifm^:.it^mfm^m9'^^'¥''''^ 
 
 *i' 
 
 62 
 
 Mr Scott on this subject says, " Some contend that bap- 
 tism always signifies immersion, and learned men who 
 have regarded Jewish traditions, more than either the lan- 
 guage oi' scripture or tho Greek idiom, are very decided 
 in this respect ; but the use of tlic words baptise and bop- 
 iiiim in the New Testament, cannot accord with this cxctu- 
 sive interpretation." It is said that those learned men re- 
 ferred to, were influenced in their judgment by the opini- 
 ons of the Jewish writers, who in the baptism of prose- 
 lytes, insisted very particularly on their being totally im- 
 mersed ; and also by the general practice of immersion by 
 the christian church in after ages ; But neither of theso 
 ought to decide in this case. What we want to ascertain, 
 is tiic meaning of the word as used in the scriptures. Tho 
 Jewish writers are known to have been superstitious men 
 who loved to bind heavy burdens on other men's shoulders, 
 and who would probably insist upon immersion where 
 sprinkling or pouring would have been sullicicnt. Neither 
 are we bound to /bllow the practice of the christian church 
 in after ages, any further than they followed Christ. It 
 is also worthy of observation, that it docs not appear that 
 immersion was ever thought essential to baptism, even 
 when it was generally practised ; and in cases of supposed 
 necessity, pouring or sprinkling were practised. 
 
 I will then again observe, that if our translators have 
 never translated the word baptise to immerse ; but have 
 cither given the word as it is in the original or have trans- 
 lated it ivash it is a strong proof that it does not invariably 
 signify immerso 
 
 But further, that it does not invariably signify immerse, 
 evidently appears from those passages, where it is trans- 
 lated ivash. In Heb 9. 10. it evidently appears to refer to 
 those sprinklings with blood and water, mentioned by the 
 apostle in the context, and to the various applications of 
 them under the law. 
 
 On thoether passages referred to, I shall transcribe from 
 Mr. Pond.* It is said " of the Pharisees and all tho 
 Jews," that "when they come from the market except 
 they wash or (Greek) be baptised they eat not. "—Mark 7. 
 
 * Page 31, 32, 33. 
 
 4^ 
 
 •r\ 
 
 ■^, 
 
 ^^4' 
 
'■ymai^mpp,' ^m^ 
 
 C3 
 
 n, 4. And when n certain Pharisee had invited our Lord 
 " to diiic with him, he marvelled that he had not lir&t 
 washed or ( Greek ) been bapliscd before dinner." NVns 
 it a custom with all the Jews to be immersed before eating ; 
 or did the Pharisee marvel that our Lord was not immersed 
 before eating. If tiic case does not speak for itself, il i:9 
 easy to prove, and from the Jiighest authority, that im- 
 mersions were not statedly practised before their lueals, 
 but merely o washin»; of l/ieir hands. Math 15.2. — "Why 
 do thy disciples transgress the traditions of the ciders ; for 
 tliey ivash not their hands when they eat bread.^^ 
 
 ISIark 7. 3 " The Pharisees an! all the Jews, except 
 ihcy icash their hands oft they eat not.^^ 
 
 Maimonides — *' A man shall not need to wash his hands 
 as oft as Jie eats, if he do not go abroad or meddle with 
 business, or go to the market, or avert his mind anoflier 
 ^vay ; but if he do he is bound to wash his hands as oft as 
 there is need of washing." 
 
 Dictionary of the Bible — ** The Hebrews did not so 
 much as eat, nor even sit doton to a table till after they had 
 washed their hands, by pouring water from their finger's 
 ends up to their elbows" 
 
 Calmet — " The precise professors among the Hebrews, 
 washed their arms up to their elbows, when returned homo 
 from market or out of the street, fearing they had touch- 
 ed some polluted thing or person." 
 
 In view of these quotations, is it not undeniably certain 
 that the baptisms which tlie Jews practised previous to 
 their meals, and which the Pharisee marvelled that our 
 Saviour should neglect, were merely a washing of the 
 hands ; and is not here sufficient evidence, that the term 
 denoting baptism, is used to signify something different 
 from a total immersion. 
 
 Mr. Judson indeed supposes, that it was a custom 
 with the Jews to immerse themselves before eating ; and in 
 confirmation of this, he quotes Maimonides and Scaliger 
 p. 7. His quotation from Maimonides is not at all to his 
 purpose ; The opinion of this learned Rabbi has been 
 given above. Nor is the testimoney of Scaliger much 
 
64 
 
 mt>rc in point. The Evangelist says of all the Jews, that 
 " excopt they be baptised they ent not ;'* while Scaliger 
 
 intimate that dippms; prevailed, except among 
 
 3 superstitious part.*' 
 
 does not 
 *' the more 
 
 It is also said by the Evangelist, Mark 7. 4, that '* there 
 bo many other things which the Jews have received to 
 hold, as the washing or (Greek) baptisms of cups and 
 pots, and brazen vessels and of tables/' If it is likely 
 that in washing they immersed their small cups, is it at ulj 
 lilcoly that they immersed their pots and kettles, their bra- 
 zen vessels and their tables. Do wc find this the most 
 convenient method of washing such articles ; and especi- 
 ally, should we if after the Jewish custom we reclined at 
 our meals, and of consequence were obliged to construct 
 our tables much larger thim they are at present. Accord- 
 ingly Pool determines in vie- of the word bnptism in this 
 yerso, "that it does not a ways denote immersion, but 
 sometimes u'os/iin^" only or even sprinkling.'^ Tho Jews 
 derived this custom of frequently baptisini^ tlieir domestic 
 utensils, not from the law of Moses, but *' the traditions 
 of their elders," — See v. 5. Hence Mr. Judsoii's referen- 
 ces to the law of Moses, to prove that these baptisms were 
 uniformly immersions, arc perfectly irrelevant. 
 
 From what has boon said, it appears to be evident that 
 the words baptise and baptism, do not in the New Testa- 
 ment always signify immerse or immersion ; and if the sa- 
 cred writers do not use them always in that sense, who 
 has a right to impose that sense on them. 
 
 But besides the opinion of our translators, that the 
 word baptise does not always mean immerse, and the proofs 
 that we have from the New Testament to the same effect ; 
 I shall quote the following authorities : — 
 
 Alstedius — *' The term baptism signifies both immersion 
 and sprinkling, and of consequence ablution.*' 
 
 Zclenus — "They p.rc rightly baptised, who are baptis- 
 ed by sprinkling." 
 
 J5eza — " Baptism signifies dipping, and also sprinkling.** 
 
 J. Wickliffe — " It matters not, whether persons aro 
 dipped once or three times, or whether w^ter were poi\r^4 
 upon their heads," 
 
 'um 
 
65 
 
 Whitakcr — "The word (Greek) baptise, signifies not 
 only to dip ; but also to tinge or wet," 
 
 Mftstricbt — "Baptism signifies wasbing, eitbor by sprink- 
 ling or dipjiing." 
 
 Leigh — '*. Baptism is such a kind of wasbing, as is by 
 plunging ; and yet it is taken more largely for any kind of 
 Wasbing, even wbere there is no dipping at all." 
 
 Ligbtfoot — " The appJlcation of water, is of tbo essence 
 of baptism ; but tlie application of it in this or that man- 
 Jicr, speaks but a circumstance." 
 
 Dr. Fcatly — ' Christ no where rcquircth dipping, but 
 
 only baptisini; ; wliich word Hczychius, Stcphanus, Sca- 
 
 jula and Hudd(jus those great masters of the Greek tongue, 
 
 nake good by very many instances out of the classical 
 
 »vriters, imj)orteth no more than ablution or washing." 
 
 Dominicus — '* In baptism tliere is something essential, 
 as tlic washing, and something accidental, namely the 
 washinj; in this or the other manner." 
 
 Witsius — " We arc not to imagine that immersion is so 
 essential to liuptism, that it cannot be duly performed by 
 pouring water all over, or by aspersion." 
 
 Dr. Owen — *' Baptisn» is any kind of \vashing, cither by 
 dipping or sprinkling." 
 
 Flavel — *' The word baptise signifying as well to 
 wash as to pbmge ; a person may be truly baptised that is 
 not plunged." 
 
 Dictionary of the Bible — " To baptise, is to sprinkle 
 or wash one's hoAy sacramentally." 
 
 Glas — "Immersion cannot be called baptism, any o- 
 therwise than as it is a mode of wasbing with water." 
 
 Dr. Thomas Scott — Some contend that baptism always 
 signifies immersion, and learned men who have regarded 
 Jewish traditions, more than either the language of scrip- 
 ture or the Greek idiom ; are very decided in this respect. 
 But the use of the words baptise and baptism in the new 
 testament, cannot accord with this exclusive interpretati- 
 ,on." 
 
 Dr. Adam Clark — •' To say that sprinkline is no gospel 
 ')apti3m, is as incorrect as to say immersion is none ; such 
 rissertions are as unchristian as they are uneharitable.~- 
 
 r2 
 
 r't« 
 
 I' 
 
 
60 
 
 I 'J 
 
 in 
 
 ^f 
 
 Those who are dipped in water in the name of the Trinity, 
 1 believe to be baptised ; those who are washed or sprink- 
 led with water, in the name of the Trmity, 1 believe to be 
 equally so ; and the repetition of such a baptism, I believe 
 ;u be profane. Others have a right to believe the con- 
 trary, if they see good." 
 
 Besides these authors Mr. Pond refers to the following 
 ;i3 testifying that immersion is not essential to baptism. — 
 Luther, Vossius, Zanchius, Hesychius, Buddeus, Stcpha- 
 iLus, Scapula, Passon, Martyn, Pool, Henry, Doddridge 
 Hopkins &c. 
 
 Mr. Pond's treatise has been several years before the 
 public ; I am not aware that it has been ever replied to, 
 or that the genuineness or the authenticity of those quota- 
 tions, has ever been disp"ted. We here then see that a 
 largo number of the most learned, able and pious men, 
 that have ever been found in the christian church, since 
 the days of the apostles ; have given their opinion, that 
 immersiou is not essential to baptism; that the words bap- 
 tise and ba!)tisni as used bv the sacred writers, in the new 
 testament, cannot be confined to that e>:clusive sense ; 
 but are used where sprinkling or pouring are intended. — 
 Can we believe that these men, have all entered into a 
 conspiracy to set aside an ordinance of the Lord Jesus 
 Christ, and to substitute something of their own invention 
 in its stead ; and that they have designedly led so large a 
 portion of the christian church into a gross error. If we 
 <;an have nr> confidence in such men as Calvin, Luther, 
 Beza, Owen, Pool, Henry, Doddridge, Hopkins, Scott, 
 Clarke Stc. in whom shall we repose confidence, ShalJ 
 we say as David did in his haste, " all men are liars." 
 But you will probably say they may have been mistaken, 
 the prejudice of education may have misled them. This 
 is indeed possible ; all men are liable to error and to be 
 under the influence of prejudice. But they had as good 
 means ofjudging right as any men, who have lived in 
 their day ; many of them are also known to have been 
 men of great piety and candour ; I will name three Dodd- 
 ridge, Scott and Clarke. Dr. Doddridge is known to have 
 bien a man who had a thorough knowledge of the Greek 
 language, cffecteti a new translation of the new testameni 
 
 •^ 
 
 Im^At 
 
^jmm 
 
 jj 
 
 •*^ 
 
 67 
 
 and wrote a commentary npon it ; which is highl/ e«t«em- 
 ed by christians of all protestant denominations. He was» 
 also a man of eminent piety and candour, and had no 
 prejudice against immersion, as appears by his consenting 
 to baptism by immersion^ when the members of his church 
 wished it. 
 
 Mr. Scott is also well known as a man of great learn- 
 ing, candour, piety and soundness of judgment ; he la- 
 boured in revising;- and improving his commentary, until 
 his last illness. l3r. Clarke is al.^o known to have bec" 
 a man of piety and of great learning, and who made the 
 study and the exposition of the scriptures, the business ot 
 his life. These are all modern writers ; they wore no 
 strangers to the arguments used in favour of inuncrsion. — 
 Yet their deliberate judgment, was that sprinkling or 
 pouring was scriptural baptism. Thus they administered 
 baptirim to their own children, and the children of their 
 brcthrca in Christ ; and thus they recommend it to others 
 by their example and in their writings Can it be sup- 
 posed my bretliren, that you are better acquainted with 
 the scriptures, have more love to them, or are more free 
 from prejudice or fro;n being biassed by other men, than 
 were these men, 
 
 It is believed and frequently asserted among you my 
 brethren, that pedobaptists are doubtful of the truth of 
 their own system, both as it regards the mode and sub- 
 jects of baptism, that they nre almost ashamed to defend 
 it, and that nothing but tradition causes them to adhere to 
 it ; and ea[>ecially that they almost all arc obliged to ac- 
 knowledge, that immersion is the only scriptural mode of 
 baptism. But you may be assured, that this is entirely 
 fallacious, and only tends to deceive those who believe it; 
 and ought n«r ver to be asserted. Any person may con^ 
 yince himself of this, by reading any of the late commen- 
 taries on the scriptures or treatises on baptism by pedo- 
 baptists. Much of this opinion has resulted from quotati- 
 ons, .made from the writings of learned men among the pe- 
 dobabtists, and published in controyersiul works on tho 
 aide of adult baptism. 
 
 Mr. Booth of London was n man of very extensive read- 
 ing, and as he was a zcalou.s advocate ibr immersion, hu 
 
 I 
 
"ai^ 
 
 i.,iiiiiiiBrr 
 
 68 
 
 extracted from the writings of pedobaptisU, every thing 
 that he could find favourable to it. From his publications 
 on the subject, most of the instances have been taken, in 
 which it has been supposed that pcdobaptists have conccd- 
 / ed that immersion was the only scriptural mode of l)aptisni. 
 But on this subject, much misunderstanding exists. Mr. 
 Booth in his publication " desired his readers to observe, 
 that no inconsiderable, part of these learned authors have 
 asserted, that tho word baptism signifies powri/jo- or sprinh- 
 //n2f, as well us immersion." But those who iiave copied 
 from Mr, Booth, have adduced tbe evidence ofthosc learn- 
 ed men in favour of immersion ; but have suppressed their 
 testimony in favour of j)0ining or sprinkling. Tliis bears 
 a very partial and even false impre:?sion upon the mind oi 
 lliG reader' who is led to believe that these learned men 
 taught that l)nptism signifies exclusively inmiorsion. On 
 (his subiect I beg leave to transcribe the observations of 
 Mr. Pond, as more to the purpose than any thing I could 
 write. Spealring of Mr. Judson, he says : " In respect to 
 these quotations, and indeed to his quotations generally, 
 from pedopaptist authors, he does not seem to have treat- 
 ed either the public or his witnesses fairly. In selecting 
 small quotations from large v/orks, when saving clauses, 
 qualifying sentences &tc. ore omitted, authors may easily 
 be made to speak a language which they never intended ; 
 and unfair impressions may be left on the public mind Mr. J. 
 has left the impression and we fear he designed to leave it, 
 that those learned men whose testimony he has adduced, 
 really supposed immersion the oi»ly valid baptism. He 
 ought to have known and to have acknowledge the contra- 
 ry. We ctrtainhf knoiv* that a number of his witnesses, 
 and we senously believe that all of them, considered bap- 
 tism perfectly valid, vyheji performed by pouring, washing 
 pr sprinkling, 
 
 Mr. Booth from whom nearly all the quotations of Mr. 
 V. in this place as v/ell as others are servilely copied, par- 
 icularly *' desired his reader to observe, that no incon- 
 iderable part of these learned authors have asserted that 
 he word baptism signifies pouring or sprinkling as well as 
 nmersion." Mr. Booth's treatment of his witnesses has 
 
 * Compare the auth i-g w€ ha'e quoted at^ referred to, with thow 
 \t J, has quoted, p 6 
 
 -^» 
 
 *«fi?!!' 
 
iu;im 
 
 -n^L^ 
 
 CO 
 
 been i^cncrally reprobated as unfair, but in comparison 
 with tiiat of Mr. J. it was candour itself. This latter gen- 
 tleman has taken up the writings of the dead, separated 
 from them sentences which they perhaps incautiously drop- 
 ed, and spread those before the world as their prevailing 
 sentiments. He has thus tortured those who can no lon- 
 ger speak for themselves, to utter a language which they 
 never intended. If he has allowed them to declare what 
 tlicy considered the truth, he has not allowed them to de- 
 clare what they considered the whole truth. With these 
 things in view, the quotations of Mr. J. on which he seems 
 in have so much relied, have lost all their force. The 
 question between him and us, is not whether immersion 
 be baptism, or whether this mode be preferable to any o- 
 ther ; hut is if essential. With united voice his witnesses 
 will answer JVo ; and thus answering;, they instantly de- 
 sert him and stand arrayed on the other side." 
 
 I do not make this quotation with a view to injure the 
 character of Mr. Booth or Mr. Judson, I respect the mem- 
 ory of Mr. Booth as that of a wise and good minister of Je- 
 sus Christ ; I also feel unfeigned respect and affection 
 for Mr. Judson, as one who has laboured and has not faint- 
 ed, and who has suffered much for the name's sake of our 
 Lord Jesus Christ, and who has lifted up the Saviour as > 
 an ensinn to the people in distant heathenT^lands ; but I do 
 it to shew the true state of the case : to shew that there 
 are but 'ew if any learned men among pedobaptists, who 
 believe . it baptism means exclusivejy unmersion ; to 
 shew that we have the most satisfactory and ample proof, 
 from the writings of wise and good men generally in the 
 christian church, that baptism does not exclusively mean 
 inuuersiou .Haviag established this pcint, 
 
 I remain Sec. 
 
 
•70 
 
 LETTER XI. 
 
 Beloved Brethren, 
 
 Having in my last shewn the opinion of wii^e and good 
 men, as to the meaning of the word baptism; I proceed to 
 sliew from other sources, that immersion is not essential 
 to baptism. 
 
 1. I shall shew that this has never been the opinion of 
 those, who have generally practised immersion in the chris- 
 tian church of any denomination, until within two or three 
 centuries. 
 
 Pond, p. 42 — "Mr. Judson quotes the venerable presi- . 
 dent of the council of Trent, testifying to the existence of 
 the anabaptists so early as the fourth century — p. 35. An 
 anabaptist is one who rebaptises. We freely admit then 
 that there were those in the fourth century, and have been 
 others at different periods, who administered and received 
 a second b.iptis-m. Some have been rebaptised because 
 they doubted the pririty of the church in which they first re- 
 ceived baptism. This was particularly the case with the 
 Donatists ; some have been baptised because they doubt- 
 ed the qualification of the officer who first administered to 
 them the ordinance ; in this sense anabaptism has been 
 practised in ihe church of Rome. But I can find no in- 
 stance of a second baptism, because ihe first was not ini' 
 mersion, till the appearance of the annabaptists in the six- 
 teenth century." 
 
 Tie also quotes two learned baptists, Robinson and the 
 author of letters to Bishop Hoadly, as acknowledging that 
 Fprinkling had always been practised ; and held as valid 
 baptism in cases of necessity, previous to the reformation 
 from popery. If this can be disproved it certainly ought 
 to be. — If it cannot, it must be admitted that your opin- 
 ion, that immersion is essential to baptism, is a novel one; 
 neither supported by the import of the word, nor by the 
 .sentiments of any denomination of christians, for nearly 
 pixteen hundred years after the institution of cljristian bap- 
 tism. 
 
 .#.. 
 « 
 
 I 
 
 "1^ 
 
 " % 
 
 <•' 
 
 
71 
 
 2. That the meaning of the word baptism is not invaria- 
 bly immersion, may be interred from the circumstances 
 connected with its administration. When our Lord sent 
 forth his disciples to proselyte and to baptise the nations, 
 he certainly knew all the circumstances connected with 
 the administration of baptism till the end of time. He 
 knew the numbers that would embrace Christianity, and 
 the circumstances in which they would be placed. He 
 knew that to the administration of baptism by immersion 
 to adults, a considerable quantity of water would be want- 
 ed ; a change of clothes and suitable places for changing 
 would also be generally needed ; a considerable portion 
 of time would be necessary also, when the number of 
 candidates would be great. Our Lord also knew that in 
 some parts of the earth, it would be extremely difficult to 
 find water in sufficient quantities for immersion, and in o- 
 ther parts of the earth the extreme cold would prevent 
 baptism by immersion, at least in the open air, for a con- 
 siderable part of every year ; he also knew that ill health 
 would frequently prevent baptism by immersion, both as 
 it respects the administration and the candidates. And as 
 our Lord intended his religion to extend to the ends of the 
 earth, and to the latest period of time ; can we reasonably 
 believe, that he would enjoin a practice so difficult, so 
 impossible to be performed under many circumstances. — 
 There were many things connected with Judaism, which 
 shewed that that dispensation was intended to be local and 
 temporary ; its adult professors for instance were requir- 
 ed to go up to Jerusalem every year; but it is not so with 
 Christianity. The Hindoo, the Hottentot and the Green- 
 lander, may all share in its blessings , God may be wor- 
 shiped in spirit and truth, through the mediation of the 
 Son and by the influence of the Spirit, by men of every 
 clime. Can we then believe without good evidence, that 
 the Lord Jesus would appoint as the initiatory ordinance 
 of Christianity, a rite which in many circumstances would 
 be so extremely difficult of performance ; and that in 
 many cases a person in order to be baptised, must wait 
 a number of months, go a long journey or submit to much 
 expence ; especially when we consider that " unto tho 
 poor the gospel Avould be preached." Circumcision was 
 a painful rite, but under many circumstances would be 
 easier of performance than baptism by immersion^ ^a it 
 
12 
 
 would not be hindered by a want of water, by extrtm© 
 cold, or even by a poor state of health. The diifiulties 
 connected with the administration of baptism i)y immersi- 
 on, in many climates and circumstances, furnish us then 
 with a strong reason to believe, that when our Lord insti- 
 tuted the ordinance of christian baptism, he did not con- 
 fine it to immersion. 
 
 We shall proceed to examine those instances of the ad- 
 ministration of baptism, recorded in the new testament, 
 after its institution by our Lord, previous to his ascension 
 to glory. There can be no doubt but that the apostles 
 perfectly understood our Lord's command, and that their 
 practice if we can ascertain that, will be a guide to us. — 
 When the circumstances are such, as appear to be fa- 
 vourable to the practice of immersion, such as John's bap- 
 tising at Enon, where there was much water ; or the par- 
 tics being said to go down into the water, and come up 
 out of the water, you are very ready to plead them as 
 proofs, that baptism was performed by immersion. You 
 ought to be equally v.'illing to examine those places, where 
 the circumstances are favourable to some other mode, and 
 let them also have their due weight. The very first in- 
 stance that we have on record, of baptism being adminis- 
 tered after the apostles were commissioned to proselyte 
 and baptise the nations, was under such circumstances, 
 that it is utterly immpossible for any person to point out 
 any probable way, by which it could be admininistercd by 
 immersion. Tlic place, twenty miles distant from Jordan 
 or Enon or any other place that is known that would be suit- 
 able for immersion : the number baptised, 3000 : the time 
 only a part of the day after the preaching ; all unpreme- 
 ditated so that there could have been no place provided 
 beforehand. The candidates also unprovided with any 
 change of clothes : the number authorised to administer 
 baptism, no more as we have reason to think than the 
 twelve apostles. 
 
 The arguments that have been used to prevent this con- 
 clusion, are so weak that they shew the impossibility of it. 
 It has been said, a sufficient quantity of water might have 
 been found in the brazen sea kept in the temple, for the 
 washing of the preists. But a moment ^s refiectioo will 
 
 i 
 
 
 i ; ! ?w s pw" 
 
Sl- 
 
 eii 
 
 5ti- 
 
 n- 
 
 convince us, that it would have been death foV any person 
 who was not a priest, to have attempted such a thing as to 
 have been immersed in that see, kept sacred lor the use ot* 
 the priests in their ministrations. It has also been sug- 
 gested, that tanks vnight have been found in diflerent parts 
 of Jerusalem for the purpose ; but there is not the small- 
 est intimation, that they ever went from the spot to bo 
 baptised ; much less that they scattered all over Jerusa- 
 lem, to find places for such a purpose. Again it has been 
 suggested, that probably a great part of them, had been, 
 baptised by John, and therefore w6uld not need baptism; 
 or that they might have been added to the disciples by 
 profession, and not have been baptised the same day. — 
 But the words of the sacred writer are directly opposed to 
 such a conclusion. — He says, " they that gladly received 
 his word were baptised." Now it is certain that none 
 could have been added to them by profession, without 
 gladly receiving the word ; and he declares that as many 
 as did so, were baptised. Neither is there any exception 
 made in favour of John's disciples, but it is expressly said 
 as many as gladly received the word were baptised. 
 
 It has also been thought that more were employed in 
 baptising than the twelve apostles ; but there is no reason 
 from scripture to conclude, that any but the twelve apos- 
 tles, the accredited witnesses of our Lord's death and re- 
 surrection, were employed either in preaching or bapti- 
 sing on the day of penticost. It does not follow, that be- 
 cause our Lord had sent out seventy disciples previous to 
 his death, to preach in his name, that they had authority 
 to preach and baptise into a profession of Christianity, 
 under the new dispensation. It appears evident I think, 
 that the commission to proselyte and baptise the nations, 
 was given alone to the eleven apostles by our Lord ; to 
 these was added a twelfth chosen by lot by the eleven. — 
 These twelve were the only persons, that at first had any 
 official authority in the church of God ; hence even the 
 temporal cares of the church devolved upon them, until 
 seven deacons were chosen and authorised by the apostles. 
 There is no reason to believe, that any persons were au- 
 thorised by the apostles to assist them in their labours, 
 previous to the seven deacons being chosen ; hence it fol- 
 
 1 ! ■■ 9 <>* ^ 
 
74 
 
 lows, that none but ihe twelve apostles preached or bap- 
 tised on tlie day otPenticosi. And the conclusion seems 
 equally evident, that the candidates for baptism, must 
 have stood together in ranks, and water must have been 
 sprinkled or poured upon them by the apostles, in a man- 
 ner corrcf^ponding with ancient predictions ; when Jeho- 
 vah declared, that he would sprinkle many nations, that 
 he would sprinkle clean water upon them, and they should 
 be clean, kc. 
 
 This conclusion will be greatly strengthened, by refer- 
 ring to Heb. 9, 10, where the apostle speaks of divers 
 washings or bnjjilsms, which had been practised under the 
 law ; and referring to one of those baptisms, he says 
 V. 19.^0, " When Moses had spoken every precept ac- 
 cording to the law, he took the blood of calves and of 
 goats with water and scarlet wool and hyssop, a.ni\ sprink- 
 led both the book and all the people ; saying this is the 
 blood of the testament or covenant, which God hath en- 
 Joined unto you." The attentive student of scripture, 
 will sec a wonderful coincidence of circumstances, be- 
 tween the event referred to by the apostle and the baptism 
 of the 3000 ; the first fruits of the Jewish nation on the 
 day of Penticost. In the first mstance as recorded, Ex. 24 
 we find the Jewish nation formally entering into covenant 
 with God, by being sprinkled with blood and water— for 
 almost all things under the law were purged by blood; on 
 the day of Pentecost, as recorded in Acts 2, we find 
 3000 of the descendants of those people, being the first 
 fruits unto God and the Lamb, entering into the new cov- 
 enant by being sprinkled with water, in the name of the 
 Father, and of the Son, and of the Holy Ghost. 
 
 In Acts 4. 4, it is said that the number of them who be- 
 lieved were about 5000. And again chap. 5. 14, belie- 
 vers were the more added to the Lord multitudes^ both of 
 men and women. Here all the difficulties in the way of 
 baptism by immersion, would have to be accounted for, 
 again and again. 
 
 If we attend to the baptism of individuals or families, 
 there is nothing that would lead us to suppose, that these 
 baptisms were performed by iuuacrsion; except tbs GSlSQ. 
 of the Ethiopian eunych, ^^ 
 
 I 
 
 ^y^A-w^-nz^:^^ L:sz^:r;; 
 
75 
 
 In the Oth chap, of Acts, we have an acccnnt of the 
 baptism of the apostle Paul. He had been three chiys 
 without sight in the house of Judas, during which time ho 
 had neither ate nor drank ; when Ananias came in !ind 
 put his hands on him, addressing him in the nam(5 of 
 the Lord Jesus, there fell from his eyes as it had been 
 scales, " and he received sight forthwith, and arose and 
 was baptised." — Acts 9. 18. There is not the sinaliest 
 liint given here, that would lead us to believe that Paul 
 ever went out of the room ; and it is immedintcly added, 
 *' when he had received meat he was strengthed." The 
 natural inference is, that he was baptised by sprinkling or 
 pouring. 
 
 In the baptism of tho Ethiopian eunuch, recorded in the 
 8th chap, of Acts, it will l)e admitted that the circumstan- 
 ces are not unfavoural>le to baptism by immersion ; still 
 there is nothing that can prove it in this instance. Their 
 coming to a certain water was not premeditated, it was as 
 they went on their way, that they came to a certain wa- 
 ter. The sight reminded the eunuch of his duty and pri- 
 vilege of being baptised, in the name of the Holy Trinity; 
 and thus taking upon him a profession of that faith, which 
 he had so cordially embraced. His heart was full of love 
 to that Jesus, of whom he had been reading, and whom 
 Philip had preached unto him ; and he delayed not, but 
 made haste to obey God's commandments. Whether there 
 were a sulHcient depth of water in this place for immersion, 
 we do not. certainly know ; if there were, it was so far fa- 
 vourable for immersion. Its being said, that they both 
 went down into the water, is also so far favourable to im- 
 mersion ; but it is not decisive for two reasons: 
 
 1. It is not certain that they actually went into the wa- 
 ter. — It appears from the statements given by those who 
 are most conversant with the Greek, that the particles 
 translated into and out of the water, aremot so precise and 
 definite as they are m the English ; but may be translated 
 to andy«v»m. The instances given of this, seem to make 
 it undeniable. 
 
 2. If they did both go into the water, it is not certain 
 that the eunuch was immersed. To go into the water is 
 Pjoe thing, to be baptised is another : if the word baptised 
 
I 
 
 1 
 
 70 
 
 <loc snot invariably signify immersed it cnnnot he proved that 
 the eunuch waa immersed. It certainly would seem to bo 
 inconvenient, for the eunuch to be baptised in his clothes, 
 and then to go immediately into his chariot and sit there 
 in wet garments ; nothing is said of his changing \\\9, gar- 
 ments, nor does there appear to have; been any conveni- 
 ence for it. The most tliat can i)e said in this case is, that 
 the circumstances are not so unfavourablf for immersion, 
 as they arc in all the other instances, which are recorded 
 after our Lord's resurrection. 
 
 The baptism of the jailor and his household is so record- 
 ed, that it loaves no reason to believe, that it was by im- 
 mersion. The hour was midnight ; tiiere is no mi ption 
 t)i' their going out of the jail to baptise, nor is it probable 
 that the jailor could consistently have permitted his priso- 
 ners to go out to any distance from the jail, where they 
 had been confined b^' order of the magistrates. It is re- 
 corded in these woru , *' And he took tliem the same hour 
 of the night, and \, ;ishod their stripes and was baptised, ho 
 and all his straightway." — Acts 16. fiS. Tlie natural infer- 
 ence is, they were ba[)tiscd by sprinkling or pouring ; 
 without leaving the room, where they washed the stripes 
 of Paul and Silas. 
 
 The baptism of Cornelius and his friends, — x\cts 10, is 
 thus recorded — " Can any man forbid water, that these 
 .should not be baptised, which have received the Holy 
 Ghost as well as we. And he commanded them to be 
 baptised, in the name of the Lord." There is no mention 
 licre of goinir out of the house, and there is no reason to 
 believe that ihey went out of the room; bv* that they were 
 immediately baptised by sprinkling or [)ourin^.. When we 
 read in the new testament of these numerous baptisms, if 
 ■wc suppose them to have been performed by sprinkling or 
 pouring, uU seems natural and easy to be understood. — 
 But if we suppose them all to be immersions we are contin- 
 ually led to enquire, how can these circumstances be made 
 to agree with it: when was water, and time, and persons 
 to be found to accomplish it: were all liiese persons bap- 
 tised in their clothes &.c. The dilHcultyis cncreased when 
 we consider, that those baptisms never appear to be defer- 
 red an hour after their professing faith — if they believed at 
 r-iidnight, they were baptised the same hour. 
 
 I 
 
I '.II "J""-'? ^•^ffff^'^WP^f 
 
 f'^ ll 
 
 •#s-» 
 
 k 
 
 11 
 
 
 Tlioso who practiso liaptlsm by immersion in tliis* coun- 
 try, find it attended with many diflicuhios,tfniiigh there is 
 probably tiu»re t! ii Itii times the water tiiat ifl to he Ibiind 
 in Jiidea. The baptist church in Halifax, tho' a seaport 
 town, generally ♦ound it necessary bolbre they provided a 
 font in their [dace otworshtp, to ^o some miles for bap- 
 tism. And I believe very lew Would hrlievo that twelve 
 persons coiihl have baptised 30()0 in a part ofa day, tho' 
 there is niufh water there. I nm also acquainted with a 
 ministering brother, whose iiealth is so poor that he d(»e3 
 not go into tlic water to liaptise; I also know a pious per- 
 son, wiio had emhrac'.'d th<; juinciplf'S rd'adulr baptism hy 
 immersion, hv.t being in a poor state of health, was nt 
 lenjrth haptisi d in a hath of N\ai m water. — I also know a 
 person wljo joined a baptist riiurch, but being in a poor 
 state of health, was admitted into tlie cluirch witliout bap- 
 tism, by a vote of the church. Now can we reasonably 
 believe that tho Lord Jesus would appoint an ordinance in 
 his church, that woiiid reduce his followers to sucii shifljj 
 as those to obey tiiem; or do we read in the new testa- 
 ment of any such diilicullies occurring. There were no 
 places of worsliip, witli baptisteries in them then for immer- 
 sing the candidates for baptism, as there have been since; 
 yet there seems to liavc been no ditUculty experienced on 
 this account. The 3000 in Jerusalem, Paul in Damascus, 
 Cornelius and his friends in Cesarca, and the jailor and 
 liis family in Philippi, all appear to have been baptised 
 immediately, without any previous preparation or any loss 
 of time. Must not the inference be, that the apostles had 
 a more easy and simple method ofbaptising than immersi- 
 on. To mo it appears beyond doubt that such was the 
 case. 
 
 I jcmain, Svc. 
 
 
 ■d. 
 
 g2 
 
■■ .^J- 
 
 78 
 
 LETTKU Xll. 
 
 I 
 
 I! 
 
 f! 
 
 I 
 
 1 i 
 
 Beloved BuExriuLX, 
 
 Having in iny last, endoavourcd to hIicu' tlial our Lord 
 ilid not conliiKi his disciples to imincrsiiuii, in the achninin- 
 tration of ba}»ti:?u», iVoui tiie dilHcullics coni'cci'^d witli that 
 juodi!, anil alrio IVoni the ifnjjrobabilily, tliat tiio upo^th-s 
 did or coiihl practi.so it, in many oltliojc instances rccord- 
 <;d in the New Testanjent; I now proceed to notice, that 
 tiic iinj)rol)ability of this is much iucrcased when we reflect 
 upon the import «)f bupti.-jm, or that which it represents. 
 iJaptism may be cunsidcred in twu lights : as a seal and 
 as a sign. As a seal it conlirins by a visible token, 
 the promises of God in the covenant of jrrace ; it declares 
 that whoever receives it, with ri;;^ht dispositictns hf heart, 
 shall be saved. — As a sign it is signilicant ol'spiritual hies- 
 wings. God might have appointed something as a seal of 
 his covenant, that was not emblematical <-.f spiritual bles- 
 sings, and it would still have answered tiie purpose of a 
 seui or token, to conlirm the covenant of grace; but it has 
 jdcascd him, to appoint an ordinance that not only serves 
 as a seal to conlirm his covenant, but represents spiritual 
 blessings. Under the old dispensation circumcision an- 
 swered this purpose ; under the present dispensation bap- 
 tism occupies its place. Baptism represents regeneration; 
 the washing with water, represents our being cleansed 
 from our native pollution, by the sj)irit and blood of 
 Christ. 
 
 That baptism signifies the regenerating influjences of the 
 Holy Spirit, is evident from the following scriptures — 
 *' Kxcept a man be born of water and of the Spirit he can- 
 not enter into the kingdom of God." — " according to his 
 mercy he saved us, by the washing of regeneration, and 
 renewing of the Holy Ghost." By one spirit are we all 
 baptised into one body, whether we be Jews or Gentiles, 
 whether we be bond or free, and have been all made to 
 drink into one spirit — John 3. 5, Titus 3. 5,|1, Cor. 12. 13. 
 From these scriptures it is evident, that the prnicipal thing 
 
•JO 
 
 represented by baptisinul wator, xa tlic roprt'nornting inflti- 
 «'nco9 of'flio JloJy Spirit. But while tl»i.s is the principal 
 thing r«*pr(;Mi!nt<Ml by hn[)tismal wat«r, it al^o reprrsrnta 
 tlie appHcatioii ol'thc; hJood ol'C'hrist, to rcit»(»\c our guilt 
 and give us uccohh to Go<i and conlidence in hiiu. 'I'hat 
 baptisiui rcpiiisonts the application of the hlood of f Christ, 
 to remove our j];uilt i.s evident 1 think from the fullovinir 
 Hcnpturt — " JU'jxnt and he hu|»tised every one of you, 
 in the uaine of Jesus fUirint, for the remission of sins." — 
 Arii*e and he l)apti:!i<'(| and wanh away thy siiiH." — Acts '2. 
 5H, and ii'i. IG. Ah it is the hlood of Jesus Christ alone, 
 thai cleanses I'roni the j^uilt of sin, there must he a repre- 
 sentation of it in baptism, uhich sacrauientuliy or figura- 
 tively waslies away sin. 
 
 Every attentive reader of the scriptures, must h.ivc no- 
 ticed how frcMjucntly blood and water, were used under 
 the law to cleanse from leprosy and from ceremonial defile- 
 ment, and to (jualify the worshippers of God to approach 
 into hia presence. They rcpicsentcd the two great 
 branches of our salvation, the pardon of sin and the re- 
 newal of our natures in true holiness. In conformity with 
 this, an apostle bears witness that when the side of our 
 great High Priest, was pierced upon the cross, forthwith 
 came thereout blood and wafer ; and that he came not by 
 water only but by water and blood. Baptism represents 
 these two unspeakable blessings united and yet distinguish- 
 ed ; united as the divine and human nature arc united in 
 the person of Inmianuel, and yet distinguishable as the 
 two natures may be distinguished in him. 
 
 It Is remarkable, that the influences of the holy spirit 
 are alwas spoken of in the language of prophecy, as be- 
 ing sprinkled or poured out upon the people ; thus, " I 
 will pour out my spirit unto you." '* I will pour my 
 spirit on thy seed." — *' I will pour out my spirit upon all 
 flesh." " He shall come down like ram upon the mown 
 grass," — " so sliall he sprinkle many nations." — ■'" I will 
 sprinkle clean water upon you, and you shall be clean." 
 Prov. 1. 23. Is. 44. 3. Joel 2. 28. Prov. 72. 6. Is. 
 52. 15. Ezech. 32. 25. To these we may add Titus 3. 5, 
 6 — *' According to his mercy he saved us, bv tU© wash- 
 
li ! 
 
 80 
 
 ing of regeneration and renewing of tlic Holy Ghost, which 
 lie shed OH us jibuaUantl/ through Jesus Christ our Savi- 
 
 our. 
 
 Now is it not truly surprising, that the appliontion of 
 water in baptism, should represent tiie baptism of the Ho- 
 Iv Ghost, and yet water baptism be administered only by 
 immersion, while the baptism of the Holy Spirit, is ahva^'s 
 spoken of as comiui!^ down from above, as being Sjjrinl.lcd, 
 poured out and slied. dovm upon us abundantly. '1 he t;ame 
 thing may be remarked, as to the application of blood un- 
 der the law ; and blood and water mingled. — "And ye shall 
 taJie a bunch of iiyssop, and dip it in the blood that is in the 
 Ixison, and strike the lintel and the two side-posts with 
 Ihe blood thi'.t is in the bason." — Ex. 12. 'Z2. See also 
 Numb. 19. 13, Lev. 14. 7, Heb. 9. In the new testa- 
 ment, also frequent reference is made to those sprinklings 
 under the law. ^Jee also 1 Pet. 1. 2, Heb. 12. 2*1, and 10. 
 22. From what has been said, I think it appears evident 
 tliat baptismrtl water represents the application of the spi- 
 rit and blood of Christ to the heart, to purity it from sin : 
 and that pouring or sprinkling, represents the thing sig- 
 nified by baptisiu much better than immersion, and con- 
 sequently that these arc the most proper modos of baptism. 
 
 Jn closing this subject, I would just recapitulate my 
 reasons for relinquishing the opinion, that immersion is 
 essential to baptism. 
 
 1. That WG have the testimony of the great body of the 
 most learned, candid and pious men in the church of 
 Christ, that tiie word baptise did not invariably signify to 
 immerse, as used in the new testament, and by ])rofane 
 authors at that time. This i,s confirmed by reterences to 
 the word as used in the new testament, where immersion 
 could not be iutrnded. 
 
 2. That it has never been the opinion in any age of the 
 christian church, even where immersion was generally 
 ))ractised, that it was essential to baptism, except among 
 the antipedobaptists for two or three centuries. 
 
 3. That baptism by immersion, is attended with so many 
 inconveniences, that it is evidently unsuitable for very 
 cold or very warm and dry countries, and qiteo for persou* 
 in a poor state of health. 
 
 JMstt 
 
 ^.. I^T . 
 
 
^r 
 
 81 
 
 4. That from the account left on iccorrl of baptisms in 
 the new testament, it seems scarcely possible, they could 
 hare all been administered by immersion. 
 
 5. That sprinkling or pouring, represents the applicati- 
 on of the spirit and blood of Christ to the heart, much bet- 
 ter than immersion. 
 
 From a view of the whole subject, I am fully persuad- 
 ed, that God has not bound it upon the conciences of his 
 people, to practise immersion as the only scriptural mode 
 of baptism ; and if he has not, who Jias a right to do it. — 
 As an individual, I believe pouring or sprinkling not only 
 to be valid modes of baptism, but also the most eligible : 
 and I very much doubt, whether the apostles ever baptis- 
 ed an individual by immersion. But as I cannot prove 
 that they did not, I am therefore perfectly willing that o- 
 thers should be baptised by inunersion ; if tliey think it 
 the best way, and were never baptised by another mode. 
 And I would not say much ngainst any conscientious per- 
 son's being baptised by immersion who had been baptised 
 ia infancy, provided they would allow others equal liberty 
 of conscience, to practise as they thought right; and would 
 not by making it a term of church communion, scatter 
 fire-brands, arrows and death, among the followers of the 
 Prince of Peace. I have not the least dcubt my brethren, 
 but that man}^ of you have been bapt'sed by immersion 
 upon right principles; ycMi have tliought that you were 
 obeying the command and imitating the example of the Lord 
 Jesusi ; and it is no wonder, that he should approve of 
 your having it in your heart to build him a house, though 
 you should be mistaken in the manner of performing it. 
 
 There arc many persons who imagine they are taught by 
 the Holy Spiirjt, all tlie peculiarities of their piincij)les and 
 practice; but it appears to me this is the result of narrow- 
 ness of mind, and has a tendency to bring the doctrine of 
 th« infiueiice of the Holy .Spirit into contempt. That 
 it lA the great ngcnt in quickening us from a death of sin 
 to a life of righteouynes:^, and that his divine influences 
 arc necessary the whole of our pilgrimage here on earth, 
 to enable us to bring forth the fruits of love, joy, peace, 
 gentlenes*, goodness, temperance, meekness and faith, I 
 firmly believe; but that the Holy Spirit teaches pious per- 
 
IlL, 
 
 S2 
 
 sons those things in which they clifTcr from each other I Jo 
 not hclieve. You have experienced comfort in being bap- 
 lised by immersion, you therefore suppose tliat the Holy 
 Spirit has thus taught you that immersion is the only right 
 mode of baptism; but tlieie are thousands of pious parents ' 
 who have dedicated their children to God in baptism 
 by sprinkling, with prayers and tears, with strong confi- 
 dence in the promise of God, that he would be the God of 
 tlieir f?oed as well as their God, Shall we say that their 
 confidence in God was all mistaken confidence, and that 
 the pmus exercises of their minds were all delusive, and 
 that yours were all real: or shall we say that the Holy 
 Spirit taught you, that immersion was the only scriptural 
 mode of baptism, and them that sprinkling was the only 
 scriptural mode. 
 
 Conversing not long since with a person whose piety I 
 had no reason to doubt, I was informed that the individu- 
 al had been convinced by the Holy Spirit, that immersion 
 was the only right mode of baptism, and that all farther 
 argument was in vain. I then related a conversation I 
 once had with a pious person, who believed she had been 
 convinced in the same manner, that pouring was the right 
 way. — This may suffice to show the impropriety of such 
 an opinion, and to satisfy us, that while every real christi- 
 an is taught of God in the great essentials of the gospel, 
 there are many things of lesser import, in which they may 
 bo mistaken. 
 
 That the di.Terence in principle and practice which pre- 
 vails among christians, is a thing to be lamented as a proof 
 of human infirmity is evident, and that it produces to a 
 certain degree pernicious elTects is equally evident. But 
 it must be admitted that it always has to a certain degree 
 prevailed, and probably always will while the church re- 
 mains on earili. There were some christians at Rome in 
 the days of the apostle Paul, who thought it was right on- 
 ly to eat herbs, while others believed that tiicy had u right 
 to eat meat. There was also a difference of op nion a- 
 mong them, as to the propriety of keej)ing certain days 
 bLC. — See Rom. 14. ^»^'hen Paul treated of the fundamen- 
 tal doctrines of the gospel, we find him declaring that he 
 wi^s " set for the defence of the gospel," and that un^ who 
 
m^ 
 
 .■J^ 
 
 
 83 
 
 should teach any other gospel was accursed ; but we find 
 him dealing very gently with those at Rome, exhorting 
 them to act consciontiously before God, according to the 
 light which they had obtained, reminding them that the 
 kingdom of God consisted not in meats and drinks, but in 
 righteousness, peace and joy in the Holy Ghost ; and ex- 
 horting them to bear with each other, in those things in 
 which they differed. This I think plainly shows us, that 
 there are some things in the gospel of more importance 
 than others ; that there are certain doctrines that are es- 
 sential to its existence, and which if taken away, deprive 
 it of its power to save, and make it in fact another gospel ; 
 and that for these we should ** earnestly contend, as for 
 the faith once delivered to the saints;" and that there 
 are other things of a circumstantial nature, connected with 
 the gospel, such as modes and forms of worship, and the 
 administration of its external ordinances, that are not of 
 that vital importance ; but that reHgion may exist and 
 flourish, among different denominations of christians, while 
 they differ as to those externals. 
 
 When the mind of an individual is brought under the in- 
 fluence of religion, that individual is taught to set God 
 continually before him, to regard his authority and to do 
 his will ; but the person is not infallibly taught to know 
 the will of God in all things, or those christians at Rome 
 would not have differed in opinion, as to what wa? the will 
 of God concerning them ; this principle will fairly apply 
 to the difference of opinion, that exists as to the mode of 
 baptism. Some pious persons in Nova Scotia and else- 
 where, who have perhaps already been baptised by sprink- 
 ling, have their minds disturbed as to the validity of the 
 practice, and fear that they are displeasing God, by omit- 
 ting to be baptised by immersion. But there have been 
 and still are, great numbers of the excellent of the earth, 
 who firmly believe that sprinkling is a more eligible mode 
 of baptism, and that it is equally acceptable in the sight of 
 God, and who never have a scruple of consci nee on the 
 subject. They cannot be both infallibly taught of God 
 that they are right ; may not those then who would con- 
 fine the mode of baptism to immersion be mistaken ; may 
 their scruples on this subject, not be like the scruples of 
 those ^t, Rome, who fancied it was wrong to eat any thing 
 
84 
 
 but herbs, and proceed only from a want of information on 
 che subject. 
 
 As then my brethren, it does not appear to be taught in 
 the word of God, that immersion is essential to baptism ; 
 or that when our Lord commanded to baptise the nations, 
 he intended to conline his people to the practice of immer- 
 sion : so I do not believe that the Holy Spirit, makes any 
 new revelation on this subject, to individuals or to any de- 
 nomination of christians. I was I suppose baptised in 
 infancy by sprinkling ; when I came to adult years and 
 had obtained a hope in Christ, I was led to believe that 
 immersion was the only scriptural mode of baptism ; and 
 I trust I embraced the practice from right principles, viz. 
 a desire to do the will of God. But had I had the same 
 information on the subject that I now have, I should not 
 have done so, as I am now fully persuaded, that infant bap- 
 tism is an ordinance of God, and that sprinkling is a valid 
 mode of baptism ; I am persuaded therefore my brethren, 
 that your attempts to establish immersion, as the only va- 
 lid mode of administering baptism, is but like building up 
 a Babel, that cannot ultimately stand. It may have its 
 day, it may prevail in certain places for a season ; but it 
 cannot ultimately prevail ; scripture, reason, experience 
 of its difiiculties and of its inefficiency to make men wiser 
 or better, will undermine it ; and it will fall to rise no 
 more. — A consummation devoutly to be wished, as while 
 it stands, it cuts you off in a great measure, from your 
 christian brethren of other denominations ; and places you 
 in a hostile attitude to them. It stands at the expence of 
 christian charity, and to the furtherance of needless con- 
 tention amonsj brethren. 
 
 
 
 i 
 
 I remain &c. 
 
85 
 
 LETTER XIII. 
 
 Beloved Brethren, 
 
 It has been said, that a great book is a great evil ; I 
 find mine has grown beyond my intentions. Had I time to 
 spare, I should probably make it less ; but I have not. — 
 It has been written hastily and amidst many interruptions, 
 which I hope wiil plead its excuse. In it I have assigned 
 my reasons, for relinquishing the principles of adult bap- 
 tism, and returning to the common faith of the great body 
 of the visible church of God, ever since it was established 
 in the family of Abraham; viz. that God takes the children 
 of his professing people into a visible covenant relation 
 with himself, and requires his name t > be called upon 
 them, and the token or seal of his covenant administered 
 to them. However devious my path has been I have had 
 three objects in view : 
 
 1. To justify my conduct in seceding from you my bre- 
 thren, with whom I have long walked ; and in defence of 
 whose principles I have written and preached. 
 
 2. To convince you, that you are in error on the sub- 
 ject of baptism ; and to lead you to just views, of the form 
 and fashion of the house of God in this respect. 
 
 3. Should I fail of this, that I might at least induce you 
 to abate a little of that confidence you have, that you a- 
 lone are right, and that all others are certainly wrong ; 
 and to induce you to attach less importance to your pecu- 
 liar sentiments on this point, so that though a difference 
 of sentiment should remain on this subject, that it should 
 not interrupt the harmony of the churches of Christ, of 
 neighbourhoods and of families. 
 
 A divine of the church of England, Dr. Jostin, plea- 
 santly remarked, that all the difTerencfe there was between 
 the church of England and the church of Rome, in point 
 of infallibility, was that while the church of Rome was in- 
 fallible, the church of England never erred. You do not 
 my brethren, come one whit behind either of them in point 
 of infallibility ; for you are so sure that immersion upon a 
 
 [ftJCi^'% 
 

 8G 
 
 personal prorcssloii of faith is al< f" chiif^tian baptism, tliat 
 you icfusc to commune at the Lord's tabic, with any who 
 have not been so baptised. I conceive ivy brethren, that 
 bigotry is one of the greatest evils prevalent among you. 
 By bigotry I mean an excessive attachment to certain prin- 
 ciples or practices, beyond any evidence we have of their 
 truth or importance. It is remarked by Milner, that we 
 yhall (titcn find religion connected with bigotry, never with 
 profaneness. I ha\e often had occasion to approve of the 
 truth of the remark ; still bigotry is not religion, but an 
 alloy to it ; and if we can preserve and improve the reli- 
 gion and destroy the bigou y, it will be an important ser- 
 vice. I am happy to say njy brethren, after a long ac- 
 quaintance, that there is according to my judgment, a good 
 degree of religion to be found in your churches and fam- 
 ilies ; and this is so valuable, that we cannot be too thank- 
 ful to the Father of mercies for it, nor too desirous that it 
 may be preserved and encreased ; still as I have already 
 IFiaid, there is a great degree of bigotry among you, par- 
 ticularly on the aiticlo of baptism : you attach too much 
 importance to your views of it : you are too sure that those 
 views arc right : you are too intolerant to those, whose 
 views differ from your's : you are too anxious to impose 
 your principles and practices upon others : you are too 
 apt to impute wrong motives to those who ditfer from you. 
 
 It will perhaps be expected, that I should furnish some 
 proof of this, as it is exceedingly wrong to bring an accu- 
 sation falsely against any man or body of men. I do not 
 know that I can do this better, than by stating the circum- 
 stances, under which I left your body. I have been a 
 number of years a preacher among you ; you no doubt 
 thought, that if I had any religion it was but little. This 
 was also my own opinion, and a su'.)j»;ct of lamentation ; 
 you also probably thought that I dwelt too little upon the 
 peculiarities of our own denomination and had too favoura- 
 ble an opinion of others ^-^r which I could not condemn my- 
 self. Still you charitably hoped, that I possessed some 
 small degree of piety, and was in some way usefiul ; you 
 treated me with respect and affection, frequently appoint- 
 ing me moderator in your associations, See. though I pos- 
 sessed neither wealth nor eloquence, nor influence in any 
 other way, than as a minister of the gospel. 
 
 A few months siuce after a long period of enquiry, my 
 
 ..*&>.- 
 
87 
 
 le 
 
 i. 
 
 mind decidedly ombraccd pcdobnpflst principles ; ns soon 
 OS this wjis known, my chuicl) determined to call a coun- 
 cil from the neighbouring churches, to advise with them 
 as to the steps they were to take. I advised them to do 
 so, not supposing that my brethren would wish to expel 
 me, as they do an incorrigibly bad soldier Irom a regi- 
 ment, by drumming liim out. I was invited to aiteud the 
 council, and there found a strong disposition to prove a 
 charge of heresy againyt mo. I had said to sonie of my bre- 
 thren in private, that I considered any man who read the bi- 
 ble and professed to believe it to be the word of God. and who 
 assisted in supporting the chri.stiau ministry, and v.iio wor- 
 shipped with a christian congregation, to be a profes-ung 
 christian ; and tlitit ho would be judged by God, not as a 
 heathen or an infidel, but as a professor of Christianity. — 
 And I had asked, where would be the impropriety of r.ucli 
 a man professing Christianity, by baptism any more thnn 
 in the above nnnner. Hence it was inferred, that I v. ould 
 baptise any person, and administer all the ordinance.^ to 
 him who kept a bible in his house. And a variety of ques- 
 tions were put to me, such as would 1 baptise an unregen- 
 erate person, who ])rofessed to believe : would I baptise a 
 person who assented to Christianity, &c. See. &.c. 
 
 All however that it could be made appear I had said, 
 was that I would baptise a person who pr 'fessod faith iii 
 Christ, reserving to myself a judgment as to what was a 
 credible profession of faith. A charge was also -brought 
 against me, that I had been writing against the baptists, 
 while I had professed friendship for them; all that this a- 
 mounted to however was, that I had for a few days previ- 
 ous to its being known, that my sentiments were changed, 
 been committing my thoughts to paper on Mic subject, 
 perhaps to the amount of two or three sheets. The only 
 charges made good against me, were 
 
 1 . That I held that the children of professed believers, 
 ought tu be baptised. 
 
 2. That sprinkling and pouring were valid modes of 
 baptism. 
 
 3. That I was willing to commune at the Lord's table, 
 with meuibers of christian churches who had been thus 
 baptised. 
 

 88 
 
 Upon these charges it was decided, that I ou^lit to be 
 excluded from all communion with baptist churcnes : that 
 their places of worship ought to be shut against mo ; and 
 that no baptist ought to go to hear me preach. The ten- 
 dency of this decision was, to excommunicate me from tho 
 only regular visible church of Christ on earth, according 
 to their principles. To degrade me from the ministry, to 
 prevent me from preaching or any from hearing me, as far 
 as their influence extended. During the meeting of the 
 council, the person who addressed the throne of the hea- 
 venly grace, ventured to asaunie the office of Him "who 
 scarcheth the heart ;" and to intimate th;it I had been in- 
 fluenced by views of aggrandisement. I was pnij ed for as 
 a fallen man who had apostatised from tiie doctrines of tiie 
 gospel, and as one over whose head, some awful judg- 
 ment was suspended, I was accused of being u heretic 
 and a factious person ; and was told that if I ever return- 
 ed, I must acknowledge myself to have been under the in- 
 fluence of a nefarious and diabolical spirit. 
 
 Here was zeal brethren : plenty of it : but "where was 
 the humility, the knowledge, the candour, the christian 
 charity, which one would expect from a council, com- 
 posed of pastors and members of christian churches. I 
 recalled to the memory of my brethren, a circumstance 
 which took place in the United States, some years since ; 
 the pastor of a pedobabtist church had become a baptist. 
 A council was called by the church from sister churches, 
 to advise with them ; the council advised, that the relati- 
 on subsisting between the pastor and his people, should be 
 dissolved ; but gave the pastor a letter of recommendation 
 to any baptist church, needing a pastor ; as a good minis- 
 ter of Jesus Christ. This instance however of liberality 
 of sentiment, good feeling and christian charity, manifest- 
 ed by a pedobaptist council, when parting v/ith a brother 
 who dissented from them in sentiment, was lost upon my 
 brethren. 
 
 Such a degree of bigotry my brethren, is to be deplor* 
 ^ed by every one, who wishes well to the interests of reli- 
 gion; it casts a shade upon the character of those who are 
 under its influence ; it has a tendency to open the mouth 
 of the iniidel, and to lead him to say^ see how those chris- 
 tians love each other : see on what occasions they will ex- 
 communicate each other. But it will be asked, whv do I 
 
 'i iii 
 
^>m^ 
 
 Wmfl^ 
 
 ^^%, 
 
 ■"•' ';'l./. M'^ :'''il5*.Jf 
 
 M 
 
 >>> 
 
 89 
 
 repeat tlioso tilings ; is it to gratify resentment. D(> I 
 wish to injure tlie brethren, who eoniposed the eoiincil ; 1 
 trust I do not. J hope; they are nil good men ; with sonio 
 of them I licive had inucii friendly intercourse, and still 
 feel for tlioni much esteem and alTection ; but I do believe, 
 that such a degree of bigotry prevails on this subject, that 
 it ought to be checked and put down. And to do this, it 
 is necessary that it should be shewn to exist, dragged to 
 light, and then slain and btiried deej) in the earth, or im- 
 mersed in the water ; so that it should rise no more. 
 
 Permit me my brc'thren, before I close ; just to recai)it- 
 ulate to you, t]i<i arguments which have convinced mc that 
 infant ba[)tism is of (jlod. 
 
 1. That G()d, when lie constituted a visibjr' church in tix; 
 fiinnly of Abraham, brought children into it with their 
 l/arenta ; and that this state of things continued during- 
 that difipensurion. 
 
 y, That this was intended to promote and perpetuate 
 religion, /<nd thus was a blessing to parents and children. 
 
 3. That the new dispcnHalion, does not lessen tha pri- 
 vileges cither of parents or children. 
 
 4. That the Lord Jesus, never intimated in his discour- 
 ses, that children should not have a place in rlie church of 
 God under the new testainent ; but on the contrary, bles- 
 sed little children, and said of «uch is the kingdom of hea- 
 ven. 
 
 5. That he commanded his disciples to go proselyte all 
 nations, baptising them Stc. and that his disciples would na- 
 turally understand him to mean, that they would be prose- 
 lyted by families, as they had been under the old testa- 
 ment. 
 
 G. That the apostles baptised households. 
 
 7. That they never intimated to their hearers, that chil- 
 dren were not to be a part of the fleck of Christ under tho 
 new testament; but on the contrary, exhibited the promis- 
 es as being to them and to their children; and recognised 
 the children of christians as being holy. 
 
 8. That they addressed the epistles to the churches, to 
 the children as well as to the parents. 
 
 g2 
 

 1 
 
 90 
 
 9. That the first christian writer extant, >vho apoakf* 
 expressly of baptism, speaks of infant baptism as a com- 
 mon practice ; and that for more than 1000 years, after it 
 continued to be the universal practice of all christians, 
 ■who practised baptism at all. 
 
 10. That when Dr. Buchanon visited tlie Syrian church- 
 es in the east, a few years since, he found them in the 
 j)ractice of infant baptism; though they had never been 
 under the authority of the roj)e. 
 
 1 1 . That it has always been the opiniop of the great bo.- 
 dy of the christian churcii in every age, that iufant bap- 
 tism is taught in the bible. 
 
 It appears to me, that these arguments furnish such a 
 mass of evidence in its favour, that I cannot see how any 
 candid person can reject it. But admitting that they 
 should not compel your consent to them, they ought at 
 least to induce you to reexamine the subject with care and 
 attention; and should they not produce conviction, they 
 ought to allay censure. I think no candid man, who has 
 considered the arguments in favour of infant baptism, can 
 be much surprised that others should believe in it though 
 he does not. 
 
 If then you ihhih your pedobaptist brethren in an error, 
 you cannot be quite sure of it. Let them have the advan- 
 tage of your doubts. 
 
 The refusal to acknowledge any other christians to be 
 baptised, is at once in my opinion the result of bigotry, 
 and has a tendency to keep it up and increase it. Allow 
 me to shew the many evils that result from it. 
 
 1. It assumes too great a degree of infallibility to your? 
 selves. 
 
 2. It attaches too much importance to the method of" 
 administering an external rite. It is a truth much incul- 
 cated in scripture, that the kingdom of God consisteth not 
 in meats and drinks, but in righteousness, peace and joy 
 in the Holy Ghost. The scribe answered our Lord wise- 
 ly, who said that to love God with all the heart, soul, mind 
 and strength, was more than all whole burnt-offerings and 
 sacrifices. The external rites of Christianity are few, f im- 
 ple, and easy of performance ; and God has not bound his 
 people to that precision in the administration of them, thai 
 
^^^f^'^^ 
 
 91 
 
 was required unilcr the old f'^stnmcnt. If we were to con- 
 tcMid, that the Lord's supper 'vn.-. to ho uduiiiiistcrcd, pro- 
 r.isely as it was administered by our Lord, it would lead 
 to ondless strife and contention; a;jd why then should wc 
 contend so warmly tor the mode of baptism. It is not a 
 question in my view, of a whit more importance how was 
 baptism originally administered, than v. as it leavened or 
 unleavened bread that was used bv i ur Lord, in the insti- 
 tution of the Lord's su|)j)f . liad all the tiiiie and pains 
 that have been taken to prove that baptism ought to be ad- 
 ministered by immersion, been cnipioyed in prayer, search- 
 ing the scriptures on more important subjects, and other 
 endeavours to promote vital and practical religion, how 
 inuch better would it have been for the church of Christ. 
 
 Mr. Judson had the following quotation in his sermon on 
 baptism: '* It was a formal and solemn question, made by 
 Magnus to Cyprian, whether they are to be esteemed right 
 christians, who were only sprinkled with water, and not 
 waslied or dipped." I foolishly co])ied this quotation into 
 my former letters on baptism, without reflecting on the 
 sentiment contained. T ct us for a moment examine the 
 thing. — Would any man in his sober senses, assert that a 
 man was not a right christian, who possessed " the mind 
 that was in Christ" because iie was only sprinkled; would 
 the additio);! of a little more water make a man a better 
 christian. What is the great intent of Christianity ? Is it 
 not to reclaim fallen man from his apostacy from God: is 
 jt not to enlighten his mind, in the knowledge of God his 
 Maker: is it not to purify him from the love, and practice 
 and condemnation of sin, by the spirit and blood of Christ; 
 is it not to make him holy and happy: is it not to t«ach 
 him to walk with God on earth, and to he a blessing to 
 those around him: to fit hini to glorify God here, and to 
 be glorified with him in body and soul, during the wastlesa 
 ages of eternity. These are ends worthy of God to pro^ 
 pose, ends that the gospel is calculated to answer, ends 
 that justified the mission of the Son of God on earth, and 
 his pouring out his blood upon the cross. 
 
 But can we suppose these great ends can be affected, by 
 there being a little more or less water used in baptisrai. 
 To insist so much then upon the mode of baptism, and to 
 attach so much importance to it, draws the mind ofT from 
 
^ 
 
 .^^s^. 
 
 ^ V' 1> 
 
 IMAGE EVALUATION 
 TEST TARGET (MT-3) 
 
 
 .«^A"<^ 
 
 
 1.0 
 
 I.I 
 
 ■50 ■^" li^B 
 
 ■^ IM 1 2.2 
 
 1^"^ IIIIIM 
 
 WUL. 
 
 mm 
 
 
 1-25 II 1.4 1.6 
 
 »i II = — =■ ^= 
 
 
 ^ 
 
 6" 
 
 ► 
 
 Photogr^hic 
 
 Sciences 
 
 Corporation 
 
 23 WEST MAIN STREET 
 
 WEBSTER, N.Y. 14580 
 
 (716) 872-4503 
 

 
02 
 
 the great things of God's law, and fixes it upon th« mode 
 of administering an external rite. It is in my opinion su- 
 perstitious to a great degree, and tends to lead us to esti- 
 mate our religion and that of others, not by the strength 
 of our love to God and. man, but by the quantity of water 
 applied to us in baptism. 
 
 3. It promotes schism in the church of Christ : it rends 
 his seamless garment.-^There is no one practice, that so 
 completely destroys and prevents union. Whatever dif- 
 ference of sentiment prevails among other protestant deno- 
 minations, there is nothing to hinder their communing to- 
 gether at the Lord's table ; but this, hke the ceremonial 
 law between Jew and Gentile, cuts you off from commu- 
 nion with the rest of the mystical body of Christ. Such is 
 the effect of this principle, that it affects the whole con- 
 duct. Persons who have been immersed themselves, ge- 
 nerally acquire such exclusive principles, that they do not 
 care for associating with their brethren of other denominaf- 
 tions in prayer-meetings or in any good work ; and it has 
 been remarked, that where baptist ministers arc present in 
 company, they generally address those who have been im- 
 mersed by the endearing appellation of brother oi sister ; 
 while those who have not, are only considered hs half- 
 brethren, and are called Mr. or Mrs. — Can that principle 
 
 4)e of God my brethren, that leads to such results. 
 
 4. It causes your good to be evil spoken of, and hin- 
 ders your usefulness. There is enough in the gospel to 
 give offence to the carnal mind, without our adding any 
 thing of our own. Now there are many who are prejudi- 
 ced against the gospel you preach, because it is connect- 
 ed with close communion ; they think your evangelical 
 principles are the result of bigotry, because close commu- 
 nion is. There are persons of piety in remote places also, 
 who would be glad to be visited by your missionaries, 
 were it not that they know it would result in setting up a- 
 nother denomination among them diverse from all others ; 
 and thus further dividing a small community. 
 
 Much more might be said with truth, of the evils result- 
 ing from the principle of which I speak ; but I forbear. 
 If you all saw my brethren, the alienation of affection and 
 discord, produced by it in families, communities and 
 churches ; your confidence would abate in its propriety. 
 
 -A^-i. : 
 
 
 i 'flHBi' ^l^&^iitfB 
 
 
 ^ ■ iTnirfii II 
 
 m^W^^S 
 
93 
 
 I would wish before closing, to propose a remedy to you, 
 and should count myself happy, if it might have influence 
 upon you ; and that is to adopt the principle of open com- 
 munion, to open your churches to pious persons who '.lave 
 not been baptised by immersion. — ^This would permii eve- 
 ry one to follow the dictates of his own conscience, in the 
 article of baptism. The more I think of the principles of 
 close communion, the more I am convinced that they are 
 totally indefensible, on the principles of the gospel ; and 
 that they are productive if much evil. And I cannot 
 think that persons possessing information, liberal senti- 
 pients and christian feelings, can long continue to prac- 
 tise them. 
 
 The late Robert Hall whose praise is in all the churches, 
 practised upon this principle which I recommend ; and I 
 believe a great part of the English Baptists do at present. 
 Good old John Bunyan practised upon this principle, and 
 I have seen it stated a few years since, that his church 
 still continued to flourish on the same principle, consisting 
 of 800 members ; and maintaining harmony in itself, and 
 with the neighbouring churches. Love is the vital prin- 
 ciple of religion : it was love that gave the Saviour to die for 
 sinners ; it was compassion like a God's, that influenced 
 the Saviour in every part of his mediatorial work ; and 
 that still influences him, to bestow blessings upon the fal- 
 len family of man. Love is also the brightest of all the 
 train of christian graces, and strengthens all the rest. It 
 is only as far as we are under the influence of this princi- 
 ple, that our conduct is acceptable to God, and profltable 
 to man.-— This blessed principle reigns in full perfection 
 in the church above ; what a pity that the church on earth 
 should so little resemble it. The church above is a unit- 
 ed church, one song issues forth from all their lips one 
 sentiment is responded by every heart. But what a divi- 
 ded church on earth ; what selflshness, what bigotry, 
 wh".t exclaiming lo, here is Christ and lo, there 19 Christ, 
 
 There is however a brighter day awaiting the church 
 on earth ; I trust a day in which Ephraim shall no more 
 envy Judah, and Judah no more vex Ephraim. This will 
 be brought about we have reason to think, not by the dif-» 
 ferent denominations being all brought over to one, but by 
 more of the spirit of love and of a sound mind being com- 
 
 (1 
 
V / - 
 
 u 
 
 94 
 
 municatcd to all ; by all being brought to sec more clear- 
 ly, wherein the essence of true religion consists ; and how 
 little that is affected by externals. Selfishness will be 
 more subdued ; the glory of God and good of his cause 
 will be more simply aimed at ; and being thus brought 
 gradually to approxinate nearer each other in temper and 
 spirit, as they are more as^umilated to the mind which was 
 in Christ ; that happy state of things will take place, when 
 none shall hurt or destroy in God's holy mountain. 
 
 How blessed a ccnaummation ! why should we not wish 
 to do our part, to facilitate its approach. I can see but 
 one reason that can be opposed to my proposal, and that • 
 is merely one of expediency. It may be said, if you per- 
 mit persons to come irito yotir churches, without being 
 ]i)aptised by immersion, that practice would soon cease ; 
 and its opponent prevail. But why should you be so un- 
 easy on this point, you suppose that the whole scripture is 
 in favour of your practice ; if so my brethren, why should 
 you be so afraid to permit truth to combat error on even 
 ground. The Bible would be in the hands of your church 
 members ; and can you not trust God to support his own 
 cause. Are there any of your members, that have such 
 narrow and scrupulous consciences, as to say I cannot 
 conhnune with a brother or sister, who has not been im- 
 mersed. Were Paul on earth again, he would say to such 
 an one, who art thou that judgest another man's servant ; 
 to his own master he standeth or falleth. Let us not there- 
 fore judge one another any more, but receive ye one ano- 
 ther, as Christ also received us to the glory of God. 
 
 In closing, I would just say to you my brethren, who 
 are ministers , that you are acting an important part, and 
 you ought to be well informed as to what is duty. If in- 
 fant baptism be of God, you are opposing his council in 
 opposing it. I would request you seriously to reflect, 
 whether our Lord's commision to his apostles, to baptise 
 adult Jews and heathen, who should profess Christianity, 
 authorises you to rebaptise christians, who have professed 
 Christianity fiom their youth : and many of whom have 
 been members of christian churches ; and frequently par- 
 took of the Lord's supper. And whether you can find any 
 ijistoficc, of persons being baptised in adult years in tbQ 
 
 I 
 
 #'^~ 
 
per- 
 
 95 
 
 scripture, whose parents were christians. I am persua- 
 ded you have not generally sufficiently examined this 
 subject ; I Avould request you not only to read these let- 
 ters with candour, hut to take pains to get some larger 
 treatise, where the argument can be more satisfactory es- 
 tablished ; there can be i::;o harm in examining what can 
 be said on both sides of the question. I would add. — ^Do 
 not be afaid to follow the convictions of conscience, even 
 should it issue in having your name cast out as evil, by 
 those whom you love. President Edwards observes that 
 it sometimes affords a better test of our faithfulness in ad- 
 hering to the voice of conscience, to differ from our friends 
 and associates, than to differ from those with whonr we 
 have never associated. < ^* t n -> 
 
 To those of you my brethren who are parents, I would 
 ask is there not some danger that in neglecting infant bap«;^, 
 tism, you are neglecting that which God instituted for the 
 benefit of our children, as well as ourselves. Do you not 
 think it somewhat strange that the gospel has curtailed 
 our privileges, and the privileges of our children ; that 
 while the pious Jew could have his children in the church 
 of God, and tl.J seal of his covenant placed on them, we 
 have no such privilege. 
 
 I add no more, I speak as to wise men : judge ye what 
 I say ; and may the Lord give us understanding in all 
 things, I have told you what I conceive to be the truth, ' 
 plainly, but not with any design to offend or grieve any. ' 
 Read with candour, and make due allowance for infirmi- 
 ty ; do not seek for something to be offended at, but call ' 
 in that charity that hopeth all things. I do verily believe 
 infani baptism to be an ordinance of God, and calculated 
 to benefit his cause and people ; but it has been opposed 
 and run down by a great many pious people, under the 
 impression that it is an antichristian ordinance ; and that 
 they have more light, than the church of God has had m 
 past ages. I am persuaded they are mistaken ; and I have 
 felt it my duty to say to them, do thyself and the cause of 
 God no harm. If I have done this intemperately, or in a 
 wrong spirit, forgive and pray for me. If I felt for a mo- 
 ment indignant, at the manner in which I was dismissed 
 from your body, I put it all away ; I remember we are but 
 dust, liable continually to err ; and that we hope for par- 
 do.n for our innumerable @ins; from the mercy of our God 
 
 ■^&i^ 
 
 1 
 
 „, -^j*^^ 
 
 WW 
 
 1 
 
 « <],. 
 
 r 
 
 
 S' 
 
 ill 
 
 1: 
 
 
 »:->.-- 
 
 
06 
 
 
 arid through the blood of the cross. I therefore conclude 
 by praying, that grace mercy and peace may be upon you, 
 my brethren, upon these letters, and upon your unworth;^ 
 brother. ^ "^ * 
 
 - WILLIAM ELDER. ^ * 
 
 i: 
 
 
 TO PEDOBAPTISTS. 
 
 Beloved Brethren, 
 
 The above letters though not particularly addressed to 
 you, will probably have been read by many of you. Such 
 4is have been accustomed to read longer and better writ- 
 ten treatises on the subject, will see that these Letters 
 contain a very brief and imperfect statement, of the argu- 
 ments in favour of infant baptism. Still it proceeds upon 
 the general principles, it is hoped, upon which better writ- 
 ten treatises are founded ; and contains sulHcient it is 
 thought, to prove the truth of the doctrine. The writer 
 would therefore urge 1: upon you, as a duty and as a pri- 
 vilege to dedicate your children to God in baptism ; and 
 to remember that this is but a part of duty. In ofTering 
 your children to God in baptism, you profess faith in 
 Christ yourselves. — O see to it, that it is not a mere pro- 
 fession. Baptism will effect nothing for us, or for our 
 children, unless it is accompanied or followed by a real 
 self-dedication of ourselves to God. Let us endeavour to 
 seek first for ourselves and for our children, the kingdom 
 of God and his righteousness ; let us endeavour to bring 
 them up in the nurture and admonition of the Lord: let us 
 pray much that the blessing of God may rest upon the ri- 
 sing generation, that they may indeed be a seed to serve 
 
 him." 
 
 Then let the children of the saints, 
 Be dedicate to God ; 
 . Pour out thy spirit on them Lord, 
 ' And wash them in thy blood. 
 
 Thus to the parents and their seed, 
 
 Shall thy salvation come j 
 And num'rous houseboldi meet at lost, 
 
 la one eternal home. 
 
 
 !■.-. 
 
 :i 
 
 i V 
 
 «... 
 
 .-* 
 
 'V, 
 
 #^ 
 
 FINIS. 
 
 % ■ 
 m 
 
 jm 
 
 
 ifa w xM i ; I iayitfjtiT^ sa 
 
 . m 
 
 4 
 
 ■ 7 l.T-i ■" 
 
 '4 
 
 • 
 
 ■ J 
 
 . : , i.^r..> 
 
 
 ;■■) t:*/l> 
 
 
 ^ 
 
 1 
 
 \a 
 
 
 ,' ' * 
 
 
 - ■ *, 
 
 lil