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 Bowden, James 
 
 Religious education enforced 
 in a series of family 
 
RELIGIOUS EDUCATION 
 ENFORCED 
 
 IN A SERIES OF 
 
 if amiig ©onfoetr ftactton** 
 
 WHEREIN THE 
 
 COVENANT RIGHT OF INFANTS, 
 
 AND 
 
 THE MODE OF CHRISTIAN BAPTISM, 
 
 ARE 
 
 CALMLY AND VERY SERIOUSLY 
 CONSIDERED. 
 
 TO WHICH IS ADDED, 
 
 AN ADDRESS TO PARENTS 
 
 WHO ADMIT OF INFANT BAPTISM. 
 
 Written for the Use of the Author's Family, 
 by the/ 
 LATE JAMES EOWDEN, 
 
 OF LOWER TOOTINCr. 
 
 — © — 
 
 Now edited, ivith Corrections and Additions, 
 
 BY THE 
 
 REV. B. RICH1NGS, A. M. 
 
 CURATE OF DUNTON, LEICESTERSHIRE. 
 
 These words, which I command thee this day, shall be in thine heart; and 
 thou shalt teach them diligently to thy children, and shalt talk of them 
 when thou siitest in th ; -e house, and when thou walkest in the way, and 
 when thou liest down, and when thou risest up. DEUT. vi. 6, 7. 
 
 LONDON : 
 
 PRINTED BY ELLERTON AND HENDERSON, 
 
 JOHNSON'S COURT. 
 
 SOLD BY L. B. SEELEY, FLEET STREET; AND 
 
 J.CONDER, ST. PAUL'S CHURCH-YARD. 
 
 1815. 
 
BOWDEN'S 
 
CONTENTS. 
 
 Page 
 
 ADDRESS of the Editor to the Reader v 
 
 Advertisement by the Author • • xi 
 
 Conversation I. » • • 1 
 
 Conversation II. • ».... 18 
 
 Conversation III. 47 
 
 Conversation IV. 68 
 
 Conversation V. • 94 
 
 Conversation VI. 118 
 
 Conversation VII. 136 
 
 Conversation VIII. • ■• 156 
 
 Conversation IX. ••••'• « 177 
 
 Conversation X. 199 
 
 Address to Parents who practise Infant Baptism, 
 especially to such as stand very near to the 
 Author in Family, and Pastoral, and Friendly 
 
 Relations ....••» 221 
 
THE EDITOR TO THE READER. 
 
 JL HAT the venerable Author of this excellent 
 Publication had no other view than the instruc- 
 tion of his family and the benefit of his friends, 
 is evident from its having so long remained a 
 valuable acqaisitioii to their libraries only. 
 Fearless of criticism, and regardless of fame, 
 no other reason can be assigned for its limited 
 circulation, than that his peaceful soul shrunk 
 from the tempestuous ocean of controversy. 
 
 By mere accident (if such a term may be 
 allowed in a world wherein circumstances ap- 
 parently trifling and incidental are, through 
 the Divine Providence, frequently productive 
 of events the most important,) this interesting 
 little work fell into my hands; and, after an 
 attentive perusal of its contents, I felt anxious 
 to see it introduced to the world, in the hope 
 that it might he instrumental in bringing 
 " into the way of truth " some few, at least, of 
 " such as have erred or are deceived.'* 
 
 The pious Author having entered into that 
 " rest which remaineth for the people of God," 
 
it occurred to me that the Son, walking in the 
 ways of his Father, might easily be induced to 
 extend a benefit he so well knew how to appre- 
 ciate. On communicating my sentiments to him, 
 I had the satisfaction to learn that my re- 
 quest had been anticipated by several persons, 
 who, having been equally gratified by the peru- 
 sal, felt, as it were, constrained to bear their 
 testimony to its excellence, and to solicit its pub- 
 lication. In cheerful compliance with the 
 wishes of his friends, Mr. Bowden fully intended 
 to have edited the work himself; but a multipli- 
 city of engagements preventing, he has kindly 
 consigned it to one, who, while he laments that 
 more than one opinion should ever have existed 
 on the subject of Infant Baptism, rejoices in the 
 opportunity of bringing into notice a work in 
 which the right of Infants is so clearly esta- 
 blished, and the duty of Parents so forcibly 
 enjoined, in the practical and spiritual improve- 
 ment made of the subject, I am aware that 
 there are many judicious and valuable publi- 
 cations already extant on the subject, each of 
 which, with regard to merit, has its respec- 
 tive claims: yet I make no doubt that the 
 present work will meet with a favourable re- 
 ception, from the spirit of Christian meek- 
 ness, forbearance, and love, with which it is 
 written ; and be considered as tending to pro- 
 
mote this desirable end, viz. " That all those 
 " who profess Christ's holy name, may agree 
 " in the truth of his holy word, and live in 
 " unity and godly love." Regarding its own 
 intrinsic worth as the most forcible recommen- 
 daiion, it only remains that I implore HIS bless- 
 ing upon it, who is " the same yesterday, to-day, 
 and for ever ;" and who, when he " visited us in 
 great humility," was much displeased with his 
 disciples, because they would have kept those 
 from bringing to him their infant offspring, to 
 whom he had bound himself, by an everlasting 
 covenant (which cannot be broken) to be a God 
 to them and to their seed. 
 
 THE EDITOR. 
 
ADVERTISEMENT, 
 
 BY THE AUTHOR. 
 
 THE following Conversations contain a spe- 
 cimen of spiritual food for young minds. It is 
 here, on a grateful review of domestic scenes, 
 or, like Abraham's banquet when Isaac was 
 weaned, dedicated, by the Author, a memorial 
 and thank-offering unto the God of his mercies. 
 And at the same time it is presented as a pledge 
 of tender affection to those who deserve much 
 more abundantly at his hand, and from whom 
 nothing within his power can be denied. The 
 Lord be gracious unto them, and build them 
 severally a house ! or supply the failure of 
 natural with spiritual seed ! And may this table, 
 thus furnished, remain many days undrawn ; 
 affording a savoury and beneficial repast unto 
 children, and children's children, "in their ge- 
 41 nerations." 
 
 The Author has not presumed to offer it to 
 the public. Strangers might disrelish, and re- 
 a 2 
 
xu 
 
 ject it as light food. Yet no hedge is set 
 about it. Nor will a seat at this table be un- 
 kindly refused to any individual of the family 
 of God. 
 
 By no means is it the Author's design, in this 
 work, to offend any of the generation of God's 
 children. He could have had no expectation 
 of producing an impression, by representations 
 here given, on the minds of such as think and 
 practise differently. His address, therefore, is 
 to those of his friends who, in respect of infant 
 baptism, are of one heart and soul with himself: 
 stating those views of the great things of God 
 against which they have no fixed prejudice. 
 His wish is, by an illustration of the promise, 
 to relieve their anxieties, and cherish their 
 hopes, and aid their endeavours, in training up 
 their children " in the nurture and admonition 
 •' of the Lord." He has no solicitude to de- 
 termine the question relating to the quantity of 
 water to N be used in baptism ; for since there 
 is nothing saving in the quality, he is indifferent 
 about the quantity. Nor would he have touched 
 upon that sacrament in any controverted view 
 of it, were it not for the relation in which it 
 stands to what he deems at once the basis and 
 most powerful instrument of religious educa- 
 tion. Therein he has long beheld the precious 
 and only ground of a parent's hope. On that 
 
xm 
 
 ground he himself stood before the Lord with 
 the children of his care. And his very soul 
 adores the mercy which in that promise gave 
 him to find a resting place. That mercy has 
 many years been his " song in the house of his 
 " pilgrimage ;" and must be so 
 
 " While life, and thought, and being last, 
 " Or immortality eudures." 
 
 It is of some importance that the most ad- 
 vantageous method be adopted of making use 
 of these Conversations, In this regard the 
 Author has to suggest a hint received, by letter, 
 from his much-esteemed friend, Dr. Williams, 
 written after perusing the greater part in manu- 
 script. This he has permission to do in the 
 Doctor's own words : which were committed to 
 paper without a thought of their being made 
 thus far public. 
 
 " Now, my dear Sir, I have the pleasure of 
 ** assuring you, that, in general, I am greatly 
 •' pleased with your performance. The plan of 
 " A domestic dialogue is a happy thought. 
 M I took the hint, and, instead of perusing it in 
 " my study, I read it to my wife and children in 
 " the parlour, at different successive sittings ; 
 " which opportunities we all found both plea- 
 " sant and profitable. 
 
XIV 
 
 " I hope, before it be long, to see it printed; 
 *' as I really believe it is calculated to please 
 " and profit Christian families in no small de- 
 " gree. And if the hint were suggested, that a 
 * mode somewhat like that already mentioned 
 " might be useful in families, in a preface or ad- 
 " vertisement, it might not be amiss. By this 
 " easy, pleasant method, the head of the family 
 M might instil important sentiments, mingled 
 " with pious improvements. 
 
 " Wishing you and your dear family every 
 *' blessing of the new covenant, 
 »' I remain, dear Sir, 
 " Your affectionate 
 
 " Friend and brother, 
 Jtothetham. " EDWARD WILLIAMS." 
 
 In this work the Author avows his candour 
 and impartiality in searching after and stating 
 the mind of the Spirit in the word. He is not 
 conscious of having pressed a single passage of 
 Scripture into this service. Nor, when fairly 
 discovered, will the continuance of any but vo- 
 lunteers be suffered. Sometimes he has availed 
 himself of the labours of others — thankfully- 
 adopting such remarks as appeared likely to 
 promote his important design. His views have 
 risen far above controversy and conquest. And 
 
XV 
 
 should the God of salvation, by means of this 
 feeble attempt, be pleased to awaken the mind, 
 though but of one parent.to fidelity and diligence, 
 and lead the young to be sober-minded and 
 teachable, the glory will be His, the Author's end 
 will be answered, and no one have reason to 
 complain. 
 
RELIGIOUS EDUCATION, 
 
 Sfc. Sfc. 
 
 CONVERSATION I. 
 
 Father. 
 WELCOME, my dear children, to your affec- 
 tionate father: and especially when, with a 
 teachable spirit, you " incline your ear unto wis- 
 " dom, and apply your heart unto understand- 
 "ing." I have pleasure in seeing you united and 
 happy ; and in contributing, by any means with- 
 in my power, to your welfare in the present life. 
 But " we look," with more earnest heed, " at 
 " the things which are not seen ; for they are 
 " eternal." In this respect, on your, as well as 
 on my own behalf, I regard the Gospel as a 
 treasure beyond all estimation. Its provisions 
 and appointments inspire a hope which has often 
 given fervour to my supplications for you, mingled 
 delight with the labours of my soul for your 
 salvation, and sustained my mind under the 
 painftil expectation of leaving you in a world 
 full of evil. By provisions, I mean grace and 
 
 B 
 
peace, with all the blessings of the everlasting 
 covenant, given unto us by Jesus Christ. And 
 by appointments, you will understand, the rai- 
 * nistry of the word and prayer, together with 
 the sacraments of the New Testament, baptism 
 and the Lord's supper. 
 
 Son. Through the tender mercy of God, it is 
 our privilege to have some knowledge of the 
 Gospel. Nor do we think lightly of the Gospel 
 ministry. Something we have occasionally heard 
 of baptism, and of our having been early dedi- 
 cated to God ill that ordinance. But the know- 
 ledge we have of the nature and design of that 
 solemnity is general and very imperfect. For 
 my own part, I need information. And, I think, 
 we are all glad of an opportunity to ask, " What 
 zneaneth this service?' 
 
 Father. I meet that inquiry with pleasure 
 Nothing can be more important, interesting, or 
 delightful. Nor have I a wish to impose an 
 opinion concerning it, because it is mine. My 
 heart's desire and prayer to God for you all is, 
 that it may be given unto you rightly to under- 
 stand the mind of the Spirit on this much-con- 
 troverted subject. To me it appears, that in 
 your dedication, severally, to God in your bap- 
 tism, your parents, as your representatives, were 
 fully directed and authorised, by the testimony 
 of the Holy Spirit in the word, to accept, on 
 your behalf, a grant of mercy and favour, or 
 execute a deed of trust, wherein the God of sal- 
 vation lenders you the vast treasures of that 
 
5 
 
 covenant, "the unsearchable riches of Christ/* 
 in so gracious a manner, that nothing but obsti- 
 nate unbelief can exclude you from this gloriou* 
 inheritance. 
 
 Daughter. May I then express my desire 
 clearly to understand what that unbelief is, which 
 alone can deprive me of a hope so divine? 
 
 Father. An unbeliever, my dear, resisteth the 
 Holy Spirit revealing Christ and his salvation in 
 the promises of the Gospel ; and, with cold 
 neglect, if not manifest contempt, " turneth 
 •' away from him that speaketh from heaven." 
 This dreadful sin of unbelief has always its seat 
 in an unenlightened mind. " Having the under- 
 " standing darkened," man is unacquainted with 
 his deplorable state of helpless misery ; and 
 hence, in the pride of his heart, spurns at the 
 overture of free mercy, and M goes about to 
 " establish his own righteousness." Sometimes, 
 through the influence of temptation, the sinner, 
 agonizing and trembling under a sense of guilt, 
 regards his state as hopeless ; he questions the 
 truth of God in the promise of pardoning mercy ; 
 he cannot be persuaded of the ability of Christ 
 to save him ; perhaps he cries, " It is now too 
 late ; the door is shut." In such distressful 
 cases, there is evidently wanting a just appre- 
 hension of the free and unmeasurable grace of 
 God in Christ Jesus. 
 
 We cannot wonder that a man who is " alien- 
 " ated from the life of God," with a heart en- 
 slaved to sin and the world, should be an unbe- 
 b 2 
 
4 
 
 Hever. He cannot t( savour the things that be of 
 " God ;." cannot be reconciled to a life of prac- 
 tical godliness ; cannot but undervalue the Go- 
 spel with all its treasures. Though " ready to 
 *' perish," he " rejects the counsel of God against'' 
 himself: and perhaps, to obtain relief from the 
 remonstrances of conscience, "denies the faith." 
 and, with horrid impiety, proclaims " the truth 
 *• of God to be a lie." " Take heed," my dear 
 children, " lest there be in any of you an evil 
 *■ heart of unbelief in departing from the living 
 " God r 
 
 2d Son. It is a great and interesting concern. 
 I cannot resist the fear which my sister so deeply 
 felt, " lest, a promise being left us of entering 
 " into his rest, any of us should seem to come 
 " short of it." 
 
 3d Son. That is a serious reflection! May 
 none of us lose the impression of it ! Yet, ano- 
 ther thought strikes my mind. In a matter that 
 involves every thing that relates to my dearest 
 interest, I would fain see the ground of my ex- 
 pectation. I want the fact ascertained that, 
 under a Divine warrant, such a promise is sealed 
 on my behalf. I feel an earnest desire to receive 
 evidence, demonstration, conviction. Excuse 
 me, my dear father, if I beg to examine the title 
 deeds; that I may feel the ground on which I 
 stand, and possess a " hope that maketh not 
 " ashamed." 
 
 Father. You well know, that, in things relat- 
 ing to salvation, I never expect my children, 
 
implicitly, to admit any opinion of mine. " Search 
 " the Scriptures ;" revere the testimony of the 
 Spirit of God in the word. I desire no more. Be- 
 lieve God ; and, in these things, believe none else. 
 
 dd Sun. I hope that, " with simplicity and 
 " godly sincerity," we are " asking the way to 
 " Zion." In this great inquiry, we wish to regard 
 the Scriptures as our only infallible guide : yet 
 we are bound to give thanks always for the aid 
 of a father's knowledge and experience. We 
 know that you would not flatter us with un- 
 grounded expectations : yet we wish for Scrip- 
 ture-testimony. For my own part, I feel a soli- 
 citude to know what there is, under the hand of 
 the Spirit of truth, to assure me that the eternal 
 God has made and confirmed a grant or over- 
 ture, on my behalf, of such transcendent grace 
 and blessedness. 1 long to see where the pro- 
 mise stands which forms a sufficient ground for 
 such a delightful expectation. 
 
 Father. I will tell you, my dear children, where 
 is all my salvation, and what God has done to 
 inspire my heart with exalted hope respecting 
 yours. " He hath made with me an everlasting 
 " covenant, ordered in all things and sure." And 
 when I have explained the covenant of grace, and 
 the different dispensations of that covenant, I 
 think you will be satisfied that I have not used 
 flattering words in my reference to your concern 
 therein. 
 
 Son. From what I have read and heard of the 
 covenant of grace, I have been led to regard it as 
 B 3 
 
6 
 
 a sacred agreement, from all eternity, between 
 God the Father and his Son Jesns Christ ; 
 whereby, in consideration of the perfect obedi- 
 ence of Christ in our nature, and his atoning 
 death, the deliverance and salvation of God's 
 chosen people is provided for, and secured be- 
 yond all possibility of failure. You do not 
 mean, that we individually, and all of us, assur- 
 edly, were parties contracted for in that cove- 
 nant; and that our interest therein was recog- 
 nized and attested in our baptism. 
 
 Father. My son, it is requisite that we distin- 
 guish between the covenant itself, and the dis- 
 pensation of that covenant. The covenant, as it 
 existed from eternity between the Father and 
 the Son, had the salvation of sinners, " chosen 
 M in Christ, before the foundation of the world," 
 for its object. Its conditions, arduous indeed, 
 applied only to their adored Representative. 
 And its promises are absolute and sure. It there- 
 fore secures salvation to them beyond all possi- 
 bility of failure. Of tnis eternal compact, the 
 covenant of royalty with David was a figure. 
 You will find many references to it in Scripture. 
 Ps. lxxxix. 20, &c. Isa. liii. 10, 11. Isa. xlix. 
 8, 9. Isa. xlii. 1, &c. To the covenant, in this 
 primary view, baptism has no immediate respect. 
 
 But the conditions being fulfilled, and " the 
 " Captain uf salvation made perfect by suffering," 
 he is constituted " heir of all things." " For it 
 " pleased the Father, that in him should all fill* 
 •! ness dwell." The covenant is now " in the 
 
7 
 
 * hands of the Mediator." Indeed, by anticipa- 
 tion, it was in his hands, as soon as sin entered 
 into the world. By him, we conceive, an inti- 
 mation of the grace of it was given even in Pa- 
 radise; in that memorable declaration to the 
 serpent, " I will put enmity between thee and 
 " the woman, and between thy seed and her seed : 
 " it shall bruise thy head, and thou shalt bruise 
 " his heel." Gen. hi. 15. This revelation of grace 
 remained the ground of the sinner's hope, and 
 the rule of his justification, for two thousand 
 years. Then, while idolatry could boast of an 
 almost universal triumph, and the true God was 
 very little known, it pleased the Father of Mer- 
 cies to give his covenant to Abraham. This 
 dispensation of the covenant, in its immediate 
 aspect, had a reference to Abraham and his na- 
 tural seed, in the Hue of Isaac and Jacob. Yet, 
 in a larger view, it embraced all nations, and all 
 ages of the world. For a while, the grace of it 
 was obscured by types and shadows. After- 
 wards, Christ being made perfect, the vail was 
 removed, the shadows were dissipated, a more 
 luminous and enlarged dispensation was granied, 
 and the messengers were commissioned to " go- 
 M into all the world, and preach the Gospel to 
 "' every creature." 
 
 Son. I think I have read, in the Book of Ge- 
 nesis, of a covenant which God made with Abra- 
 ham, of inferior consideration, and relating to an 
 earthly possession, 
 
 R4- 
 
. Father, Yes, hi virtue of his own sovereign 
 dominion over all the earth, God, at the same 
 time, gave to Abraham, and his natural poste- 
 rity, the Jews, a right to the land of Canaan, 
 together with other privileges peculiar to them- 
 selves. You may read the account of this, Gen. 
 xv. 18, &c. ; Gen. xvii. 8 ; Gen. xxvi. 4; Gen. 
 xxviii. 13. 
 
 But the other, that which eminently is the 
 Abrahamic Covenant, is a grant of blessings 
 transcendently rich and never failing ; blessings 
 designed to extend, not to Abraham's natural 
 posterity only, but to all nations and all ages. 
 The declarations in which this grace of God is 
 expressed are full of everlasting consolation. 
 Gen. xii. 2, 3 : " In thee," Abraham, " shall 
 " all families of the earth be blessed." Gen. xvii. 
 7 : " And I will establish my covenant between 
 " me and thee, and thy seed after thee, in their 
 " generations, for an everlasting covenant, to be 
 " a God unto thee, and to thy seed after thee." 
 Gen. xxii. 16,17, 18 : " By myself have I sworn, 
 " saith the Lord, for because thou hast done this 
 " thing, and hast not withheld thy son, thine only 
 *' son, that, in blessing I will bless thee, and in 
 " multiplying I will multiply thy seed, as the stars 
 " of heaven, and as the sand which is upon the 
 " sea shore. And thy seed shall possess the gate 
 " of his enemies : and in thy seed shall all the/a- 
 " milies oj the earth be blessed ; because thou 
 " hast obeyed my voice." The same grant was 
 
renewed to Isaac, Gen. xxvi. 4; and to Jacob, 
 Gen. xxviii. 13, 14. 
 
 Son. I observe, that you speak of these cove- 
 nants as if both were given to Abraham at the 
 same time. Must we conclude, that the one has 
 any dependence on the other] Or, that there is 
 any connection between them'? 
 
 Father. I do not wonder at your having no- 
 ticed that circumstance. The condescending 
 mercy of God is to be seen therein. The revela- 
 tion of his gracious purpose was yet in its early 
 dawn. In making known his will to men, God 
 has been wont to speak to their senses ; or, to 
 accompany his declarations with visible sjgns. 
 The truth of the first promise was wonderfully 
 and very graciously confirmed by the translation 
 of Enoch. And a striking illustration of the 
 grace of it was granted in the ark of Noah. 
 You will trace the like kind intention here. 
 The things comprehended in the covenant which 
 God gave unto Abraham, are unmeasurably 
 glorious and eternal. But, they are matters of 
 pure revelation. They are deep mysteries; 
 which the reason of man could never have dis- 
 covered, nor the heart of man, without superna- 
 tural instruction, ever have conceived. In this 
 view, the secondary grant to Abraham, the grant 
 of Canaan, deserves to be regarded with admi- 
 ration. The faith of Abraham's posterity, in 
 the great promise given to their fathers, was, in 
 its operation through many succeeding genera- 
 tions, assisted by a continued address to their 
 B 5 
 
10 
 
 senses. The land of Canaan, in possession, or 
 in promise, exhibited a type of the " better 
 " country, even the heavenly/' And, in the great 
 things which God did for the Israelites, they 
 might see and we may contemplate the wonder- 
 ful operations of his providence and grace in 
 favour of his visible church. There, " as in a 
 " glass," you behold, in strong characters, the 
 mercy and truth, the wisdom and power of 
 God, " in bringing many sons and daughters to 
 
 " glory." 
 
 Daughter. What a favourite of heaven was 
 Abraham ! What a privileged family was his t 
 I cannot help admiring the grace of God in so* 
 great a promise. 
 
 Father, It was grace indeed ! highly sovereign, 
 rich, and free! It found Abraham in an idola- 
 trous country, in an idolatrous family, and, for 
 all we know, himself an idolater. See Josh, 
 xxiv. 2. It found him a child of misery and 
 wrath; and made him " rich in faith," and " the 
 ** father of believers/* The grant, at this time* 
 given to Abraham, was a summary of whatever 
 sinful man, condemned and helpless, stood in 
 need ; and of all that his capacities could receive 
 and enjoy. It is true, the counsels of Heaven, 
 relating to the way of salvation, remained under 
 a veil. Yet, a Saviour was promised ; and the 
 family which should give him birth expressly 
 marked. " In thy seed shall all the families of 
 " the earth be blessed." And, notwithstanding 
 the veil that still obscured the method of salva- 
 
11 
 
 tion, you cannot overlook the blessed hope, the 
 strong consolation provided therein, fur Abra- 
 ham and his posterity, natural and spiritual. 
 For, in this solemn transaction, the eternal God 
 pledgeth his truth, to do all that infinite Perfec- 
 tion could do, to save and exalt every humble 
 believer among them. He said, and swore, 
 (Gen. xvii. 7), M I will establish my covenant 
 " between me and thee, and thy seed after thee, 
 " in their generations, for an everlasting cove- 
 " nant, to be a God unto thee, and to thy seed 
 11 after thee." 
 
 Id Son. Then, I conclude, you are satisfied 
 that the covenant given to Abraham was the 
 covenant of grace, the same with the gospel, 
 which the apostles were commissioned to preach. 
 
 Father. Yes, I regard the grant to Abraham, 
 as a dispensation of the "covenant of grace;" 
 and comprehending whatever was " given us in 
 " Christ Jesus before the world was." It was 
 revealed to Abraham and his natural posterity, 
 the Jews, in their generations, as an overture 
 and grant of mercy to be received by faith. 
 The grant to the apostles, and by them to the 
 church, in all nations and all ages, was a new 
 dispensation of the same grace ; opened in fuller 
 discoveries, and more extended overtures. This 
 is the revelation of " the mystery that had been," 
 comparatively, " hid from ages and generations," 
 the Gospel, " preached with the Holy Ghost sent 
 " down from heaven." The one is the " Old 
 " Testament," confirmed by the blood of sacri- 
 
12 
 
 flees, divinely appointed. The other, the "New 
 Testament," ratified by the death of Christ. It 
 will, I think, hereafter appear, that circumcision 
 and the passover were appointed seals of the 
 former, as baptism and the Lord's supper, are 
 of the latter. Both the one and the other is 
 that which our Lord, by way of eminence, calls 
 " the truth," the all-important precious truth, 
 which he bore witness to in his ministry, sealed 
 in his death, and which his Spirit, the Comforter, 
 savingly unfolds and teaches. I speak of this 
 matter as it appears to me. Consider what I 
 say, and examine this matter well. There are 
 inferences of importance to be deduced from it. 
 Therefore, " to the law and to the testimony." 
 We will make our appeal to " the Spirit of truth"' 
 in the word. 
 
 Daughter. Excuse, my dear father, my en- 
 treating a moment's forbearance. You have 
 brought to my recollection a passage of Scrip- 
 ture which sometimes has been very pleasant to 
 me. If I mistake not, it will support, and de- 
 lightfully too, the sentiment you are stating. 
 It is here, in Heb. vi. 13: " For when God made 
 " promise to Abraham, because he could swear by 
 " no greater, he sware by himself, saying, Surely 
 " blessing, I will bless thee, and multiplying, 
 ** I will multiply thee. — Wherein God, willing 
 ** more abundantly to shew unto the heirs of pro- 
 " mise the immutability of his counsel, confirmed 
 n it by an oath : that by two immutable things, in 
 " which it was impossible for God to lie, we might 
 
13 
 
 *' have a strong consolation, who have fled for re- 
 " fuge to lay hold upon the hope set before us." 
 
 Father. My dear, the testimony of that Scrip- 
 ture is plain and express. It assures us, that what 
 God said to Abraham, in his covenant promise, 
 had a respect to distant ages and countries ; that 
 it constitutes " the hope set before us" in the 
 Gospel ; that awakened minds, in the Apostles' 
 days, were encouraged, and in all succeeding 
 ages, that sinners, surprized and distressed with 
 a sense of guilt and wrath, have encouragement 
 to flee thither with confidence ; and that " strong 
 consolation" is provided for them therein. It is 
 a refuge, my dear children, for you, and for me; 
 the same refuge that blessed Abraham found. 
 But grace, much more abounding, has now more 
 fully prepared and opened the way thither. Our 
 lively hope is encouraged by an exhibition of 
 f the love that God hath to us/' far very far 
 exceeding all that Abraham's heart could then 
 conceive. In this passage, I think, I have the 
 testimony of the Spirit of God to satisfy me 
 that the Gospel of the New Testament is but an 
 improved edition of the promise, the covenant, 
 the oath, given to Abraham. 
 
 3d Daughter. One thing serves to explain 
 another. I never, until now, could understand 
 how the Apostle, associating Gentiles with him- 
 self, could represent Abraham as " the father of 
 " us all." Now, I begin to see wherein the rela- 
 tion stands, and how Gentile sinners, partaking 
 
14 
 
 of Abraham's faith, inherit " the blessing of 
 " Abraham." 
 
 Father. My dear, you reason well. I am glad 
 to find you read the word of God with attention. 
 Abraham, in that solemn transaction, stood be- 
 fore God in a public capacity, the representative 
 of all believers, Gentiles as well as Jews. The 
 words, as recorded by Moses, are very explicit, 
 (Gen. xvii. 4, 5.) " As for me, behold my cove- 
 " nant is with thee, and thou shalt be called a 
 " father of many nations : neither shall thy name 
 " any more be called Abram, but thy name shall 
 " be Abraham, for a father of many nationshwe 
 *' I made thee." All this fully teaches, that the 
 grant or overture to us, in the Gospel, is the 
 very same with that made to Abraham ; and that, 
 if we are believers, we inherit the same rich 
 blessing that Ins faith embraced. The Apostle 
 has this express declaration, Gal. iii. 7, "Know 
 " ye, therefore, that they which are of faith, the 
 " same are the children of Abraham f* or, as in 
 ver. 9, " are blessed with faithful Abraham" 
 And, in v. 13, 14, he teaches, in a very delight- 
 ful mauner, that the design of Christ iu dying, 
 was to secure this glorious inheritance to us. 
 " Christ hath redeemed us from the curse of the 
 " law, being made a curse for us," — ** that the 
 " blessing of Abraham might come on the Gen- 
 " tiles, throughChrist : that we might receive the 
 " promise of the Spirit, through faith." In v. 29, 
 he infers, " If ye be Christ's, then are ye Abra- 
 
15 
 
 •' ham's seed, and heirs according to the promise." 
 After such testimony, who will doubt whether 
 the covenant given to Abraham were a dispen- 
 sation of the covenant of grace ? 
 
 Son. It would ill become us, however, to go 
 about to invalidate the testimony of the Spirit of 
 truth, so fully expressed. I am now no longer 
 at a loss for the Apostle's meaning, when he tells 
 us " the Gospel was preached unto Abraham." 
 
 Father. It was Gospel indeed ! It was a Go- 
 spel for Gentiles as well as Jews. It was a Go- 
 spel that comprehended the largest blessings that 
 our miseries can need, or our faith receive. 
 
 Observe the Apostle's words, v. 8. " And the 
 " Scripture, foreseeing that God would justify 
 •' the heathen through faith, preached before the 
 " Gospel to Abraham, saying, In thee shall all 
 " nations be blessed.'* 
 
 There is one Scripture more that I wish you 
 to mark with particular attention. It is recorded, 
 Gal. iii. 15, 17 : M Brethren, I speak after the 
 " manner of men : though it be a man's covenant, 
 " yet, if it be confirmed, no man disannulled!, or 
 " addeth thereto f — " and this I say, that the co~ 
 " venant that was confirmed of God in Christ, the 
 " law which was four hundred and thirty years 
 " after, cannot disannul, that it should make the 
 " promise of none effect." You see, the Apostle 
 states, that Abraham's covenant was "confirmed 
 of God in Christ." This is a representation that 
 belongs to " the covenant of grace ;" and I 
 think to no other. We conclude, therefore, that 
 
16 
 
 the promise given to Abraham, which God, in 
 his amazing condescension, was likewise pleased 
 to "confirm with an oath," and, yet further to 
 ratify by the ordinance of circumcision, was a 
 dispensation of " the covenant of grace." This 
 remained, and must, through all succeeding ages 
 remain, the ground and rule of the faith and 
 hope of every believer. The Sinai Covenant, or 
 the giving >>f the Law, followed after : but it did 
 not, could not, disannul the original grant. The 
 Law served only to illustrate the grace of it, and 
 to awaken the mind of man to a sense of his need 
 of it. "It was added because of transgression :" 
 it was the thundering voice of the righteous Law- 
 giver, rousing the guilty sinner, to listen to " the 
 " still small voice" of mercy in the Gospel. It 
 was " a schoolmaster to bring us unto Christ." 
 
 Now, my dear children, this first and leading 
 sentiment, I apprehend, needs no further sup- 
 port. " When God made the promise to Abra- 
 ham," he therein, gave him a dispensation of that 
 same covenant, ivhich is more fully opened in the 
 Gospel of the New Testament. 
 
 Let us for a moment recapitulate and adjourn. 
 The covenant given to Abraham is " the truth." 
 to which our Lord, in his ministry, and by his 
 Spirit in his Apostles and Ministers, came to 
 bear witness; therein, " the Gospel was preached 
 " unto Abraham/' This promise or covenant, 
 having been " confirmed of God in Christ," still 
 remains the ground on which every believer must 
 ftand before God, when seeking justification; it 
 
17 
 
 is " the hope set before us" in the Gospel ; it is 
 " the promise of the Father ;" for the more abun- 
 dant grant of which, our ascending Lord com- 
 manded his Apostles to tarry at Jerusalem. It 
 is " the blessing come upon us" Gentiles; and 
 if we, by faith, receive this Gospel, Abraham is 
 94 the father of us all." These things, taken 
 together, prove, I apprehend, beyond all rea- 
 sonable doubt, that the promise or covenant 
 given to Abraham is the very same with the 
 Gospel preached unto us. 
 
 Son. It is enough. None of us can wish for 
 testimony more full and satisfactory. The truth 
 flashes irresistible conviction on our minds. We 
 cannot be thankful enough for the pains our dear 
 father has taken to set it before us. This part 
 of the subject is clear. The promise given to 
 Abraham, was a dispensation of that same cove- 
 nant which is now more fully and delightfully 
 published in the Gospel. 
 
 Father. You will well consider the observa- 
 tions that have been made on this important 
 part of the subject, against our next meeting. 
 The Lord grant you his light and his truth 1 
 Adieu ! 
 
w 
 
 CONVERSATION II. 
 
 Father. 
 I think, my dear children, you need not another 
 revisal of the arguments stated in our last con- 
 versation. You are satisfied, that the covenant 
 given to Abraham was the same with the Gospel 
 of the New Testament; the change being in the 
 dispensation only. 
 
 Son. Truly, we need nothing further to give 
 us satisfaction on that head. 
 
 I recollect, my dear father, you referred to the 
 ordinm.e of circumcision : shall I ask, Was cir- 
 cumcision appointed to be the seal and token of 
 this great promise given to Abraham ? or, did it 
 attach only to the covenant of beneficial bless- 
 ings with which God was pleased to accom- 
 pany it 1 
 
 2d Son. My dear brother, if my abrupt intru- 
 sion may be suffered, at the first glance at the 
 subject, I think I see that circumcision could 
 not have been a sign and seal of advantages and 
 obligations merely civil. Circumcision, if I 
 rightly understand what I have read concerning 
 it, had a relation to things spiritual. To whom- 
 soever applied, it was a memorial of the depra- 
 vity and sin of man's nature, of his need of sane- 
 
19 
 
 tification, his obligation to seek it, and his en- 
 couragement to expect it. It was therefore a fit 
 seal of that covenant wherein Jehovah promised 
 to be Israel's God, to take them for his peculiar 
 people, to give them Christ, to pardon their sins, 
 and cleanse their polluted natures. It was a fit 
 token of the obligation they brought themselves 
 under to embrace the promise, and to '■ put off 
 " the old man with his affections and lusts/' I 
 remember to have read of " the circumcision 
 " of the heart," I suppose that means sanctijl- 
 cation. 
 
 Father. Yes, and circumcision, literally, with- 
 out that " circumcision of the heart/' could 
 never avail unto salvation. Very plain and in- 
 structive, in this respect, is the Apostle's rea- 
 soning, (Rom. ii. 25,) *' For circumcision, verily, 
 "profiteth, if thou keep the law" — if thou hast a 
 conscientious regard to the solemn vow that is 
 upon thee ; " but if thou be a breaker of the 
 " law, thy circumcision is made uncircumcision." 
 Then, verse 29, he adds, " For he is not a Jew;" 
 failing in sacred obligation, he has no right to 
 the special advantages of a Jew, " who" only 
 11 is one outwardly : neither is that circumcision, 
 " which is outward in the flesh : but he is a Jew, 
 M who is one inwardly ; and circumcision is that of 
 " the heart, in the spirit, and not in the letter, 
 " whose praise is not of men, but of God." The 
 Jewish people are often styled " the circumci- 
 " sion;" because, in distinction from the Gentiles, 
 they were separated unto the Lord. In profes* 
 
20 
 
 sion they were, what the redeemed of the Lord 
 truly are, " a chosen generation, a royal priest* 
 " hood, a holy nation, a peculiar people." To 
 the same purpose the Apostle has this important 
 declaration, " In Christ Jesus, neither circumci- 
 " sion availeth any thing, nor uncircumcision, 
 " but a new creature:" and again asserts his claim; 
 
 V We are the circumcision, who worship God in 
 " the spirit, rejoice in Christ Jesus, and put no 
 
 V confidence in the flesh. " All these notices of 
 the spiritual import of circumcision, prove it to 
 have been the seal of the covenant that related 
 especially to spiritual things. 
 
 2d Son. Thank you, Sir, for admitting my 
 remark, and improving on it. I was self- con- 
 demned for the unbecoming abruptness with 
 which it was offered, yet knew not how to sup- 
 press it. 
 
 Father. I wish no sentiment to be suppressed 
 by either of you. On whatever subject we are 
 conversing, open all your heart; with unre- 
 strained liberty, speak all you think. I shall 
 know the better how to assist your inquiries. 
 
 In connection with this remark, which was 
 quite to the purpose, I will offer another, which 
 deserves your notice. In the latter period, 
 especially of the Jewish Church, there were 
 many individuals, from the nations around them, 
 who, under some restrictions, were associated 
 with the Israelites in their sanctuary-service. 
 By some means, they had gained the knowledge, 
 and they revered the name of Israel's God; 
 
21 
 
 they wished to share the privileges of his peo- 
 ple ; and being circumcised after the manner of 
 the Jews, they came up to Jerusalem from year 
 to year to worship. Such, probably, were Naa- 
 man the Syrian, the Ethiopian eunuch, Corne- 
 lius the centurion, &c. You will observe of 
 these, that their views were spiritual, only spiri- 
 tual. Their circumcision gave them no claim 
 to the civil advantages of the Jews ; they sought 
 them not. Some of them had their earthly he- 
 ritages in their own countries ; they were sub- 
 jects of other governments ; but their hearts 
 desired " the blessing of Abraham ;" they em- 
 braced the promise ; and, by the appointed 
 sign, they "avouched the Lord to be their God." 
 This is another view in which we may see the 
 relation that circumcision had to " the covenant 
 *' of grace." 
 
 Son. This remark brings to my recollection a 
 contest there seems to have been, in the Apo- 
 stles' days, respecting the use or disuse of cir- 
 cumcision. 
 
 Father. That was a debate of which the ene- 
 my of Christianity unhappily took advantage, to 
 the great interruption of the peace of the Church, 
 and the progress of the Gospel. We cannot 
 wonder at the prejudices of the Jews in favour 
 of an ordinance originally of God ; received, 
 through many generations, from their fathers, 
 and the badge of their nation. Yet, an inju- 
 rious perversion of it was admitted. The Jews 
 shewed a very great proneness, in the matter of 
 
22 
 
 their justification before God, to overlook the 
 promise given to their fathers. As if that pro- 
 mise had been disannulled or superseded by the 
 giving of the Law, they practically cleaved to the 
 Sinai Covenant, as their rule of acceptance with 
 God ; and, according to the tenor of it, they 
 " went about to establish their own righteous- 
 ness." Thus, they perverted the design for 
 which the law was added, and turned away from 
 " the hope set before them." It was a dangerous 
 and a fatal error. Yet, cleaving to the cove- 
 nant of works, and perhaps, though it seems im- 
 properly, regarding circumcision as the seal of 
 that covenant, they fancied that rite to be of 
 perpetual obligation. Hence it is said, (Acts xv. 
 J,) '•' Certain men which came down from Judea 
 41 to Antioch, taught the brethren/' even such as 
 were converts to Christianity, from the Gentiles, 
 *' and said, Except ye be circumcised after the 
 " manner of Moses, ye cannot be saved." To 
 resist this sentiment, the Apostles, in assembly 
 at Jerusalem, passed a solemn decree. Teachers, 
 of the same description followed at the heels of 
 the Apostle Paul ; endeavouring by this injurious 
 leaven, to corrupt the Gospel he preached. The 
 Apostle, knowing the natural pride of the heart 
 of man, aud his strong bias to the covenant of 
 works, saw that herein he had a very powerful 
 engine of the adve^ary of truth to demolish. 
 Therefore, he " contends earnestly for the faith 
 " once delivered to the saints." He solemnly 
 charges the Christian converts, Gal, v. 1, 2: 
 
23 
 
 •• Stand fast in the liberty wherewith Christ hath 
 " made us free, and be not entangled again in the 
 " yoke of bondage. Behold, I Paul say unto you, 
 "that if ye be circumcised, Christ shaM profit 
 " you nothing." You will observe, had the Jews 
 regarded the seal of circumcision as securing to 
 them the land of Canaan, with other civil advan- 
 tages only, Gentile converts would of course 
 have been excepted. But in all this debate, 
 circumcision is considered as having a reference 
 to a covenant, by which are to be obtained the 
 benefits of salvation. 
 
 3d Son. I have felt the force of arguments 
 arising from representations that have been 
 brought forward to prove that circumcision was 
 the appointed seal of the covenant of grace. 
 Yet I have a little wondered that no appeal has 
 been made to its first institution. Will not that 
 determine whether it attaches to the great pro- 
 mise of salvation, or only to the promise of Ca- 
 naan ] 
 
 Father. Your brother's ready and very perti- 
 nent remark, at the commencement of this part 
 of the subject, led us into this train of reasoning ; 
 otherwise my first reference would have been to 
 the original appointment of the ordinance. You 
 will be satistied, I think, that we had no reason 
 to decline the examination of it. We have al- 
 ready signified, that the promise of Canaan, with 
 other advantages peculiar to the seed of Abra- 
 ham, seems to have been given, not as a distinct 
 covenant, but as an appendage to the grant of 
 
24 
 
 spiritual blessings : and designed to aid and en- 
 courage their faith. In the Gospel preached 
 unto Abraham, and to his seed, Jehovah, delight- 
 fully exhibiting the riches of his grace, in effect 
 said, " Seek ye first the kingdom of God and his 
 " righteousness." In the promise of Canaan, he 
 subjoined — " all other things shall be added 
 " unto you." It was fit, therefore, that the same 
 seal should be affixed to this one great charter. 
 And this charter, uniting both in one compre- 
 hensive grant, seems to be that which St. Stephen 
 calls (Acts vii. 8.) ** the covenant of circumci- 
 sion." However, turn to the record of the first 
 institution of circumcision, and you will perceive, 
 that it immediately follows the great promise of 
 salvation. You will find it in Gen. xvii. 7 — 10: 
 *' And I will establish my covenant between me 
 *■ and thee, and thy seed after thee, in their ge- 
 " nerations, for an everlasting covenant : to be a 
 " God unto thee,and to thy seed after thee. Aud 
 " I will give unto thee, and to thy seed after 
 ** thee, the land wherein thou art a stranger, all the 
 " land of Canaan, for an everlasting possession : 
 " and I will be their God. And God said unto 
 " Abraham, Thou shalt keep my covenant there- 
 " fore, thou, and thy seed after thee, in their 
 " generations. This is my covenant, which ye 
 " shall keep between me and you, and thy seed 
 *' after thee ; every man-child among you shall 
 •* be circumcised." 
 
 It is here, I think, manifest that things spiri- 
 tual and temporal are comprehended in one 
 
2i 
 
 promise or covenant ; and that circumcision was 
 its appointed seal. This, with the preceding 
 remarks, had been proof sufficient, even were 
 there nothing further to offer. But there re- 
 mains one passage of Scripture which, I believe, 
 you will consider as putting the matter beyond 
 all doubt. It is the Apostle's declaration con- 
 cerning Abraham, in R.om. iv. 11 : " And he 
 " received the sign of circumcision, a seal of the 
 " righteousness of the faith, which he had, being 
 " yet uncircumcised ; that he might be the father 
 " of all them that believe, though they be not cir- 
 " cumcised; that righteousness might be imputed 
 " to them also." Here, it is evident that Abra- 
 ham, before he was circumcised, had been pos- 
 sessed of righteousness, and justification of life, 
 hy faith; that is, by his receiving, embracing 
 the promise, the covenant, which God had given 
 him. But no promise, no covenant, could be 
 the ground of saving faith, but that which re- 
 vealed salvation. The promise, therefore, of 
 which circumcision was the seal, was the pro- 
 mise of life and salvation in Christ Jesus. And 
 moreover, in tin's his faith, Abraham was " the 
 " father of all them that believe" for salvation, 
 " though they be not circumcised ;" the father 
 of believing Gentiles as well as Jews. This, in 
 ray view, proves, beyond all reasonable objec- 
 tion, that circumcision was the seal of that disr 
 pensation of the covenant of grace which God 
 was pleased to give to Abraham. 
 
 Son. Indeed, we dare not resist evidence su 
 c 
 
2(3 
 
 clear, and immediately arising out of the word of 
 God. But a question of importance follows 
 close upon this, 7s it equally clear that baptism 
 was instituted in the place of circumcision ? 
 
 Father. A few brief remarks will be sufficient 
 to satisfy your judgment on that inquiry. 
 
 Observe particularly ; we find baptism pos- 
 sessing the same place, in man's solemn transac- 
 tions with God, that had been held by circum- 
 cision. Baptism is a seal of the covenant of 
 grace, as we have proved circumcision to have 
 been. The one a seal of the New, as the other 
 was of the Old Testament dispensation of that 
 covenant. And as circumcision had been, so 
 baptism is, an initiating, an engrafting ordinance 
 into the visible church; therefore not to be re~ 
 peated. I will endeavour to set this more clearly 
 before you. The Holy Spirit appears to me to 
 have determined the matter beyond all reason- 
 able contradiction. Observe, and give this cir- 
 cumstance due consideration: — By St. Peter, he 
 makes the same promise the ground of baptism, 
 which, by Moses, he had stated as the ground 
 of circumcision. Moses represents the God of 
 Abraham, as establishing his covenant with that 
 venerable Patriarch, " to be a God unto'' him, 
 u and to his seed after him ;" adding, " This 
 " is my covenant" (t. e. the seal of my covenant) 
 " which thou shalt keep between me and you, 
 " and thy seed after thee, every man-child shall 
 " be circumcised." St. Peter, under the inspi- 
 ration of the same Spirit, when he had effectu- 
 
27 
 
 ally smiUen the rocky hearts of our Lord's mur- 
 derers, cries, " Repent, and be baptized, every 
 " one of you — for the promise is unto you, and 
 " unto your children." Here baptism is stated 
 to be the seal of the very promise which, from 
 the days of Abraham, had been confirmed by 
 circumcision. The reference could not be to the 
 promise of miraculous gifts ; (Joel ii. 28.) That 
 promise had already received its accomplish- 
 ment. Those gifts would soon be discontinued : 
 they were not applicable to the case of these 
 distressed penitents. St. Peter, like an able sur- 
 geon, applied a remedy to their rent and wound- 
 ed hearts, of sovereign virtue and efficacy ; even 
 " the blessing of Abraham/' the promise, " the 
 ° covenant confirmed of God in Christ/' And, 
 that they might have a strong consolation, he 
 offered on the part of his Master, and in virtue 
 of the commission which he had received, to 
 affix to it the great and newly appointed seal of 
 the kingdom of heaven. 
 
 Sen. This is testimony indeed ! Baptism by 
 Divine ordination, in regard to the great pro~ 
 mise, possesses the same place that circumcision 
 many ages held. 
 
 3d Daughter. What a healing balm to their 
 broken hearts ! What an unexpected and sur- 
 prising assurance ! It was life from the dead. 
 " With wicked hands they crucified the Lord of 
 " glory." But how shall we speak of the love of 
 Jesus, who, with his own blood, made Ihe pro- 
 c 2 
 
2tf 
 
 mise of everlasting life sure to his very mur- 
 derers! 
 
 2d Son. Happy Peter! what must his soul 
 have felt while ministering such a cordial to sin- 
 ners " ready to perish," and binding up, with 
 so rich a balm, their bleeding wounds ! What a 
 glad messenger of this unexampled grace of his 
 ascended Lord ! What a delightful share must 
 he have had in the joy of their salvation ! 
 
 2d Son. Baptism was presented to my mind 
 when you were representing the spiritual import 
 of circumcision. I thought there was a remark- 
 able agreement between them. 
 
 Father. Yes: baptism has the same reference 
 to sanctification that circumcision bad. It points 
 at " the washing of regeneration, and the re- 
 " newing of the Holy Ghost." It represents, at 
 once, the great blessing, and the obligation of 
 the covenant. It is evident they were instituted 
 for the same purpose. And it is clear the Apo- 
 stle saw things in this light, from the manner in 
 which he has connected the mention of the one 
 ordinance with the other, Col. ii. 11,12: "In 
 " whom also we are circumcised with the cir- 
 - cumcision made without hands ; buried with 
 «' him in baptism." 
 
 It is likewise worthy of remark, that, under 
 the former dispensation of the covenant, circum- 
 cision was the initiating, and the passovtr the 
 commemorating ordinance. Under the present 
 dispensation, baptism is the initiating, and the 
 
29 
 
 sacred supper the commemorating ordinance. 
 We know that the Lord's supper, the commemo- 
 rating ordinance, succeeded in the place of the 
 passover. It is the plain meaning of the Apo- 
 stle's words, 1 Cor. v. 7, 8: " For even Christ our 
 " passover is sacrificed for us. Therefore let us 
 " keep the feast." Likewise circumcision, the ini- 
 tiating ordinance, being abolished ; and baptism, 
 having the same spiritual aspect, and being in- 
 stituted for the same purpose; we are, surely, 
 justified in concluding, that the one was in- 
 tended to succeed the other. Judge, my dear 
 children, for yourselves. Only, with impartia- 
 lity, consider what is represented to you from the 
 word of God. 
 
 Son. It is enough, my dear father. I speak 
 without hesitation for one, and, I think, I have 
 the concurrence of all. We are satisfied, that 
 the covenant given to Abraham was a dispensa- 
 tion of the covenant of grace ; that circumcision 
 was the appointed seal of that covenant ; and 
 that, in the New-Testament dispensation of the 
 covenant, baptism was instituted to succeed in 
 its piace. The great question yet remains. I 
 long to hear what can be offered in justification 
 of the practice of applying the seal of the cove- 
 nant to infants? 
 
 Father. I hope we have discovered a firm 
 foundation, on which to establish the c< ■■ unit 
 right of our infant seed. You hav- een reason 
 to be satisfied with the ground, you w»ll 
 
 contemplate, with equal satisfaction, the deduc- 
 c3 
 
30 
 
 tions and illustrations that will form the super- 
 structure. You have seen, and, I believe, are 
 satisfied, that the covenant given to Abraham 
 was a dispensation of the covenant of grace ; 
 that circumcision was the appointed seal of that 
 covenant; and that, in the New-Testament dis- 
 pensation of the same covenant, it has been the 
 will of Christ to substitute baptism in its place. 
 The right of infants to the seal of the Gospel-dis- 
 pensation of the covenant, is our present question. 
 
 3d Son. I feel the weight of this question. 
 And while your fatherly indulgence suffers my 
 scruples, I would not rest till, with confidence, I 
 can say, " / have the mind of Christ." One 
 thing seems needful to be ascertained. I wish 
 clearly to understand, who they were, under the 
 former dispensation, whom the God of Israel re- 
 quired to be circumcised ? 
 
 Father. The promise, with all its inestimable 
 advantages, was the free grant, or most gracious 
 overture, of Heaven to Abraham, and to his na- 
 tural seed, especially in the chosen line ; Isaac 
 and Jacob, and Jacob's posterity. God, in his 
 sovereign pleasure, was pleased to separate them 
 unto himself. In that line, infants, " in their 
 " generations," had a claim to the blessings com- 
 prehended in the great promise. For thus it is 
 written, Gen. xvii. 7: " I will establish my cove- 
 " nant between me and thee, and thy seed after 
 *' thee in their generations, for an everlasting co- 
 " venant ; to be a God unto thee, and to thy 
 " seed after thee." Every male infant, therefore. 
 
31 
 
 among the tribes of Israel, through all genera- 
 tions, till the commencement of the Gospel dis- 
 pensation, must be circumcised. The grace of 
 God delightfully encouraged it. The authority 
 of God required it. And neglect herein was 
 treated as a contemptuous refusal of the blessing 
 promised—" that soul shall be cut off from his 
 " people." There was nothing new in this 
 appointment. It had been the pleasure of 
 God to comprehend children with their parents, 
 in whatever dispensation of grace lie. had before 
 granted. 
 
 2d Son. One circumstance I have remarked 
 with concern. It appears strange to me, that, 
 for so many ages, no express provision should 
 have been made for the admission of female in- 
 fants into the kingdom of God. 
 
 Father. I cannot wonder that you should no- 
 tice it. Perhaps the dispensation of more abun- 
 dant grace we are under, has rendered that cir- 
 cumstance remarkable. Yet, in other transac- 
 tions, is found the same distinction. It was 
 so from the beginning. You will recollect the 
 covenaut of innocence was made, explicitly with 
 Adam, as the representative of Eve, as well as of 
 his and her posterity. The covenant of day and 
 night was given to Noah. The covenant of 
 grace was originally made with Christ, on the 
 behalf of his bride, the church. The former 
 dispensation, likewise, of that covenant, was 
 given to Abraham. The man, in these several 
 transactions, was considered as the head of the 
 C4 
 
32 
 
 woman. The woman was represented by the 
 man ; regarded as part of himself, and, with him, 
 making " one whole man." In other respects, 
 albo, the distinction is to be traced. Among the 
 animals chosen for sacrifice, the males were pre- 
 ferred. Of the first born cf the Israelites, males 
 only were to he separated unto the Lord. And, 
 after the substitution of the tribe of Levi in 
 their stead, suck only were to be redeemed. In 
 respect, likewise, of the offerings appointed for 
 the maintenance of the priests, there were some 
 denominated most holy, and of these, their male 
 offspring only were suffered to partake with 
 them ; to the exclusion of their wives and 
 daughters. The holiness of the latter, t. e. their 
 dedication to God, being virtual and secondary 
 only, not direct and formal. It is not fair to 
 conclude that circumcision could not be the type 
 of baptism, because the initiating rite was ap- 
 plied to the males only ; for is not the antitype 
 under the Gospel in every particular much more 
 full and copious than its type 1 It was only a 
 brazen serpent that Moses lifted up in the wil- 
 derness, yet it typified that Lamb of God which 
 should take away the sins of the world, and who 
 when he was lifted up should draw all men unto 
 him. It was evidently the design of the Apostle, 
 in his Epistle to the Hebrews, to shew, that 
 the shadow was theirs, the substance ours. If, 
 then, baptism in the New Testament does not 
 answer to circumcision under the Old, what does ? 
 It is not possible that there should be such a 
 
83 
 
 shadow in the Law without its corresponding 
 substance in the Gospel. 
 
 Notwithstanding the distinctions of male and 
 female in outward respects, we have no reason to 
 conclude, that, in the grant of " spiritual bless- 
 " ings in heavenly places," " the root and fatness 
 * - of the good olive tree," the God of grace ob- 
 served any difference between male and female. 
 I have sometimes apprehended, that an intima- 
 tion of grace, in this view, undiscriminating, is 
 found in that special ordinance whereby it was 
 enacted, that in default of male issue in any fa- 
 mily of Israel, daughters should divide and pos- 
 sess the inheritance of their father. The five 
 fatherless and brotherless daughters of Zelophe- 
 had, piously, we hope, deprecating an exemp- 
 tion to their father's family, from a portion in 
 the land of promise, the type of heavenly rest, 
 first presumed to state their hard case, in an 
 appeal to the representative of the God of mercy. 
 Moses brought their cause before Jehovah. The 
 equity of their suit was at once admitted. The 
 great Lawgiver of Israel, with a gracious smile, 
 approved and granted their " heart's desire and 
 " prayer." And, immediately, gave orders, that 
 the rule should be made perpetual, and be en- 
 rolled among the statute laws. It is likewise 
 to be observed, that the Lord claimed the 
 daughters of Israel for his own, and vindicated 
 the wrongs which, through vile idolatry, were 
 done them. See Deut. xxxii. 10. 
 
 The gracious regards of Heaven, however, are 
 c 5 
 
34 
 
 now no longer limited. Restraints, that wort 
 an unfriendly aspect, are done away. And, in 
 the new and enlarged edition of the covenant, 
 ** there is neither Jew nor Greek ; there is 
 " neilher bond nor free, there is neither male nor 
 *' female ,for we are all one in Christ." Gal.iii. 38. 
 
 Son. Precious Gospel, that smiles with equal 
 grace upon all, of whatever nation, age, or sex ! 
 that leaves no neglected female, like " the son 
 *' of the stranger," to sigh and say, " The Lord 
 " has utterly separated me from his people !" 
 Charming truth ! " We are all one in Christ !" 
 All alike addressed in the promise, and alike 
 admitted to the appointed seal. 
 
 Daughter. Thank you, brother. Your sisters 
 are gratified by your generous and affectionate 
 congratulation. 
 
 3d Son. Yet one circumstance staggers me. 
 Baptism, it seems, was designed to be an initiat- 
 ing ordinance. In primitive times it was a seal 
 affixed to a public profession. But, where Chris- 
 tianity is established, and infant baptism a gene- 
 ral practice, that sacred rite will seldom be 
 applied to believers; sinners, called by the grace 
 of God, will rarely have recourse to it in assum- 
 ing a public profession. 
 
 Father. Your remark is just. ; Yet no objec- 
 tion can hence arise to infant baptism. Baptism, 
 we have seen, takes the place of circumcision. 
 Children are admitted as before. The vows of 
 God are upon them. The promise smiles on 
 their opening minds, And another ordinance 
 
35 
 
 of admission, the Christian passover, presents 
 itself, like an open door, sprinkled with blood 
 Divine, to invite their public entry into the 
 Christian Church. Hereby they recognize the 
 solemn transaction of their parents on their 
 behalf, and, subscribing with their own hand, 
 enter their names among the followers of the 
 Lamb. Moreover, as the sons of the stranger, 
 when they came to put their trust under the 
 shadow of the Most High, were, with their 
 families, received by circumcision ; so now, 
 sinners, chosen out of the world, and made will- 
 ing to be the Lord's, are, with their children, 
 received into the New-Testament church by 
 baptism. 
 
 Baptism, I wish you to observe, was no no- 
 velty in the church at the commencement of 
 our Lord's ministry, or that of his herald, 
 John. It was required of the Israelites previous 
 to their solemn covenanting with God at Mount 
 Sinai. Moses is commanded, Exod. xix. 10, 
 " Go unto the people, and sanctify them to-day 
 "and to-morrow, and let them wasli their clothes." 
 After this they were sprinkled with the blood of 
 the covenant. We read of their having betn 
 " baptized unto Moses," before this, " in the 
 " cloud and in the sea." Nay, and some suppose, 
 not without reason, that the religious use of 
 washing, or baptism, was much earlier than the 
 institution of circumcision. It is, however, 
 stated by ancient Jewish writers, that every 
 proselyte from the heathen was received into the 
 Old-Testament Church by baptism, together 
 
with circumcision and sacrifice; males and 
 females, parents and children, were baptized. 
 Our Lord retained and established one only of 
 these ordinances, setting aside the other two. 
 Hence the Apostles would need no particular 
 direction in respect either of the subject, or the 
 mode of baptism. Well-known custom would be 
 a sufficient directory*. 
 
 Son. They are parallel cases. No objection 
 on this ground, therefore, is found against bap- 
 tizing infants. 
 
 3d Son. I confess my scruple is removed. 
 Yet suffer, my dear father, one inquiry more; 
 for I begin to find the subject interesting, be- 
 yond every idea I had before entertained. 
 What is the import of the right application of 
 the sign of the covenant, whether it be circum- 
 cision or baptism? What, is the advantage it 
 gives 1 And what is the obligation it enjoins? 
 
 Father. This question is truly important, and 
 I am glad you feel it so. Circumcision to Abra- 
 ham, as to every Jewish believer, was a con- 
 firming seal of that promise which his faith em- 
 braced; and of his own engagement to be the 
 Lord's. But to Abraham's infant seed, " in 
 " their generations," it gave no certain and abso- 
 lute interest in covenant blessings; it effected 
 no change in their state. It sealed and ratified 
 
 * The use of baptism at the admission of proselytes 
 having been disputed, I refer the reader to that rich 
 fund of rabbinical information, A ins worth's Annota- 
 tions on Gen. xvii. 12, 13. Deut. xxi. 12 ; in which the 
 fact is supported by good authorities. 
 
37 
 
 the promise only as a conditional grant of salva- 
 tion, on God's part, unto them ; and on the part 
 of their parents, its acceptance for them. Thus 
 subscribed, it was presented to their opening 
 minds, and recommended to their believing ac- 
 ceptation. Herein was a token and pledge, by 
 which God most graciously condescended to 
 ratify and enforce the overture of the covenant 
 with all its treasures. It furnished means and 
 motives, and sweet constraints, whereby the 
 God of salvation prevented, stood ready as it 
 were to arrest the infant mind, to restrain the 
 corruptions of the heart, and preclude the soli- 
 citations of the enemy. In the same delightful 
 view we regard baptism. It gives no interest in 
 covenant blessings, as they are connected with 
 salvation : but it confirms a promise, or gra- 
 cious overture, wherein the blessings of time and 
 eternity are comprehended. 
 
 2d Son. This removes a difficulty which I was 
 intending to mention. While contemplating the 
 promise, the blessing of Abraham, and its gra- 
 cious aspect on the families of the faithful, I 
 felt oppressed by the testimony and the con- 
 fession of the Apostle, (Eph. ii. 3) — " and 
 " were, by nature, the children of wrath, even as 
 " others." 
 
 Father. The promise, to the families of be- 
 lievers, inviting and delightful as its language 
 is, presents itself only as a kind overture, with 
 a gracious influence. It effects no change in 
 our state, but when embraced by faith. It is, 
 
38 
 
 upon every dwelling-place of Mount Zion, a 
 cloud, wherein the Saviour comes and waits to 
 grant the desire of every believing heart — " to 
 " command the blessing, even life for evermore." 
 2d Son. Then, we are all, like the rest of the 
 world, in a state of sin and misery, till, by faith, 
 we close with the most gracious overture of 
 Christ and salvation in the promise. Precious 
 faith ! what a treasure it secures! 
 
 a I would believe thy promise, Lord, 
 Oh \ help my unbelief." 
 
 3«? Son. Shall I ask, if the grace of this pro- 
 mise is not most affectionately and fully tendered 
 to alt who hear the Gospel? 
 
 Father, Yes, blessed be God, it is ; and that 
 with tender and importunate solicitations. Yet, 
 more especially, God's covenant is with believers 
 and their seed: and under the sanction of the 
 heaven-appointed seal, its address is more point- 
 ed and powerful ; it presents itself to the minds 
 of the offspring of believers as a birthright, a 
 family inheritance. Their names are found in 
 that grant ; God claims them for his own. It is 
 calculated to invite the faith, the believing sup- 
 plication, and the assiduous endeavour of tender 
 parents; to encourage the humble hope, and 
 the lisping prayer of the infant mind ; to afford 
 restraint in an hour of temptation ; or cover 
 with shame and confusion a profane Esau who 
 has madly and impiously sold his birthright. 
 
 My dear children, the testimony, we have al- 
 ready discovered in the word of God, declares 
 
39 
 
 your privilege, and reveals my joy. " The pro- 
 " mise is to you!" God, who seeth in secret, 
 knows wh&t a precious ground of faith it has 
 been to your parents, when your interest, both 
 temporal and eternal, has lain near their hearts. 
 Blessed be God! he is not unmindful of his 
 covenant — " the oath which he swore to a tliou- 
 " sand generations." That promise, with all its 
 immense, eternal treasures, waits your accept- 
 ance. It is a goodly heritage. I trust it will 
 be, without one exception, " the joy and re- 
 " joicing of your hearts. " 
 
 Daughter. Truly, my dear father, we should 
 be viler than Esau, and baser than the beasts 
 that perish, if we could burst such bands asun- 
 der, and turn away from him, who, in the grace 
 of such a promise, comes to solicit our hearts. 
 Justly may St. Peter's language be ours, " Lord, to 
 " whom should we go, but unto thee 1 Thou hast 
 "the words of eternal life!" And has he said, 
 he will be a Saviour, a Sanctifier, a Comforter 
 to us — our Friend, our Father, our God, our 
 "exceeding joy," in time, and through all eter- 
 nity? 1 think my prostrate soul would reply — 
 
 u Behold thy waiting servant, Lord, 
 Devoted to thy fear : 
 Remember and confirm thy word, 
 For all my hopes are there!" 
 
 3<Z Daughter, My dear sister, if I can trust 
 my present feeling, you have spoken the lan- 
 guage of my heart. Never did I make another's 
 prayer mine own, by a more cordial "Amen!" 
 And is this the birthright of which I have so 
 
40 
 
 often heard — a birthright prepared to enrich a 
 poor worthless, wretched sinner? Is this the 
 goodly pearl with which my gracious Saviour has 
 so long waited at the door of my heart? Ah, how 
 despicable, compared with this, were the brace- 
 lets on Rebekah's hand, that charmed the eye 
 of Laban ! Nay, the brightest things below the 
 skies lose all their lustre in the comparison ! 
 " Come in, thou blessed Saviour! I am ashamed, 
 yea even confounded, while I remember how 
 long thy love has endured my senseless indif- 
 ference I" And is this the covenant into which 
 my dear parents, in my baptism, affectionately 
 and believingly entered my worthless name? 
 How I bless the clay wherein I was born — born 
 of parents who loved my soul, and so early 
 sought my salvation — born within the enclosure 
 of such a covenant, the constraints of such 
 grace ! " Lord, thou hast put gladness in my 
 " heart, more than in the time when their corn 
 " and wine increase !" 
 
 Son, I hope, my dear sisters, I have plea- 
 santly and gratefully felt what you have so fer- 
 vently expressed. I have " found a treasure 
 " hid in a field :" and, if I know my own heart, 
 I am willing to sell all 1 have, to make this trea- 
 sure my own. My soul, invited by this reve- 
 lation of covenanted mercy, seems to say, " If 
 " God will be with me," according to his gracious 
 promise, and will keep me in this way that I 
 " would" go, " and will give me," though it 
 were only " bread to eat, and raiment to put 
 " on, so that I come to niy" heavenly " father's 
 
41 
 
 " house in peace, then shall the Lord be my God'* 
 — the unrivalled sovereign of my heart! 
 
 Father. Often, my dear children, have I 
 found encouragement, in prayer, from that pro- 
 mise, which now is sweeter than honey to my 
 taste, Isa. xliv. 3, 4, 5: "I will pour my Spirit 
 " upon thy seed, and my blessing upon thine oft- 
 " spring; and they shall spring up as among the 
 " giiiss, as willows by the water courses. One 
 " shall say, I am the Lord's, and another shall 
 " call upon the name of Jacob, and another shall 
 " subscribe with his hand unto the Lord, and 
 V surname himself by the name of Israel." Truly, 
 the Lord is good. ■' Thou hast dealt well with 
 " thy servant, O Lord, according unto thy word! 
 " Thou hast gi\en me the desire of mine heart, 
 " and hast not withholden the request of my lips." 
 
 2d Son. My heart, too, has felt a deep in- 
 terest in the subject of these remarks; and I 
 have participated of the grateful fervour with 
 which they have been expressed. " My soul 
 " doth magnify the Lord, and my spirit hath 
 " rejoiced in God my Saviour !" " The lines are 
 " fallen to me in pleasant places !" 
 
 I was about to start au objection: but there 
 is scarce the shadow of it remaining. Indeed, I 
 know not how I could have thought of asking — 
 What benefit can arise to children from a trans- 
 action in which they are incapable of bearing a 
 part, and of the design of which they can have 
 no apprehension] 
 
 Father. Indeed, I cannot but wonder that an 
 
42 
 
 objection of this nature should have been se- 
 riously and so often made. What reflecting 
 mind would doubt whether inconscious infancy 
 can be benefited by the entail of worldly estates 
 and immunities? Or smile, with contempt, at the 
 idea of advantage derived to new-born babes 
 from covenants previously signed on their be- 
 half? When the devout Israelite appeared to 
 recognize the interest of his male infant, but 
 eight days old, in the covenant granted to their 
 fathers, by the sacred rite of circumcision, who, 
 but a profane scoffer, would ask, " What ad- 
 vantage hath the Jew? and what profit is there 
 " of circumcision ?" 
 
 3d Son. Excuse me, Sir; there is a thought on 
 this subject, which has somewhat embarrassed my 
 mind. " If we regard ihe great Gospel-promise 
 as partaking of the nature of a covenant, and if 
 baptism be the seal of it, is it not requisite that 
 parties admitted into that covenant should un- 
 derstand the obligations of it, and be capable of 
 signifying their consent?" 
 
 Father. Recollect the appointment of Heaven, 
 and the practice of the church under the former 
 dispensation of that covenant, and you will see, 
 that, notwithstanding its obligations, the apply- 
 ing of the solemn seal to inconscious infancy is 
 no novelty or impropriety. We have gifts of 
 nature ; and we are laid under obligations by 
 them. They meet us at our entrance on life, 
 when we have not ability to signify our assent to 
 the obligations they imply: yet, the doom of 
 
43 
 
 the " wicked and slothful servant" will be ours, 
 if those returns of grateful duty be neglected. 
 Esau is branded as a " profane person/' be- 
 cause, having a birthright, he contemptuously 
 sold it, with " the pearl of great price" it con- 
 tained. At eight days old, Isaac received the 
 seal of the covenant. And what ability could 
 he then have to signify his consent 1 Our chil- 
 dren are born under a most gracious dispensa- 
 tion of the covenant: and why may not their 
 privileges and obligations, without their know- 
 ledge and consent, be recognized and confirmed 
 by the wonted seal? It will belong to their 
 riper years to inquire, " What mean ye by this 
 "service?" — to admire the grace, and acknow- 
 ledge the obligation. Indeed, " how shall they 
 " escape who neglect so great salvation !" 
 
 3d Son. Yet I perceive, in the commission 
 given to the Apostles, our Lord directs them to 
 " go and teach all nations ;" then, to baptize 
 th^m ; being first brought to the knowledge and 
 faith of the Gospel. And, if instruction and 
 profession be required to precede baptism, in- 
 fants can have no claim. 
 
 Father. Reflect a moment, and your good 
 sense will tell you, that, when the Apostles 
 were sent among the heathen to gather converts 
 to Christianity, no other method could be taken. 
 Those strangers to the purpose and grace of 
 God must first be led into the knowledge of 
 the Gospel, and profess faith in Christ, before 
 they could be received into his church. Yet 
 
44 
 
 the consideration which made it necessary that 
 they should first be taught, contains nothing to in- 
 validate tiie right of their children to be ad- 
 mitted, with their believing parents, by baptism. 
 Whoever undertakes to evangelize the heathen 
 must, of necessity, proceed according to the 
 letter of the apostolic commission. Yet this by 
 no means argues against the right of infants. 
 The rule and order of the covenant remains still 
 unaltered. Proselytes to the Jewish religion 
 were first taught; and when received into the 
 church, by circumcision, as hinted before, their 
 offspring ivere received with them. 
 
 2d Daughter. I believe, brother, plausible as 
 at first your objection seemed, you are now 
 satisfied that, when brought to the test, it con- 
 tains nothing to militate against the right of 
 infants. To me there appears a necessity that 
 Abraham should understand the covenant, before 
 he came under the bond of it; but Isaac could 
 have no such qualification. The Aposties 
 " commanded, that, if any would not work, 
 " neither should he eat." I hope you do not 
 think that helpless infants were deprived of 
 food by so hard a condition. 
 
 Father. Be it, likewise, remembered, that the 
 Apostles were Jeivs. They knew that, in the 
 dispensation of the grace of God granted to 
 their fathers, children were included. They 
 knew that they had partaken with them in 
 the benefit of the passover, the deliverance 
 from Egypt, and the miraculous and typical 
 
45 
 
 provision in the wilderness. They knew that, 
 in every solemn transaction, they M stood 
 " before the Lord, with their little ones, 
 " their wives, and their children." 2Chron. xx. 
 13. " Blow the trumpet in Zion, sanctify a fast, 
 " call a solemn assembly : gather the people, 
 "sanctify the congregation, assemble the elders, 
 " gather the children, and those that suck the 
 "breasts" Joel ii. 15,16* They knew that their law 
 required that the Israelite who had waxen poor, 
 and sold himself to one of his brethren, should, 
 in the year of jubilee, be at liberty " to depart, 
 " both he and his children with hhn, and return 
 " to his own family, and into the possession of 
 " his fathers." Lev. xxv. 41. And the Apostles 
 would iuterpret the words of their commission 
 as Jews. Therefore, knowing that it had never 
 been the practice of the church of the Old Tes- 
 tament to exclude infants from the initiating 
 sign, it is not reasonable to suppose that they 
 would proceed to such a measure without a 
 direction more explicit than their commission 
 contains. I know not, therefore, how the Apo- 
 stles could understand their Master in any sense 
 that excluded infants. 
 
 I wish you, also, to obse.ve, before we close, 
 that the word * here rendered " teach," is not 
 to be limited to giving instruction. It is, on 
 the most ample testimony, " Go disciple all 
 " nations" — " bring them into my school, and 
 
 * fArfnTi'jtrrft, very different from A<Sa<rxov7t;, ver. 20. 
 
46 
 
 apply to them the badge of my scholars." 
 Nothing like the exclusion of infants is found 
 in the Apostles' commission. The invariable 
 practice, in God's house, of comprehending 
 children with their parents, would readily de- 
 termine their Master's intent. Their minds 
 would, at once, refer to the use of the former 
 seal of the covenant. Nor could they have for- 
 gotten the rule respecting proselytes from the 
 Gentiles : " Whenever a stranger shall sojourn 
 " 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." Exod. xii. 48. 
 
 I think you are furnished with sufficient ob- 
 servation for pleasant reflection. The Spirit of 
 truth be your teacher ! Adieu ! 
 
47 
 
 CONVERSATION III. 
 
 Father. 
 *' Then/' my dear children, 7 shall ye know, if 
 " ye follow on to know the Lord." Truth, al- 
 ready, seems to pierce the clouds, and shed its 
 influence. It has, I think, appeared to demon- 
 stration, that the covenant given to Abraham 
 was the same with the Gospel of the New Tes- 
 tament; that circumcision was the appointed 
 sign or seal of that covenant ; that this rite was 
 applied to infants under the Old Testament dis- 
 pensation ; and that baptism, under the Gospel, 
 takes the place of circumcision. Some remarks 
 have been offered to shew that the Apostles 
 would consider themselves as instructed by their 
 great Master, to apply this sacred rite to be- 
 lievers and their infant seed. 
 
 3d Son. Yet the words of the commission 
 are, " Go, disciple all nations, baptizing them;" 
 and it follows, " he that beiieveth, and is bap- 
 " tized, shall be saved." Peter requires a similar 
 qualification, Acts ii. 38 : " Repent and be bap- 
 " tized/' Does it not seem to be intended by our 
 Lord, and understood by his Apostles, that the 
 nations must first be taught, and repent, and 
 hy faith receive the Gospel, in order to their 
 
48 
 
 being baptized ? And therefore that, by this 
 law, infants are excluded? 
 
 Father. These conditions, and that of Philip, 
 in respect of the Ethiopian eunuch, " if thou 
 " believest with all thy heart, thou mayest" be 
 baptized, are applicable to persons of full age ; 
 not to infants. I cannot suppose that any sober- 
 minded person would presume to interpret, 
 after such a manner, that solemn declaration of 
 our Lord, " he that believeth not, shall be 
 *' damned :" and regard it as importing the ex- 
 clusion of dying infants, without exception, from 
 the state of the blessed. Yet, (and in this 
 regard it is a very serious reflection,) the pro- 
 mise, sealed in baptism, is the only channel 
 through which the grace of God can be savingly 
 conveyed to them. How diligent, and, at the 
 same time, how deliberate should we be in inves- 
 tigating Divine truth ! How should every Chris- 
 tian parent " stand in the ways and see, and 
 " ask for the old paths, where is the good way," 
 before he comes to the melancholy conclusion of 
 withholding from his children the sign and seal 
 of that covenant which by faith he should be 
 continually laying hold of, both for himself and 
 them. Under ihe Law, the command of admi- 
 nistering the outward and visible sign was sanc- 
 tioned, by the most awful threatening. It was 
 for the neglect of this that the Lord met with 
 Moses, and threatened to slay his son. And is 
 there, then, nothing criminal under the Gospel 
 in withholding, I should rather say in rejecting, 
 
49 
 
 the seal of the covenant ? — Doubtless the chil- 
 dren of such parents, dying in their infancy, are 
 left to the uncovenanUd mercy of God. We 
 niay, however, hope that the infant finds its 
 Heavenly Father more kind and merciful than 
 its earthly parent. In wilfully withholding the 
 seal, we do, as it were, tempt the Lord our God 
 to withhold from then* the spiritual and eternal 
 blessings of the covenant. To dedicate our 
 children, without administering to them the seal 
 which God hath appointed, is altogether un- 
 scriptural. We may say to our Baptist brethren, 
 " Who hath required this at your hand?" If 
 nothing is to be done for the spiritual good of 
 our children, but what they are sensible of, 
 then we may all agree not only in omitting to 
 baptize them, but also to pray for them* " I 
 " see not," says Matthew Henry, U how those 
 " parents can with equal confidence pray for 
 " their children, who deny them to be in co- 
 " venant, and so set them upon even ground 
 " with the children of infidels." — The ground 
 on which the rite of baptism is by any 
 denied to infants, is said to be their want of 
 faith; though infants were circumcised without 
 any faith in, or knowledge of, the God of their 
 fathers. On this one point lies the stress of 
 the argument on the part of the Baptists*. 
 Indeed, almost the whole of their argument cen- 
 
 * Instead of the word " Antipcedobaptists," the 
 Editor has substituted the term Baptists, as being 
 more familiar, though certainly not so correct. 
 D 
 
ters here. It is of importance, therefore, that 
 we carefully examine and try their reasoning on 
 these expressions, and see how far their conclu- 
 sions are according to truth. You will remem- 
 ber it has already appeared, that infants are 
 capable of being benefited by a visible covenant- 
 relation to God and his people ; that they had 
 been interested in the covenant of grace, under 
 its former dispensation ; that this their interest 
 had been uniformly in their generations recog- 
 nized and ratified by the appointed seal ; that 
 they stand in need of, and are as capable of 
 receiving the grace of the covenant now, as in 
 the days of Abraham. Therefore, if no such 
 interest or relation remain, under the Gospel- 
 dispensation, it is fair to conclude there must 
 have interposed a law of exclusion. It is, there- 
 fore, a matter of serious inquiry, whether such 
 a law be found in the apostolic commission, or, 
 in any instructions given by our Lord to his 
 Apostles 1 It is said to be in the former : per- 
 haps without good reason. 
 
 That the Apostles should be directed first to 
 teach, and then to baptize the instructed, was 
 evidently rational and expedient. The matter 
 of inquiry is, when believing parents were 
 initiated into the Christian Church, whether the 
 words of the commission would determine the 
 exclusion of their infant offspring 1 For my 
 own part, I see nothing in the commission 
 that can reasonably be so interpreted. On 
 the other hand, 1 think it will be found to 
 
51 
 
 contain a great deal in support of a different 
 sentiment. However, as plainly and fairly as 
 in my power, I will set the matter before you; 
 and the Spirit of truth, I trust, will be your 
 teacher. 
 
 Observe; the Apostles were to introduce anew 
 dispensation of the Covenant of Grace. In order 
 to this, they were, by preaching, to pubiish the 
 grace of that covenant more fully and delight- 
 fully than under the former dispensation, and to 
 make a free overture of its inestimable benefits 
 to Gentiles as well as Jews ; inviting sinful men 
 indefinitely to come into the bond of the cove- 
 nant. You will judge for yourselves, whether in 
 this there was any thing that would lead the 
 Apostles, who were Jews, and as such acquainted 
 with the state of things under the former dis- 
 pensation of the same covenant, to regard the 
 children of Christian believers as excepted in 
 the commission to baptize? In forming your 
 judgment, my dear children, turn your views 
 to the ancestors of the Apostles. Once, they 
 were groaning under cruel oppression in Egypt. 
 Thither Moses, God's commissioned servant and 
 Apostle, came preaching to them deliverance ; 
 telling them, that God had seen their sorrows 
 and remembered his covenant; that he would 
 save them from their oppressors, and lead them 
 to the promised land; and called them to "keep 
 the passover and the sprinkling of blood," with 
 an assurance of salvation, if obedient to this 
 heavenly vision. This Gospel which Moses pro- 
 D2 
 
52 
 
 claimed, represented in a lively manner the 
 tidings of great joy which the Apostles publish- 
 ed. But did it ever enter the heart of Israel's 
 Deliverer to overlook their infant seed in this 
 promised mercy 7 Or, does it appear, that such 
 a thought entered the heart of Moses? Yet 
 Moses was sent Jirst to teach, and to require the 
 obedience of faith. Infants were not capable 
 of professing faith, or even of understanding the 
 Gospel then preached. But we all know they 
 were not excluded from the protection of the 
 sprinkled blood: when their parents marched 
 out of Egypt, they formed a part of the joyful 
 procession ; and parents and children were, to- 
 gether, " baptized unto Moses in the cloud and 
 " in the sea."— Now apply this to gospel times. 
 The Gospel which the Apostles preached, is 
 " the glorious Gospel of our Lord and Saviour 
 " Jesus Christ ;" that of Moses, while it bore a 
 resemblance, was but the shadow of it. Then, 
 if Moses, exhibiting the shadow and similitude 
 of the grace of the Gospel, regarded the off- 
 spring of God's professing people, as compre- 
 hended, with their parents, in the favour of Hea- 
 ven ; if they shared the benefit of his ambas- 
 eage, and were afterward, with them, baptized 
 unto Moses ; is not the conclusion unavoidable, 
 that the Apostles, who proclaimed " the truth" — 
 the transcendant grace of the Gospel— would 
 proceed according to the same established rule? 
 Son, They could do no otherwise, without an 
 explicit restriction from their Master. 
 
53 
 
 Father. Then, let us advance further; for T 
 wish you to <ce this matter, if possible, in a yet 
 stronger light. Let us contemplate the solemn 
 covenant-transaction at Mount Sinai. There 
 theLawwaspublished: it was addressed to adults, 
 who were capable of understanding what the 
 Lord their God required of them. Their assent 
 was expected, and given : " All that the Lord 
 " hath spoken, we will do, and be obedient." 
 The solemn seal of that covenant was then 
 applied; " For when Moses had spoken every 
 " precept to all the people, according to the law, 
 " he took the blood of calves and of goats, with 
 " water, and scarlet wool, and hyssop, and sprink- 
 " led both the book and all the people, saying, 
 i( This is the blood of the testament which God 
 " hath enjoined unto you." — But had infants no 
 concern in this transac ion? They professed no 
 obedience: nor could they understand the con- 
 ditions required : many of them were incon- 
 scious of what was doing. But had they no 
 part in the covenant? Or were they excluded 
 from the sign? Then why were their parents 
 so solemnly enjoined to teach them early, and 
 instinct them diligently, and earnestly command 
 them to keep the words of this law ? And, more- 
 over, let the venerable Mediator of that covenant 
 be heard : he will put the matter beyond all 
 doubt. When their Jathers were no more, Moses, 
 addressing these children, says, Deut. v. 2, 3, 4, 
 U Ihe Lord our God made a covenant with u» 
 D 3 
 
51 
 
 " in Horeb. The Lord made not a covenant with 
 " our fathers (only,) but with us, even us, who are 
 " all of us alive this day. The Lord talked with 
 " you face to face, in the mount, out of the midst 
 " of the fire." 
 
 The order of things does not appear to be va- 
 ried. Faith in the promise of covenant-blessings 
 was required as much under the Old Testament 
 as the New. The parents' faith received the pro- 
 mise for themselves and for their children. And 
 they were together admitted to the sacred sign. 
 
 2d Son. These are parallel cases; and the 
 conclusion, in favour of infants, is irresistible. 
 
 Father. And what shall we say of the lan- 
 guage of the commission iu a further view? "Go, 
 " disciple all nations." Do infants make no part 
 of nations'? Are nations to be discipled, or pro- 
 selyted by applying the badge to parents, and 
 making no account of children? Are chartered 
 rights, and benefits secured by a prince's coro- 
 nation, restricted to adults? Was this ever the 
 way of the Lord ? When we read such forms of 
 expression as these : " In thy seed shall all 
 "families of the earth be blessed" — " So shall he 
 ** sprinkle many nations' — " All nations shall 
 " call him blessed" — how shall these promises 
 be understood, but as* having a very gracious 
 aspect on the infant members of households and 
 nations receiving the Gospel ? Excluding these, 
 who constitute a great part of every nation, how 
 could nations be discipled 1 Besides^ if they can 
 
J.J 
 
 be saved, why not diseipled? If not excluded 
 from the blessing of the covenant, why denied 
 the seal? 
 
 Daughter. Indeed, I begin to regard the claim 
 of infants with conviction. An argument in their 
 favour appears to arise out of almost every word 
 of the apostolic commission. Your objections, 
 brother, seem to be driven like chaff before 
 the wind. The testimony of Scripture has 
 hitherto been found so strong in their favour, it 
 must, I think, prevail to silence every further 
 scruple. 
 
 3d Son. My dear sister, I long and labour, not 
 for victory, but for truth. Her manifestation, 
 through clouds and darkness, is more welcome 
 than the rising day. I have diligently, and, I 
 hope, impartially, attended hitherto to the whole 
 argument : I have examined and pondered every 
 observation, with an earnest desire and prayer 
 to know the mind of the Spirit; and I bow to 
 the all-conquering power of truth. 
 
 3d Daughter. How could men of piety, espe- 
 cially tender and loving parents, think of espous- 
 ing the contrary sentiment? Strange that, against 
 the testimony of Scripture so clear and full, it 
 should have gained credit ! 
 
 "2d Daughter. As far as we have proceeded, 
 I think 1 see, in the light of Scripture, " a mani- 
 " testation of the truth." And, while entertaining, 
 and rejoicing in it, I cannot help reflecting; and 
 1 hope, Sir, it will not be deemed improper if 
 I mention the thought that strikes me. " If in- 
 D4 
 
56 
 
 fants, under the present dispensation of the 
 covenant, have not a right to the seal, as under 
 the former, then, the privileges of God's pro- 
 fessing people, as they respect their families, 
 are very seriously abridged under the Gospel." 
 
 Father. My dear, that is a reflection that has 
 often, and very deeply, struck my mind. And I 
 have greatly wondered that any affectionate and 
 believing parents should so easily accede to the 
 exclusion of their offspring, from that covenant 
 relation to God which had been the privilege 
 of the seed of God's ancient people. After the 
 grant to Abraham and his seed, in their genera- 
 tions, supposing myself to have been a Jewish 
 inquirer, in the days of the Apostles, how could 
 I have listened, without a sigh, to its messengers 
 stating, that, " if I were a believer, God would 
 assuredly be a God to me; but no longer to my 
 seed? that / should belong to the church of 
 Christ, and live under the benign influence of 
 the covenant-promise ; but that my children 
 must be classed among the unbaptized and un- 
 clean?" How must godly parents have felt? 
 How must Jewish converts have complained, 
 and infidels blasphemed? Yet it does not appear 
 that the Gospel ever suffered reproach ; or that 
 Christian believers had any remonstrance to offer 
 on this behalf. It does not appear that there 
 arose any question about it. And hence we 
 are justified in concluding that the children of 
 God's professing people held the same place in 
 the church, under the Christian, as under the 
 
57 
 
 Jewish dispensation. Is he the God of the Jews 
 only? Is lie not aho of the Gentiles? A God 
 in the same manner, in tiie same latitude and ex- 
 tent to us, as he was to them 1 
 
 $d Son. You will excuse my troubling you 
 with my scruples. I wish the testimony more 
 complete. If our Lord meant that infants should 
 be admitted to baptism, with their professing 
 parents, I cannot but wonder that he did not 
 accompany the Apostles' commission with an ex- 
 plicit direction to that effect. 
 
 Father. My dear, it is no strange thing, in the 
 institutions of our Lord, to find some particulars 
 left without explicit and definite instructions. 
 It is to be observed in the law of the Sabbath. 
 It is so in what relates to the discipline of the 
 church: and, in other things of inferior concern. 
 This involves no impeachment of the wisdom, 
 the goodness, or the equity of the Divine Legis- 
 lator. The seeming deficiency is readily sup- 
 plied out of former establishments; or his 
 sacred pleasure gathered from other Scriptures. 
 You will find a difference, in this respect, be- 
 tween those laws and ordinances that are merely 
 positive, and those which are properly, or hi 
 part, moral. 
 
 '3d Son. Positive institutions, if I rightly ap- 
 prehend, are those that originate only in the so- 
 vereign will of the Lawgiver. Have I been mis- 
 taken, in considering circumcision and baptism 
 of this number? Yet, had baptism been an or- 
 dinance merely positive, it would, I eonckuiej 
 D 5 
 
58 
 
 have been introduced with a declaration of the 
 will of our Lord, in every respect, so explicit as 
 to supersede all controversy, and form an un- 
 questionable rule of duty. 
 
 Father. Circumcision and baptism, with too 
 little consideration, I apprehend, have been call- 
 ed positive institutions. They partake of the 
 nature of positive institutions, on moral grounds. 
 This is evident respecting baptism. You will 
 observe, that qualifications are expected in adult 
 subjects which belong to no institution merely 
 positive. To me it appears, that the question 
 is not — Is baptism to be regarded as a positive 
 institution ? But have we, in the apostolic com- 
 mission, a full and explicit directory, in respect of 
 the subject and the mode of baptism ? It is ma- 
 nifest we have not. The language is concise, 
 genera], and indefinite. The claim of infants, 
 established in " the Gospel preached to Abra- 
 ham," and enjoyed and prized, from generation 
 to generation, in the Old-Testament Church, is 
 neither discharged nor confirmed in the apo- 
 stolic commission : it seems to be regarded as 
 that which would follow of course ; or we 
 are left to gather the mind of the Holy Spirit 
 concerning it from other Scriptures. The like 
 observation will be made in respect of the mode 
 of baptism, should Providence favour us with 
 opportunity of further discussion. 
 
 Son. You hinted, Sir, at the law of the Sabbath : 
 is that law, in any particulars, indefinite? 
 Father, Undoubtedly it is. And a little oh* 
 
59 
 
 servation of it will serve to illustrate the remark 
 we have made. The Fourth Commandment, as 
 far as it relates to the worship which God re- 
 quires, is moral. What relates to a portion of 
 time to be set apart for that purpose, is posi- 
 tive. But positive institutions terminated with 
 the Jewish dispensation. And, in the ordinance 
 of the Christian Sabbath, it has been the good 
 pleasure of the great Lawgiver to supply the de- 
 ficiency with no express and definite instructions. 
 It seems to be left to the reason and piety of the 
 church to deduce, from certain premises, what 
 the will of the Lord is : particularly, in respect 
 to the identical part of time which is to be 
 sacred unto him. Just so it is in the institution 
 of baptism. As far as it relates to the profession 
 of our faith in Christ, and our subjection to the 
 Father, the Son, and the Holy Ghost, it is of a 
 moral nature. The sign or token, the washing 
 with water, appointed to declare this profession 
 and subjection, is positive. Yet there are va- 
 rious particulars, relating to the subject and the 
 mode, concerning which our Lord, in his infinite 
 wisdom, has seen fit to withhold a definite expla- 
 nation of his will. 
 
 Son. This, brother, must be admitted, in 
 order to account for the diversity of sentiment 
 that prevails on the subject: and in justification 
 of the conduct of the wisest and best of nun, 
 and of the practice of almost the whole church 
 for many ages. Had the original institution of 
 baptism been on record, and its expression de- 
 finite, to the exclusion of infants, there would 
 
60 
 
 have been no room for disputation : godly 
 men, in this matter, would have had but one 
 opinion. 
 
 Father. My dear children, though the infant 
 seed of God's people be not expressly mention- 
 ed in the Apostles' commission, yet the words 
 contain no exclusion. From many a satisfac- 
 tory intimation, heaven-instructed parents have 
 gathered that it is not their Saviour's will that 
 they should be excluded. The testimony of 
 the Spirit of Christ is various and strong. In- 
 deed, had the practice of baptizing infants been 
 a prostitution of the ordinance, it is not easy to 
 suppose that the Spirit of truth and grace would 
 have suffered it to prevail so generally, so long, 
 and in the brightest days of the church's pro- 
 sperity. And be it remembered, the privilege, 
 in the estimation of godly parents, has been 
 highly valued, and the practice peculiarly de- 
 lightful. God has condescended to grant them 
 many a token of his acceptance in it : and 
 they have reaped an abundant harvest of joy 
 from it. 
 
 3d Son. There is real weight in these conside- 
 rations, and I very sensibly feel it. Yet my mind 
 craves demonsi ration. I wish to know how far 
 the Spirit of Christ, in the word, appears to 
 justify the practice of baptizing infants? 
 
 Father. 1 think we have seen, in a full blaze 
 of Scripture test mony, that, under the former 
 dispensation of the covenant, children were 
 comprehended with their parents ; and that 
 their right was recognized in circumcision. This, 
 
I believe, lias been ascertained to your satisfac- 
 tion. Now remember, the promise is still the 
 same: the covenant, given to Abraham, is per- 
 petuated and unalterable. It was not disan- 
 nulled by the giving of the Law at Sinai : but 
 remained the ground and rule of justification, 
 through every period of the Jewish Church. 
 And it is, likewise, the Gospel of the New Tes- 
 tament. " The blessing of Abraham is come 
 upon us Gentiles. And we receive the promise 
 of the Spirit through faith." 
 
 Dr. Owen (that Master in Israel, " who being 
 " dead yetspeaketh,") observes, " that believers 
 under the New Testament have lost nothing : 
 they have been deprived of no privilege that 
 was enjoyed by them under the Old. Many 
 things they have gained, and those of unspeak- 
 able excellency, but they have lost nothing at 
 all. Whatever they had of privilege in any or- 
 dinance, that is continued ; and whatever was of 
 burden or bondage, that is taken away: ail that 
 they had of old was on this account, that they 
 were the people oj God. To this great privilege 
 of being God's peculiar people, believers under 
 the Gospel have now succeeded. This I suppose 
 is unquestionable, that God, making them to be 
 his people who were not a people, would not cut 
 them short of any privilege which belonged be- 
 fore to his people as such. Let men but give 
 one instance to this purpose, and not beg the 
 matter in question, and it shall suffice. And 
 i^ it possible that any man should be a loser 
 by the coming of Christ, or by his own coming 
 
62 
 
 unto Christ 1 It is against the whole tenor of the 
 Gospel once to imagine it, in the least instance. 
 Let it now be inquired, whether it were not a 
 great privilege of the people of God of old, 
 that their infant seed were taken into covenant 
 with them, and were made partakers of the 
 initial seal thereof : doubtless it was the greatest 
 they enjoyed, next to the grace they received 
 for the saving of their own souls. Without this, 
 whatever they were, they were not a people. 
 Believers under the Gospel are, as we have 
 spoken, the people of God ; and that with all 
 sorts of advantages annexed unto that state, 
 above what were enjoyed by them who of old 
 were so. How is it then that this people of God, 
 made so by Jesus Christ in the Gospel, should 
 have their charter renewed with the loss of one 
 of their choicest rights and privileges? Assuredly 
 it is not so. And therefore, if believers are now, 
 as the Apostle sa\s they are, the people of God, 
 their children have a right to the initial seal of 
 the covenant*." 
 
 I have now given you the sentiments of 
 one whom I deem the greatest divine that 
 has ever appeared since the days of the Apo- 
 stles. Observe the words of the apostolic com- 
 mission, and you will be of opinion with that 
 great and good man, that the Apostles were sent 
 to publish the very same Gospel which God be- 
 fore preached to Abraham. 
 
 They were to publish the good tidings of sai- 
 
 * Dr. Owen on the Hebrews, Vol. II. p. 256* 
 
G3 
 
 vation unto all nations. And this is the proper 
 and distinguishing mark of the Abrahamie Cove- 
 nant. Abraham rejoiced to see Christ's day, in 
 that promise; " In thy seed shall all the families 
 " of the earth be blessed/' Hence, the ascend- 
 ing Saviour gives it in charge to his Apostles 
 and ministers, " Go ye into all the ivorld, and 
 " preach the Gospel to ever?/ creature" " Go ye, 
 " therefore, and teach all nations, baptising 
 " them in the name of the Father, and of the 
 " Sou, and of the Holy Ghost." Gentiles, as 
 well as Jews, must hear, as from his own lips, 
 that " thus it is written," — " that repentance 
 " and remission of sins should be preached, in 
 " his name, among all nations, beginning at 
 " Jerusalem/' This, evidently and assuredly, 
 is a commission to proclaim the promise given 
 to Abraham — to unfold the blessings contained 
 in it, ki afar more delightful manner than ever. 
 It was the merciful pleasure of the great Head 
 of the church to change the confirming seal : 
 but without the most distant hint of any change 
 relating to the application of the seal. Not a 
 Gentile should have to regret that the blessing, 
 which, like a rich entail, had descended, through 
 a long succession of generations, on the families 
 of Israel, had not been extended to theirs. No : 
 but, " in his name, all the families of the earth 
 " shall be blessed." The Apostles, being com- 
 manded to preach according to the covenant 
 given to Abraham, needed no further direction 
 relating to the parties to be initiated into that 
 covenant, They would proceed according to 
 
04 
 
 the long-established rule and order in the church. 
 They could do no other than consider infants as 
 included with their parents. 
 
 2d Son. How many scruples, and how much 
 controversy and contention might have been 
 prevented by one express command ! 
 
 Father. My dear, had it been the will of our 
 Lord, at the commencement of this new dispen- 
 sation of the covenant, to make this very serious 
 variation respecting the parties in it — had he 
 determined on a change, so important in itself, 
 and so repugnant to the feelings of his people, 
 there must, of necessity, have been a very ex- 
 plicit command. The Apostles must have been 
 furnished with it for their own satisfaction. 
 For, how could they have proceeded to the 
 exclusion of infants, without an express warrant? 
 Jewish converts would scarcely have been even 
 pacified with it. For how could they have suf- 
 fered the exclusion of their offspring without 
 remonstrance and complaint? I will add fur- 
 ther, had there been any opposition then, as 
 there has been since, to the covenant right of 
 infants — had there been an individual to offer a 
 scruple concerning it, there is scarcely a doubt 
 but a command would have been given; or, as 
 respecting circumcision (Acts xv), " the Apo- 
 stles and Elders would have come together to 
 consider of this matter." But, it seems, no 
 such scruple existed. The Apostles found no 
 ground of hesitation. Jewish and Gentile con- 
 verts had no occasion of complaint. Nor were 
 the enemies of Christianity furnished with aa 
 
objection tliat must greatly have strengthened 
 their opposition. The long-established and di- 
 vinely-sanctioned practice in the church was a 
 sufficient directory. 
 
 There is a further consideration which, I 
 think, has some weight in demonstrating the in- 
 expediency of an express warrant. The rite of 
 baptism was no novelty. It had long been prac- 
 tised. The Jews themselves, under ceremonial 
 nncleannesses, were required to be first washed, 
 or baptized, before they ate of the holy things, 
 or even entered the tabernacle or temple. And 
 it seems, as already stated, that proselytes from 
 the heathen, before their admission into the 
 sanctuary, were uot only circumcised, but, with 
 their households, baptized. Hence, baptism 
 found an easy introduction into the Christian 
 Church. And the admission of children, with 
 their parents, followed of course. 
 
 Son. A thought has struck me respecting the 
 Jirst institution of Christian baptism. Are we 
 to consider it as found in the apostolic com- 
 mission] Had not our Lord instituted baptism 
 before this? Did not his disciples baptize in 
 his name ? 
 
 Father. No doubt our Lord had instituted 
 this ordinance from the commencement of his 
 public ministry. Hence, when " there arose a 
 " question between some of John's disciples and 
 '* the Jews" (or, a certain Jew, who, probably, 
 had been baptized in the name of Jesus) " about 
 •' purifying, they came to John, and said unto 
 " him, Rabbi, he that was with thee beyond 
 
66 
 
 " Jordan, to whom thou barest record, behold 
 " the same baptizeth, and all men come to him." 
 John iii. 25, 26. " Nevertheless Jesus baptised 
 *' not, but his disciples." We regard the Apo- 
 stles' commission as their warrant for carrying 
 the Gospel to Gentile nations, and for applying 
 baptism, the seal of the covenant, as before in- 
 stituted and practised, wherever that Gospel 
 should be received. They, therefore, expect 
 too much, who look to the words of the com- 
 mission for a full explanation of the will of the 
 great Head of the Church relating to baptism. 
 That, assuredly, had been given before; and 
 accorded with the long-established rule and 
 practice in the church of God. Or, beyond a 
 doubt, there would have been found explicit 
 instructions, to the contrary, on record. 
 
 Son. To me, brother, there appears real 
 weight in these considerations. I cannot 
 conceive it possible that either Apostles or 
 believing parents, who had been conversant 
 with the privileges of the Jewish Church, and 
 the gracious aspect which the covenant, in its 
 former dispensation, bore towards the families 
 of God's Israel, could easily admit the exclusion 
 of infants, and much less without an express 
 warrant. 
 
 Father. No argument for the exclusion of in- 
 fants can arise from there not being any mention 
 of them in the words of the Apostles' commis- 
 sion. The Apostles had received their instruc- 
 tions, as far as needed, long before. Yet no 
 
07 
 
 notice is recorded of any restriction or variation 
 in this matter. A variation of such consequence, 
 without a record, is not to be supposed. And 
 if no prohibition were given — if our Lord left 
 the case of infants untouched, the common 
 usage of ages must have determined the pro- 
 cedure of the Apostles; they would apply the 
 initiating seal now, as before ; baptism, under 
 the New Testament, would possess the place 
 which circumcision held under the Old Tes- 
 tament. Bear continually iu mind who the 
 persons were to whom the commission was 
 given. They were Jews; men who had been 
 educated in the knowledge of that covenant 
 which God had made to Abraham and their 
 fathers, and who knew it still to be in force. 
 Men who had seen that, in all covenant trans- 
 actions betwixt God and his church, the infants 
 of believers had always been admitted, together 
 with their parents, and passed under the same 
 initiating rite. Would they then understand 
 their commission in a sense to which they had 
 never been accustomed ? A sense they never 
 heard of; nay, that never had been heard 
 
 OF SINCE THE WORLD BEGAN. 
 
 You have enough to think of till we meet 
 again. Let these things be ,well considered ; 
 and let nothing govern your determinations 
 but sound reason, and the testimony of the 
 Spirit in the word. The Lord bless you and 
 keep you! 
 
68 
 
 CONVERSATION IV. 
 
 Father, 
 My clear children, you will recollect that, in 
 our last conversation, many considerations 
 were urged to shew the inexpediency of ex- 
 plicit instructions in the Apostles' commission 
 respecting the baptizing of infants. Among 
 other things, we remarked that, as the primary 
 institution of Christian baptism is not found in 
 the New Testament, we have no reason to won- 
 der that the subsequent instructions of our Lord 
 to the Apostles on the subject should be very- 
 general. 
 
 3d Son. I have felt the force of these con- 
 siderations. Yet, excuse my saying, I wish 
 every shadow of objection removed, and evi- 
 dence to amount to demonstration. I wish the 
 ground, on which I rest a conclusion of such 
 moment, to be, in the most direct and obvious 
 manner, " the testimony of Jesus." Reasoning 
 from analogy and consequence, in some cases, 
 may be admitted : here I am desirous of a full 
 declaration of my Saviour's will. 
 
 Father. I wish you to believe and act on con- 
 viction. And to admit nothing into your creed, 
 ©r your practice, but on clear testimony. Yet 
 
GO 
 
 reject no testimony, merely because it is not di- 
 rect, and after the manner you prefer. It be- 
 comes a disciple of Jesus to admit evidence 
 arising from consequence. In maintaining the 
 right of infants, in this way, we do but tread in 
 the steps of our great Master, when maintaining 
 a point of yet greater importance. When our 
 Lord would convince the Sadducees of " the 
 " resurrection of the dead," — " both of the just 
 " and the unjust," — he does not regard it neces- 
 sary to produce an express declaration, under 
 the hand of the Divine Spirit, in support of this 
 great truth. He takes another method : lie 
 goes about to prove it by consequence, and 
 thinks that sufficient. With this view, he leads 
 them to " the burning bush," and proclaims 
 afresh that solemn word, " I am the God of 
 " Abraham, the God of Isaac, and the God of 
 " Jacob 1" To them, this great word had, till 
 that moment, remained " a fountain sealed." 
 Our Lord, in a train of consequences, lays open 
 its treasures. In this word, God had made over 
 to the Patriarchs an immense fund of treasure, 
 beyond whatever, in this life, they had received; 
 the wonderful relation was still avowed, the 
 grace proclaimed long after their death — pro- 
 claimed by " the Lord God of truth." His 
 honour, therefore, required that these eminent 
 men should rise from the dead; to the end that 
 their whole persons may be exalted to such forms 
 of glory that the eternal God may " not be 
 " ashamed to be called their God ! " And if 
 
70 
 
 Abraham, Isaac, and Jacob rise again from the 
 dead to eternal glory, then other good men also, 
 as truly related to God as they. And if the 
 righteous, then the wicked likewise. And so 
 the fundamental doctrine of the resurrection is 
 grounded, and stands firm on consequences. We 
 need not so long a train of deductions to prove 
 our infants' right to baptism. But why must we 
 not reason in its support, after the manner of 
 our Lord in the other case? Indeed, we are not 
 alone herein. Our Baptist brethren must do 
 the same. While we pretend not that it is 
 written in so many words — " infants of believers 
 " are to be baptized,"— and therefore go about, 
 by just consequence and analogy, to prove that 
 such is the will of Christ ; they are obliged to 
 confess that they have no prohibition to the 
 contrary, and have no other method of justifying 
 their omission but by consequence: do not they 
 themselves infertile right of female communion? 
 They say, and it is indeed one of their most 
 plausible arguments, " We cannot administer 
 baptism to infants, because there is not an ex- 
 press command, or a single instance recorded in 
 Scripture of their having been admitted to that 
 ordinance ;" yet they admit females to the 
 Lord's Supper without either precept or example. 
 Thus they do that in the one sacrament, which 
 they condemn us for doing in the other. If 
 they require precept and example in the one 
 case, why are they so bold as to act without it 
 in the other, and that too in defiance of their 
 
71 
 
 o\\ ii principles. What reply can they make to 
 the charge of inconsistency ? If they say that 
 females eat of the Paschal Lamb; or that in 
 Christ Jesns there is neither male nor female, 
 is not their right to communion inferred? 
 Do they not desert their own standard, and 
 assume to themselves that right of inference, 
 which they will not alio a to us? Should your 
 sentiments be ever assailed, you may by this 
 one argument sihnce and confound your oppo- 
 nent. It was this that constrained Mr. Edwards 
 to renounce his antipcedobaptist principles. 
 And though he published his candid reasons for 
 so doing, yet he met with very uncandid treat- 
 ment. Of the many unjust aspersions which 
 were cast upon his character, I would say, 
 " O, tell it not in Gath ! publish it not in the 
 " streets of Askelon ! lest the Philistines re- 
 'joice; lest the uncircumcised in heart tri- 
 " umph." Whether the late Mr. English, of 
 Wooburn, published his little work on the har- 
 mony of the Old and New Testaments before he 
 renounced his antipcedobapti t principles, I can- 
 not say ; but certainly he discovered that there 
 could be no harmony with them; for they en- 
 tirely destroyed that connection which he so 
 much admired, and with which he was so much 
 impressed. I could mention others, who on 
 mature reflection were induced to renounce 
 those principles which in the heat and fervour 
 of their first religious impressions they had been 
 
72 
 
 persuaded to embrace : but I decline making 
 any further digressions. 
 
 3rf Son. I trust we all listen to your obser- 
 vations with such profound respect as well as 
 attention, as never to consider any remark of 
 yours a digression. If, however, you think you 
 have digressed, I can easily recall your atten- 
 tion to the subject, by inquiring whether these 
 inferences are not drawn from the New Testa- 
 ment, or chiefly from the Old % 
 
 Father. Why complain or question the force 
 of arguments gathered from the Old Testa- 
 ment? To these our Lord referred the Jews, 
 when he said, " Search the Scriptures ; these 
 " are they which testify of me." And, " be- 
 " ginning at Moses, and all the prophets, he 
 " expounded uuto his disciples" in all those 
 Scriptures, " the things concerning himself/' 
 Let us not depreciate evidence from any part 
 of inspired Scripture. The Old and New Tes- 
 tament relate to the same covenant under dif- 
 ferent dispensations. There is a beautiful har- 
 mony and a necessary connection between them. 
 The latter rises out of the former ; unfolds its 
 mysteries, extends its grants, without abro- 
 gating one of them. Therefore, if the cove- 
 nant right of infants had been " confirmed of 
 God in Christ," many ages before the Christian 
 establishment, the question is not, " Did our 
 Lord give a new commandment for their ad- 
 mission V but, " Did our Lord, by any 
 
73 
 
 ' : act or decree, determine their exclusion ? 
 " Did the benevolent Author of the Christian 
 " Religion come to diminish its privileges, to 
 " revoke the original grant ; to abolish the 
 *' Covenant of -Grace ; or to make void the 
 " promises of theancient Church]— Jesus Christ 
 " was a minister of the circumcision for the 
 " truth of God to confirm the promises made 
 " uuto the Fathers :" — not to abridge, but to 
 enlarge ; " not to weaken, but to establish ; 
 " not to destroy, but to fulfil ; not to plunder, 
 " but to enrich ; not to degrade, but to exalt 
 " and magnify the dispensation ; not to exclude, 
 " but to invite the children of his servants." 
 Supposing the New Testament to be entirely 
 silent, even this silence would be an invincible 
 argument in their favour. Assuredly, we stand 
 on firm ground while a negative command is 
 wanting. 
 
 Daughter. And that will never be found. A 
 bill of exclusion passed in the court of the King 
 of saints, and the infant offspring of his professing 
 people the parties excluded .'—excluded after their 
 covenant interest had been " confirmed of God 
 M in Christ," and acknowledged and recognized 
 through along series of generations !— And why 
 excluded 1 Not, because the grace of the co- 
 venant under the Gospel is circumscribed and 
 flows in a more limited channel ! Not because 
 their interest, so long enjoyed, was merely 
 nominal, and afforded no real advantage ! Not 
 because " the blessing of Abraham," bein«r 
 R 
 
74 
 
 now come on us Gentiles, infants have less 
 need, or are less capable of improving that 
 interest ! 
 
 3d Daughter. Thank you, sister : you have 
 spoken the sentiment of my heart. I was ready 
 to ask, Who, of the little band of our Lord's 
 disciples, could have moved to bring in the 
 bill which my sister's fertile imagination has 
 supposed? Who of them would have stood 
 forward in a business so unlike the spirit of 
 his Master? Yet, could we suppose that an 
 individual should thus " offend against the ge- 
 " neration of God's children," or, were it pos- 
 sible that, a synod of Apostles, " full of the 
 " Holy Ghost and of faith," should even pass a 
 bill to this effect, — yet, where could the man be 
 found, of assurance enough, to present it to the 
 King of grace, for the royal assent ? I believe, 
 indeed, he would have driven him from his pre- 
 sence with a frown, and, instead of his signet, 
 have consigned the bill to the flames ! " The 
 " children of thy servants shall continue, and 
 " their seed shall be established before thee." 
 Psalm cii. 28. 
 
 Son. You will remember there was not want- 
 ing, among the disciples, a disposition too much 
 like this. In the days of our Lord's ministry, 
 there were parents who, it seems, with pious 
 affection, brought their dear infants to him, 
 craving the blessing of his grace. And the dis- 
 ciples, regarding their suit as a troublesome in- 
 trusion, rebuked them. 
 
'id Daughter. Mistaken men ! I recollect, 
 however, " the Holy Ghost was not yet given 
 Or how could they have suffered themselves to 
 discourage these tender suppliants? Would 
 they not, rather, have helped them forward, and 
 employed their interest for them? Alas ! they 
 " knew not what manner of spirit they were of." 
 However, if they wanted tenderness, their 
 Master appeared "full of grace and truth!" 
 How his resentment kindled at their hasty re- 
 buke ! Often have I contemplated, with delight, 
 the Shepherd of Israel gathering these lambs 
 with his arm, and tenderly laying them in his 
 bosom! I can readily turn to the well-known 
 passage. It is a charming record : I feel new 
 affection whenever I think of it. I believe, Sir, 
 it will give us all pleasure to have it read. (Mark 
 x. 13 — 16.) " And they brought young children 
 " to him, that he should touch them. And his 
 " disciples rebuked them that brought them. 
 " But, when Jesus saw it, be was much dis- 
 " pleased, and said unto them, Suffer the little 
 " children to come unto me, and forbid them 
 " not: for of such is the kingdom of God. 
 " Verily I say unto you, Whosoever shall not 
 " receive the kingdom of God as a little child, 
 " he shall not enter therein. And he took them 
 " up in his arms, put his hands Mpon them, and 
 " blessed them." 
 
 Zd Daughter. Happy children ! so tenderly 
 embraced ! so richly blessed of Jesus! I cannot 
 E 2 
 
76 
 
 regard their favoured lot, without a wish that 
 their privilege were mine. They are blessed 
 indeed whom the Lord blesseth ! 
 
 Father. Let it be remarked, that the passage 
 of Scripture which your sister has just read, 
 besides exemplifying the love of Christ, is also 
 one that strongly concludes for the baptism of 
 infants. " Of such is the kingdom of God." 
 The kingdom of God in the Gospel denotes 
 either the church militant here on earth, or the 
 church triumphant in heaven. " Now in which- 
 " soever of these senses the argument is taken^ 
 " it will be found very conclusive. For if by 
 " the kingdom of God be meant the church on 
 " earth, or the kingdom of grace, which Christ 
 <e came more clearly and fully to establish, our 
 " Lord, by saying, Of such is the kingdom, de- 
 " clares plainly that infants are to be considered 
 " as having a place in this kingdom, being 
 n members of that body, society, or church, 
 H which he, as Messiah, came to rule and to 
 " save. And if they are to be considered as a 
 " part of this kingdom or visible church, they 
 u are then to be baptized or born again of 
 M water, for this is the only appointed rite of 
 " entering into it. Or, if by the kingdom of 
 " God we understand the church triumphant in 
 " heaven ; into that infants cannot enter except 
 " they are born again of the Spirit. Now if 
 *' they are capable and proper subjects of a re- 
 " generation by the Spirit, they must be also of 
 " baptism ; for the baptismal water is nothing 
 
77 
 
 " else but the appointed sign or emblem of this 
 " regenerating Spirit/' The sentiments of the 
 Baptists are, however, directly contrary to the 
 words of our Lord, who says, " Except a man 
 '* be born of Water and of the Spirit, he can- 
 " not enter the kingdom of God." For they 
 insist that he must necessarily be born of the 
 Spirit, before he can have any title to baptism ; 
 that he must actually receive the thing signified 
 before he can be admitted to the sign, so com- 
 pletely do they invert the order of Christ's holy 
 institution. We believe that children dying in 
 their infancy are saved — are raised to eternal 
 life by the meritorious obedience of the Second 
 Adam, as they fell under condemnation by the 
 disobedience of the first — seeing then that God,, 
 who is rich in mercy, grants them " the thing 
 u - signified, viz. the renewing of the Holy Ghost, 
 " it can never be thought his will, that the sign or 
 l( token be denied them. It cannot be here said 
 " that the words ' of such' are to be under- 
 " stood, not of infants in years, but of persons 
 " of a childlike and humble disposition ; be- 
 " cause this would represent our Lo-^'s con- 
 " duct as extremely absurd. For why should 
 " he be angry with his disciples, for forbidding 
 " infants in years to be brought to him, because 
 " his kingdom consisted of grown persons of an 
 " humble disposition ! There is no just con- 
 " nection betwixt his great displeasure at them 
 " for keeping infants from him, and his giving, 
 L 3 
 
78 
 
 " as the reason of it, that to quite different sub- 
 " jects, meek and humble persons, his kingdom 
 " belonged. According to this fallacious inter- 
 " pretation, our Lord might rationally have 
 " done the same, had lambs or doves been going 
 " to be presented to him, he might have been 
 " much displeased with those who should have 
 " forbid them, and have said — Suffer them to be 
 " brought, for of such, i. e. of persons of a 
 " meek and harmless temper, is the kingdom of 
 " God." From this single text of Scripture 
 (notwithstanding the different expositions of it 
 which have been given by those who would 
 fain evade its force), we may learn with plea- 
 sure, and with confidence may rest assured of 
 Christ's good will towards infants ; and very 
 delightful is the thought, that the Lord Jesus, 
 has lost none of his tender mercies amidst the 
 glories of his exaltation. Could 1 describe to 
 you the love of Christ in heaven towards little 
 children here on earth, or represent to you the 
 thousands and ten thousands of babes and suck- 
 lings in heaven who " have tasted that the 
 " Lord is gracious," his name would be very 
 precious to you, and you would not want encou- 
 ragement to direct your hope and your prayer 
 to him. My dear, " if thou seek him, he will 
 " be found of thee ! " 
 
 2d Son, I hope the name of Jesus is en- 
 deared to us all. It is our delight to hear of 
 his grace. It is our wish to provoke one 
 
70 
 
 another to love him more. Nay, it is our am- 
 bition to have to say, " This is my beloved, and 
 11 this is my friend ! " 
 
 Father. My dear children, " then, shall all 
 " men know that ye are his disciples if ye" 
 thus " love one another." You have beheld 
 with delight this encouraging manifestation of 
 Christ's love. And, to my soul, that assurance 
 is sweeter than ever — " of such is the kingdom 
 "of God." It assures us as I have just ob- 
 served that, from age to age, such young disci- 
 ples constitute a large proportion of the visible 
 church on earth ; and that children, dying in 
 their infancy, shall form a very considerable 
 part of the church triumphant in heaven. 
 
 " Babes thither caught from womb and breast 
 Claim'd right to praise above the rest : 
 For they have found the happy shore 
 They never saw, nor sought before." 
 
 Mr. R. Erskine. 
 
 Son. Strange, that, after such a display of 
 the grace of Christ to the children of his pro- 
 fessing people, any, in the Christian Church, 
 should refuse to admit them by baptism ! 
 Strange, that Christian ministers and Christian 
 parents should acquiesce in their exclusion ! 
 
 2d Son. I hope it will not be deemed any 
 interruption to our conversation, if I just read a 
 short passage (from that truly pious Christian 
 and eminent divine, Mr. Richard Baxter,) which 
 now forcibly occurs to my recollection. 
 E 4 
 
80 
 
 Father. We shall be happy to hear it ; and I 
 aoi glad to find, my son, that you read with 
 such attention a writer that will always amply 
 repay your labour. 
 
 Id Son. Speaking on these words, " they 
 " brought young children to Christ," &c. he thus 
 writes : " Doth Christ take them in his arms, 
 and would he have them all put out of his 
 visible church ? Would he have us receive 
 them in his name, and yet not receive them 
 into his church, nor as his disciples? How 
 can infants be received in Christ's name, if 
 ihey belong not visibly to him and his church? 
 Nay, doth Christ account it a receiving of 
 himself, and shall I then refuse to receive 
 them, or acknowledge them the subjects of 
 his visible kingdom? — For my part, seeing 
 Christ hath given me so full a discovery of his 
 will in this point, I will boldly adventure to 
 follow his rule, and had rather answer him 
 upon] his own encouragement for admitting 
 a hundred infants into his church, than 
 answer for keeping out one. I desire 
 any tender conscienced Christian, that is in 
 doubt, whether infants should be admitted mem- 
 bers of the visible church, and would fain know 
 what is the pleasure of Christ in this thing, to 
 bethink himself, whether it be more likely 
 that it will please Christ better to bring, or 
 solemnly admit, infants into the church, or shut 
 them out? And whether these words of Christ, 
 so plain and earnest, will not be a better p!ea at 
 
81 
 
 the judgment day for our admitting infants, than 
 any the Baptists ever brought will be to them 
 for refusing them? I bless the Lord Jesus, the 
 King of the church, for having so great a tender- 
 ness to the infants themselves, and so great a 
 care of the information of his church concerning 
 his will, as to speak it thus plainly, that plain 
 meaning men may well see his mind. Even as 
 if he had therefore done this because he fore- 
 saw, that in these latter days, some would arise 
 that would renew the disciples' mistake in this 
 point*/' 
 
 Father. My opinion fully coincides with 
 Mr. Baxter's. Indeed I apprehend, if this pro- 
 cedure of our Lord be not in itself a sufficient 
 warrant for the baptism of infants, yet every 
 caudid person must allow, that it furnishes a 
 great deal of very important evidence, more 
 than sufficient to turn the scale in its favour. 
 In putting his hands upon them, he used the vi- 
 sible sign of giving his Spirit unto them: the 
 great blessing held forth in baptism. But the 
 prejudices of education and party zeal often 
 prevail against the force of truth. I am content 
 that others should think and determine for 
 themselves : and " I commend you," my chil- 
 dren, " to God and to the word of his grace;" 
 not wishing to interpose any influence of mine 
 between your consciences and that infallible 
 guide. Yet, if I may be justified in expressing 
 
 * Plain Scrip. Proof, p. 103. 
 E 6 
 
82 
 
 to those whom I love as mine own self the 
 feelings of my heart, I have great satisfaction 
 in reflecting, that my dear parents found, in the 
 Gospel Covenant, a ground of believing prayer, 
 on my behalf. And that, on this ground, they 
 devoutly and early acknowledged the claim of 
 God my Redeemer, and, with earnest entreaty, 
 sought his blessing. In many a time of painful 
 trial, have I found my hope revive while plead- 
 ing (Psal. xxii. 9, 10.) " Thou art he that took 
 " me out of the womb. Thou didst make me 
 " hope, when 1 was upon my mother's breast." 
 Psal. cxvi. 16. " O Lord, truly I am thy ser- 
 " vant ; I am thy servant, and the son of thy 
 " handmaid." As a parent, I have known sea- 
 sons of piercing anxiety ; and I have found a 
 place of sweet repose. Often have I, with a 
 trembling heart, regarded my dear children 
 rising, with a depraved nature, in a defiling and 
 ensnaring world. But in the covenant, which 
 provides for their dearest interest, I have found 
 " an anchor, both sure and stedfast." I have 
 found it to contain a great deal to inspire hope. 
 The recollection of the many seasons wherein 
 your parents have come to the altar of God, 
 bringing their offspring with them, is still very 
 pleasant. The promise made the surrender a 
 thank offering. The vow was recorded. They 
 went their way rejoicing, and their countenances 
 were no more sad. In after-times of anxious 
 care, they have been encouraged to come to God, 
 «n behalf of their dear offspring, as to their 
 
83 
 
 father and your father ; for " underneath" were 
 faithful promises, and u everlasting arras." By 
 and by " the hand of the Lord" appeared. The 
 promise began to blossom and bud. The dews 
 of heavenly influence caused their little planta- 
 tion to grow. And now, " bless the Lord, O 
 a my soul, and all that is within me bless his 
 " holy name ! " 
 
 Son. And " what shall I render unto the 
 " Lord for all his benefits to me !" Truly, my 
 dear brothers and sisters, such promises and 
 such prayers are no small advantages. " If the 
 u Lord had been pleased to destroy us, he 
 " would not have shewn us such things as 
 " these ! " What a mercy to be of " the fami- 
 " lies which call on the name of the Lord ! " to 
 be the offspring of those parents who, amidst 
 their care for their children's salvation, can find, 
 in the covenant-promise, a ground of believing 
 supplication ! 
 
 Daughter. Yes, brother ; and how great a 
 mercy is it, not to be of those many families 
 wherein baptism is regarded as a mere ceremony 
 to accompauy the giving a name to a child, or 
 celebrating his birth with a feast! where 
 faith and love have no place : and even the fear 
 of God is wanting ! where the grace of the 
 promise is profanely despised, and the baptis- 
 mal vow impiously neglected ! — How just is the 
 observation of good Mr. Henry 1 Permit me to 
 read it, and then you will have it correct : 
 f There would not be so much quarrelling 
 
84 
 
 about infant baptism, if there were but more 
 care to make that practical improvement of 
 it which is required. It is owing to a carnal 
 heart (says he) that the benefit is not obtained, 
 tind then the thing itself is disputed. Infant 
 baptism is questioned because it is not im- 
 proved, and then it is not improved because it 
 is questioned. If any man set himself seri- 
 ously to do His will in this matter, by a 
 diligent and conscientious improvement of 
 baptism, '« he shall know of the doctrine whe- 
 f* ther it be of God, or whether we speak of 
 " ourselves." There are many humble serious 
 Christians, who can experimentally speak of 
 the benefits of it. For my own part, I can- 
 not but take this occasion, to express my 
 gratitude to God for my infant baptism, not 
 only as it was an early admission into the visi- 
 ble body of Christ, but as it furnished my pious 
 parents with a good argument (and I trust, 
 through grace, a prevailing argument), for an 
 early dedication of me to God in my childhood. 
 If God has wrought any good work 
 upon my soul, 1 desire with humble thank- 
 fulness to acknowledge the moral influ- 
 ence OF MY INFANT BAPTISM UPON IT.*" 
 
 Father. If the baptism of infants be a Divine 
 ordinance, it is an advantage of very high de- 
 gree ! Parents, who " travel in birth again" 
 for their children, " until Christ be formed in" 
 
 * Henry's Treatise on Infant Baptisuv, 
 
8-3 
 
 them, will feel great reason to apply themselves 
 to it with the most fervent and diligent prayer. 
 It is too sacred an institution to be engaged in 
 with a trifling spirit ; to be accompanied with 
 convivial entertainment and carnal mirth. They 
 know not what they do, who, in so solemn an 
 ordinance, approach the altar of God with un- 
 hallowed fire ! 
 
 3rf Daughter. Who can help lamenting that 
 parents, loving and professing parents, should 
 ever engage in this solemn service without a 
 right understanding of the nature and design 
 of it, without a believing admiring apprehension 
 of the grace so delightfully manifested in it! 
 Alas ! that any should ever prove false to 
 God's covenant; and, in their after-carriage, 
 proclaim their contempt of the blessing it seals, 
 and their fixed aversion to the obligations it 
 confirms. What awful prevaricating with God! 
 
 Father. You remember, God speaks of such 
 conduct, as if all nature must regard it with 
 amazement and horror, Jer. ii. 12,13: "Be 
 " astonished, O ye heavens, at this, and be hor- 
 " ribly afraid ; be ye very desolate, saith the 
 " Lord. For my people have committed two 
 " evils: they have forsaken me the Fountain of 
 u living waters* and hewed them out cisterns, 
 "broken cisterns that can hold no waler!" 
 " Behold," my children, " the goodness and 
 '« severity of God ! " They are both repre- 
 sented, in very strong characters, in the claim 
 he asserts, and the charge he exhibits against 
 
86: 
 
 fcis ancient people, in reference to their off- 
 spring. He is pleased, most graciously, to call 
 them his own ; therefore their parents ought, 
 very thankfully, to have regarded them as sa- 
 cred to him. Exek. xvi. 4 20, 21: " Moreover 
 " thou hast taken thy son* and tliy daughters, 
 H whom thou hast borne unto me, and these 
 " hast thou sacrificed unto them," to idols, " to 
 " be devoured : is this of thy whoredoms a 
 " small matter ; that thou hast slain my chil- 
 " dren, and delivered thein to cause them to 
 "pass through the fire for them?" I fear a 
 charge, not unlike to this, will, at last, be found 
 to lie against many professors, who, after dedi- 
 cating their children to God, have, in effect, 
 presented them as victims to " the god of this 
 " world." 
 
 2d Daughter. Indeed, I see more and more 
 the importance of parental duty ; and the sur- 
 passing excellence and happy influence of pa- 
 ternal piety. I feel, more than ever, the obli- 
 gations and encouragements which the great 
 promise of God, and my parents' sacred and 
 affectionate engagements have laid me under. 
 Nor can I help dropping a tear over families, 
 who c< have the form, but deny the power" of 
 godliness ! I cannot but think their disadvan- 
 tage too, very great, who, though themselves 
 pious, yet do not, cannot, take hold of God's 
 covenant on behalf of their children. 
 
 Father. Truly, my dear, if the understand- 
 ing and the heart of God's professing people 
 
8? 
 
 apprehended his covenant; and if, with faitb 
 and love, they brought their offspring with 
 them, I should hope for happier times. I have 
 sometimes thought, with the truly venerable 
 Mr. R. Baxter, that, in this case, «' the public 
 ministry of the word would not be the usual 
 mean of conversion" — that the prayers and 
 endeavours of parents would often be " mighty, 
 l( through God," in effecting the very early 
 surrender of the heart to its rightful Sovereign 
 — that the hosannas of little children would 
 proclaim the King of Glory near ; and "out of 
 " the mouths of babes and sucklings" he would 
 " perfect praise." Then, God's people would 
 be manifestly separate from the world ; the 
 celestial pillar would be seen on their dwell- 
 ings; God would come unto them, and make 
 his abode with them ; " the good-will of him 
 " who dwelt in the bush" would mingle with 
 their bread and their water, with their cares 
 and their griefs ; the beauty of holiness would 
 be the adorning of their offspring, and " all 
 f* that see them" would " acknowledge them that 
 " they are the seed which the Lord hath bless- 
 " ed." Indeed, if my heart does not deceive me, 
 when a believing parent has, with a true heart, 
 presented his child unto God, on the ground of 
 his precious promise, he will receive him again 
 at his hand, with more than natural affection ; 
 he will rejoice over him with that joy which- 
 arises out of covenant love ; the covenant pro- 
 mise will inspire a lively hope; and will give 
 
no little energy to his prayers and endeavours 
 for the temporal and eternal interest of his 
 child. I think I have found occasion of very 
 pleasant remark, in the record that relates to the 
 infant herald of our Lord, John the Baptist. 
 The venerable Zacharias, receiving, by a special 
 messenger from Heaven, the assurance of the 
 birth of a son in his old age, " staggered at the 
 " promise through unbelief." For this, Gabriel 
 gave sentence, that he should " be dumb, and 
 " not able to speak, until the day that these 
 " things should be performed." And when was 
 the happy period to his affliction? Not imme- 
 diately on the birth of the child ; but the day 
 wherein, by " the seal of the righteousness of 
 '-' faith," God's right in him was acknowledged. 
 His parents must not regard him as given to 
 them, till, by the appointed sign, they have given 
 him up to God. Then he is especially endeared 
 to them, and they behold him as a sacred trust, 
 from God's family to be trained up for him. 
 
 Son. My heart-felt grief is, that I have so 
 little considered these great things. Alas, that 
 I should have lived so long, without yielding 
 myself to God, and taking his vows upon me ! 
 without pleading a promise so full of grace, and 
 so early given I " From this time " would I " cry, 
 " My Father, thou art the guide of my youth !" 
 When I hear of his wondrous mercy to me, 
 and think of the engagement my dear parents 
 subscribed on my behalf, I feel myself drawn 
 with cords of love; I think I can leave all and 
 
00 
 
 folio v. Jesus. My thankful spirit cries, " He is 
 " my God, and I will prepare him an habita- 
 tion!" he shall possess and rule my heart ; 
 " mv father's God, and I will exalt him !" 
 
 2d Son. Brother, it would be the joy of my 
 heart to present myself a living sacrifice unto 
 the Lord. How gladly would I M come to the 
 f( altar of God, unto God mine exceeding joy !" 
 But, alas, my sinful heart ! I know not how to 
 ask his acceptance of such an offering. When 
 I have attempted to seek his face, and plead his 
 promise, he has seemed to mark mine iniquities, 
 aad to shut out my prayer. " I was ashamed, 
 "yea even confounded." I could not answer a 
 word. 
 
 Father. Nor can I wonder that you had no- 
 thing to say in your own justification. But * with 
 " the Lord there is mercy ;" mercy beyond all 
 you can conceive. When he " heard Ephraim 
 " bemoaning himself," and condemning himself, 
 how graciously he overlooked his provocations, 
 and remembered his own covenant ! What ten- 
 der mercies that language expresses ! " Is 
 " Ephraim my dear son? is he a pleasant child 1 
 " For since 1 spake against him, I do earnestly 
 " remember him still: therefore my bowels are 
 " troubled for him ; I will surely have mercy 
 " upon him, saith the Lord." If he seem to 
 turn away with a frown, and to expostulate, 
 " How shall I put thee among the children I" It 
 is that you may " know and consider, that it is 
 • an evil and bitter thing, that you have forgot- 
 
90 
 
 "■ ten the Lord your God !" Yet he has the 
 heart of a father still. He is still mindful of his 
 covenant : but he will have you humbled, and 
 abased, and grieved that you have so long 
 lived unmindful of it. And when he shall hear 
 your continued cries for the grace of it ; when 
 he shall see you return, prodigal like, and hear 
 the too-long-neglected plea, " My Father!" His 
 house, his arms, his heart, will open to welcome 
 your return. 
 
 Sen. Glorious grace ! how this invites the 
 prodigal home ! Welcome, welcome assurance* 
 " God is love!" " Where sin abounded, there 
 i( grace doth much more abound." 
 
 Well, brother — you have, I hope, heard enough 
 to remove all your scruples. 
 
 Zd Son. Indeed, brother, the more I hear, the 
 better I am satisfied. I am glad my objectious 
 were stated ; or I should not have had the satis- 
 faction I now feel. 
 
 Father. When I signified, that the right of in- 
 fants might be sufficiently proved by consequence 
 and analogy, or by the long-established prac- 
 tice in the Jewish Church, I did not intend to 
 signify that there is nothing in the New Testa- 
 ment to support the claim. We have every rea- 
 son to believe that the Apostles, who were com- 
 missioned to preach the Abrahamic Covenant, 
 proceeded to admit converts into the church* 
 after the form and order of that covenant, viz. 
 believing parents with their infant seed. Remark- 
 able are the words of Peter, in his first address 
 
&1 
 
 to the Jews, after the descent of the Holy Spirit, 
 Acts ii. 38 : " Repent, and be baptized every 
 " one of you, in the name of Jesus Christ, for 
 " the remission of sins, and ye shall receive the 
 " gift of the Holy Ghost. For the promise is to 
 " you, and to your children, and to all that are 
 " afar oft'/' the Gentiles, " even as many as the 
 " Lord your God shall call." This is the ex- 
 press character of the covenant given to Abra- 
 ham : the Gospel-dispensation of which was to 
 be introduced by the extraordinary gifts of the 
 Holy Spirit. But the great blessing of it is de- 
 liverance or salvation. So it is expressed in the 
 prophecy, to which also St. Peter refers, Joel ii. 
 32. " And it shall come to pass that whosoever 
 " shall call on the name of the Lord shall be de- 
 " livered. For in mount Zion andjn Jerusalem 
 " shall be deliverance, as the Lord hath said, and 
 " in the remnant whom the Lord shall call." 
 This covenant, in this new and enlarged edition 
 of it, in its respect to evangelized Jews, was to 
 them and their children, in the same sense, as 
 under the former and limited edition of it. And 
 it proclaims mercy, equally smiling on relative 
 connections, to proselvted Gentiles. They who 
 are afar off shall hear the melodious sounds of 
 the Gospel trumpet. And when they come, 
 " ready to perish," they are encouraged to 
 bring" their offspring with them." When, there- 
 fore, it is said, " Then they that gladly received 
 " the wurdurre baptized," it is to distinguish them 
 from unbelievers, not from their offspring. The 
 
92 
 
 promise comprehends believing parents and their 
 children. Therefore both were entitled to bap- 
 tism. In his nest discourse Peter is very expli- 
 cit in declaring to the Jews, that the ground of 
 his preaching Christ, and, consequently, the rule 
 of his baptizing, was the covenant given to their 
 fathers. Acts iii. 25. " Ye are the children of 
 " the prophets, and of the covenant which God 
 "'made with our fathers, saying to Abraham, And 
 " in thy seed shall all the nations of fhe earth 
 " be blessed." That covenant, in the dispensa- 
 tion under which they were born, they well 
 knew, comprehended infants. And would they 
 expect, or, without convincing testimony, could 
 they admit, that, under a dispensation of more 
 abundant grace, they were to be excluded ? 
 
 3d Son. Yet is there not an express limita- 
 tion, at the close of St. Peter's address, in those 
 words, " even to as many as the Lord your God 
 " shall call?" Does not this imply that, the pro- 
 mise is to them only who, by an effectual call, are 
 made willing to receive it? 
 
 Father. You forget the representation before 
 given of the promise as published in the Gospel. 
 It is a free, indefinite, and gracious overture of 
 the blessings of salvation, in order to repentance 
 and faith. It is the call to the great supper, 
 " Come, for all things are ready !" The word 
 here used, irpoo-xateopai, properly signifies to 
 " call to," without any regard to the effect of 
 that call; a gracious overture, whether accepted 
 or not In this view, " many are called, but 
 
93 
 
 " few chosen." Wherever God, in his provi- 
 dence, is pleased to open a door before the 
 messengers of his grace, there is this call ; there 
 it may be said, " the promise is to you." And 
 wherever there is a people who " embrace the 
 " promise/* they are assured that the God of 
 salvation has a gracious respect to their infant 
 seed in the same overture. 
 
 Father. Meditate on these things, and may 
 the " Spirit be poured out upon you from on 
 " higfh ! " 
 
Si 
 
 CONVERSATION V. 
 
 Father. 
 My dear children, you have all felt interested in 
 the question relating to the covenant-right of in- 
 fants. You all have seemed to engage and pro- 
 ceed in it with a serious determination to be go- 
 verned by the testimony of Scripture. Our la- 
 bour, hitherto, has not been in vain. On our 
 last opportunity of considering the subject, it 
 appeared, that the families of God's professing 
 people, under the Gospel, could not have been 
 denied the initiating sign without suffering a se- 
 rious abridgment of privilege ; that the omis- 
 sion of households, in the words of the Apostles' 
 commission to preach and baptize, furnishes no 
 just reason for their exclusion ; that we are fully 
 justified in forming our conclusions on this sub- 
 ject from the Old Testament, and by analogy ; 
 that, until a negative can be gathered from the 
 New Testament, the right of infants is establish- 
 ed ; that, instead of a negative, our Lord's most 
 gracious treatment of infants goes very far in de- 
 termining the contrary ; and that the right of 
 infants, confirmed by the authority of Scripture, 
 deserves to be held in the highest esteem. 
 
 Son. Hitherto I have found great satisfaction 
 
95 
 
 iu the inquiry. The testimony gathered from 
 the former dispensation of the covenant, and the 
 practice of the Old -Testament Church ; from the 
 gracious regards of our Lord to infants; and 
 even from his commission to his Apostles, has 
 appeared weighty and strong. I return encou- 
 raged to pursue. 
 
 3d Son. I hope I would not resist what ap- 
 pears so much like the testimony of the Spirit 
 in the word. I think a Jew must have under- 
 stood the Apostle in this sense. Yet may I be 
 excused in asking, Is there nothing in apostolic 
 practice to establish this interpretation of the 
 passage 1 No instance recorded of infants bap- 
 tized with their parents ? 
 
 Father. You will remember, that the covenant- 
 right of infants, which originally was established 
 by Divine authority, had been, for many ages, 
 enjoyed in the Jewish Church: and even ex- 
 tended to proselytes from the heathen. This 
 were warrant sufficient for baptizing infants, 
 though the New Testament had furnished no re- 
 cord of the practice. But, as we follow the 
 Apostles in the exercise of their ministry, we 
 find repeated notices of their baptizing house- 
 holds, or families. The Apostle Paul baptized 
 " Lydia and her household." Acts xvi. 15. The 
 same Apostle baptized the jailor at Philippi, 
 " and all his." Acts xvi. 33. And by him, like- 
 wise, " the household of Stephanas " were bap- 
 tized. 
 
 3d Son. Yet have we any certain ground to 
 
96 
 
 conclude that there were young children in those 
 households? 
 
 Father. Though we have nothing in the re- 
 cord to determine this, yet it is not very proba- 
 ble that these three families were without chil- 
 dren. But let it be remembered these forms of 
 expression are used by those who were Jews, 
 and all their days conversant with the rite of cir- 
 cumcision as applied to households, i. e. to pa- 
 rents and children. So that, if there were chil- 
 dren in those households, the narrative states 
 that they were baptized. 
 
 'Sen. I recollect the Apostle makes an honour- 
 able mention of the house of Stephanas, saying, 
 " it is the first fruits of Achaia, and that they 
 " have addicted themselves to the ministry of 
 " the saints." 1 Cor. xvi. 15. And it is parti- 
 cularly said of the jailor, that he " rejoiced, be- 
 " lieving in God, with all his house." 
 
 Father. The house of Stephanas might be 
 famed for piety, yet young children be members 
 of it; and have an interest in its advantages. 
 — In the jailor's house, probably, there were 
 others who believed beside himself; yet the 
 form of expression, in the original text, does not 
 denote this. (The participle, weirirevitws, is sin- 
 gular.) It is, " he believing/' (or having be- 
 lieved,) " in God, rejoiced with" (or over, or 
 through) " all his house." It is, however, fully 
 expressed, that " he was baptized, and all his 
 "straightway." 
 
 2d Son. I perceive, you do not rest solely 
 
S7 
 
 on the testimony arising out of these records. 
 But as they stand connected with the long conti- 
 nued practice of the Jewish Church, including 
 that which relates to proselytes from the hea- 
 then. And, in this connection, I think, they 
 fully justify us in concluding, that, if there were 
 children in those families, they were baptized. 
 
 Father. Yet we are charged with will-wor- 
 ship in baptizing without precept or precedent. 
 But, how far the charge applies, you will be com- 
 petent to judge for yourselves. On the other 
 hand, we call, and call in vain, on our accusers to 
 justify, in either way, their own procedure. The 
 Acts of the Apostles and their writings compre- 
 hend a period of, at least, thirty years from the 
 ascension of our Lord : yet it furnishes not a 
 single instance of a child born of Christian be- 
 lievers, and baptized when adult. Can we fairly 
 suppose that this would have been the case if 
 infant baptism had not been the Apostles' prac- 
 tice ? Yet our brethren the Baptists still go 
 beyond precept and precedent, presuming to 
 baptize such as, in their infancy, were baptized 
 " iu the name of the Father, of the Son, and of 
 <' the Holy Ghost." Indeed, it is greatly to be 
 feared that in so doing they do, as it were, curse 
 what God hath not cursed, and defy what the 
 Lord hath not defied. 
 
 %d Son. I cannot think they are justified in 
 adopting such a measure, without more sub- 
 stantial reason than has hitherto appeared tome. 
 Father. I wish you likewise to observe, that 
 
 F 
 
93 
 
 the Apostles had suffered a severe rebuke from 
 their Master, for the unkind neglect with which 
 they had manifested a disposition to treat in- 
 fants. He had shewn them, by a visible sign, 
 that they were capable of the blessing which 
 baptism was intended to represent:— they had 
 heard him declare, " Of such is the kingdom of 
 " heaven !" Let these several circumstances 
 have their due weight ; then regard these very 
 men as commissioned, without any express limi- 
 tation to adults, to initiate the nations into this 
 kingdom; and let your own reason say, whether 
 it is probable that they would, or would not ap- 
 ply the initiating sign to children with their pa- 
 rents 1 
 
 Remember, further, when the Israelites so- 
 lemnly entered into covenant with God, their 
 children were united with them. See Deut. xxix. 
 10, 11 : "Ye stand this day ail of you before the 
 " Lord your God ; your captains of your tribes, 
 " your elders, and your oificers, with ail tie 
 " men of Israel, your little ones, your wives ? 
 " and the stranger (the proselyte) that is in thy 
 " camp, from the hewer of thy wood unto the 
 " drawer of thy water — :" And this, as the fol- 
 lowing words shew, was the covenant of grace 
 whereby Jehovah should become " a God unto 
 " them, as he had sworn unto their fathers, to 
 " Abraham, to Isaac, and to Jacob." It is in- 
 deed a lovely representation of the covenant ia 
 its aspect towards •' the blessed of the Lord, and 
 " their offspring with them!" Hence, the ap- 
 
99 
 
 plication of circumcision, the sign of the cove- 
 nant ; and hence the obligation on parents to 
 teach their children. Privilege and duty are, in 
 like manner, united under the Gospel dispensa- 
 tion of the same covenant. In respect of in- 
 fants, the King of saints proclaims, " Of such is 
 " the kingdom of heaven." Hence the Apostle 
 Paul, in his Master's name, exhorts parents \o 
 " bring up their children in the nurture and ad- 
 " monition of the Lord." And of children he 
 requires, that they " obey their parents in the 
 " Lord." These representations and precepts, 
 so perfectly harmonizing with the state of things 
 in the Old-Testament Church, express the judg- 
 ment of the Apostles relating to the covenant 
 right of infants. And, as there is found no re- 
 cord of any law to the contrary, I apprehend 
 we are justified in concluding that, with these 
 views, they would, in the use of the initiating 
 sign, unite children with their parents. Indeed, 
 had there been though but ene child in the seve- 
 ral households they are said to have baptized, 
 and that child excluded, it would have been a. 
 novelty in the church, and the reason, beyond a 
 doubt, would have been explained and recorded. 
 
 '3d Son. But what says church history? Are 
 there found no records of early writers which 
 will determine the question, whether infant bap- 
 tism was practised in the church during the 
 ages next following the ministry of the Apo- 
 stles 1 
 
 Father. The practice is said to have been 
 F2 
 
TOO 
 
 unknown till the corruptions of the Roman See 
 began to shew themselves. Indeed, it has been 
 branded as " the pillar and ground of Popery*." 
 However, I believe you will see reason to con- 
 clude the fact is otherwise. No wonder that 
 time should have made havock of early writings : 
 that the productions of the first and second cen- 
 turies should be reduced to scraps and rem- 
 nants; or, if the practice were universal and un- 
 disputed, that these fragments should contain 
 scarcely a mention of it. Yet there are found 
 notices sufficient to substantiate the practice. 
 To the authorities, as stated and illustrated in 
 Dr. Williams's Antipcedobaptism Examined, 
 vol. II., p. 200, &c, I have subjoined a few 
 reflections. 
 
 Justin Martyr, who wrote about A. D. 150, 
 calls baptism the spiritual circumcision; and 
 speaks of those who, from infants, were discipled 
 to Christ, — evidently referring to the Apostles' 
 commission. This supposes the baptism of those 
 infants. 
 
 Bardesanes Syrus, cotemporary with Justin, 
 styles baptism regeneration, or a second birth ; 
 and, on account of the infirmity of the first 
 birth, argues the necessity of it in infancy, from 
 that declaration of our Lord, " Except a man be 
 
 * On a violent sermon of Dr. Gill's, entitled, w In- 
 fant Baptism the Pillar and Ground of Popery /'speak- 
 ing of his exposition Dr. Adam Clarke justly observes, 
 He was a Baptist, and wrote within sight of his parti- 
 cular creed. 
 
101 
 
 u born of water and of the Spirit, lie cannot en^ 
 " tor into the kingdom of God/' We are not 
 obliged to subscribe to his doctrine ; but his 
 testimony proves the practice of baptizing in- 
 fants in his days. 
 
 Ircnctus y Bishop of Lyons, who is said to have 
 been born before the death of the Apostle John, 
 A. D. 97, a disciple of Polycarp, speaks likewise 
 of baptism as regeneration unto God, and has 
 this expression — " Christ came to save all per- 
 " sons by himself; all, I say, who are regene- 
 u rated unto God, infants and little ones, and 
 «' children, and youths, and elder persons." 
 This supposes the universal practice of bap- 
 tizing infants in Christian churches, and the per- 
 suasion the writer had of the love of Christ to- 
 wards them as such. 
 
 Clemens Alexandrinus, who flourished about 
 ninety years after the Apostles, when cautioning 
 Christians against the use of improper pictures 
 and engravings, recommends the figure of an 
 Apostle baptizing an infant for the sculpture of 
 their seals. No doubt, this advice was founded 
 on well known practice 
 
 Tertullian, cotemporary with Clement, had a 
 notion that sins committed after baptism were 
 almost, if not utterly, unpardonable ; therefore 
 advises the delay of baptism, until after mar- 
 riage, or till pains had been taken to teach 
 them concerning Christ. This shews that infant 
 baptism was then uniformly practised. 
 
 Origen, who was born about the year 183, 
 f8 
 
102 
 
 within 100 years of the Apostles, says, that " the 
 " baptism of children is given for the remission 
 *' of sins." And teaches that, in his time, in- 
 fants, as well as adults, were admitted into the 
 church by baptism. And, among many things, 
 full to the purpose, says, " the church has rt- 
 " ceived the tradition from the Apostles that, 
 " baptism ought to be administered to infants." 
 
 Cyprian *, who flourished about 150 years 
 after the Apostles, states the decree of a council, 
 consisting of sixty-six bishops, that " no infant 
 " is to be prohibited from the benefit of baptism, 
 •' though not eight days old, or though but just 
 " born." We know indeed that " the mystery 
 " of iniquity " soon began to work; but can we 
 at such an early period suppose the church to 
 have been so very corrupt, so exceediug degene- 
 rate, that sixty six bishops should have assem- 
 bled at Carthage with the venerable Cyprian at 
 their head, to determine the proper time of ad- 
 ministering infant baptism, if they knew that in- 
 fants had never been considered by the Apostles 
 ab either proper or capable subjects of it. "Un- 
 " doubtedly some of the elders upon this council 
 '* could remember what the practice of the 
 *' church had been for seventy or eighty years 
 "before, at which period there were probably 
 " many living who were born within the age of 
 " the Apostles, and who must have known what 
 
 * See the character of Cyprian, hi Milner's Church 
 History. 
 
103 
 
 *' their practice bad been. If the baptizing of 
 "infants had hot originated with the Apostles, 
 " is it credible that all the churches of Christen- 
 * dom should have so soon and so universally 
 fi departed from the apostolic institution ! If so 
 " striking and notorious an innovation had been 
 •' attempted, is it not beyond all belief, that it 
 " should have been every where received with- 
 " out a single objection from any of those my- 
 " riads of saints, confessors, and martyrs, who 
 " lived in the purest and best ages of the 
 " church!" 
 
 Austin, maintaining the doctrine of original 
 sin, against Pelagius, argues — " Why are infants 
 " baptized for the remission of sins, if they have 
 " none V And declares, that he " had never 
 " heard, even any impious heretic, who should 
 "assert that infants are not to be baptized." 
 And again says, that he " did not remember to 
 " have ever heard of any heresy or schism 
 " whatsoever which maintained that baptism 
 " ought to be denied to infants. This, he adds, 
 " the church has always possessed, has always 
 " maintained." Austin died A. D. 430. 
 
 How would Pelagius have triumphed, could 
 he have proved that infant baptism was an nn- 
 scriptural, unapostolical, and therefore an un- 
 warrantable innovation. But this, with all his 
 subtilty, was more than he could prove, and, with 
 all his rashness, was more than he would at- 
 tempt. 
 
 Father. On these ancient testimonies I would 
 F4 
 
104 
 
 observe, that if infant baptism be an error, it is 
 one of a very ancient date — so ancient, that no 
 writer, whether sacred or profane, has ever 
 pointed out its author, or so much as dropped a 
 single hint, whereby we might discover the par- 
 ticular age of the church which first gave birth 
 to it. AH other heretics of note have been op*- 
 posed, and their errors confuted, by one or 
 other of the Fathers; but the man who first in- 
 troduced infant baptism was even more success- 
 ful than the enemy who sowed his tares in the 
 night. For no one knows when he came, whence 
 he came, or whither he went. Since the name 
 of the person who first introduced infant bap- 
 tism into the church has never been produced, 
 and the most ancient Fathers speak of it as uni- 
 versally practised in their time, we may safely 
 conclude that the practice is of Divine authority, 
 and of as long standing as Christianity itself. 
 
 Son. These ancient testimonies have great 
 weight indeed. They must be acknowledged 
 to go very far towards determining the universal 
 practice of infant baptism in the church from 
 the Apostles. It seems the part of candour to 
 admit the fact. 
 
 Father. It does not concern us to prove, 
 that the children of Christian parents were in- 
 variably baptised ; or that none are found 
 among the ancient fathers, who, though born of 
 Christian parents, were not baptized till adult, 
 (you have just heard enough of those times to 
 account for such omissions) ; but the authorities. 
 
105 
 
 produced are sufficient to establish the fact, that 
 infant baptism was commonly practised in Chris- 
 tian churches immediately after the times of the 
 Apostles. 
 
 '3d Son. Then, is it possible to account for 
 the discontinuance of infant baptism in after 
 times ? 
 
 Father. In process of time, as the authority 
 of Scripture was less revered, the fancies of men 
 obtained an undue regard. Tertullian, with his 
 opinion and advice, had considerable influence 
 with many. Baptism began to be regarded as 
 " the washing of regeneration ;" effectual to 
 cleanse from the guilt and defilement of sin. 
 Nav, and there were those who denied the re- 
 mission of sins committed after baptism. Such 
 opinions as these induced the delay of baptism 
 to a late period ; and often till the near ap- 
 proach of death. Some, from a scrupulous re- 
 gard to the example of Christ, would defer the 
 sacred rite till their thirtieth year. Others 
 would wait the opportunity of having it per- 
 formed by some eminent bishop. Constantine 
 the Great, long intending, but never finding a 
 fit opportunity of following his Master to the 
 river Jordan, waited until the near approach of 
 death before he would submit to baptism. These 
 opinions, though resisted and condemned by the 
 most eminent of the Fathers, gained ground for a 
 time. The Divine warrant for infant baptism 
 was for a while disputed. But with whom, or at 
 what particular period, the opposition commenc-* 
 F0 
 
106 
 
 ed, or how it subsided, seems to be uncertain. 
 However, after having long lain dormant, it re- 
 vived in the sixteenth century, and gained ground 
 in Holland, Britain, and elsewhere. At the 
 same time the Quakers appeared contending 
 against the use of water baptism *. 
 
 2d Son. These early testimonies have afforded 
 me a great deal of satisfaction, on the important 
 question we are considering. 
 
 Father. Yet we stand on the ground of Scrip- 
 ture. And so full and abundant is the testi- 
 mony of inspiration, that we have no need to be 
 solicitous about any additional support. 
 
 Follow me, my dear children, in contemplating 
 a figurative statement of the Apostle Paul ; and, 
 if I mistake not, you will see the duty and privi- 
 lege of infant baptism set in a light as clear and 
 satisfactory as if he had written a volume in 
 support of it. I refer to Rom xi. 17, &c. where 
 the Apostle beautifully illustrates the benefit of 
 the Covenant of Grace under its different dispen- 
 sations. The visible church, in respect of either dis- 
 pensation, is " the good olive free," partaking of 
 the root and fatness of the Abrahamic or Gospel 
 Covenant ; whence is its life, its growth and 
 fruitfulness. In righteous judgment, a large pro- 
 portion of the natural branches are broken off. 
 And, in rich and sovereign mercy, many branches 
 from " a wild olive tree are grafted in " among 
 those which remain. These " partake of the 
 " root and fatness of the good olive tree;" that 
 * See Pirie's Dissertation on Baptism, p. 94. 
 
107 
 
 is, they are favoured with the Gospel and all 
 the ordinances of the visible church, which the 
 separated branches are deprived of. They stand 
 in the place of those — are admitted to all the 
 privileges, in their full extent, which they lost, 
 through unbelief. Hut when the Jews enjoyed 
 those privileges, their offspring were with them ; 
 the covenant right of their infant seed was 
 claimed and admitted, in all their generations. 
 Then, when Gentile converts, by sovereign grace, 
 are "rafted in, with the few remaining natural 
 branches, they partake equally with them of the 
 root and fatness of the olive tree — they, with 
 their offspring. Observe too, the Apostle re- 
 lieves the gloom of tin's Sovereign dispensation, 
 in its reference to the Jews, with a ray of cheer- 
 ful hope, v. 23: " And they also, if they abide 
 " not in unbelief, shall be grafted in : for God 
 " is able to graft them in again •" they, with 
 their offspring, shall possess the same place in the 
 I Church, which the?/ once held in the 
 Jewish. Hence the Prophet Lsaiah, referring to 
 the happy period of their conversion, teaches, 
 ch. Ixv. ver. i!3 — " they are the seed of the 
 I* essed " of the Lord, and their offspring 
 " with them." 
 
 Son. This strikes conviction beyond resist- 
 ance ! 
 
 3d Son. A thought just now occurs: and, 
 wishing my mind to be relieved from every scru- 
 ple, I know, Sir, you will suffer one more intru- 
 sion. If the infant seed of believers have an 
 interest in the covenant given to their fathers, 
 
103 
 
 and are to be initiated into the visible church by 
 b ptisni, why are they not at the same time ad- 
 mitted to the Lord's Supper? 
 
 Father. 1 am glad you remind me of that 
 objection. The question is not novel. The 
 omission has sometimes been charged on us, as 
 an inconsistency, on our own principles; yet 
 without reason. There is a great and manifest 
 difference in the two sacraments. They require 
 very different qualifications. An infant may be 
 entitled to an estate, but is not qualified to take 
 personal possession or management, or to enjoy 
 the advantages of it. In like manner, when a 
 Jewish infant was circumcised, he was entitled 
 to all the privileges of an Israelite; but was he, 
 when only a few weeks old, capable of enjoying 
 them all ? It is evident, that an infant of a day 
 is equally capable with an adult in receiving bap- 
 tism, wherein all are passive, but not so with 
 regard to the Lord's supper, wherein he is re- 
 quired to perform an action commemorative of 
 the love of Christ. In fact, we overlook the 
 nature of privileges if we conclude, because 
 any thing is a privilege to one, it must be so to 
 another; for if there be no answerable qualifi- 
 cation, no suitableness in the subject, no capa- 
 city of enjoying, it can be under those circum- 
 stances no privilege at all. That relative holi- 
 ness, which, in the children of believers, consti- 
 tutes their right of admission into the visible 
 church of Christ, furnishes no qualification for 
 the fellowship, the advantages and obligations 
 *>£ & particular society. 
 
109 
 
 That relative holiness which justifies the en- 
 trance of the name of a child, together with his 
 father's, into the title-deed of an inheritance, 
 gives him no ability to claim and enjoy that in- 
 heritance. Baptism ratines, whether to young 
 or old, the annunciation and most gracious over- 
 ture of covenant blessings. The Lord's supper 
 is an ordinance w herein a people, made willing 
 in the day of the Redeemer's power, declare 
 their acceptance of this grace, and avouch the 
 Lord to be their God. Infants, though capable 
 ofafoederal relation to God, and of having his 
 mercy sweetly to smile upon them, through the 
 medium of a promise, have no meetness to be 
 associated with believers at the Lord's table. 
 They are not prepared to " do this in remem- 
 " brance of" their dying Lord. They cannot 
 participate in the eucharistic joy and melody of 
 that heavenly banquet. They cannot discern 
 the Lord's body, nor feast upon the Lamb of 
 God. Yet by and by, when they are come to 
 years, we trust, through the influence of cove- 
 nant grace, having their understandings and 
 their hearts captivated with the glory of this 
 inheritance, and with the love of Christ, the 
 purchaser, they will come to his table, and ra- 
 tify the deed, which their parents, long before, 
 signed on their behalf; with festive joy and 
 gladness, they will celebrate the grace that so 
 early sought, and with such a treasure so 
 long waited, to enrich them. Yet I caunot 
 contemplate the families of Israel enjoying the 
 delights of that typical feast, without i'ediug 
 
210 
 
 a wish that my dear children may, while 
 yet young, be prepared for that table where 
 they will publicly declare their faith in 
 Christ, and " eat of his flesh and drink of his 
 " blood." 
 
 There is one Scripture more, of great weight 
 in this argument, which I wish you, maturely, 
 to consider. It is recorded, 1 Cor. vii. 13,14: 
 — " If any brother have a wife that believeth 
 " not, and she be willing to dwell with him, let 
 '* him not put her away. And the woman 
 " which hath an husband that believeth not, 
 " and if he be pleased to dwell with her, let her 
 " not leave him. For the unbelieving husband is 
 " sanctified by the wife, and the unbelieving 
 " wife is sanctified by the husband. Else 
 tc were your children unclean, but noiv are they 
 " holy. v In the language of the Old Testa- 
 ment, whatsoever belonged to the sanctuary of 
 God — things dedicated to him, or persons in 
 covenant with him — were termed holy. In St. 
 Peter's vision, heathens, who were strangers to 
 God, and uncircumcised, were represented as 
 unclean, Acts xi. 3. And in other passages, the 
 expressions "circumcised and holy/' as like- 
 wise, M uncircumcised and unclean," are of a 
 similar import. The Jews were " the holy 
 " seed," because chosen and separated unto 
 God, and their covenant relation to him con- 
 firmed by the seal of circumcision. This an- 
 cient term, so well known under the former dis- 
 pensation, the Apostle copies into the new. And 
 this, evidently, with an intent to solve a ditfi- 
 
Ill 
 
 cully, and satisfy the scruples of some convert* 
 to Christianity. Probably, it was not unusual 
 in those days, for a Christian husband or wife 
 to be connected with a partner who had not re- 
 ceived " like precious faith," but was still a 
 heathen. It became, therefore, a question of 
 serious importance to many, whether in this 
 case duty did not require the dissolution of the 
 marriage? And a regard to the covenant right 
 of children, would especially, interest the minds 
 of believing parents in this inquiry. Hence it 
 is manifest, that primitive Christians regarded 
 their children as admitted to the same covenant 
 relation to God, as the children of Israelites had 
 enjoyed. In that view, they were holy. Herein 
 they could find a ground of plea with God, on 
 behalf of themselves and their offspring, as Da- 
 vid, it seems, did, Psal. lxxxii 2: " Preserve my 
 " soul, for I am holy" — i. e. dedicated to thee, 
 and in covenant with thee. 
 
 Christians, in early days, saw herein a pri- 
 vilege of no trifling consideration. Nor could 
 they be easily reconciled to the loss of it. They 
 were satisfied of the covenant right of their chil- 
 dren when the parents were both Christian. And 
 the Apostle, with a fatherly solicitude, applies 
 himself to remove their scruple where one 
 parent only was a believer. In this address he 
 explicitly determines, that with reference to 
 their issue, the unbelieving, or heathen, parentis 
 sanctified, and, in an outward respect, consti- 
 tuted a Christian, by the believing parent; inso- 
 
312 
 
 much that the covenant right of their children 
 remains unimpaired and sure. Were not this 
 the case, the Apostle adds, they would be 
 " unclean," like the children of the heathen. 
 " But now they are holy," and of the kingdom 
 of God. 1 know not in what stronger terms the 
 Apostle could have declared the covenant-right 
 of infants under the Gospel-dispensation. And 
 in these plain terms he vindicates their claim to 
 baptism in the Christian Church. 
 
 Son. This, to my feeble apprehension, car- 
 lies demonstration with it; and appears to be 
 the mind of the Spirit. Yet, perhaps, to ob- 
 viate the conclusion, some very different and 
 plausible interpretation has been discovered. 
 
 Father. Indeed, I regard with concern the 
 laboured inventions of our Baptist brethren, to 
 resist the plain import of this Scripture. One 
 writer admits the idea of relative sanctification, 
 but ascribes it to devotion — regards the believ- 
 ing husband or wife as separating or sancti- 
 fying his or her partner and children to 
 the fear and service of God by prayer: as 
 Job sanctified his children, " offering burnt- 
 " offerings according to the number of them 
 «' all." You will observe, Job regarded with 
 anxiety those festive occasions to which this 
 measure relates. He knew enough of his chil- 
 dren to fear, lest some of them should not be 
 sufficiently guarded against the temptations of 
 such a season. His fatherly care for their 
 safety excited him to this provision. He piously 
 
113 
 
 propitiated on their behalf. The case of these 
 primitive disciples of Christ was entirely dif- 
 ferent. Existing circumstances had awakened 
 a care about the rights of children, some »at 
 least of whom had done neither good nor evil. 
 They stace their difficulty — " \" says one, " am 
 •' a believer; my partner an unbeliever; have my 
 " children, in respect of God and his covenant, 
 " the privileges of the children of believers ; or, 
 M are they to be denominated unclean ? Does my 
 " duty, as a Christian, require me to dissolve the 
 " marriage-relation? or may it, without preju- 
 " dice to my offspring, be still admitted?" 
 
 To such scruples as these, the Apostle's 
 words, in the sense we have given them, form a 
 direct and satisfactory reply. Had he meant, 
 by sanctification and holiness, a benefit that 
 must result from relative piety and prayer t he 
 would have answered with an exhortation — t 
 " Pray without ceasing ! " But there is not a 
 word like it. This, therefore, cannot be the 
 proper sense of the passage. 
 
 More generally, our Baptist brethren consider 
 holiness in this Scripture as meant of legitimacy* 
 Then the Apostle resolves the scruple of early 
 and anxious believers thus — " Proceed not to 
 " dissolve your marriage union, though with a 
 " heathen : for you are mutually sanctified, or 
 " set apart, given up to each other — i. e. you 
 " are lawfully married. Therefore, your chil- 
 " dren are holy, i. e. legitimate." 
 
114 
 
 Son. Is this the scriptural meaning of the 
 word the Apostle here uses? 
 
 Father. Never. The words (aKO.Qa,{fitis) un- 
 clean, and (ayios) holy, are used in a very great 
 number of places in the New Testament, and in 
 the Septuagint version of the Old, but no where 
 are they found to signify illegitimate and legi- 
 timate. It is hard, therefore, to press them 
 into a service for which they are entirely un- 
 equal. 
 
 Son. According to this interpretation, I can- 
 not find that the Apostle's reply was calculated 
 to relieve the anxiety of the present occasion. 
 
 Father. He is made to reply in a manner not 
 like himself. He tells these new converts to 
 Christianity just what they knew before. They 
 felt a difficulty relating to their marriage union, 
 especially from a concern about their children. 
 They did not need to be told that, in a civil re- 
 gard, they were lawfully married, and that their 
 children were legitimate. Theirs was a case of 
 conscience. Probably they knew that, under 
 the Old Testament, the like circumstance would 
 have constrained a divorce. It was then un- 
 lawful for an Israelite to marry a heathen. The 
 Apostle evidently enters into their feelings. He 
 tells them that, under the Gospel, that law is 
 abolished. He assures them, that the curse 
 which so long, and so awfully, had hung over 
 Gentile sinners, was done away by the faith of 
 the Gospel. And that, while grace and duty 
 
U5 
 
 required, u be not unequally yoked with un- 
 " believers," " the righteousuess of God" in 
 rewarding the obedience of his Son u is unto 
 " all, and upon all them that believe," Jews and 
 and Gentiles, " for there is no difference ;" — 
 that the Gospel, the covenant received by 
 faith, extends its benign influence, in relative 
 connections, as far as ever; insomuch that the 
 marriage connection is admitted or suffered, and 
 that an unbelieving husband or wife is, in such 
 a sense, sanctified thereby, that the children, 
 resulting from such connections, are visibly holy 
 — :t. e. in an external covenant relation, are the 
 Lord's; and the sign of separation from the 
 world belongs to them as before. 1 cannot 
 but regard this as the mind of the Spirit in this 
 passage. 
 
 An ingenious writer illustrates this matter by 
 analogy thus: — "A Briton marries a Jewess, 
 " who cannot inherit by the laws of his country. 
 u He doubts the legality of his marriage, whe- 
 " tber his issue by her can inherit. He is told 
 u that, although his wife cannot inherit, either 
 •' in her own personal right, or by any right he 
 " can give her, yet, as the British law does not 
 " prohibit his marrying a Jewess, his issue by 
 " h< -•■ 'd not as Jews, but Britons; 
 
 " and so can inherit the possession of their father, 
 " according to law. The case," adds he, " is 
 " exactly in point; and in this case, it is easy 
 M to see that the legitimacy of the child, and 
 
116 
 
 *' that of the mother, is not of the same kind. 
 " The child is a British subject : she is not. 
 " The child can inherit : she cannot. It is 
 " precisely so in the case before us. The child 
 " is holy, i. e. a member of the visible church: 
 '-' the heathen mother is not. The child has a 
 " right to the privileges of the visible church, 
 " while his mother has no title of that kind*." 
 
 3d Son. I feel constrained to regard this as 
 the obvious meaning of an important Scripture. 
 
 Father. And in my regard, this is one of 
 those Scriptures which, like well-placed co- 
 lumns, in all their bearings, or as steadfast 
 friends in all revolutions, are unalterable, ia 
 tli* support to the infants' cause. 
 
 ^ch another we have in Horn. iv. 11. Op- 
 position may tamper with these Scriptures, but 
 to no purpose. Neither menace nor bribe has 
 any effect. And they are able, as they are 
 immoveable. Though too much overlooked, yet, 
 whenever their testimony is properly called for, 
 it bears irresistible conviction with it. 
 
 Son. It is enough. While such friends are 
 within call, the infants' cause cannot be lost. 
 There will be occasion for light and gladness in 
 the dwellings of the faithful. We bow to the 
 commanding power of the word of God. This 
 acknowledgment, e\ery countenance says, is 
 general. Every heart among us feels, Sir, your 
 
 * See Pirie's Dissertation on Baptism, p, 71. 
 
J 17 
 
 fatherly goodness in the pains you have taken 
 to obviate our doubts and illustrate the word of 
 truth. 
 
 Father. I have an ample recompence in see- 
 ing my dear children " receive the truth in the 
 " love of it " May the great promise ever be 
 the joy and rejoicing of you all ! It is a goodly 
 heritage. Never lose sight of covenant engage- 
 ments and obligations. And your experience, 
 living and dying, will proclaim, " He is faithful 
 " that hath promised ! " 
 
 We here close the first part of our subject— 
 the covenant right of infants. 
 
 The scriptural mode of baptism requires to 
 be. next considered. " Mercy and truth be with 
 "you!" Amen. 
 
118 
 
 CONVERSATION VI. 
 
 Father, 
 You expect, my dear children, to renew the 
 subject of Christian baptism. You have not 
 learned to regard it as a subject of dry, much 
 less of angry disputation. It has deeply inte- 
 rested your minds. I hope it has awakened 
 senliments of the purest and most fervent devo- 
 tion. 
 
 Daughter. Indeed I cannot reflect on the 
 conversation in which I have been, on several 
 occasions, favoured to bear a part, but with the 
 most cordial delight. Day and night the sub- 
 ject has been present with me. My thoughts 
 have been full of it. My judgment has found 
 rest in what I have hitherto heard. I wish to 
 know more of an ordinance so full of instruction 
 and consolation. 
 
 Son. Truly, sister, I have been pleased and 
 gratified too. Yet my memory is treacherous. 
 I want to be put in remembrance of the things I 
 have heard ; and, in the light of Scripture, take, 
 a further view of them. Indeed, Sir, I shall be 
 glad to hear, more particularly than I recollect 
 to have heard, " what is the design of Christian 
 baptism 3 " 
 
119 
 
 Father. Christian baptism is an ordinance 
 instituted by Chiisr, wherein the washing with 
 -water, in the name of the Father, of the Son, 
 and of the Holy Ghost, doth represent and seaJ, 
 on God's part, the grant, and on our part, (for 
 ourselves, or our children,) the acceptance, of 
 the Covenant of Grace with all its treasures and 
 obligations. In this sign or seal is represented 
 the great blessing of the covenant, "the washing 
 " of regeneration, and renewing of the Holy 
 " Ghost." The minister of the sanctuary ap- 
 pears in the name of" the great God, even our 
 " Saviour Jesus Christ," and publishes an over- 
 ture and grant of all the grace that proceeds from 
 the purpose of the Father, through the atoning 
 blood of the Son. The humble claimant, "coming 
 "to Jesus the Mediator of the new covenant," sub- 
 scribes a declaration, wherein he renounces sin, 
 and Satan, and the world, and humbly and thank- 
 fully accepts the rich grace contained in the 
 nam* 1 , or manifestation, of the Father, Son, and 
 Holy Ghost. And to this engagement the mes- 
 senger, or minister, as in the presence of God, 
 of angels and men, applies the appointed seal. 
 
 2d Son. Well may a believer in Christ de- 
 clare his acceptance of such a grant, and join 
 himself to the Lord, " with all his heart, and 
 " with all his soul." Whet mercy has he in 
 smh an overture! and in the promise of the 
 Holy Spirit, by whose operation he;is "wrought 
 " for this self-same thing ! " 
 
 Father. Yea, " happy the man who is in 
 
120 
 
 «' such a case!" happy, amidst all changes, in 
 " having the God of Jacob for his help ! " happy 
 in having his " life hid with Christ in God," 
 his refuge and strength, and the unmeasurable 
 source of his consolation! 
 
 3d Daughter. Blessed, blessed state ! It is 
 heaven on earth to be enabled to say, " Being 
 "justified by faith, we have peace with God 
 " through our Lord Jesus Christ." 
 
 Daughter. Yes, and all this confirmed and 
 made sure. Here is a seal applied, which 
 Heaven itself ordained. It seems to be like 
 what Abraham was honoured with, when, " that 
 " he might have," and, in these last days, that 
 we might have, " a strong consolation/' God 
 was pleased to " confirm the promise with an 
 " oath." 
 
 2d Daughter. True, sister ; that sentiment 
 appears equally just and delightful. It corre- 
 ponds, if I rightly conceive, with what the Apo- 
 stle says of the Ephesiaus, (ch. i. 13.) " after 
 •* that ye believed, ye were sealed with the Iioiy 
 " Spirit of promise/' 
 
 Father. Very just. Water, used in baptism, 
 is a significant figure of the purifying and re- 
 freshing influences of the Holy Spirit, by which 
 believers in Christ are all " sealed unto the day 
 €t of redemption." This brings us to the great 
 question — a question that has, a great deal too 
 much, agitated and disturbed the Christian 
 world — In what manner is water to be used in 
 baptism ? 
 
121 
 
 3d Son. Strange that any room for disputation 
 should be found in a subject of this nature. If 
 baptism be an institution of Christ, I should 
 have expected that the expression of his will 
 would have been explicit, and have left no room 
 for doubtfiil disputation. 
 
 Father. Yet it is a fact, that good men, and 
 men of great information, are very much divid- 
 ed in this matter. Controversy has arisen, and 
 often been conducted with undue animosity. 
 And, which is worse than all, it has been the 
 occasion of schism in the church of Christ ; 
 and of the exclusion, in many instances, of the 
 children of God from their Fathers table. 
 
 Daughter. What ! angry strife, and determi- 
 nations unreasonable and injurious among the 
 followers of Jesus ! I should from them have 
 expected, if not uniformity of sentiment, yet 
 gentleness and liberality. I- should fear the 
 Spirit of Christ, and reverence for his authority 
 in his church, must have been much wanting. 
 But what can be the occasion of this strife? 
 
 Father. My dear, On the one hand, our 
 brethren the Baptists have ever been immove- 
 ably, perhaps unreasonably, fixed in these two 
 points, viz. that our Lord, in the apostolic 
 commission, clearly and fully declared his will 
 and our duty relating, to the subject, and the 
 mode of baptism — and that, when he said, 
 " Go teach all nations, baptizing them" — he, 
 in effect, said, * Go, baptize none but those 
 " who are first taught,- and baptize them by 
 
 
122 
 
 il immersion" — making baptism and immersion 
 synonymous terms; and immersion essential to 
 baptism. 
 
 On the other hand, we behold men who, in 
 a very high degree, have been devoted to God 
 — earnest inquirers after truth, and, on account 
 of their learning and piety, likely to discover 
 it — men who have endured " a great tight of 
 " affliction" in their zeal to maintain the purity 
 of Divine institutions —men, not a few; but, in 
 ages past, the servants of God almost univer- 
 sally ; and in later times, men equally " full of 
 "■ the Holy Ghost and of faith" — these have de- 
 clared, and do declare their full persuasion, on 
 what they deem scriptural ground, of the right 
 of the infant seed of believers to the seal of 
 the covenant; and their clear conviction, that 
 our Lord has no where determined immersion 
 to be the proper and only mode of baptism. 
 They are willing that their brethren should 
 enjoy their own sentiments — not opposing the 
 practice of plunging where it is preferred ; but 
 they consider themselves justified, by the testi- 
 mony of the Spirit in the word, while they 
 give the preference to the mode of pouring or 
 sprinkling. 
 
 2d Son. It would seem strange indeed that, 
 men so distinguished for piety, and for suffer- 
 ings endured in resisting the superstition of 
 Popery, and the impositions of arbitrary power, 
 should, notwithstanding, be teft to follow a 
 practice contrary to the institution of their 
 
123 
 
 great Master, in a matter of such importance; 
 and that, for so long a time, amidst bright dis- 
 plays of the power and glory of the Lord, 
 almost the whole church should be ignorant of 
 their Master's pleasure. But when we find 
 their practice condemned by any of their fellow- 
 servants, we have no alternative but to make 
 our appeal " to the law, and to the testimony." 
 
 2d Daughter. What a mercy to have an 
 oracle at hand — an infallible guide to every 
 humble inquirer ! There is a promise full of 
 consolation— " And when he, the Spirit of truth 
 " is come, he shall lead you into all truth/* 
 Spirit of Jesus, come ; honour this little circle 
 with thy presence ; dissipate every cloud of 
 error and prejudice; open our understandings, 
 that we may know the Scriptures ! 
 
 3d Son. Amen! and Amen! I believe we 
 are all united in this request, unbiassed by any 
 prepossession or prejudice. I trust it will be 
 given us to see the truth relating to our present 
 inquiry, " in the demonstration of the Spirit." 
 
 I observed, Sir, when you were representing 
 the different opinions of good men, you sig- 
 nified that some consider our Lord as having 
 clearly and fully declared his will and our duty 
 relating to baptism, in the apostolic commission. 
 Now, I recollect it was, in a former Conversa- 
 tion, stated that the original institution of bap- 
 tism is not found in that commission. It seems 
 unreasonable, therefore, to look for full and ex- 
 plicit instructions in that oracle. 
 g 2 
 
121 
 
 Father. I think so too. And I wish you to 
 retain that circumstance in your memory. The 
 primary institution of baptism having before 
 taken place, our Lord judged it sufficient to 
 make use of very general terms in the commis- 
 sion. It is evident here, as in the institution 
 of the Sabbath, and in matters relating to 
 church discipline, that, in regard to some par^ 
 ticulars, though of a positive nature, the will of 
 Christ is to be deduced from other Scriptures^ 
 or to be determined by reasons of prudence 
 or piety. Circumstances manifestly, and of 
 necessity, require this. Our brethren, to me, 
 appear to lay a stress on the words found in 
 the apostolic commission which the case will by 
 no means warrant. Indeed, they rest the argu- 
 ment almost wholly on that ground. I read> 
 with surprize, in Dr. Williams, a quotation 
 from an -esteemed author of theirs; who, ani- 
 madveiting on the conduct of a brother of the 
 lame persuasion, for occasionally quitting that 
 imaginary strong hold, (viz. that baptism is 
 established by a law merely positive) tells him, 
 " except it be maintained that positive ordi- 
 " nances are to be entirely governed by positive 
 " law and primitive example, it is impossible 
 w for him to stand his ground by fair argument, 
 " in various cases, when disputing with paedo- 
 ** baptists as such." 
 
 2d Son. I cannot wonder that he should ap- 
 prehend a failure of plain scriptural argument 
 Against infant baptism. I know that, while, on 
 
125 
 
 that subject we were looking into the Scriptures, 
 there issued such a full blaze of evidence in fa- 
 vour of the infant's claim, that I thought every 
 mind, not obstinately resisting, must yield to its 
 commanding power. 
 
 Daughter. So indeed I think. Nor can I 
 see, after this concession, any plausible pretext 
 for controversy, in respect either of the sub- 
 ject or the mode. No other fort, he confesses, 
 is tenable. And what is this? A fort in idea. 
 Examine it, and, like a dream when one awaketb, 
 it disappears: and with it all opposition to the 
 cause of infant baptism. 
 
 Father. My dear, your inference is not 
 without reason. You will think it strange that 
 it is not admitted by every sincere inquirer 
 after truth. It is manifest that our Lord, by 
 his disciples, baptized after the manner of his 
 herald John. John's was Jewish baptism. It 
 had its ground in the rites of the Jewish wor- 
 ship. When our ascending Saviour commis- 
 sioned his Apostles to preach to the Gentiles* 
 perhaps he explained, more fully than before, 
 the reference of baptism to the sacred persons 
 of " Father, Son, and Holy Ghost:" but, re- 
 specting the subject, or the mode, he ordained 
 nothing new. He expressed himself in the, 
 most general terms, " Go, disciple all nations, 
 " baptizing them — " 
 
 The clause that follows, relating to the in- 
 struction they were to give, is equally general, 
 H teaching them" (here the original word is 
 
12G 
 
 different from that in the former clause, and is 
 properly rendered teaching them) " to observe 
 all things — .* Our Lord appoints no definite 
 mode of teaching. Whether, after a princely 
 manner, they should publish an edict in the 
 name of " the King of kings/' declarative of 
 his sovereign will and transcendent mercy ; or 
 apply themselves to the understandings and 
 consciences of men, in public or private address. 
 No particular direction was needed in either 
 case : in the one and the other they would pro- 
 ceed as they had already learned of their Divine 
 Master. The Apostles could not be at a loss 
 about their Master's meaning. They would 
 clearly understand that nothing new was pre- 
 scribed, excepting only th t which related to the 
 enlargement of their commission. They were 
 now to baptize among the Gentiles, according to 
 the rule, and after the manner they had been 
 taught to observe among the Jews. 
 
 It is not necessary here to repeat what was 
 before said in considering this Scripture, in re- 
 ference to the subjects of baptism. 
 
 '3d Son. Then I perceive that, in determin- 
 ing the manner in which baptism is properly 
 administered, we must inquire after the true 
 meaning of the word, and be acquainted with 
 the rites of purification instituted and practised 
 under the law. We are, therefore, constrained 
 to ask your assistance, in order, first, to ascer- 
 tain the proper signification of the word. 
 
 Father. The inquiry is just and important, 
 
127 
 
 You will readily perceive that the investigation 
 will lead to no discovery that can justify the re- 
 stricting of this sacred rite to any one particular 
 mode. Bocirlig'jj is the original word which it 
 has pleased the Holy Spirit, in this matter, to 
 make choice of. In the institution of an initia- 
 tory rite, had he intended that it should denote 
 plunging only, or sprinkling only> there are 
 other words that might have been preferred. 
 But, for wise reasons, he has, it seems, been 
 pleased to choose a word that, in either re- 
 spect, is by no means definite. BccTt'hgco is a 
 derivative from (3oci:lco its root ; consequently, 
 loses a measure of its energy and force. We 
 will, however, for the present, associate the 
 parent with its offspring, while we speak of their 
 primary meaning. 
 
 On the general testimony of the best masters 
 of the Greek language, it appears, that their 
 primary signification is, " to tinge, to wet, to 
 " anoint ; to imbue, as with vinegar or any sauce; 
 " to stain, as the ancient Britons their bodies ; 
 u to dye, to impregnate with different sub- 
 M stances, to infect as with poison — and this by 
 " whatever means." You will observe, there is 
 nothing, in the strict and proper signification of 
 the words, that determines the manner in which 
 these effect*; are produced. That is indefinite 
 and accidental. Dr. Williams, in the excellent 
 work before referred to, (viz. Antipaedobaptisra 
 Exam. vol. ii. p. 141.) has illustrated this re- 
 mark by many examples from the Greek Classics. 
 G4 
 
128 
 
 Aristophanes uses the same word when re- 
 presenting an old eomedian of Athens, " stain- 
 " ing— daubing" (not with dipping) " his face 
 " in tawny colours." Aristotle has the same 
 word, when representing a hand, " tinged with 
 " a florid colour in pressing a juicy substance." 
 Marcus Antoninus, by the same word, describes 
 the mind as imbued, tinctured by the thoughts- 
 Plutarch, in a treatise on education, using the 
 word ficcnligcv represents the minds of children, 
 as baptized by the instructions which,, their 
 teachers instil into them. And he compares 
 this to a gardener's pouring uater on his plants. 
 Other references from classical writers may be 
 produced in demonstration of this primary use 
 of these words. 
 
 Son. Tiiis, indeed, is a delightful view of 
 t)ie mystery and grace of baptism. And to me 
 it seems that the testimony of St. Paul might 
 have been added to that of the classics. If I 
 mistake not, he expresses the same thing; and I 
 now understand him better than ever. I refer 
 to a passage that lately struck and perplexed me- 
 It is in 1 Cor. xii. 13: " By one spirit, we are 
 " all baptized into one body, whether we be 
 " Jews or Gentiles, whether Ave be bond or 
 "free; and have been all made to drink into 
 " one spirit." I now see by the light of these 
 quotations, that the inward grace, wherever ap- 
 plied, produces a most beneficial change ; instils 
 new instructions, implants and cherishes new 
 principles, and so tinctures and imbues the 
 
129 
 
 whole man, that " Christ is formed in" him, 
 and he has " the m nd of Christ." 
 
 Father. It is a wonderful, delightful change 
 — a lovely representation of baptism in its spi- 
 ritual meaning. It is ever thus where that 
 union with Christ is really effected, of which 
 baptism is a sign. Then, virtue cometh out of 
 him, and transfuses itself through the whole 
 man. The effect is common to all who believe. 
 They have all drank into one spirit : and, not- 
 withstanding their several peculiarities and di- 
 versity in outward respects, they " are all 
 baptized into one body" — all members one of 
 another; their judgments, affections, and prin- 
 ciples of action congenial ; and the Spirit of 
 Christ, as a living principle, animates, beauti- 
 fies, and governs the whole. 
 
 The secondary use of these words is, to dip, 
 to pour, to sprinkle, to paint, or any other ac- 
 cident by which the effect is produced. So, a 
 vesture is tinged with blood, either by dipping, 
 or pouring, sprinkling, daubing, &c. In either 
 way, it is baptized. 
 
 Daughter. Well, Sir, though the works of 
 these learned Grecians are not within the limits 
 of my acquaintance, yet my mind has been very 
 pleasantly entertained, and, I hope, profitably 
 instructed by these quotations. Before I heard 
 my brother's remark, I began to suspect whe- 
 ther I had not been plucking imaginary fruits, 
 and feasting on conceits that have no support 
 in Scripture or reason. However, I thought 
 G a 
 
130 
 
 and now am satisfied, that I saw in those 
 figures the imvard grace pertaining to this sa- 
 crament represented in a very striking manner. 
 It seemed as if my soul felt a desire to be thus 
 watered with heavenly doctrine, to be imbued 
 jind tinctured with Christian principles, even 
 with ihe grace and spirit of my great Master ; 
 and to be tinged and stained and perfectly dyed, 
 if it were possible, with the crimson of his pre- 
 cious blood 
 
 2rf Daughter. Ah, my dear sister, that is a 
 benefit worth contending for. Indeed, v. hat 
 would water baptism, in any foim, avail me, 
 without this inward grace, this sacred tinge, 
 this anointing of the Holy Ghost? That h to 
 be washed with water. This is to be beautified 
 with salvation " Blessed saints ahoAe, you 
 "have the baptism 1 want; >ou have washed 
 "your robes, and made them white in the blood 
 " of the Lamb. Therefore are you without 
 *' spot before the throne of God." 
 
 Son. This brings to my remembrance the 
 reading of an order of priests anciently in 
 Greece, who were called buptoi. Yet I believe 
 it was not because they had been initiated into 
 that order by immersion, or by having water 
 poured or sprinkled on them; but because they 
 were distinguished by a certain colour where- 
 with their bod.es were stained. This serves to 
 confirm what we have heard of the primary 
 meaning of the word, and agrees with what has 
 been said of the spiritual import of baptism— 
 
131 
 
 it is " the beauty of holiness'* distinguishing and 
 adorning those who have truly put on the Lord 
 Jesus Christ. 
 
 Father. This order of priests is mentioned by 
 Aristophanes. They are baptoi or baptists in- 
 deed, who are " washed and sanctified and jus- 
 " titled in the name of the Lord Jesus, and by 
 " the Spirit of our God/' 
 
 2rf Son. I remember what our Lord, in refe- 
 rence to Jewish ordinances, says, Mark ix. 49: 
 " Every sacrifice shall be salted with salt." 
 This, likewise, I suppose, has respect to the 
 inward grace. I would wish, however, to pre- 
 sent myself, and my every offering unto God, 
 with that humble faith and spiritual affection, 
 which, if I mistake not, constitute the very soul 
 of baptism. 
 
 Father. Happy, indeed, would it be, for pro- 
 fessors, if their solicitude related especially to 
 the thing signified in baptism. If they thought 
 more on the words of our Lord, " Unless I 
 " wash thee, thou hast no part in me." Then, I 
 think, there would be but little strife about the 
 quantity of water made use of. The Holy Ghost, 
 by an instructive figure,in which Christian parent* 
 may see something of their duty and privilege, 
 requires the offerings presented unto God to be 
 seasoned with salt. It was therefore given in 
 charge to the priests, Lev ii. 13, " Thou shalt 
 " not suffer the salt of the covenant of thy God 
 " to be lacking from thy meatoffering : with all 
 " thine offerings" (burnt-offerings as well as meat- 
 
132 
 
 offerings) " thou shalt offer salt." The same 
 blessed Spirit, by the Prophet Ezekiel, (ch \vi. 
 4 ) referring to the condition of Israel, before 
 God gave his covenant to Abraham, and u nig 
 the similitude of a new born infant, neglected 
 and ready to perish, introduces this circum- 
 stance among others — " thou wast not salted at 
 " all." 1 have nothing to say respecting the li- 
 teral import of the expression. But 1 think our 
 Lord authorizes us to regard this word, in- 
 Scripture, as containing a spiritual and mystical 
 sense. Israel's progenitors, previous to the call 
 of Abraham, were without " the salt of God's 
 " covenant." When a child was born, it was, 
 in reference to its superior nature, as if neglect- 
 ed and exposed. Alas, where was there a pro- 
 mise in which the grace of God encouraged 
 .the believing expectations and affectionate en- 
 deavours of parents! Traditional records of 
 the great original promise, and of the Covenant 
 granted to Noah, probably, in very many fami- 
 lies, were eniirely lost. The Holy Spirit was 
 rarely found to inspire the parental breast with 
 gracious affections. There was no salt where- 
 with to season the offering. And without it, 
 it must not appear on the altar of Jehovah. 
 Affecting representation ! For ever adored be 
 the grace of God. You, my dear children, did 
 not enter life under these most destitute and 
 deplorable circumstances. 
 
 3d Daughter. Aggravated, indeed, must be 
 ■ our guilt and our condemnation, if, haviug been 
 
133 
 
 distinguished with advantages so great, we 
 should " fall from our own stedfastness." 
 
 Soji. Father of mercies, prevent, though by 
 the severest discipline, so impious and so sense- 
 less an abuse of thy great goodness! 
 
 It appears from the testimonies produced, 
 that the primary signification of these words 
 (SxttVjj and fizirliguj, as u>ed in the ancient Greek 
 classics, is not to dip; and that, if plunging, 
 in any expression, be found in the connection, 
 it is to be understood in a secondary »euse — 
 it is an accident by winch the primary design is 
 effected. 
 
 Father. Your conclusion is very just; for 
 many great and good men are of this opinion, 
 who diligently studied the classics, with the 
 noble design of having a more deep and correct 
 know ledge of the sacred Scriptures. " No one 
 " instance can be given in Scripture (says Dr. 
 " Owen), wherein fizTrligov doth necessarily sig- 
 " nify either to dip or plunge. It doth not sig- 
 " nify properly to dip or plunge, for that in 
 " Greek is sufixrluj or suSairlifa." 
 
 Mr. John Wesley, who was a man of literatu e 
 as well as of the most active piety, speaking of 
 baptism, observes, "The matter of this sacra- 
 ° ment is water; which, as it has a natural 
 " power of cleansing, is the more fit for this 
 "symbolical use. Baptism is ( performed by 
 * washing, dipping, or sprinkling the person in 
 ," the name of the Father, and of the Son, and of 
 «* the Holy Ghost. — I say, by washing, dipping. 
 
134 
 
 u or sprinkling, because it is not determined in 
 " Scripture in which of these way* it shall be 
 " done,neither by any express precept,nor by any 
 " such example as clearly proves it ; nor by the 
 *' force and meaning of the word baptize. That 
 «' there is no express precept, all calm, dispas- 
 " sionate men allow, neither is there any con- 
 " elusive example. It cannot be certainly 
 •' proved from Scripture, that John's baptism 
 " was performed by dipping Nor can it be 
 " proved that the baptism of our Saviour, or 
 * that administered by his disciples was by im- 
 " mersion: no, nor that of the Eunuch baptized 
 " b\ Philip, though they both ■ went down into 
 " ' the water;' yet no determinate depth of wa- 
 " ter is implied : it might be up to their knees, 
 " or it might not be above their ancles. And, 
 " as nothing can be determined from Scripture 
 " precept or example, so neither from the force 
 " or meaning of the word ; for the words bap- 
 ** tize and baptism do not necessarily imply dip- 
 " ping, hut are used in other senses in several 
 " places of Scripture." — Works, Vol. xix. p. 275. 
 If at your leisure you will turn to the Berry- 
 Street Sermons, you will find Dr. Watts to be 
 of the same opinion. — It is of no consequence, 
 says the late Mr. John Newton, whether the 
 water in baptism be administered by spoonfuls 
 or tubfuls : it is indeed a ceremonial, and but 
 a ceremonial washing, so that no stress ought to 
 be laid upon it, much less ought the peace and 
 unity of the Church to be disturbed and broken 
 
135 
 
 by it. " Is tliere any virtue, is there any 
 " praise" in making that the badge of parties and 
 carnal divisions in the Church, which was gra- 
 ciously intended as a bond of general union? 
 
 '3d Son. I long to know more fully the sense 
 in which these words are used in the holy 
 Scriptures. 
 
 Father. It is now too late to engage in that 
 subject. If God be pleased to favour us with 
 another meeting, we will make it our first in- 
 quiry. May you all " receive with meekness 
 " the engrafted word which is able to save 
 "your souls !" 
 
136 
 
 CONVERSATION VII. 
 
 Father. 
 I feel pleasure on the return of these occa- 
 sions as pleasant seed times. It is delightful to 
 sow in a fruitful soil, and amidst plentiful dews. 
 I feel encouraged, and sow in hope. 
 
 Son I trust, God will water the ground that 
 receives this heavenly doctrine ; and " make it 
 " bring forth and bud, that it may give seed to 
 ■' the sower, and bread to the eater !" 
 
 3d Son. Now, Sir, we shall be thankful to hear, 
 in what sense the words pocnlw and (3o.irliguj are 
 used in the sacred Scriptures ? 
 
 Father. This, indeed, is a very proper in- 
 quiry. A distinction, however, is to be observed 
 between the general meaning of the words in 
 the Bible, and the sacramental meaning of the 
 latter of them. Let us turn our attention a little 
 to their general meaning. 
 
 When Nebuchadnezzar, for his pride, wss de- 
 graded from his princely honours, and even from 
 the dignity of rational life, and classed with 
 senseless brutes, it is said, Dan iv. 33, " his 
 " body was wet with the dew" the falling dew of 
 " heaven." The word here used according to 
 the Septuagint version, is the root of fiaTtlifa, and 
 
137 
 
 usually expresses a stronger sense than its deri- 
 vative. Nebuchadnezzar's body we regard as 
 wet — completely wet. No matter by what 
 means it was brought into this state. Yet it is 
 ascribed to the falling dew. 
 
 Another passage noticed by those who have 
 inquired after the general meaning of the word 
 $cct:1i£uj is found in Isa. xxi. 4. The allusion is, 
 prophetically, to Babylon, or to Belshazzar, Ba- 
 bylon's monarch, in the night of debauchery and 
 riot. " My heart panted, fearfulness affrighted 
 " me, the night of my pleasure hath he turned 
 " unto me." Instead of" fearfulness affrighted 
 ■■ me," the Septuagint version reads it, " iniquity 
 " baptized me." The expression is strongly figu- 
 rative. In what sense may it be said, that his 
 iniquity baptized him 1 It was the conviction, and 
 conscious reproach of his iniquity — (according to 
 the primary meaning of the word} : it imbued, it 
 stained his countenance: confusion and horror 
 turned it pale ; or shame covered it with a crim- 
 son dye. Or, it was the punishment of his ini- 
 quity : God poured his flaming wrath upon 
 him. 
 
 On the other hand, there is a passage of Scrip- 
 ture in which our translators have given to 
 flsLvhgw the signification of dipping. The refe- 
 rence is to Naaman the Syrian captain, and to his 
 leprosy, 2 Kings v. 10 — 14. " Go," sa\s the 
 prophet, " and wash in," or at "Jordan seven 
 times." — "Then, went he down, ami dipped" 
 washed " himself seven times in," or at 
 i( Jordan, according to the saying of the 
 
138 
 
 "man of God" Thus our translators have 
 rendered the word. 
 
 3d Son. The prophet, I conclude, may be 
 supposed to have respect to the ordinance 
 which the law appointed for the cleansing of the 
 leper. Perhaps, from the ceremonies used on 
 that occasion, we may be able to determine what 
 is here meant. 
 
 Father. A very proper thought. The sub- 
 ject, however, is full of instruction, whether it 
 determine this particular inquiry or uot. 
 
 The leprosy was a contagious disease, that 
 baffled the skill of the physician, and the power 
 of medicine — a sore scourge in the hand of the 
 Lord. Sometimes, it was suddenly inflicted on 
 individuals, for the punishment of great or pre- 
 sumptuous sins ; as in the case of Miriam sistes 
 of Moses, of Gehazi servant of Elisha, and Uz- 
 ziah king of Judah. Deplorable was the condi- 
 tion of the leper : he was " as one dead, his 
 " flesh half consumed." The law shut him out 
 from society, but prescribed no means of heal- 
 ing. The priest looked on the patient when 
 healed ; and directed and assisted him in re- 
 turning to give thanks unto the Lord ; but it 
 was the Lord who wounded, and he alone could 
 heal. That leper, therefore, confessed the God- 
 head of Jesus, who said, " Lord if thou wilt, 
 " thou canst make me clean !" And in the 
 efticacy of his reply, " 1 will — be thou clean," 
 Jesus proved himself the Son of God with 
 power. 
 
 The rites appointed for the purifying the 
 
139 
 
 healed leper were very remarkable. See Lev.xiv, 
 Two clean birds must be provided. The blood 
 of one of them must be wrung into an earthen 
 vessel containing living or spring water. The 
 other bird, and a stick of cedai wood, and a 
 bunch of hyssop and scarlet wool bound toge- 
 ther, formed the instrument by which the blood 
 and water were sprinkled on the recovered ieper. 
 Seven times the priest was to sprinkle upon him, 
 and make (t. e. pronounce) him clean. The living 
 bird must then be let go in the open fi eld. It 
 remained for the leper to shave himself, and 
 wash his clothes and himself with water ; and to 
 repeat those rites after seven days. On the 
 eighth day he must bring his sacrifice — a tres- 
 pass-offering, a sin-offering, a burnt-offering, and 
 a meat-offering, mingled with oil. On that dav^. 
 his hand, his foot, and his ear must be tipped 
 and sanctified with blood, (as at the cons>ecra- 
 tiou of ihe priests, Exod. xxix. 20.) The priest 
 must sprinkle of the oil, with his finger, seven 
 times before the Lord. He must likewise dip 
 his finger in the blood, and put it upon the leper's 
 right hand and fjot and ear ; and pour tiie re- 
 mainder on his head. The sin-offering, the 
 burnt-offering, and the meat- offering, closed the 
 solemn service. 
 
 In reviewing the particulars of this ordinance, 
 you will readily see, that, the cleansing of the 
 leper was, especially, by sprinkling — by sprink- 
 ling seven times. After which he washed him- 
 self, and presented his offering. Judge for your- 
 
140 
 
 selves, my dear children, whether it be not pro- 
 bable that the prophet had a respect to this 
 sevenfold sprinkling, when he said, " Go, and 
 wash in," or at "Jordan, seven times T — Whether 
 it is not as if he had said, " Go, and sprinkle, 
 or pour, of the water of Jordan, seven times on 
 the diseased part ; or, on thy diseased body?" 
 Impartially considered, this accords best with 
 the ordinance of the leper, and would meet the 
 expectation of the Syrian captain, who says, 
 v. 11, " I thought, he will surely come out to 
 " me, and stand and call on the name of the 
 " Lord his God, and strike his hand over the 
 '.' place, and recover the leper/' Yet, had these 
 remarks no weight, and it could be made to ap- 
 pear that the prophet has no respect to the or- 
 dinance of the leper, and that Naaman dipped 
 himself seven times in Jordan, it would establish 
 nothing beyond what is granted, viz. that 
 ficcnligotj, in its secondary meaning, signifies as 
 well to dip, as to pour or sprinkle. You will re- 
 member its primary signification is to purify or 
 cleanse by whatever means. 
 
 3d Son. Then it is a matter of indifference 
 whether Naaman, in washing himself seven 
 times, used the mode of pouring or plunging. 
 Yet the Jewish law contributes not a little in 
 support of the former opinion. —But I hope we 
 have not done with this subject. What a va- 
 riety of ceremonies ordained for the purifying 
 the healed leper! I suppose there must be con- 
 tained herein a great deal of Gospel-mystery 
 
141 
 
 and heavenly treasure. While attending to this 
 statement, I could not help praying, " Lord, 
 " rend this vail ! Open thou mine eves, that I 
 " may see the wonderful things contained in thy 
 " law !" 
 
 Father. Look into this commandment, as into 
 a true mirror, and sin will appear exceeding sin- 
 ful. Look, with a thoughtful, praying heart, 
 and you will see how precious, and how needed 
 the Lord Jesus Christ is in his atoning blood and 
 sanctifying ^race. Look on the subject of this 
 loathsome disease, hear his solitary, pitiable 
 moan, " Unclean! unclean!" In him, see the 
 man whose nature is sin ; whose heart, whose 
 breath, whose life are defiled with vile affectious 
 and lusts; who, in respect to " wisdom, righte- 
 " ousness, and true holiness, is as one dead," 
 Mortal contagion every where attends his steps. 
 It is dangerous to come near him. The Law has 
 separated him from the society of the just. We 
 cannot wonder to hear every one ©f them say, 
 ** I have hated the congregation of evil doers : 
 " and I will not sit with the wicked." Nay, he 
 himself hastens to go out from the presence of 
 God, and of his saints. 
 
 •2d Daughter. Yet it seems the wound was 
 not incurable. The provisions of the Law sup- 
 pose a remedy. 
 
 Father. Nature furnished no means of relief. 
 Nor diil any rites which the law appointed pre- 
 cede the cure. Yet there was " hope in Israel 
 " concerning this thing." The Law revealed this 
 
142 
 
 truth, and the Gospel proclaims it aloud, " Sal- 
 ** valion is of the Lord !" What are ordinances, 
 «ven the preaching of the Cross, till " the day 
 *' of Jus power" come, to heal the vile leprosy of 
 sin ! Then the sinner, awakening from his 
 death like slumbers, shews signs of spiritual life. 
 His life is a life of praise. He returns to give 
 thanks unto God. 
 
 2d Son, Now, I hope we shall be favoured, 
 more particularly, with an illustration of those 
 many rites and sacrifices by which the Law re- 
 quired the recovered leper to acknowledge the 
 mercy of God to him. 
 
 Father. Christ is the end of that law. His 
 mediatorial character and grace appear almost 
 in every circumstance it required. In the two 
 birds, as in the two goats presented before the 
 Lord on the day of atonement, you see Christ 
 «' manifested to take away our sins." In the 
 blood of the bird that was killed, mingled with 
 water in an earthen vessel, you see him, who 
 " came, not by water only, but by water and 
 " blood." Nor can you help recollecting, that 
 ** we have this treasure in earthen vessels, that 
 " the excellency of the power may be of God, 
 " and not of us." And what shall we say of the 
 instrument of purification 1 Behold the incor- 
 ruptible cedar, and the hyssop of sweet savour 
 (opposed to each other, 1 Kings, iv. 33, as the 
 largest and the least of plants), tied to the living 
 bird by a string of scarlet wool. Some think 
 they, herein, see Christ alive from the dead, and 
 
143 
 
 ** set forth," in the glory of his Deity, and the 
 tender mercy of his humanity, " to be a propi- 
 tiation through faith in his blood." Seven times 
 the leper was thus sprinkled. How deep the 
 stains of sin! How hard to wash them away! 
 Yet it teaches, how effectually the sprinkling 
 of the blood of Jesus fultils the desire of an 
 awakened and contrite spirit, — " Wash me 
 " thoroughly from mine iniquity ! " See, the 
 escape of the living bird, as from the snare of 
 the fowler, and therein behold the triumphant 
 resurrection of Christ, and the joyful deliver- 
 ance of the sinner from the curse of the Law by 
 his atoning blood. Let us consider the leper 
 in washing and shaving himself, and repeating 
 these requirements, and learn to " cleause our- 
 " selves from all filthiness of flesh and spirit." 
 See the blood of the trespass-offering applied 
 to the different parts of his body, and make it 
 your prayer to have your ear sanctified by the 
 blood of Christ, to hearken and obey, your 
 hand to work, and your feet to run in the way 
 of God's commandments — to be " renewed/' 
 in the whole man, " in righteousness and true 
 " holiness." See the oil too, on these several 
 parts, and likewise poured on his head ; and 
 be it your care to be blessed with those who 
 have the graces of the Spirit of Christ, the 
 beauty and joy of salvation, to aclorn their 
 temper and life. Further, to shew how saved 
 sinners should walk, as m the sight of God, in 
 all holy obedience, the oil was also " sprinkled 
 
144 
 
 " seven times," towards the most holy place, 
 " before the Lord." The sin-offering, the 
 burnt-offering, and the meat-offering closed the 
 service — to teach you, my children, to " pre- 
 " sent your bodies a living sacrifice, holy and 
 " acceptable to God, which is your reasonable 
 " service." 
 
 Daughter. This is all delightful, and full of 
 instruction! No wonder that David should say, 
 " We have thought of thy loving kindness, O 
 " God, in the midst of thy temple." The Jewish 
 worship afforded, I conclude, much time, and 
 many a pleasant subject for meditation. No 
 doubt but devout Israelites, under the power of 
 Divine faith, could sometimes see much of Christ 
 in these typical representations. David's soul 
 seems raised, almost to an extasy ; perhaps, when 
 light was shining on one of these mysteries — " O, 
 " how love I thy law !" Yet we enjoy super- 
 abundant advantage, who have the manifestation 
 of him, who is "full of grace and truth!" — who 
 have the light of the Gospel shining on these rites. 
 Having this advantage, why have I studied them 
 no more 1 
 
 Son. I hope, sister, that I shall study the Books 
 of Moses more than ever. The illustration given 
 us of many things in the ordinance of the leper, 
 has been very pleasant to me also. We have 
 been searching the Scriptures, in order to find the 
 signification of a word: nor have we laboured in 
 vain, in that respect : but we have been sur- 
 prized with unexpected treasure. What unsearch- 
 
able riches, on every hand, are found, and still to 
 be found in the word of God. Their labour is 
 amply repaid who dig in this mine. 
 
 Father. In determining the general use of the 
 word baptize in the sacred Scriptures, it is proper 
 that we should notice some passages in the New 
 Testament. The Jews had a custom of washing 
 their hands before eating, Luke xi. 38 : " The pha- 
 " risee marvelled that he," our Lord, " had not 
 " first washed," baptized, " before dinner." To 
 the same purpose is that remark, Mark vii. 4 : 
 " The pharisees, and all the Jews — when they 
 " come from the market, except they wash," 
 baptize, " they eat not. And many other things 
 " there be, which they have received and hold, 
 " as the washing," baptizing, " of cups and pots, 
 " brazen vessels, and of tables." You will ob- 
 serve, the Jews are said to have baptized, when 
 they only washed their hands or feet, and that 
 after whatever manner. In washing cups and 
 pots, brazen vessels, and even tables, they were 
 said to baptize them, though not by immersion. 
 You see our translators have not given to (3znli?w 
 the sense of dipping. 
 
 -2d Son. This is plain ii.deed! Often I wash 
 my hands without dipping them : nor do I ever 
 remember to have seen a servant dip a table in 
 water, in order to wash it. Then it is clear, that 
 immersion is not essential to baptism. 
 
 Father. We have now inquired after the pri- 
 mary signification of the word baptize in the an- 
 cient Greek classics: and it is clear from thence 
 
146 
 
 that its meaning is not, exclusively, to plunge 
 We have traced the general meaning of the word 
 in the several passages of the sacred Scriptures 
 where it is found : nor has any testimony hence 
 appeared to restrain it to this signification. You 
 perceive the result of these inquiries is not un- 
 favourable to the mode we practise. Our way is 
 now prepared for the examination of the sacra- 
 mental use of the word fiairhfa. For this word 
 only, in its inflexions, is used in reference to 
 Christian baptism. I would wish to trace it 
 wherever it is found in the New Testament; 
 and examine its several connections and refer- 
 ences. Then, I think you will see, and I 
 would wish you to remember, that its most 
 proper and determinate signification is, to 
 cleanse, to purify. The use of water in baptism 
 supposes defilement, and is a confession of it. 
 It represents, likewise, the grace of sanctifica- 
 tion : and at once pleads and seals the pro- 
 mise of that blessing. Both these ideas, relat- 
 ing to the use of water in baptism, we shall find 
 abundantly illustrated in attending to the rites 
 of purification in the Jewish Church. 
 
 The Apostle tells us, that under the law, 
 there were " divers washings' — baptisms. So 
 the word is, Heb. ix. 10. Under the Gospel, 
 there is " one baptism" — one ordinance of bap- 
 tism — one outward sign of inward purifying 
 grace. It was otherwise under the Law. Then 
 were " divers baptisms" — divers ordinances 
 of purification. Not diverse, because still re- 
 
147 
 
 peatcd in respect of the same subject. The 
 ordinances were different ; the modes different ; 
 and they were applied under different circum- 
 stauces. A little observation of the account 
 Moses gives of them severally, will satisfy you 
 that they were not confined to one individual 
 mode. Some were administered by sprinkling 
 or pouring, others by bathing or plunging. 
 
 The case of the healed leper we have already 
 considered. For his purification, the priest must 
 sprinkle upon him mingled blood and water seven 
 times, and make him clean. It remained for 
 him, beside other rites, to wash his clothes, and 
 wash himself with water. And to repeat this 
 part of the service, after seven days. 
 
 In many cases, an unclean person was required 
 to wash his clothes, and bathe himself in water. 
 See Lev. xi. 25. and xv. 5—8, 16. 
 
 In respect of Aaron and his sons, on the day 
 of consecration to their office, and before they 
 put on them the holy garments, Moses is thus 
 commanded, Exod. xxix. 4: " And Aaron and 
 •* his sons thou shalt bring unto the door of the 
 " tabernacle of the congregation, and shalt 
 " wash them with water." After the like man- 
 ner, the high priest must enter on the solemn 
 service appointed for the great day of atone- 
 ment. With this difference only, then, he must 
 wash himself — cot bathe, but wash himself with 
 water taken from the sanctified laver, at the 
 door of the tabernacle of the congregation. 
 And, on that day, as often as he put on the 
 H 2 
 
148 
 
 holy garments, be must, after the same manner, 
 wash himself. Lev. xvi. 4, 24. Yet of the 
 man who, on that day, " let go the goat, for 
 " the scape goat," it was required that he 
 should " wash his clothes and bathe himself in 
 " water." v. 26. 
 
 For the cleansing of the Levites, Moses is 
 commanded, Numb. viii. 7. — " sprinkle water 
 " of purifying upon them — and let them wash 
 " their clothes — ." Probably this, likewise, 
 was to be with water taken from the sanctified 
 laver. 
 
 The '* water of purifying,'' mentioned here, 
 relates to an ordinance not to be overlooked — 
 
 Daughter. I must beg your fatherly indul- 
 gence a few moments. The mention of the sanc- 
 tified laver revives a wish to understand better 
 some things very singular, that I have read re- 
 lating to that sacred vessel. 
 
 Father. The laver was a large vessel of 
 brass— every day supplied with fresh water; 
 for the purpose of washing the priests and the 
 sacrifices. It has just been remarked, that the 
 priests were washed, with water taken thence, 
 at their consecration. Thus consecrated, in 
 a nobler sense, are the " royal priesthood" — 
 whose joyful acknowledgment is — " Unto him 
 *' that loved us, and washed us from our sins in 
 " his own blood, and hath made us kings and 
 t( priests unto God and his Father; to him be 
 " glory and dominion for ever and ever. 
 " Amen." This washing must be still renewed. 
 
J 49 
 
 The priests always served in the sanctuary with 
 their hands and feet bare. And as often as 
 they entered " the habitation of the Lord's 
 " house," or passed from one kind of service to 
 another, they must wash their hands and their 
 feet. Exod. xl. 30, 31, 32. Thus must we 
 " pray, lifting up holy hands, without wrath and 
 " doubting." Herein are we taught to " wash 
 " our, hands in innocency, and so" to " compass 
 " the altar" of God — " to draw near" — " having 
 " our hearts sprinkled from an evil conscience, 
 " and our bodies," our hands and feet, " washed 
 " with pure water." Heb. x. '2'1. 
 
 The exertions of female piety which, with ready 
 zeal, assisted to prepare a tabernacle for the Most 
 High, are not overlooked by the Holy Spirit. It 
 is pleasant to see, in the sacred record, the women 
 press in troops to the door of the tabernacle, 
 bringing their offerings with them. Just as in the 
 days of John the Baptist — of which our Lord re- 
 marked, " the kingdom of heaven suffereth vio- 
 " lence, and the violent take it by force." And, 
 ■when there was a want of brass for making the 
 sacred laver, concerning which Moses had been 
 instructed, they made a willing sacrifice of the 
 companion of their toilet— the instrument, too 
 often, of vanity and self-admiration. So it is 
 stated, Exod. xxxviii. 8: " And he made the 
 " laver of brass, and the foot of it of brass, of 
 w the looking-glasses of the women assembling" 
 in troops, " which assembled" in troops, " at 
 H 3 
 
150 
 
 " the door of the tabernacle of the congre" 
 " galion." It seems as if each would say, — 
 " One thing have I desired of the Lord, that 
 " will I seek after, that I may dwell in the house 
 " of the Lord all the days of my life, to behold 
 " the beauty of the Lord, and to inquire in his" 
 tabernacle. Such forwardness they had before 
 shewn, Exod. xxxv. 22. " They came both men 
 *' and women; as many as were willing-hearted, 
 " and brought bracelets, and ear-rings, and 
 u ring?, and tablets, all jewels of gold : and 
 " every one that offered, waved an offering of 
 " gold unto the Lord/' How much better this, 
 than when they gave their jewels to make an 
 idol, a golden calf! On this occasion, also, the 
 virtuous woman " laid her hand to the spindle, 
 " and her hands held the distaff" — not, as after- 
 wards, in the days of Israel's apostacy, to 
 " weave hangings for the grove ;" (2 Kings 
 xxiii. 7.) ; but her ingenuity was sanctified to the 
 decorating of the dwelling-place of the Most 
 High. " And all the women that were wise- 
 " hearted, did spin with their hands, and 
 " brought that which they had spun : both of 
 *' blue, and of purple, and of scarlet, and of fine 
 " linen. And all the women, whose heart 
 " stirred them up in wisdom, spun goats' hair." 
 Exod. xxxv. 25, 26. So, in the building of the 
 spiritual temple, we read of women who 
 " laboured in ihe Gospel" — who were St. Paul's 
 *' helpers in Christ Jesus" — " who bestowed 
 
15 L 
 
 u much labour on" the Apostles — and " who 
 " laboured much in the Lord." Phil. iv. 3. 
 Rom. xv i. 3, 6, 12. 
 
 Daughter. They are lovely examples ! Yet 
 I observe, " this also cometh forth from the 
 " Lord of hosts." He it was who stirred up 
 their hearts — he taught them wisdom in every 
 view — he prepared the instrument for the in- 
 tended work. I hope I should esteem it an 
 honour to be like minded — to be endued with 
 the same spirit — to be furnished with ability, in 
 any way, and in any degree, to serve the cause 
 of the Redeemer. 
 
 2d Daughter. Then, let us look upward in 
 prayer. God hath often heard the desire of the 
 humble — often strengthened the bruised reed, 
 and cherished the smoking flax ; and made even, 
 babes and sucklings his effectual advocates. 
 Who can tell, but it may please him to put a 
 measure of his Spirit upon us, and give us oppor- 
 tunity of service? Let us look about us. Per- 
 haps our work is already prepared — work that 
 we can do, and which we ought to do. 
 
 Father. Go, my dear children, and offer 
 willingly unto the Lord. " Whatsoever your 
 hand ** findeth to do, do it with all your 
 " might." The Lord bless you, and make you 
 blessings ! 
 
 Having spoken of the laver in the Jewish 
 
 tabernacle, it is proper to notice the variation 
 
 that afterwards took place, when the temple 
 
 was built, and the priests and the people wer« 
 
 H4 
 
152 
 
 multiplied. Solomon made ten lavers for wash- 
 ing the sacrifices, and one great vessel, called 
 a sea, " a molten sea" for the washing of the 
 priests; with twelve oxen of brass for its base. 
 Perhaps the Holy Spirit alludes to this, when, 
 speaking mystically, of the church of Christ, 
 the temple not made with hands, he says, (Rev. 
 iv. 5.) " And before the throne there was a sea 
 " of glass, like unto crystal" — so pure and 
 transparent. <f And" (Rev. xv. 2.) " I saw, as 
 " it were, a sea of glass mingled with fire" — 
 such was the reflection of the rays of glory that 
 fell upon it from the throne of God ; " and them 
 " that had gotten the victory over the beast, and 
 " over his image, and over his mark, and over the 
 " number of his name, stand on the sea of glass, 
 "■ having the harps of God." 
 
 3d Daughter. Happy spirits ! they have 
 gained a victory indeed ! Every stain is washed 
 away ! They overcame, through " the blood 
 " of the Lamb, and the word of his testimony! " 
 They shall see their enemies no more for ever ! 
 No wonder, their hearts are fixed, their feet 
 are fast, and they cannot leave the shore of 
 that wondrous sea which has swallowed up all 
 their sins. Why should they leave it? They 
 have no more wilderness to pass — their toils 
 and conflicts are over. How can they leave it? 
 Their Redeemer has triumphed gloriously ! 
 They are more than conquerors ! The transi- 
 tion is so great and so sudden, that their souls 
 are feasted, transported with wonder and joy ! 
 
153 
 
 See their robes, how white ! See where the 
 meridian glory of Divine Love, reflected in fer- 
 vent beams, from that " river," that sea, which, 
 " clear as crystal, proceeded] out of the throne 
 u of God, and of the Lamb," shines on their 
 countenance ! Their hearts are all inflamed — 
 hear, how they tell their joys abroad ! how 
 they " sing the song of Moses the servant of 
 " God, and the song of the Lamb, saying, Great 
 •' and marvellous are thy works, Lord God Al- 
 " mighty ; just and true are thy ways, thou King 
 " of saints !" 
 
 Father, Delightful song ! it has no end, and 
 will be for ever new ! My dear children, prize 
 and use the laver. Jesus Christ is " a fountain 
 " opened." If we are " now justified by his 
 " blood, we shall be saved from wrath through 
 " him." One circumstance relating to the laver 
 is worthy of remark. The armies of Israel in the 
 wilderness were often renewing their marches. 
 When the cloud was seen taken up from the 
 tabernacle, every man struck his tent. It be- 
 longed to Aaron and his sons to prepare the 
 holy things of the sacred habitation of the Most 
 High for a remove. Those holy things, with 
 only one exception, must be put under a veil, 
 must be wrapped up in a covering. For, even 
 the Levites who carried, must not touch, or 
 look ou them, on pain of death. Instructions 
 to this effect are very minutely ^iven to Moses. 
 (See Numb, iv.) The iaver only is passed over, 
 in Modes' account, in silence. Indeed, in the 
 H 5 
 
154 
 
 Greek version, it is added as if to supply a 
 defect. That holy vessel is not required to be 
 covered. It seems to have been Jehovah's will 
 that it should be left uncovered, — always open 
 to the view of the people. A lively figure of 
 the grace that is in Christ — " a fountain opened," 
 and ever open. The sacrifices, at all times, 
 could wash their hands and feet from the laver, 
 even when every other vessel was wrapped in a 
 veil. So, in all our travels, may we cleanse 
 our works and ways — wash our guilt and pollu- 
 tion away, in the blood of Christ. Even when 
 the tabernacle is taken down, public worship 
 interrupted, a humble penitent will still find 
 this holy vessel uncovered, this fountain open. 
 
 3d Son. This was mercy indeed to the Israel- 
 ites ; and a kind intimation of the grace that is 
 come unto us by the revelation of Jesus Christ. 
 But I cannot help thinking of Solomon's " molten 
 sea." What an emblem of the glorious Gospel, 
 and the unmeasurable fulness of Christ ! And 
 its wondrous base! In those twelve oxen of 
 brass, I behold the Twelve Apostles, and suc- 
 ceeding ministers of Jesus, strong and patient in 
 labour and suffering. See, where they stand, 
 with their faces pointed to every part of the 
 globe, exhibiting their Master, and proclaiming 
 " redemption through his blood, the forgiveness 
 " of sins \" 
 
 Father. It is an instructive, charming figure. 
 But time is too far advanced to admit of our 
 entering upon the last and most eminent Jewish 
 
155 
 
 baptism : wherein was used the water of separa- 
 tion, or of purifying. We will now, therefore, 
 commend you to God, and to this word of his 
 grace, that it may be made to abide and live in 
 you. Amen ! 
 
166 
 
 CONVERSATION VIII. 
 
 Father, 
 I well know, my dear children, you do not 
 meet me with reluctance on this occasion, as if 
 to renew your attention to a subject which you 
 have already found dry and uninteresting;. You 
 have hitherto regarded it as far other and better 
 than a subject of mere speculation, My heart 
 enjoys a persuasion that it will prove an avenue 
 to a field where are never-failing springs of 
 heavenly consolation ; and that you will one 
 day review it as a stratum of rock which, how- 
 ever in itself unprofitable, yet, rightly pene- 
 trated by one who seeketh and searcheth for 
 M the true riches," opens upon an incomparable 
 mine—*' the unsearchable riches of Christ/' 
 
 Son. Indeed, if I may be the voice of this 
 little company, we have not wanted a recom- 
 pence for our attention to this subject. It has 
 not altogether been u a spring shut up/' The 
 word of God has often been sweet to our taste. 
 In searching the Scriptures, and digging as for 
 hid treasure, we have not toiled in vain. No ; 
 buta»ain, and again, we have discovered a vein 
 of heavenly treasure, " more precious than 
 "gold!" "Now therefore are we all here 
 
157 
 
 u present before God, to hear all things that 
 " are commanded" our dear father " of God." 
 
 Father. Let God be praised ! Still I trust 
 " your labour shall not be in vain/' You have 
 not forgotten, I thiuk, the subjects of our last 
 conversation. 
 
 2d Son. In our last conversation, we traced 
 the word Ba-rrliguj where it is used in the sacred 
 Scripture, and inquired what signification per- 
 tains to it there. We, likewise, entered on an 
 examination of the divers baptisms of the Jews. 
 We considered the washing of Aaron and his 
 sons, and the cleansing of the lepers. Nor can 
 we find any arguments, arising out of these 
 rites, or from the scriptural meaning of the 
 word, to bespeak the use, much less the exclu- 
 sive use, of dipping in Christian baptism. I 
 long to hear of the other Jewish washing- which 
 remains to be considered. It has been mentioned 
 as eminent among the Levitical institutions, and 
 remarkably corresponding with Christian bap- 
 tism. 
 
 Father. The particulars of it are stated in the 
 ixth chapter of Numbers. 
 
 The congregation must provide a red heifer, 
 without blemish, arid which had not been 
 brought under the yoke. This heifer must be 
 slain, and, by fire, consumed to ashes. See, 
 in this victim, the spotless Jesus giving himself 
 for us, " not of constraint but willingly," and 
 appearing in garments dyed with his own blood. 
 This animal must be slain and burnt without the 
 
15S 
 
 camp ; or, as in after times, without Jerusalem. 
 So, Jesus, " that he might sanctify the people, 
 " suffered without the gate." With the finger 
 of the priest, some of the blood must be sprink- 
 led seven times towards the tabernacle of the 
 congregation, in the way that led to it. Our 
 great High Priest too, by his powerful interces- 
 sion, as by a seven-fold sprinkling, opens unto 
 his people " a new and living way" into heaven 
 itself. During the conflagration, and, as the 
 Jews report, when the fire had rent the carcase 
 of the victim, the priest must take a stick of the 
 incorruptible cedar, and fragrant hyssop, bound 
 together with scarlet wool, " and cast it into 
 ** the midst of the burning." v. 7. Mount Olivet, 
 in later ages, was the place of these solemnities. 
 Thence this flame, with a grateful perfume, 
 went towering to the skies. There, you will 
 remember, the night in which he was betrayed, 
 (at least in a garden at the foot of the mount,) 
 Jesus suffered unutterable agony : " his sweat 
 " was, as it were, great drops of blood falling 
 " down to the ground." Thence the ardent 
 flame of his affection often went up in prayer 
 to his Father ; and thence was his triumphant 
 ascension into heaven. It was further required, 
 v. 9, " A man that is clean shall gather up I he 
 " ashes of the heifer, and lay them up without 
 •« the camp," or city, " in a clean place ; and it 
 " shall be kept, for the congregation of Israel, 
 " for a water of separation : it is a purification 
 u for sin." It was a lively figure of the virtue 
 
159 
 
 and odour, and perpetual efficacy of ihe death 
 of Christ to purge our sins, and give us " the 
 * answer of a good conscience." No further 
 preparation was needed, but the mixing a por- 
 tion of these ashes with living, or spring water. 
 This living water with which the ashes were 
 mixed, signified the Spirit of God " which 
 " they that believe in Christ do receive." This 
 *' water of separation," thus prepared, was a 
 sovereign remedy in cases of ceremonial defile- 
 ment, universally effectual — a striking figure of 
 " the blood of Jesus Christ, his Son," which 
 " cleanseth us from all sin!" And it was solemnly 
 enacted, v. 20, " The man that shall be unclean, 
 li and shall not purify himself, that soul shall be 
 " cut off from anions: the congregation : because 
 " he hath defiled the sanctuary of the Lord, the 
 " water of separation hath not been sprinkled 
 " upon him; he is unclean." 
 
 You will not overlook the mode of purifying 
 with these waters. It was that of sprinkling : 
 and none other. A clean person, usually a 
 priest, with a bunch of hyssop dipped in this 
 water of separation, sprinkled the unclean — 
 either persons or vessels — and that, not always 
 individually, but often in companies, though 
 they were a hundred. " So shall he sprinkle 
 " many nations." It represented the Gospel of 
 Christ crucified, preached with the Holy Ghost 
 sent down from Heaven, and received by faith— 
 an effectual remedy for our pardon and sanctifi- 
 cation. The prophet Zechariah appears to have 
 
160 
 
 this ordinance in his eye when declaring the 
 superior advantage of Gospel-times, in that 
 famous prophecy, chap. xiii. 1: " In that day 
 " there shall be a fountain opened to the house 
 ** of David, and to the inhabitants of Jerusalem, 
 " for sin and for uncleanness," or separation, 
 — i. e. for a water of separation for uncleanness. 
 It was likewise required that the unclean per- 
 son should be sprinkled upon, the third day 
 after the discovery of uncleanness, as if to teach 
 that " the answer of a good conscience is by the 
 " resurrection of Jesus Christ from the dead," 
 and on the seventh day, when his cleansing was 
 perfected. Then it remained for him to wash 
 his clothes, and bathe himself in water. Let us 
 now see how delightfully the Apostle takes oc- 
 casion from this institution to illustrate the 
 superior efficacy of the blood of Christ, Heb. ix. 
 13, 14: " If the blood of bulls and of goats, and 
 " the ashes of an heifer sprinkling the unclean, 
 " sanctifieth to the purifying of the flesh; how 
 " much more shall the blood of Christ, who, 
 " through the eternal Spirit, offered himself 
 •' without spot to God, purge your conscience 
 " from dead works to serve the living God V 
 This writer to the Hebrews seems, likewise, to 
 have respect to this water of separation, in chap. 
 x. 22: " Let us draw near with a true heart, in 
 •' full assurance of faith, having our hearts 
 u sprinkled from an evil conscience, and our 
 " bodies washed with pure water." For, though 
 this law especially regarded those persons and 
 
161 
 
 things that were defiled by a dead body, and 
 figured " repentance from dead works;" yet it 
 was a provision whereby men might be purified 
 from their various uncleaunesses, whenever they 
 approached the sanctuary with their sacrifices, 
 or to serve, in any manner, " the Holy One of 
 " Israel." See v. 19. What a significant type 
 of the fountain opened for pardon and sanctifi- 
 cation! The ashes of the heifer, impregnated 
 with those of the incorruptible cedar wood, and 
 the fragrant hyssop and scarlet wool, represented 
 the extreme and infinitely meritorious suffering, 
 the agonizing death of Christ — " a sweet savour 
 " unto God." The living waters figured the 
 sanctifying grace of the Holy Spirit. These 
 mixed together, and, with a bunch of hyssop, 
 sprinkled upon the unclean, represented the 
 " heart" of a sinner u sprinkled from an evil 
 " conscience, and" his " body washed with pure 
 " water." 
 
 %d Son. All this recommends itself to my 
 judgment, and seems to satiate my soul with fat- 
 ness. Yet a doubt, whether reasonable or not, 
 forces itself on my mind. Is it possible that 
 this sprinkling could be only introductory to a 
 more effectual mode of cleansing required? — 
 and that when the Apostle says, " sanctifying 
 " to the purifying of the flesh/' he meant no 
 more than that it separated unto an effectual 
 purification by dipping? 
 
 Father. It is possible, my dear, to wrest the 
 Scripture, and resist the obvious meaning of the 
 
162 
 
 Holy Spirit. Yet you will remember that 
 these ashes, together with tiie living water, are 
 opposed to " the blood of Christ," united with 
 w the eternal Spirit." The former availed, cere- 
 monially, " to the purifying of tiie flesh." The 
 latter purifieth from moral guilt — " purgeth the 
 " conscience from dead works." In the chapter 
 which contains the ordinance we are consider- 
 ing, you will see that this sprinkling of the un- 
 clean person is repeatedly termed his purifica- 
 tion. Indeed, the Holy Spirit seems to repre- 
 sent it as of superior efficacy : it availed when 
 nothing ebe could. Silver and gold and other 
 metals, taken amidst the spoils of war, must be 
 made to " pass through the tire:" and even the 
 melting of the metal is not sufficient — it must 
 afterwards be " purifu:>1 with the water of se- 
 •" paration.* Num. xxxi. 23. The purification 
 of the unclean was perfected by sprinkling. I 
 can scarcely regard the subsequent washing of 
 clothes and bathing as pertaining to that ordi- 
 nance. Carefully read the chapter, and I think 
 you will see reason to regard these rites as re- 
 sulting from a different occasion. I will state 
 my views of the subject: without a wish that you 
 should regard them any further than they com- 
 mend themselves to your understanding and 
 judgment. 
 
 In examining this solemn process, you will see 
 (v. 7, 8, 9, 21.) that the priest who cast the 
 cedar wood, the hyssop and scarlet wool into 
 the burning of the heifer— the man by whom sht 
 
163 
 
 was burnt — the man who gathered up the ashes 
 — the man who sprinkled the unclean, and any 
 man who touched (perhaps it means, any one who 
 was at all engaged in preparing or applying) this 
 holy water— all these, though otherwise clean, 
 must " wash their clothes, and bathe themselves 
 u with water, and be unclean until the evening." 
 The law determines the same respecting the 
 man who let go the goat for the scape goat, on 
 the great day of atonement. See Lev. xvi. 26. 
 These things our expositors acknowledge to be 
 mysterious— that a clean person, a priest, should 
 be rendered unclean by having to do, in his mi- 
 nistry, with that which cleanseth others. Usu- 
 ally, it is regarded as an intimation of the imper- 
 fection of the Law, which, at best, " sanctified" 
 only M to the purifying of the flesh," and even 
 then left the purifier unclean. 
 
 To me it appears beyond a doubt that " the 
 " water of separation," wherever it was rightly 
 applied, effectually purified from the unclean* 
 ness that occasioned the use of it ; and that, in 
 whatever sense the several persons engaged in 
 that solemn service were deemed unclean so as 
 to need washing and bathing, in that same sense, 
 the person who had been sprinkled was judged 
 unclean, and required to wash and bathe. The 
 cases were precisely similar. The question is, 
 what that uncleanness was, and how occasioned? 
 Fellowship with God in this solemn service, 
 could not be the cause of uncleanness, yet it 
 may occasion an abasing tense of it. When I 
 
164 
 
 hear Job, struck with the manifested glory of 
 God's holiness, cry, " I abhor myself and repent 
 " in dust and ashes !" — and Isaiah say, " Woe 
 ■' is me, for I am undone, because I am a man 
 " of unclean lips !" — and Peter exclaim, " De- 
 " part from me, for I am a sinful man, O Lord !" 
 I cannot wonder that the priest to whom it be- 
 longed to minister in these peculiarly hfcly 
 things ; or that he who, in so striking a figure, 
 received " the sprinkling of the blood of Christ," 
 should be more than ever vile in his own eyes, 
 and feel greater need of being washed from his 
 uncleanness. Was the man unclean on whom 
 this " water of separation " had been sprinkled ? 
 In that figure I see the abased soul of one on 
 whom the doctrine of Christ crucified has fallen 
 like a purifying rain — of him whom the Spirit of 
 truth has conducted " to Jesus, the Mediator 
 " of the new covenant, and to the blood of 
 " sprinking that speaketh better things than the 
 " blood of Abel." Then " shall ye loathe your- 
 " selves in your own sight, for your iniquities, 
 " and for your abominat'ons." What a deep- 
 ened sense of guilt and pollution has he 1 What 
 need he feels that his whole body and soul and 
 spirit should still be washed and sanctified! 
 
 Were the ministers of the Jewish sanctuary, 
 who had to do with eminent " shadows of good 
 V things to come," by the Holy Spirit, pro- 
 nounced unclean— and did they go away and 
 wash their clothes, and bathe thrmselves in 
 water ! It gives me an idea of the abasement. 
 
1G5 
 
 the self-abhorrence, that may well possess the 
 soul of the best and holiest of men, who has 
 been ministering in ordinances wherein he has 
 " beheld, as in a glass, the glory of the Lord" 
 — who in his doctrine has, as it were, been 
 gathering the ashes, and sprinkling the blood of 
 Jesus. What faithful preacher of Christ cruci- 
 fied, whose heart has been warmed with his love, 
 and whose ministry has diffused the sweet savour 
 of his name, will not see reason to review his 
 services with abasement, and retire, and, as it 
 were, wash and bathe himself in grief and tears? 
 I have sometimes inclined to think that St. Paul 
 had in his eye the Jewish priest sprinkling this 
 perfumed water with the sweet scented hyssop 
 branch, when inditing that solemn and awakening 
 passage, 2 Cor. ii. 15, 16 : " For we are unto 
 " God a sweet savour of Christ, in them that 
 " are saved, and in them that perish. To the 
 " one we are the savour of death unto death ; 
 " and to the other, the savour of life unto life ; 
 " and who is sufficient for these things?" — and 
 who, conscious of uncleanness, will not retire 
 and bathe ? 
 
 3d Son. How serious a matter to have to do 
 with the ordinances of the sanctuary! — with 
 those things which have respect to the everlast- 
 ing state of precious souls— and which have much 
 of the glory of Christ in them! How serious a 
 matter, especially, to minister in these things! 
 That sound, as if arising out of the reflections 
 we have heard, strikes my ear, and seems to vi- 
 
166 
 
 brate in my soul, " I will be sanctified in them 
 " that come nigh me, and before all the people 
 *' I will be glorified !" They know not what 
 they do who make light of sacred things. 
 
 Father. This ordinance of purification was 
 eminent among the "divers washings" of the Jews. 
 It seems to be peculiarly the Jewish baptism. 
 
 2d Sow. I was lately struck in reading the ac- 
 count which Moses gives of a solemn covenant 
 transaction between God and the people of 
 Israel at Mount Sinai. To me it appeared to 
 bear a remarkable resemblance to Christian bap- 
 tism. It is possible, when I have read the pas- 
 sage, it may appear to others as it did to me. 
 Here it is, Exod. xxiv. 3 — 8: " And Moses 
 " came, and told the people all the words of 
 *' the Lord, and all the judgments: and all the 
 " people answered with one voice, and said, 
 " All the words which the Lord hath said will 
 " we do. And Moses wrote all the words of 
 " the Lord, and rose up early in the morn- 
 " ing, and builded an altar under the hill, 
 " and twelve pillars, according to the twelve 
 " tribes of Israel. And he sent young men," 
 (some of the first-born) " of the children of 
 " Israel, which offered burnt-offerings, and sa- 
 «* crificed peace-offerings of oxen unto the Lord. 
 " And Moses took half of the blood, and put it 
 " in basons ; and half of the blood he sprinkled 
 " on the altar. And he took the book of the 
 " covenant, and read in the audience of the 
 " people ; and they said, All that the Lord hath 
 
1C7 
 
 " said will we do, and be obedient. And Moses 
 •' took the blood, and sprinkled it on the people, 
 " and said, Behold the blood of the' covenant, 
 " which the Lord hath made with you, concern- 
 ■■ ing all these words." 
 
 Father. The resemblance is, indeed, very 
 striking. The subjects of each ordinance the 
 same — members of the visible church, with their 
 seed. The intent the same — to affix a confirm- 
 ing seal to a solemn covenant engagement. And 
 the mode, in the former case, having been that of 
 sprinkling, seems to indicate, if not require a 
 resemblance likewise therein. The half of the 
 blood was sprinkled on the altar to render God 
 propitious. The other half on the people — the 
 people universally, male and female, parents and 
 children, to signify their being sanctified and 
 set apart for God. Here the sacramental seal- 
 ing of the Old Testament or covenant, was by the 
 blood of beasts. The Gospel shews the new co- 
 venant, with its better promises, sealed and con- 
 firmed by the blood of Christ. And what is 
 baptism, but a copy of that seal, individually ap- 
 plied, by a minister of Christ, in the name of his 
 Lord] 
 
 Daughter. What a strange conceit that, 
 among the Jews, there was but one kind of bap- 
 tism, and that by dipping ! 
 
 Father. The writer to the Hebrews, chap. x. 
 ver. 29, in allusion, as it seems to this solemn 
 transaction, represents all, who are under the ap- 
 pointed seal of the Gospel-covenant, as engaged 
 
168 
 
 by most sacred bonds to the Lord. Hence, he 
 directs a very heavy charge against the man who, 
 having been baptized in the name of Christ, be- 
 came an apostate. His guilt, aggravated in the 
 kighest degree, is thus described — " who hath 
 " trodden under foot the Son of God, and hath 
 " counted the blood of the covenant wherewith 
 " he was sanctified an unholy thing — ." Who 
 was sanctified 1 The reference appears to be to 
 the apostate from Christianity, who had been 
 dedicated and set apart unto God in baptism. 
 The baptismal water, sprinkled by the appoint- 
 ment of Jesus the Mediator of the New Cove- 
 nant, after the manner of the blood of goats and 
 calves sprinkled by Moses the mediator of the 
 Sinai Covenant, was the symbol and figure of the 
 blood of Christ by which the " heart is sprinkled 
 " from an evil conscience." 
 
 3g? Son. Never, never, may I fall into the 
 fearful condemnation of an apostate ! Lord, 
 " make my heart sound in thy statutes, that I be 
 " not ashamed !" 
 
 Father. Proof sufficient, I think, has been 
 adduced, to convince you all that there were 
 among the Jews " divers baptisms" — divers 
 kinds of baptism ; some by plunging, others by 
 sprinkling. The word the Apostle uses is the 
 same as when he speaks of spiritual gifts, such 
 as prophesying, teaching ruling. (Rom.xii. 6.) 
 '• Having then gifts differing." They were en- 
 tirely diverse from each other. 
 
 Son, One remark I have made while attend- 
 
ids 
 
 tag to the particulars relating to these several 
 baptisms. To me it appears to have weight, 
 in the present argument : I long, Sir, to hear 
 your opinion respecting it. It is this — As far 
 as my observation could go, and as far as my 
 recollection avails me, the law required no Is- 
 raelite to be plunged by a priest, or by any other 
 man. And, if I mistake not, this also is a fact, none 
 u\ re washed, or baptized, by a priest, or any mi- 
 nister of the sanctuary, otherwise than by pour" 
 ing or sprinkling. 
 
 Father. A good remark — perfectly correct, I 
 believe, and of no little importance. In the sub- 
 ject of our present inquiry, I regard it as more 
 precious than gold. And, as far as my observa- 
 tion goes, it will abide, though tried in the fire. 
 An Israelite, conscious of defilement, must mani- 
 fest a care to " cleanse himself from all filthi- 
 ° ness of rlesh and spirit" — must wash his hands 
 and iiis feet ; and was sometimes required to 
 bathe himself in water. The precept said, " Wash 
 " ye, make you clean, put away the evil of your 
 " doings from before mine e\e 3 ." But the grace 
 of the promise revealed a washing more effec- 
 tual: " I will sprinkle clean water upon you and 
 " you shall be clean : from ail your filthifies*, 
 " and from all your idols, will I cleanse you." 
 ■ — It was ordained that die minister of the Lord 
 should sprinkle upon the unclean, water, water 
 and blood, the blood of bulks and goats, and I he 
 ashes of an heifer mixed with water, an J, some- 
 i 
 
17© 
 
 times, unniingled blood ;— each representing, in 
 a lively figure, the guilt of sin put away by the 
 sprinkling of the blood of Christ ; and the pol- 
 luted heart of the sinner cleansed by " the 
 " washing of regeneration, and the renewing of 
 " the Holy Ghost." You have already seen what 
 an apt representation of these great things we 
 likewise have in the ordinance of Christian 
 baptism. 
 
 To bring this interesting part of our subject 
 to a close : you clearly see that baptism, when 
 practised, in the land of Israel, by our Lord's 
 disciples and apostles, was no novelty. Our 
 Lord followed the example of John. John prac- 
 tised after the rites of the Jewish Church. But, 
 among the divers baptisms of the Jews, no law 
 is to be found that required one man to be 
 plunged by another. 
 
 Daughter. Then, it is very far from being ma- 
 nifest that the terms baptism and immersion are 
 synonimous. How hastily do men take up opi- 
 nions unsupported by the authority of Scrip- 
 ture ! 
 
 Father. Yes, and hold them fast too. While 
 we are considering the sacramental sense of the 
 word /3a7r7<£w there is one passage that I wish 
 you particularly to notice. It relates to the 
 wondrous passage of the children of Israel 
 through the paths of the deep. It is found, 
 1 Cor. x. 1, 2 : " Moreover, brethren, I would 
 " not that you should be ignorant, how that all 
 ** our fathers were under the cloud, and all 
 
17L 
 
 " passed through the sea. And were all bap- 
 " tized unto Moses, in the cloud, and in the sea." 
 The Israelites were now in a situation, perhaps, 
 not unlike to that of Christian converts with 
 their households. The} had embraced the pro- 
 mise, which is the ground of consolation like- 
 wise to believing Gentiles. They had left an 
 idolatrous and defiling country. They were 
 about to enter into solemn covenant with God— 
 into an earlier dispensation of the same cove- 
 nant that is sealed in Christian baptism. They 
 were " confessing themselves strangers and pil- 
 " grims on the earth." And the providence 
 of God wonderfully provided for the ratifying 
 his promise and their engagement, by a seal 
 solemnly and universally applied — * they were 
 ''all baptized unto" or into " Moses" — by 
 baptism, they were initiated into that dispensa- 
 tion of the covenant of which Moses was the 
 mediator. 
 
 Daughter. Well, and how baptized? 
 
 Father. Not plunged, as the Egyptians were. 
 They were sprinkled. As God sent a strong 
 east wind to divide and drive back the waters, 
 the same powerful instrument was no doubt em- 
 ployed to continue them in this state. Now, by 
 the mighty agitation into which the waters were 
 cast, it is easy to conceive that the passing Is- 
 raelites must be sprinkled with the spray of the 
 tossing waves. The first baptism, then, that we 
 read of in Scripture was performed without im- 
 mersion, and that, too, by Him who best know* 
 12 
 
172 
 
 the signification of his own institutions*. A righ- 
 teous discrimination seems to have taken place — 
 the same discrimination which, in the last day, 
 shall fearfully solemnize the appearance of our 
 Lord in the clouds of heaven. Pharaoh must 
 no longer have to say, " I know not the Lord." 
 He must see the Majesty he has so long and 
 so obstinately resisted. " The night is far 
 " spent, the day is at hand," and never did an 
 opening day unfold scenes more tremendous, 
 Exod. xiv. 34, 25 : " It came to pass, that, in 
 " the morning watch, the Lord looked upon 
 •• the host of the Egyptians, through the pillar 
 ** °f fi re and of cloudy and troubled the host 
 " of the Egyptions." From the cloud, which 
 he made his chariot, issued forth devouring 
 flames, accompanied, probably, with mighty 
 thunderings, together with every other mark 
 of his indignation and anger. Unhappy men ! 
 The wrath of God came upon them to the 
 uttermost. A vial of insupportable wrath was 
 opened and poured out on them who knew not 
 God. While, from the same sovereign Lord, 
 probably by means of the same clould, a rich 
 blessing, like a refreshing dew, the lovely em- 
 blem of covenant grace, came upon the ran- 
 somed tribes of Israel. And, in the same awful 
 passage, they a//, young and old, parents and 
 children, "■ all were baptized unto Moses, in 
 " the cloud and in the sea." 
 
 * I am the Lord thy God, that divided tho sea; whose 
 waves roared. Isa. li. 15. 
 

 173 
 
 Daughter. All baptized by sprinkling— and 
 without a murmur — all satisfied — not one voice 
 muttering, " There is no baptism, but by plung- 
 u in-!'' 
 
 Father. Yet this appears to have been of the 
 nature of Christian baptism. The Apostle evi- 
 dently regards and mentions it as a seal of the 
 same covenant; though not of the same dispen- 
 sation of that covenant. Then, the covenant 
 was in the hands of Moses their mediator. 
 Now, with displays of more abundant grace, 
 it is in the hands of Christ our Mediator. 
 They were baptized into Moses. We are bap- 
 tized into Christ. They, and their offspring with 
 them, into the promise of grace and salvation, 
 in a great degree " hid from ages and from 
 •' generations." We, and our seed, into the 
 promise of ** grace, that is come unto us by the 
 " revelation of Jesus Christ." 
 
 Son. An instructive record indeed ! After 
 this, I cannot but wonder that any controversy 
 should remain about the mode or the subjects 
 of baptism. 
 
 Father. My heart's desire is, that the word 
 of the Lord should have free course. The Lord 
 " make me," and my dear children, " to under- 
 " stand the way of his precepts V nor " suffer 
 " us to admit any thing into the rule of our 
 " faith or practice which wants the stamp of 
 " Divine inspiration \" 
 
 od Son. Nor shall we, I trust, be ever suf- 
 fered to resist the Holy Ghost, by indulging 
 1 3 
 
174 
 
 prejudice against any one opinion that candour 
 would confess to be of God. 
 
 Father. One statement more must suffice for 
 this evening. 
 
 You will recollect that, in a former con- 
 versation, baptism was considered as a sig- 
 nificant sign of sanctifying grace. Sanctifica- 
 tion is the great blessing of the covenant of 
 which baptism is a seal. No wonder if, in 
 that seal, as in a lively figure, you see repre- 
 sented the grant of that blessing. So, immor- 
 tal life, the blessing of the first covenant, in 
 a very expressive manner was denoted in the 
 appointed sign and seal — the tree of, life flou- 
 rishing with verdure and fruit in the midst of 
 paradise, till sin entered. Now, to see how 
 perfect the allusion is, and how exactly the 
 sign answers to the thing signified, I wish you 
 to notice the manner in which the bestow- 
 ment of sanctifying grace is represented in the 
 word of God. This circumstance, if I mistake 
 not, will give you an idea of the manner in 
 which baptism, the sensible sign of that grace, 
 may be expected to be practised. And your 
 Bibles will satisfy you that this, especially, 
 if not invariably, is by pov/ring or sprinkling. 
 To a sinner, pressed with distressful wants, who 
 finds that there is no help in himself, and to 
 whom the whole creation appears but dry and 
 thirsty land, delightful are those accents from 
 the throne of God, Psal. lxxii. 6 : " He shall 
 *• come down like rain upon the mown grass, as 
 ° showers that water the earth/' Isa. xlv. 8 ; 
 
175 
 
 " Drop down, ye heavens, from above, and let 
 " the skies pour down righteousness — ." Isa. 
 xliv. 3: "1 will pour water on him that is 
 " thirsty, and floods upon the dry ground ; 
 " I will pour my Spirit on thy seed, and my 
 " blessing on thine offspring." Who, in these 
 promises, can help seeing the great blessing 
 of the covenant 1 And who, without violence, 
 can separate the idea of baptism, the seal of 
 the covenant, from the manner in which that 
 blessing is conferred] Again, Eaekiel xxxvi. 
 2o : " I will sprinkle clean water upon you, 
 "and ye shall be clean.—." Joel ii. 20: "I 
 " will pour out my Spirit upon all flesh — ." 
 Zech. xii. 10: "I will pour upon the house of 
 '.' David, and upon the inhabitants of Jerusa- 
 u lem, the spirit of grace and supplications — ." 
 Such was St Paul's grateful review of this 
 inestimable grant, Titus ii». 5 : " — not by works 
 ** of righteousness which we have done, but 
 " according to his mercy he saved U9, by the 
 " washing of regeneration, and renewing of 
 *' the Holy Ghost; which be shed on us abun- 
 u dantly, through Jesus Christ our Saviour." 
 So, when the application of the blood of Christ, 
 the only meritorious cause of purification, is 
 spoken of, it is - " the blood of sprinkling' — and 
 " the sprinkling of the blood of Jesus Christ." 
 2d Daughter. Instructive and encouragiug 
 promises indeed ! Precious grace ! and precious 
 Christ!— to one whose heart, like the parched 
 heath, breaketh for the very fervent longing 
 I 4 
 
17(5 
 
 it hath for these showers of Divine blessing I 
 Happy moment, when, in some kind promise 
 or merciful token, a rising cloud is seen, though 
 " no bigger than a man's hand!" Happy soul, 
 on whom this heavenly dew distils ! Happy 
 family, happy church, happy nation, happy 
 world, when these " times of refreshing come 
 ■" from the presence of the Lord !" 
 
 Son. Yes, sister; it is thus the God of our sal- 
 vation " satiates the weary soul, and replenish* 
 " eth every sorrowful soul." 
 
 And do you perceive how this grace, drop- 
 ping as the rain, is signified in the pouring or 
 sprinkling of water in baptism? The perpetual 
 verdure of the tree of life, in the garden of 
 Eden, was not a more just and significant figure 
 of the promised blessing of the covenant of 
 innocency, than water, thus applied in baptism, 
 is of the grace that comes to us by " Jesus, the 
 " Mediator of the New Covenant." 
 
 Father. There needs no comment of mine on 
 these remarks. You already see, that our prac- 
 tice of baptizing by sprinkling, is not without 
 an appearance of scriptural reason. But our 
 time is expired. And in the statement now 
 given of the Jewish baptismal rites — the solemn 
 seal affixed to the great covenant transaction at 
 Mount Sinai — the baptism of the hosts of Israel 
 in the passage of the Red Sea— and the figure by 
 which the Holy Spirit chooses to express the 
 bestowment of the grace signified in baptism* 
 you have enough to think of till our next meet- 
 ing. Adieu \ 
 
177 
 
 CONVERSATION IX. 
 
 Father. 
 My dear children, you have, I doubt not re- 
 viewed the subjects of our former conversa- 
 tions. Remarks were therein offered relative 
 to the primary institution of Christian baptism, 
 and the classical and the sacramental significa- 
 tion of the word used for baptism in the original 
 Greek. The "divers washings" of the Jewish 
 dispensation were likewise considered ; toge- 
 ther with the solemn baptism of the Israelites 
 in the passage of the Red Sea ; and afterwards at 
 Mount Sinai. We also contemplated the manner 
 of Christian baptism, in the figurative representa- 
 tion which the Divine Spirit has been pleased 
 to give us of the bestowment of that grace which 
 is signified thereby. 
 
 '3d So?i. These several views of the subject 
 unite to convince us that plunging cannot, with 
 candour, be regarded as the exclusive mode of 
 baptism. Every representation strongly pleads 
 for pouring or sprinkling. The argument to us 
 seems conclusive, which arises out of those 
 figures by which the word of God represents the 
 grant of that inward grace, of which the use of 
 water in baptism is the sign. Yet I have a dif- 
 i 5 
 
V78 
 
 iiculty, which your fatherly kindness will suffer 
 me to state. 
 
 Are there not, in St. Paul's Epistles, some pas- 
 sages wherein baptism is spoken of as being, in- 
 the formal manner of it, a representation and 
 figure of the burial and resurrection of Christ ? 
 
 Father. It has been said, that this is the Apo- 
 stle's meaning ; and therefore, that the subject 
 of baptism must be dipped entirely under, arid 
 raised up out of the water. But I wish yok to 
 bring this sentiment to the sacred touchstone, 
 and inquire how far it will accord with the testi- 
 mony of the Spirit in other Scriptures. We 
 know that the prophet Jonah, in lying three days 
 in the belly of the fish, was a sign of our Lord's 
 remaining the like time in the grave. But we 
 want testimony whereby to prove that the mode 
 of baptism was ever intended to be a sign of the 
 believer's being buried and risen with Christ. 
 We know, likewise, that baptism is an instituted 
 sign of sanctifying grace ; and in tracing the 
 representations, in Scripture, of the bestowment 
 of this grace, we have seen that the Holy Spirit 
 abundantly prefers the figures of pouring and 
 sprinkling. But, it is proper we should read 
 the passages alluded to. 
 
 Son. I have one of them here. It is in Rom. 
 v j # i — 5 : « What shall we say then 1 Shall we 
 " continue in sin, that grace may abound ? God 
 41 forbid. How shall we, that are dead to sin, 
 " live any longer therein? Know ye not, that as 
 ** many of us as were baptized into Jesus Christ 
 
179 
 
 P were baptized into his death ? Therefore, we 
 " are buried with him, by baptism, into death, 
 *« that, like as Christ was raised up from the 
 " dead, by the glory of the Father, even so we 
 u also should walk in newness of life. For if 
 •' we are planted together in the likeness of his 
 * l death, we shall be also in the likeness of his 
 *' resurrection." 
 
 Father. The other Scripture you may find in 
 Col. ii. 11—13: " In whom also ye are circum- 
 " cised with the circumcision made without 
 u hands, in putting off the body of the sins of 
 " the flesh, by the circumcision of Christ; 
 " buried with him in baptism, wherein also ye 
 *' are risen with him, through the faith of the 
 if operation of God, who hath raised him from 
 '* the dead. ..having forgiven you all your tres- 
 " passes." 
 
 You will observe, that the Apostle, in the 
 connection of these representations, is strenu- 
 ously urging on believers in Christ a regard to 
 practical Christianity. And he grounds his ex- 
 hortation on truths of the greatest weight and 
 influence. Not on the circumstance of their 
 bodies having been transiently conformed to the 
 local state of Christ's body in his burial and 
 resurrection ; but on the mediatorial acts, the 
 sufferings, and triumphs of Christ; who, as a 
 common person, in all these wonderful circum- 
 stances, represented his people. The plain 
 and important meaning of St. Paul appears to be 
 this--" The Lamb of God" hath taken " awaj 
 
180 
 
 •"the sin of the world." His resurrection de- 
 monstrates the efficacy of his atoning death. 
 By faith, sinners are brought " into the fellow- 
 *■ ship of Christ :" insomuch that they may be 
 said, virtually, to have satisfied the law, in his 
 obedience unto death ; and to have " passed 
 " from death to life," and from grace to glory, 
 in his resurrection and ascension. This faith is 
 professed in baptism by the person baptized, or 
 by the believing parent who dedicates to the 
 Lord the children whom he hath given. There- 
 fore, baptism is represented as their initiation — 
 their entrance on the participation of these sub- 
 lime advantages. Hence the Apostle Peter, in 
 the passage to which we have already referred, 
 speaks of the profession of faith in baptism, by 
 a convert to Christianity, whether personally 
 or as the head of his family, as answerable to 
 the entrance of Noah with his household into 
 the ark. The one, as well as the other, turning 
 away from creature-confidences, as " refuges of 
 " lies," repairs to the great ordinance of Hea- 
 ven, and trusts for salvation therein. This is 
 " like precious faith." It furnishes " the answer 
 ** of a good conscience by the resurrection of 
 u Jesus Christ." 
 
 This is truth obvious and interesting — truth 
 that has a mighty influence to command the sub- 
 jection of a saved sinner to the will of his Deli- 
 verer. There remains no reason for searching 
 for a formal representation of the burial and 
 resurrection of our Lord, in the mode of bap- 
 
181 
 
 (ism: nor can I suppose any advantage in the 
 discovery. The same truth is delightfully 
 stated by the Apostle Paul to the Ephesians, 
 (cli. ii. 4—6.) without any reference to baptism: 
 « God, who is rich in mercy, for his great love 
 " wherewith he loved us, even when we were 
 f dead in sin, hath quickened us together with 
 " Christ, (by grace ye are saved,) and hath 
 " raised us up together, and made us sit to- 
 " gether in heavenly places in Christ Jesus." 
 This sets Christian privilege unmeasurably 
 high, and shews the hope of a genuine be- 
 liever in Christ to be " an anchor, sure and 
 " stedfast." 
 
 Daughter. Truly, these are privileges and 
 hopes that I cannot hear of with indifference. 
 My soul regards them as immensely great — yet, 
 I trust, not unattainable. All the glory of the 
 world is a vain shew in the comparison. The 
 fairest profession of Christianity is nothing 
 without them. " Blessed Spirit, shew me that, 
 " in being baptized into the faith of Christ, I 
 " am baptized into Christ — into his death and 
 " burial — into his resurrection and exaltation — 
 " and into fellowship with him in all the benefits 
 " resulting from his abasement on earth, and his 
 " glory in heaven." I am not solicitous about 
 the mode whereby, in baptism, my faith in 
 Christ is professed ; but I want to be satisfied 
 that my faith is such as will truly and for ever 
 constitute me a " partaker of Christ." 
 
 Son. Indeed, sister, it would be happy for 
 
182 
 
 tis, if we could improve our baptism to the end 
 which the Apostle so delightfully illustrates. It 
 is an assurance full of consolation, that, by the 
 death and burial of Christ, sin is slain ; and 
 that, in Christ, dying on the cross and im- 
 prisoned in the tomb, there is virtue to destroy 
 the power and the very being of sin in the hearts 
 of believers. It is an animating truth, that, in 
 Christ's resurrection, his people virtually arose, 
 and that they will never cease to know " the 
 ** power of his resurrection," till they fully 
 possess eternal life. What an excellency in 
 baptism, as it initiates into that covenant 
 wherein these advantages are provided; and 
 is a profession of th&t faith through which they 
 are communicated ! I would gladly bow to the 
 authority of my Lord in whatever mode he has 
 appointed ; but I look for these advantages, 
 not from baptism in any form, but from the 
 operation of that faith which is professed in 
 baptism. I would entertain a humble hope of 
 being " planted together in the likeness of" my 
 Saviour's " death" — not by being put under 
 the water, but by " crucifying the old man." 
 "I hope to be planted together " in the like- 
 *' ness of his resurrection" — not by being raised 
 up our «>f the water, but by " walking in new- 
 " ness of life." 
 
 3rf Son. Yet, is it not possible, that, in these 
 expressions, the Apostle may have had an allu- 
 sion to the mode of baptism? 
 
 Father. To me, it appears that the Apostle, 
 
183 
 
 in these expressions, has no respect to any mode 
 of baptism; but to the efficacy of that faith 
 which is therein professed, and to the sublime 
 advantages it secures. I am confirmed in this 
 sentiment by the words which immediately 
 follow : " Knowing this, that our old man is 
 " crucified with him, that the body of sin might 
 " be destroyed, that henceforth we should not 
 n serve sin/' The fellowship, then, of a be- 
 liever with Christ crucified, is a fact as certain 
 and delightful, as with Christ buried and rising. 
 And if, in the mode of baptism, there must be 
 a formal resemblance to the latter, why not to 
 the former? Why is not the cross, that most 
 important and memorable circumstance of his 
 humiliation, introduced into this ordinance 1 
 Nothing of this kind was necessary. The re- 
 semblance, together with the advantage, is al- 
 together moral and spiritual. 
 
 I think I might add, it is not possible that 
 these figures could intend the mode of baptism. 
 Baptism was instituted to be a seal of the cove- 
 nant of grace— it is a sign and figure of the 
 great blessing of that covenant, " the washing 
 " of regeneration, and the renewing of the Holy 
 " Ghost, which is shed on us abundantly, 
 " through Jesus Christ." Then, in my view, it 
 is impossible that it should likewise be a 
 figure and representation of our Lord's burial 
 and reourrection. 
 
 Son. It is evident, I think, beyond all con- 
 troversy, that, in representing the bcatowment 
 
184 
 
 of the grace of the covenant sealed in baptism, 
 the Holy Spirit has made choice of the figure 
 of pouring or sprinkling. Nor can the allu- 
 sion of many of those Scriptures to baptism, 
 and particularly of that just repeated, be re- 
 garded as matter of doubt. It cannot, there- 
 fore, be supposed, that a figure entirely dif- 
 ferent, under the inspiration of the Holy Ghost, 
 and by the same sacred penman, should be used 
 to illustrate the same grant of blessing in this 
 ordinance. 
 
 Father. The inference, you perceive, is un- 
 avoidable — the Apostle has a respect, not to 
 the mode of baptism, but to the influence of 
 that faith which is professed in this ordinance. 
 
 Perhaps an intimation of that, too, may be 
 found among the shadows that, now are done 
 away. In reading the Levitical Law, you will 
 often meet with this expression, in respect of 
 persons ceremonially unclean — " he shall wash 
 '* himself, and be unclean until the evening." 
 The Jews began their day at evening. The 
 meaning, therefore, is, " he shall be unclean 
 " to the end of this, and the beginning of a 
 " new day." It seems to represent to the Jews, 
 their subjection to those legal ordinances until 
 the day of the Messiah, when they should be 
 abolished — and to represent unto us man's pol- 
 lution by sin, till he is brought to a new day of 
 salvation by Christ — till he become a new crea- 
 ture. The Jew, discharged from ceremonial 
 rites, rested from " burdens which neither he 
 
105 
 
 " nor his fathers were able to bear," and arose 
 to " the liberty wherewith Christ made him _ 
 " free." The believing Gentile, " putting off 
 u the body of the sins of the flesh," becomes 
 dead to the law, the world, and sin; and, being 
 " quickened together with Christ, awakes to 
 •' newness of life, " and to the delights of a new 
 day. In a yet more delightful sense, " we 
 '* which have believed do enter into rest." In 
 comparison of future glory, it is night, or, at 
 best, but twilight, wilh us here ; but, " when 
 " the night" shall be fully " spent," our pre- 
 sent and secondary advantages, like the moon 
 and stars and lamps, will be lost in the un- 
 clouded brightness of an eternal day. The 
 change, in either respect, is spiritual and divine. 
 It is this undressing, this resting,this shrinking, 
 as it were, into death and the grave, away from the 
 dominion of former masters, sin and Satan, to be 
 raised up together with Christ, which is the 
 change the Apostle refers to. In the crucifixion 
 and death, the burial and resurrection of Christ, 
 is found the procuring cause and pledge of it. 
 
 There is one further representation in the 
 word of God, which, I apprehend, will greatly 
 contribute to your satisfaction on this subject. 
 I mean, " the baptism of the Holy Ghost" — in 
 the promise, and in the grant of it. There was 
 a prediction and promise of the descent of the 
 Holy Spirit, under the denomination of bap- 
 tism. And there was a remarkable fulfilment 
 of that prediction, in such a manner as to 
 
18G 
 
 exemplify the mode, and constitute a very expres- 
 sive representation of the spiritual design of 
 that ordinance. Memorable are the words of 
 our Lord's herald, Matt. iii. 11 : " I indeed 
 " baptize you w itfa water, unto repentance : but 
 *' he that comelh after me is mightier than I, 
 "whose shoes I am not worthy to bear: he 
 " shall baptize you with the Holy Ghost and 
 *' with fire." 
 
 Equally remarkable is the fulfilment of this 
 prophecy, Acts ii. 1 — 4: " And when the day 
 " of Pentecost was fully come, thev were all, 
 " with one accord, in one place And sud- 
 " denly there came a sound from heaven, as of 
 " a rushing mighty wind ; and it filled the 
 "house where they were silting. And there 
 " appeared unto them cloven tongues, like as 
 " of tire: and it sat upon each of them. And 
 " they were filled wish tne Boly (ihost, and 
 " began : .peak with other tongues, as the 
 " Spirit gave them utterance." Here is the 
 great proc irse to the Apostles fulfilled —a pro- 
 mise that iheir Lord, after his ascension into 
 heaven, shruld ■' baptize" them " with the 
 " Holy Ghost, and with fire" — fulfilled in his 
 descent upon them, ** in cloven tongues, like 
 •' as of fire." And this falling; of the Spirit 
 upon them is expressly and lepeatedly denomi- 
 nated baptism. Reflect a moment — could this 
 have been, if the terms baptism and immersion 
 were syuonimous? 
 
 2d Son, Yet, I observe, it is said, " There 
 
187 
 
 ■* was a lushing mighty wind, and it filled aH 
 " the house where they were sitting" — ihey 
 were encompassed with this wind, as if im- 
 mersed. May not this be the event which 
 John foretold under the denomination of bap- 
 tism ? 
 
 Father. Remember, the Apostles did not 
 plunge themselves, much less were they plung- 
 ed by others, into this sacied breath of ihe Lord. 
 But the wind, with a tremendous sound, came 
 rushing upon them, " and filled the house where 
 " they were silting." You will, likewise, re- 
 member, the promise was, " He shall baptize 
 " you with the Holy Ghost, and ivith fire" 
 Observe the event—" and there appeared unto 
 *' them cloven tongues, like as of fire, and it sat 
 *' upon each of them." Herein was the fulfil- 
 ment of the promise : and this descent of the 
 Spirit is expressly called baptism. 
 
 By attending to other Scriptures, you will see 
 this statemeut confirmed. Our Lord had pro- 
 mised, Acts i. 5 : " John, truly, baptized with 
 " water, but ye shall be baptized with the Holy 
 " Ghost, not many days hence." St. Peter, m 
 relating to the Apostles at Jerusalem the parti- 
 culars of his visit to the house of Cornelius, 
 tells them how this was fulfilled, Acts xi. 15 : 
 " As I began to speak, the Holy Ghost Jell on 
 " them, as on us at the beginning. Then re- 
 " membered I the words of our Lord, how that 
 " he said, John indeed baptized with water, but 
 " ye shall be baptized with the Holy Ghost." 
 
183 
 
 This seems, invariably, to have been the manner 
 of the baptism of the Holy Ghost. In refer- 
 ence to the converts at Samaria, it is said, (Acts 
 viii. 15.) Peter and John " prayed for them, that 
 " they might receive the Holy Ghost: for as 
 " yet he was fallen upon none of them, only 
 ** they were baptized in the name of the Lord 
 " Jesus." In all this we are divineiy taught, 
 that the formal manner and mode of baptism 
 is represented in the descent of the Spirit — his 
 falling upon the Apostles and other subjects of 
 grace. 
 
 Son. Blessed baptism ! It is a divine unction 
 — it is the anointing oil poured on the head. 
 The understanding is first sanctified, and 
 thereby the heart — the whole man. What 
 more is wanting to constitute demonstration 1 
 After this, how can we, while revering the 
 Scriptures, maintain that immersion is essential 
 to baptism 1 
 
 3d Son. I confess that conviction flashes 
 on my mind with increasing power. Yet I 
 wish to carry my appeal more directly to matters 
 of fact — to search for the mode of baptism 
 among the sacred records of the practice of it. 
 I have been reflecting on St. John the Baptist — 
 Does it not appear, from Scripture representa- 
 tions, that he baptized by immersion ? One 
 while, this venerable man is baptizing in Jor- 
 dan — then, in " Enon, because there was much 
 " water there *." 
 
 * In the original, ttqKXo. 0o«7a— literally, " many wa- 
 
189 
 
 Father. I cannot wonder, that a slight read- 
 ing of these statements should have perplexed 
 you. But when circumstances have heen 
 fairly explained, your good sense shall deter- 
 mine what conclusion appears to be sanctioned 
 by " the Spirit of truth." 
 
 In order to ascertain the manner in which 
 baptism is to be administered, we have inquired 
 into the primary and sacramental use of the 
 word. We have seen representations of it, in 
 the " divers baptisms" of the Jews — in the 
 baptism of the Israelites into Moses, in their 
 awful passage through the paths of the sea, 
 and afterwards at Mount Sinar — in the pro- 
 mise and bestowment of the sanctifying grace 
 — and in the descent of the Holy Spirit on 
 the day of Pentecost. In all these, and other 
 particulars occasionally introduced, you have 
 seen the practice of baptism by pouring;, or 
 sprinkling, supported by ample testimony. 
 You will now have to judge for yourselves, 
 whether, in these references to John's baptism, 
 there is any thing to enfeeble this support. 
 
 To me it appears obvious, that, had John 
 been engaged in baptizing, though by immer- 
 sion, those only who, in personal conversation, 
 had satisfied him of tbeir " repentance unto 
 " life," there would have been no occasion for 
 
 " ters"— i. e. many springs or rivulets. " They stopped 
 all t\\t f unluins and hrwks, saving, Why should the 
 kings of Assyria come, and rind much ivutcr." 2 Chron. 
 Kxxii, 4. 
 
100 
 
 the abundant waters of a river. Accommoda- 
 tion sufficient might have been found almost 
 any where. Private baths, it seems, were fre- 
 quent in that country. Prepossessed, as the 
 public mind was, in favour of John, he might 
 have had access to almost any of them. And, 
 in this case, nothing could have been more con- 
 venient and desirable. But, it seems, the case 
 was different. We are informed, Matt. iii. 5, 
 6, that there " went out to him Jerusalem, and 
 "all Judea, and all the region round about, 
 « and were baptized of him in (or, at — the pre- 
 " position is used in either sense,) Jordan, con- 
 " fessing their sins." From this statement, we 
 are led to regard John's baptism as a national 
 purification, designed to be introductory to the 
 appearance of the Messiah and his kingdom. 
 Then, engaging in so public and extensive a 
 service, we cannot wonder at finding the herald 
 of our Lord near the banks of a river. Though 
 immersion were not the mode intended, he 
 would see an expediency — he would soon be 
 convinced of the necessity of a situation of this 
 nature. The waters of Jordan, or of Enon, 
 would be needful for the refreshment of so great 
 a concourse, assembled from remote parts of 
 the country ; and for the use of their cattle. 
 " Let it be considered how valuable and scarce 
 " water was in those parts — how hot the climate 
 *' — how numerous the crowds which flocked to 
 " John's baptism — from how distant parts they 
 " came — how long they tarried to hear hi* 
 
191 
 
 * doctrine and instructions; for the mere act 
 " of baptizing was the least part of St. John's 
 " mission and of the people's flocking to him : 
 " — let these be considered, and there will 
 " appear sundry good reasons for his choosing 
 u this well watered and fruitful country for the 
 " place of his preaching, without any regard to 
 " the convenience of dipping," a mode which 
 by no means accorded with the Jewish ideas of 
 purification. How strange, how absurd would 
 it have sounded, in the ears of his Jewish au- 
 dience, had he said, " I indeed dip or plunge 
 " you with water, but there cometh one after me, 
 " who shall dip or plunge you with the Holy 
 " Ghost and with fire." Had he thus preached 
 or acted, as indeed he must have done, if, ac- 
 cording to the Baptists, immersion is the only 
 signification the word fixnliguj will admit of, 
 then I am persuaded that all men would not 
 have counted him a Prophet, but a deceiver of 
 the people. 
 
 Son. I am at a loss to see how such a host, 
 flocking " from Jerusalem, and Judea, and all 
 " the region round about," could, with any 
 proper and needful decorum— nay, indeed, at 
 any rate — be baptized by immersion. Common 
 sense will conclude, that men and women (to 
 say nothing of children) were not dipped in 
 the garments they wore thither. The holy 
 temper and the mortified manners of St. John, 
 will not, for a moment, suffer us to suppose 
 that they were, publicly and indiscriminately, 
 
192 
 
 plunged, without a dress. Yet, if plunged, 
 what other alternative can be found 1 
 
 Id Son. I am sure, brother, I cannot relieve 
 the difficulty. Indeed, to me there appears 
 something extravagant in the idea of such mul- 
 titudes being dipped by one man. Till I find it 
 Clearly attested by the word of truth, I shall 
 scarcely deem it possible, were his bones iron, 
 and his flesh brass, or was his life preserved by 
 continued miracle. 
 
 Daughter. Good man, I cannot help think- 
 ing, if such were the fact, what a life he must 
 lead, and what a spectacle he must appear — 
 his proper element half deserted ; while, from 
 morning till night, for many successive days 
 and weeks, he had his standing in water. 
 
 Father. The supposition is involved in diffi- 
 culty on every hand. To me it appears incre- 
 dible, that, together with preaching and neces- 
 sary avocations, during the short period of his 
 ministry, such an arduous work could have been 
 effected. It is far more probable that these 
 multitudes were baptized unto John, as their 
 fathers were unto Moses, by sprinkling. Thus 
 the purification would be effected alter the man- 
 ner that had been established by long-continued 
 practice under the law. Theu, the record con- 
 tains nothing marvellous, nothing incredible, no- 
 thing from which the purest imagination would 
 recoil. Multitudes, standing in ranks beside 
 the stream of Jordan orofEnon, might, in some 
 easily discovered way, and without extreme 
 
193 
 
 labour, have had those waters shed upon them, 
 and that abundantly. 
 
 The same remark will apply to the three thou- 
 sand who, by baptism, were added to the church 
 in one day. These, no doubt, were men and 
 women indiscriminately : and, for ought we 
 know, '* their offspring with them." But I can- 
 not help questioning the possibility of the im- 
 mersion of so many, in so short a time, and with 
 due regard to decency. Had all the Twelve 
 Apostles, in the interval of public address and 
 personal converse, and necessary avocations, 
 been fully occupied in this service, I think, 
 without a miracle, both time and strength must 
 have failed them. 
 
 3d Son. I cannot dispute the justness of these 
 remarks. They carry conviction with them. 
 Yet there is something very particular in the 
 expressions used in the relation of our Lord's 
 baptism, and the baptism of the Ethiopian 
 eunuch. In reading those accounts, I have 
 been led to infer that immersion was made 
 use of. 
 
 Daughter. I have a short question to ask — 
 What could be the reason of our Saviour's 
 baptism, since he was without s;ii I 
 
 Father. My dear, our blessed Lord could not 
 need baptism as a mean of purification from 
 moral pollution : for " he knew no sin." But, 
 he became subject to the Ceremonial law, and 
 was liable to ceremonial defilement. Even the 
 immaculate Jesus, inhabiting a world so full of 
 
 K 
 
194 
 
 pollution, and intimately conversant with pub- 
 licans and sinners, would, in this respect, be 
 much exposed. An ordinance of purification, 
 therefore, might properly be applied to him. 
 It was his pleasure, perhaps, to substitute bap- 
 tism, now in reference to himself, and after- 
 wards in reference to his followers, in the place 
 of all other rites. Some have put this construc- 
 tion on that reply to John, "Thus it behoveth 
 " us to fulfil all righteousness." Such was our 
 Lord's entrance on his public ministry. And 
 this the seal affixed to his solemn dedication of 
 himself to the service of his heavenly Father, in 
 the great work of redemption. 
 
 3rf Son. Blessed Redeemer ! this was love in- 
 deed : love expressed in wondrous words, and 
 in more wondrous works ! " Then said I, Lo, 
 " I come, in the volume of the book it is written 
 " of me, I delight to do thy will, O my God : 
 " yea, thy law is within my heart !" 
 
 But my sister's very natural and proper in- 
 quiry being answered, I wish to propose the 
 difficulty 1 have alluded to. In the account of 
 our Lord's baptism, Matt. iii. 10, it is said, 
 " And Jesus, when he was baptized, went up 
 " straightway out of the water — ." And in the 
 story of the Eunuch's baptism, Acts viii. 38, 39, 
 it is said, " they went down both into the 
 " water, both Philip and the eunuch, and he 
 " baptized him. And when they were come up 
 " out of the water — " These expressions seem 
 to indicate the use of immersion. 
 
Father. Indeed, many an honest inquirer 
 after truth, not acquainted with the original 
 language, has been imposed upon by the sound 
 of these prepositions introduced into our English 
 version of the New Testament. Yet, properly 
 understood, the sacred text determines nothing 
 more than this — Our Lord, " when he was bap- 
 " tized, went up straightway from the water." 
 And " Philip and the eunuch went down both 
 " of them," from the chariot, " to the water" — 
 and they " came up from the water." The 
 preposition here translated into, is the same that 
 our Lord makes use of when he directs Peter 
 to provide the tribute-money, Matt. xvii. 27: 
 " Go down to the sea, and cast a hook — " 
 Not, " go down into the sea — " The other 
 preposition is used indifferently for from, and 
 out of. Matt. xii. 42 : " Queen of the south — 
 " came from the uttermost parts of the earth — ." 
 Rom. vii. 24 : " Who shall deliver me from the 
 " body of this death T 
 
 Son. Well, brother, I believe you are satisfied 
 that there is nothing in those phrases to invalidate 
 the testimony we have found so strong in favour 
 of pouring or sprinkling. If any doubt remain, 
 recollect what followed our Lord's baptism — 
 the instructive representation granted imme- 
 diately on our Saviour's coming up from Jordan. 
 " And lo, the heavens were opened unto him, 
 " and he'* — John — " saw the Spirit of God de- 
 ° scalding like a dove, and lighting upon him." 
 K2 
 
196 
 
 There is baptism in its spiritual signification, 
 and, I must suppose, in its proper form. 
 
 Daughter. Yes, brother, and you might have 
 added, Think of the Philippian jailor and his 
 household, baptized at midnight, in the prison, 
 or, at most, in the prison-house, and by his 
 prisoners. How can it, with reason, be ima- 
 gined that this was by immersion 1 
 
 Father. It is likewise worth your while to 
 read the record of the baptism of Cornelius 
 with his family and friends. Their baptism was 
 two-fold. They had the sign, and the thing 
 signified. First, they were baptized with the 
 Holy Ghost, which was " poured out" and 
 "fell upon them. 1 ' Then with water — water, 
 as it should seem, brought them for the purpose. 
 Few impartial readers but would think us jus- 
 tified in concluding, that the sensible sign was 
 applied after the same form and manner with 
 the spiritual gift and grace represented thereby. 
 You will find the narrative, Acts x. 44—48: 
 " While Peter yet spake these words, the Holy 
 " Ghost fell on all them which heard the word. 
 " And they of the circumcision which believed, 
 f were astonished, as many as came with Peter, 
 i( because that on the Gentiles, also, was poured 
 '* cut the gift of the Holy Ghost. For they 
 " heard them speak with tougues, and magnify 
 " God. Then answered Peter, Can any man 
 *' forbid water, that these should not be bap- 
 " tized which have received the Holy C host 
 
11)7 
 
 ft as well as we I Ami lie commanded them to 
 " be baptized in the name of the Lord." 
 
 There needs no comment on this passage of 
 Scripture history. You have enough to exer- 
 eise your thoughts till our next opportunity of 
 renewing the subject. " The Father of Lights" 
 be with you! 
 
 Note. — It is certain that no um v c Oc,: r i — u„„ 
 ever been more perverted by the Baptists, than these 
 words of our Lord, — " Suffer it to be so now, for 
 ** thus it behoveth us to fulfil all righteousness." 
 Having unsettled the mind of a young convert, by a 
 few superficial arguments (to discover the fallacy of 
 which he has probably but little time, and still less 
 opportunity), they then, with great solemnity, press 
 upon him the words of our Saviour : for they know 
 by experience, that if they can once make it appear 
 to him to be a Divine command, no water will be 
 considered an obstacle to his obedience in the zeal 
 and fervour of his first love to Christ. Thus, many 
 an " unstable soul has been beguiled," many a " silly 
 " woman led captive." Though the being dipped is 
 most unquestionably a work of supererogation, it being 
 no where commanded in Scripture, and those who 
 affirm that it is essential to baptism, are wise above 
 what is written ;— yet were we all to perform this 
 meritorious deed, and to be dipped once a quarter, 
 according to the practice of some of the German Bap- 
 tists ; were we all to submit to this act of penance, 
 more severe, probably, than any the Church of Rome 
 enacts in its present lax state of discipline, we could 
 not be thereby justified. Our adorable Surety, in his 
 life, and in his death, fulfilled all righteousness, that 
 the salvation of all who truly believe in him might be 
 complete. After we have done all, yea, after we have 
 Ween dipped, we should be unprofitable servants; if 
 K 3 
 
198 
 
 not more so than we were before, in that we have 
 increased an unnecessary division in the Church of 
 Christ. Away, then, with every burdensome cere- 
 mony. Let us stand fast in the liberty wherewith 
 Christ hath made us free from them, nor be en- 
 tangled again in any yoke of bondage, though Scrip- 
 ture itself be perverted to effect it. " We perceive" 
 and lament, " that in all" this, ye Baptists u are to* 
 '* superstitious." — Editor. 
 
199 
 
 
 CONVERSATION X. 
 
 Father, 
 We are drawing to the close of this important 
 and interesting subject. The time it has occupied 
 is not lost. You have had opportunity of stating 
 your difficulties, and usually the light of God's 
 word has prevailed to remove them. The Spirit 
 of truth has, I trust, very graciously accompa- 
 nied these exercises with his blessing; and I 
 cannot suppress a hope that advantages of the 
 highest consideration have been gained. 
 
 Son. Unto me these occasions have continually 
 been pleasant and improving. Never has my 
 mind been brought so fully under the power of 
 the word of God as by these means. Nor had I 
 ever so clear a discernment of grace and privi- 
 lege, or of duty and obligation. The Scriptures 
 have been delightfully opened to my apprehen- 
 sion : and I can truly say, the bread of life, 
 broken on these several occasions, has been 
 sweet, incomparably sweet, to my taste ! I be- 
 lieve we are all united in this thankful and joy- 
 ful acknowledgment. 
 
 '3d Son. Indeed, brother, you have expressed 
 no more than the genuine sentiment and feeling 
 of my heart. I had my scruples, and I could 
 K 4 
 
200 
 
 scarcely expect to find them completely removed-. 
 But, as stated one after another, they have been 
 lost iu the manifestation of the truth; as the 
 shadows disappear before the resplendent glory 
 of the sun. Experience has encouraged, and 
 vi ill encourage me to state my difficulties — to 
 come to the light, that I may not walk in dark- 
 ness. 
 
 When, in our last conversation, I mentioned 
 St. Paul's words — " buried with him in baptism'' 
 — I little thought that the support which 
 the metaphor therein used seemed to afford to 
 the mode of plunging, was only in idea. Yet so 
 it was found when brought into the light shining 
 out of other Scriptures. Likewise, while we 
 were contemplating the baptism of the Holy 
 Ghost — John's baptism— the baptism of our 
 Lord — and the practice of baptism by our Lord's 
 Disciples in his name, conviction irresistibly 
 struck my mind — I was constrained to admit 
 that the testimony of the Spirit, on the subject 
 of baptism, clearly favours the mode of pouring 
 or sprinkling. 
 
 Yet I have still a difficulty ; and I must still 
 be troublesome. We have contemplated our 
 Saviour on the banks of Jordan, baptized with 
 water, and with the Holy Ghost : but, there was 
 another baptism, which he is represented as 
 realizing: it seems to relate to his last sufferings. 
 Those sufferings, I think, in prophetic language, 
 are represented by deep waters. Sometimes, I 
 recollect, this baptism has been termed a baptism 
 
201 
 
 of blood. I wish, however, to hear of the na- 
 ture, and the manner of it. 
 
 Father. I am well pleased, my dear, that you 
 have brought to my recollection a sacred repre- 
 sentation highly instructive and interesting. I 
 must, however, premise that, though our Lord's 
 sufferings are metaphorically represented by 
 deep waters, yet baptism no where signifies suf- 
 fering : its proper and obvious design is to ini- 
 tiate. Suffering, as an accident, may be con- 
 nected with it, but is not properly of it. Nor 
 has it its name from the mode in which water is 
 applied, but from the new tincture, or character 
 expected in one who, washed from his sins, 
 «' putteth on the Lord Jesus." 
 
 But your remark leads to another very in- 
 structive view of the subject. It has already 
 appeared that, under the Jewish dispensation, 
 there were " divers baptisms/' We have no- 
 ticed different water baptisms. Beside these, 
 it appears there was a baptism of oil ; and there 
 was a baptism of blood. Each of these, like 
 those of water, was an initiating ordinance. 
 Prophets and kings, at their designation to their 
 respective offices were baptized with oil. And 
 tins sacred unction denoted their office-character, 
 with all its proper qualifications. You have 
 seen, in the Levitical institutions, that the priest?, 
 at the time of their being set apart to the ser- 
 vice of the sanctuary, were all washed with 
 water, and anointed with oil: and that they 
 received an application of blood— sacred blood 
 K. 5 
 
202 
 
 the blood of a sacrifice set apart for God. Such 
 was the consecration of our great High Priest. 
 At his entrance on his ministry, he was baptized 
 of John, in or at Jordan. And immediately he 
 was anointed with the Holy Spirit. " And lo, 
 " the heavens were opened unto him, and he 
 " saw the Spirit of God descending like a dove, 
 " and lighting upon him." Nor could he enter 
 into heaven itself, there to appear in the pre- 
 sence of God for us, before he had been bap- 
 tized with blood- Of old, " the ram of conse- 
 cration" was the sufferer. The Jewish priests 
 were baptized with the blood of that typical 
 victim. Here the Priest is himself the sacrifice 
 and the sufferer — he is baptized and initiated 
 into the high honours of his office with his own 
 blood. He is made perfect by suffering, and 
 " enters in once into the holy place, having ob- 
 " tained eternal redemption for us." 
 
 Daughter, And has he not made all his ge- 
 nuine followers "kings and priests unto God, 
 " and his Father T Yes, and it is wondrous 
 mercy ! When he calleth a sinner by his grace, 
 he cometh " not by water only, but by water 
 •' and blood" — he makes him to partake of" the 
 " washing of regeneration " — sheds upon him 
 " the unction from the Holy One, and gives him 
 " redemption through his blood, the forgiveness 
 " of sins." This seems to open to my mmd that 
 saying of the Apostle, (1 John v. 8.) " There are 
 " three that bear witness on earth, the Spirit 
 w and the water and the blood : and these three 
 
20S 
 
 " agree in one." Happy Christian, who is thiu 
 washed and sanctified " ?nd justified!" What 
 should be his temper and his life ! Blessed 
 Saviour, this is to baptize as never man bap- 
 tized ! 
 
 Son. Now, I think, I see more clearly than 
 ever, the meaning of our Lord's reply to the two 
 sons of Zebedee, when their mistaken carnal 
 minds were aspiring after the highest honours of 
 his kingdom. " Jesus answered them, Ye know 
 " not what ye ask. Are ye able to drink of the 
 " cup that I shall drink of] and to be baptized 
 " with the baptism that I am baptized with 1 
 " They say unto him, We are able. And he saith 
 " unto them, Ye shall drink indeed of my cup, 
 " and be baptized with the baptism that I am 
 V baptized with — ." How little they knew of the 
 nature of Christ's kingdom, and of the manner in 
 which his chosen servants are initiated to its high 
 honours ! What different views had they when* 
 in the light which miraculously shone from 
 heaven on the day of Pentecost, they content 
 plated the consecration of their great Leader: 
 and when themselves were called to pass through 
 a train of sharp and agonizing sufferings in their 
 way to the kingdom ! 
 
 2d Son. Then I perceive, that the way to 
 the crown is by the cross — and that, " through 
 " much tribulation we must enter into the king- 
 " dom." Many have been discouraged because 
 of the way. Yet how have their sorrows been 
 forgotten when favoured with a foretaste of 
 
204 
 
 heaven. The " Man of Sorrows" once felt the 
 burden very heavy — " My soul is exceeding sor- 
 " rowful even unto death !" But, even in the 
 near views of that bloody conflict, while looking 
 beyond the horror of darkness, and realizing 
 " the joy that was set before him," how did his 
 spirit triumph ! " I have a baptism to be bap- 
 " tized with, and how am I straitened till it be 
 "accomplished!" And when the conflict was 
 over, and he had won the prize, how delighted 
 and satisfied did he look back on the cross 
 and Calvary ! U Ought not Christ to have 
 " suffered these things, and to enter into his 
 " glory V 
 
 3d Son. In the strength of his grace, let us 
 " go forth without the camp bearing his re- 
 " proach." But I have been thinking, where is 
 plunging in these baptisms? 
 
 Father. It is entirely excluded. It is exclud- 
 ed from our Lord's baptism of water by Johm 
 That was his initiation to his work and ministry 
 on earth, and answers to the washing of Aaron 
 and his sons at their admission to the priestly 
 oflice. But the priests were not dipped, but 
 washed with water taken from the sanctified 
 laver, and poured upon them, or applied unto 
 them in some other form of ablution. It is ex- 
 cluded from our Lord's baptism of the Holy 
 Ghost. For, like the anointing oil, at the con- 
 secration of the priests, " the Spirit of God 
 M descended like a dove, and lighted upon him" 
 And excluded from his baptism of blood, by 
 
305 
 
 wined he was made perfect for, and consecrated 
 unto, the higher honours of the heavenly sanctu- 
 ary. This answers to the application of the 
 blood of ** the ram of consecration" to the hand, 
 the ear, and the foot of Aaron and his sons. 
 The one is the figure, the shadow, the simile ; 
 the other the substance, the antitype, the truth. 
 There is similitude between them. Therefore, 
 in this awful baptism, the adored Jesus was not 
 plunged in blood, but his precious blood, flow- 
 ing freely from his heart, imbued his sacred 
 body, and stained all his raiment. The ransom 
 was paid — Divine justice satisfied— Jesus was 
 made a great High Priest, " able to save to 
 " the uttermost all that come unto God by 
 " him." 
 
 3d Daughter, Blessed Jesus ! " thou art 
 " fairer than the children of men" — " all thy 
 " garments smell of myrrh, and aloes, and cas- 
 " sia" — " thy name is as ointment poured forth." 
 And no wonder — for thy " love passeth know- 
 At ledge" — thou hast " washed us from our sins 
 " in thine own blood !" and " with thy stripes 
 " we are healed!" 
 
 Father. We have contemplated the last bap- 
 tism of our Lord, in the price of pardon he fully 
 paid. Sometimes, at the foot of Calvary, my 
 imagination has taken another view of it. It 
 has appeared a baptism of fire, as well as of 
 blood. Eternal justice dealt with him as the 
 sinner's representative. " He hath made him 
 " to be sin for us." Hence was the agony of 
 
206 
 
 bis soul — the agony that so oppressed and con- 
 vulsed his frame that n his sweat was, as it 
 " were, great drops of blood falling down to the 
 " ground." Such was the surprizing effect. 
 The baptism, if this view of it be admitted, wa* 
 the distressful cause. What must that cause be 
 which could produce this effect? Not the im- 
 pression of expected evils from earth or hell. 
 Many a servant of Jesus has met the greatest of 
 those sufferings with a smile : and endured the 
 bloody conflict with invincible courage ; and 
 even with triumph. And is the servant greater 
 than his Lord? But here is the mystery. Jesus 
 " bore the sins of many." " He gave himself 
 " to God an offering and a sacrifice of a sweet 
 " smelling savour." Then, view the offerings, 
 the burnt-offtrings especially, under the law. 
 And, on various occasions, you will see a very 
 striking representation of this wonderful bap- 
 tism. When the victim was presented upon the 
 altar, " behold the goodness and severity of 
 " God!" Vindictive Justice, that might have 
 plunged its sword of unquenchable fire into the 
 bosom of the guilty offerer, accepts the substi- 
 tute — falls in unrelenting flame, and consumes 
 the offering. This vicarious offering prefigured 
 " the Lamb of God which taketh away the sin 
 " of the world." This burning flame represent- 
 ed that infinite wrath, the just punishment of 
 sin, which fell tremendous on the holy soul of 
 Jesus. Devouring flame, it could not be. "The 
 " bush burned, and was not consumed:" because 
 
207 
 
 u the Lord was there." Eternal Justice, inflexi- 
 ble in its demands, received full satisfaction. 
 Blood divine prevailed to quench the flame — 
 to silence the loud thunders of the law. " The 
 " Lord is well pleased for his righteousness 
 " sake!" He smelt a sweet savour of rest in that 
 sacrifice. And the sinner's broken heart is 
 charmed with the voice of his Surety proclaim- 
 ing — ** It is finished!" "I am he that liveth, 
 " and was dead, and behold, I am alive for ever- 
 " more, Amen ; and have the keys of hell and of 
 " death." 
 
 Daughter. " Hail great Iramanuel, all Divine!" 
 " They that know thy name will put their trust 
 "in thee!" " Never was sorrow like unto thy 
 *' sorrow." Never love like thine! What a bap- 
 tism was this! Yet, amazing grace ! — " I delight 
 " to do thy will, O God." And, " How am I 
 " straitened till it be accomplished!" Well might 
 such a Leader say, " And I, if I be lifted up 
 " from the earth, will draw all men unto me." 
 That must indeed be a hard heart, that can re- 
 sist love like this. 
 
 " His worth did all the nations know, 
 Sure the whole earth would love him too." 
 
 FatJier. " I beseech you therefore," my dear 
 children, " by the mercies of God, that ye pre- 
 " sent your bodies a living sacrifice, holy, ac- 
 " ceptable unto God; which is your reasonable 
 M service." Follow your Leader. " If you 
 
208 
 
 " suffer with him, you shall be glorified toge- 
 " ther." 
 
 Daughter. And is it possible that I should 
 " be baptized with the baptism that he was 
 " baptized withT In the sight of that altar, and 
 that lovely and adorable sacrifice viewed by 
 faith, my heart feels as if bound — " Lord, what 
 " wilt thou have me to do]" 
 
 Father. Love so amazing, my dear child, I 
 hope, would constrain you to be willing to fol- 
 low your suffering Saviour nay, and to esteem 
 it an honour to share the reproach of his cross. 
 But you will remember, the cup which he was 
 pleased to put into the hands of the Apostles, 
 and which he may cause you to taste, is very 
 different from his own. His was a cup of fury 
 — of unrningled bitterness. Yours is a cup of 
 blessing — it is salutary and beneficial— it is 
 prepared by paternal wisdom and love. Your 
 Lord was baptized with drops of fiery wrath. 
 His Apostles were baptized with the Holy 
 Ghost descending in a flame of love — a flame 
 that penetrated and enlightened, that warmed 
 and purified their hearts. In the baptism of our 
 adored Surety, the price of redemption was 
 paid, wrath appea&ed, the handwriting that was 
 against his people cancelled. In the baptism of 
 the Holy Ghost the great blessing of the cove- 
 nant cometh upon us Gentiles. The formal man- 
 ner of water baptism is seen in the one and the 
 ©ther. There is nothing forced in these rcpre- 
 
'209 
 
 mentations. They rise, naturally, one out of the 
 other. 
 
 Daughter. I believe, Sir, we are all satisfied, 
 that the testimony of the Spirit of Truth favours 
 the practice of baptism by pouring, or sprinkling. 
 This testimony demands our grateful M Amen!" 
 In this, and in other appointments, we can 
 ** taste and see that the Lord is good." " His 
 " commandments are not grievous" With 
 fatherly mercy, he condescends to the infirmities 
 of the weak; and lays upon them no more than 
 they can bear. 
 
 Father. It is good, indeed, to admire the 
 tender mercy that is found in this appointment. 
 For, though the Lord's redeemed people would 
 desire to " walk in all his commandments and 
 11 ordinances;" yet, were plunging essential to 
 baptism, and this the only way to the Lord's 
 table, there are those who, while they greatly 
 need, and would especially prize, the provisions 
 of the sanctuary, would find it a strait, if not 
 an impassable gate. Many years I knew, and 
 often, with concern, regarded a pious daughter 
 of Baptist Parents, who, in a state of much bodily 
 infirmity and suffering, needed the cordials of 
 that sacred feast, and seemed to say, ■.' With 
 " desire, have I desired to eat this passover 
 " wit!) you;" but human authority in the Church 
 of Christ had established a rule, which like the 
 cherubim's flaming sword at Eden's gate, effec- 
 tually kept and barred the way; her physician 
 having fully stated his opinion that, in her 
 
210 
 
 peculiar situation, immersion must endanger her 
 life. 
 
 Daughter. Blessed Jesus! This door could 
 not be of his appointing. " He knoweth our 
 " frame." " He will not break the bruised 
 " reed." " He is touched with the feeling of 
 " our infirmities." " He bears the lambs in 
 " his arms" — tenderly sustains the feeble, and 
 *' comforteth them that are cast down." Not 
 Jesus, but some of the disciples have established 
 such rules. Pity but they had better remem- 
 bered the angry frown and severe rebuke with 
 which a temper like this had long since been 
 reproved. 
 
 Son. I cannot regard such an ordinance of 
 men, but with astonishment and grief. Surely, 
 they assume too much who so far claim do- 
 minion over the faith of others, as to establish 
 a rule, whereby a loving and obedient child of 
 God is necessarily excluded from his, or her, 
 Father's table. 
 
 Father. You cannot regard such a measure, 
 my son, with greater concern than I do. None 
 but very substantial reasons can justify the ex- 
 clusion of a disciple of Christ from the sacred 
 supper. Whom the Master of the house has 
 accepted, and sealed with the Spirit of adoption, 
 and whose conduct is without reproach, I think 
 no man, or society of men, ought to reject. 
 Such authority, though often asserted, does not 
 appear ever to have been delegated. Had there 
 been any thing essential, even to visible church- 
 
2U 
 
 membership, in the mode of baptism, our Lord, 
 beyond a doubt, would have been explicit in his 
 instructions concerning it. But his only direc- 
 tion, on record, is expressed in general terms, 
 and evidently indefinite. From all eternity it 
 was decreed, that the holy religion which our 
 Lord came to establish should be universal, and 
 we hope the period is fast approaching when 
 " all nations whom he hath made shall come and 
 " worship before him and glorify his name." 
 To imagine, therefore, that our Lord intended 
 absolutely and immutably to bind down his 
 followers, of all nations, and of every climate, 
 whether intensely hot, or intensely cold, to bap- 
 tism by immersion, is quite repugnant to that 
 mild, that generous and free spirit which his 
 religion every where breathes. " I will have 
 " mercy," says our adorable Redeemer, "and not 
 " sacrifice." — It is a yoke that he never came to 
 bind on the neck of any of his disciples. It is 
 contrary to that law of liberty which the Apostle 
 affirms the Gospel to be. He declares that it 
 is not meat and drink, i. e. it stands not in 
 things ceremonial, but in righteousness, and 
 peace, and joy in the Hoi} Ghost, and he that in 
 these serveth Christ is acceptable to God, and 
 ought always to be approved and received into 
 communion by men, whether he has been dipped 
 or not. It seems matter of doubt whether bap- 
 tism had, explicitly, anyplace in the instructions 
 given to the Apostle Paul. For he says, (1 Cor. 
 i. 17.) " Christ sent me, not to baptize, but to 
 
212 
 
 11 preach the Gospel." In determining the ques- 
 tion, the wisest and the best of men have long 
 been divided. Therefore, *' let every one be 
 " fully persuaded in his own mind." Let no one 
 " lord it over God's heritage?'' or presume, by 
 any human regulations, to aggrieve tender con- 
 sciences ; making that essential to church-fellow- 
 ship which is not clearly made so by Divine ap- 
 pointment. 
 
 Mr. Bunyan, though a Baptist, severely cen* 
 sures his brethren who made baptism the occa- 
 sion of " separating between the righteous and 
 " the righteous.'* " Nay," says he, *f you 
 
 V make want of light therein a ground to exclude 
 ?• the most godly from your communion ; while 
 " every novice in religion shall be received into 
 " your bosom, and be of esteem with you, be- 
 " cause he hath submitted to water baptism/' 
 He charges this procedure with having " beeu 
 ji heart-breaking to many a gracious soul, a 
 " high occasion of stumbling to the weak, and a 
 " reproach to the ways of the Lord." With 
 apparent indignation he expostulates — " Is it not 
 " a wicked thing to make bars to communion, 
 
 V where God hath made none 1 Is it not a 
 * c wickedness to make that a wall of division 
 " between us, which God never commanded to 
 " be so f " "I am bold/' he adds, " to have 
 " communion with visible saints, because God 
 " hath communion with them ; whose example, 
 " in this case, we are strictly commanded to 
 " follow." " Receive ye one another as Christ 
 
213 
 
 "hath received you, to the glory of God!'* 
 u To the glory of God," adds he, " is put in on 
 " purpose to shew what dishonour they bring to 
 " him, who despise to have communion with 
 " such ii'ho, they know, do maintain communion 
 * with God." This determination lie repeats — 
 " I am for communion with sai?its, because they 
 " are saints. I shut none of the brethren out 
 " of the church, nor forbid them that would re- 
 " ceive them. I say again, Shew me the man that is 
 " a visible believer, and that walketh with God; 
 " and though he differ from me about baptism, 
 " the doors of the church stand open for him; 
 " and all our heaven-born privileges, he shall be 
 " admitted to them *." 
 
 2d Son. A weighty censure indeed ! united 
 with a sentiment truly Christian. When will 
 the day come, wherein " the Lord alone shall 
 " be exalted " in his church, and his authority be 
 no more invaded ! 
 
 To me, it appears not a little strange that 
 good men should, with so much zeal, contend 
 for immersion. Am I wrong, Sir, in imagin- 
 ing that there is something in the practice that 
 is opposed to civilized manners, and that does 
 violence to the feelings of a chaste and delicate 
 mind ? The idea struck me, in our last con- 
 versation, when you remarked, that among 
 " the divers baptisms " of the Jews, there is 
 
 * See Differences about Water Baptism no Bar to 
 ommunion. Fol. Ed. pp. 78, 81, 8f.. 87, 94, 101. 
 
214 
 
 found no one wherein one man was plunged by 
 another. 
 
 Father. The impropriety seems much greater 
 in reference to the daughters of men. Indeed, 
 I believe, in a civil respect, and in refined socie- 
 ty, the promiscuous dipping of men and women, 
 at the same time and place, would rarely be ad- 
 mitted. The delicacy of our age and country, 
 usually at least, has provided against it. In a 
 sacred respect, persons, differing in education 
 and habits, will regard the practice with different 
 feelings. Party zeal is the parent of many evils 
 in the visible church. Often it clouds the judg- 
 ment, contracts the mind, sours the temper, and 
 destroys much good. Zeal for dipping, it appears, 
 has sometimes issued in the extreme of supersti- 
 tion: and decency has become its victim. 
 
 3df Son. I wonder at the introduction of im- 
 mersion in this ordinance ; yet suppose it was 
 practised in very early times. What could have 
 given occasion to it? 
 
 Father. You are, I think, by this time satisfied 
 that the scriptural mode of baptism is by pour- 
 ing or sprinkling. It does not appear, that 
 immersion was introduced till superstition and 
 will-worship began to invade the Church of 
 Christ. It is possible that a misconstruction of 
 those representations given by the Apostle, 
 (Rom. vi. 3—6. and Col. ii. 11.) of the powerful 
 and beneficial effects of that faith which is 
 professed in baptism, might contribute to open 
 the way to it. The injurious mistake too, of the 
 
213 
 
 saving efficacy of water baptism, availed not a 
 little to widen the door. " If the applieation of 
 " water contribute to spiritual purification — to 
 V regeneration and salvation, let the washing be 
 " no longer partial. Dipping must be prefer- 
 *' able to sprinkling or pouring." 
 
 The connexion between the original mode and 
 the thing signified was no longer considered. 
 The advantage of plunging being once admitted, 
 the necessity of it followed of course — and that 
 even to superstitious exactness. Superstition 
 had now usurped the throne of the Spirit of truth. 
 And, under its dominion, dipping was pronoun- 
 ced essential to baptism. Nay, and if but a 
 finger escaped the water, the baptism was deem- 
 ed ineffectual. These representations would be 
 readily admitted by the poor Pagans, newly re- 
 covered from gross ignorance, and from the 
 most impure and detestable idolatries. After a 
 while, superstition prevailed against every seuti- 
 ment of decency. The impropriety of using 
 any garment on these solemn occasions was 
 established — even a partial covering was inad- 
 missible in respect of adults, as well as children. 
 Thus immersion became established with that 
 superstition which disgraced the Church of 
 Christ; and continued during the period of 
 popish darkness. Indeed, dipping still conti* 
 nues to be practised in the Greek Church, which 
 abounds with superstition and will-worship. 
 
 By and by, Rome began to relax in these re- 
 quirements. The necessity even of plunging was 
 
216 
 
 no longer urged. The light of truth, in some 
 scattered rays, began to pierce the thick dark- 
 ness. After a while those rays became collected 
 — the Reformers of honoured memory appeared. 
 And, going about to restore the sacraments to 
 the simplicity of their original institution, they 
 were the occasion of introducing a change in the 
 mode of baptism. From this time the ordinance 
 was usually administered by pouring or sprink- 
 ling. Soon, however, after the Reformation, two 
 different sects of Anabaptists distinguished 
 themselves in Germany ; not indeed by acts of 
 piety, for they practised polygamy, and were 
 guilty of the most horrid rebellions. These evils 
 were instantly attributed to the Reformation, to 
 the inexpressible grief of the Reformers. In 
 England, it seems, no church of this denomination 
 was formed till A. D. 1044, when Mr. Blunt went 
 over to Amsterdam to be dipped ; in order to be 
 thereby qualified to administer baptism at home. 
 Let but every Baptist Minister reflect, that at the 
 great Assembly at Westminster, there was not a 
 single divine present who avowed his sentiments, 
 and he must, or at least he ought, to be con- 
 vinced of the propriety of bringing forward with 
 diffidence a question, w hich from the beginning 
 has only gendered strife ; and which the best 
 of men have rejected as altogether unscriptural. 
 To speak with an air of self-confidence, and with 
 a warmth of temper, which would lead one to 
 suppose that the Baptists were dipt in hot water 
 instead of cold, is offensive to Christians of an 
 
♦17 
 
 epposite sentiments, and highly contrary to that 
 spirit of Christian meekness which we should 
 always cultivate as the professed disciples of him 
 who " was meek and lowly in heart," Let it be 
 moreover considered, that the two thousand^on- 
 conformists— -men who were the glory of their 
 day and generation— men who, from their great 
 piety and biblical learning, were indeed the 
 lights of the world and the salt of the earth ; 
 all these " able ministers of the New Testament" 
 lived and died in the full assurance of infant 
 baptism being perfectly agreeable to the Divine 
 mind and will, as revealed in the sacred Scrip- 
 tures, and had a constant eye to the glorious 
 privileges and precious blessings annexed to it. 
 — Mr. Jesse was pastor of the first Anabaptist 
 Church formed in London*. Since that time the 
 sentiment has strangely prevailed, and has had 
 the patronage of some venerable names. It is^ 
 however, in itself, notwithstanding, a tare of dis- 
 tention, planted by that great enemy of the 
 church who cannot endure that Christians should 
 " either hold the faith in unity of spirit, in the 
 bond of peace,orin righteousness of life." For then 
 he knows " that Jerusalem would be a praise in 
 " the earth." Though 1 would love all, of what- 
 ever denomination.whoareChristians in deed and 
 in truth, yet I would not countenance or support 
 the errors of any. Were a Particular Baptist on a 
 journey, or so situated that otherwise he could 
 
 * Neal's Hist. Pur. Vol. III. p. 100. 
 
 L 
 
218 
 
 Hot commemorate the love of Christ his Saviour, 
 I would most cheerfully admit him to my com- 
 munion; though fully persuaded that under the 
 same circumstances he would exclude me from 
 his, as a Turk or an Infidel, and upon no other 
 ground than that I am not a Baptist like him- 
 self. So much do bigotry and party zeal con- 
 tract even the Christian's soul, making him to 
 forget " that the end of the commandment is 
 u charity," which shall abide for ever, when 
 faith and hope shall be no more. 
 
 Son. Who could have supposed that this or- 
 dinance of Christian purification should have 
 been perverted to such gross impurities? What 
 a strange proneness in the mind of man to cor- 
 rupt the word and ordinances of Christ! But 
 amidst this change of the mode, and these viola- 
 tions of decency, I gather from what has been 
 said, that the baptizing of infants was still practis- 
 ed ; and 1 am convinced with you, that it becomes 
 those of a contrary opinion to speak with that 
 becoming modesty, to which hitherto, it is to be 
 feared, they have long been utter strangers. 
 
 Father. I cannot think of the abuse of 
 Christian baptism without deep concern. It is 
 not possible to describe the injury which, by 
 this means, the church has sustained. Yet evils, 
 perhaps, still greater, have arisen out of the ad- 
 ministration of the other sacrament— the Lord's 
 supper. Each of them inestimably beneficial in 
 its native simplicity; but the one and the other 
 made the instrument of superstition, bigotry, 
 
-ill) 
 
 and strife. Yet, amidst these changes io respect 
 of the mode, the practice of baptizing infants 
 was uninterrupted. We have already set before 
 you such authorities as are sufficient to satisfy 
 you that infant baptism is no novelty— that it 
 is not the offspring of popish error and supersti- 
 tion — that it was so from the beginning — and 
 that it has for its support " the pillar and 
 " ground of truth." 
 
 Son. Truth, while we have been conversing, 
 has appeared to shine with convincing evidence. 
 I am sure, I have every heart with me when T say, 
 We are satisfied. Thanks to " the Father of 
 "Lights" for the advantages we enjoy! The 
 Lord recompence the affectionate labours of our 
 faithful instructor, and cause our " profiting to 
 " appear unto all men!" 
 
 Father. Amen! and Amen!* 
 
 * Long before his happy spirit was called to ascend 
 to his God and their God, Mr. Bowden had the inex- 
 pressible happiness of beholding his children u walking 
 " in the truth," each interested in the spiritual blessings 
 of that covenant which in their infancy he so fervently 
 embraced on their behalf. 
 
 L 2 
 
ADDRESS 
 
 TO 
 
 CHRISTIAN PARENTS 
 
 who practise 
 INFANT BAPTISM, 
 
 ESPECIALLY TO SUCH AS STAND VERY NEAR TO THJB 
 
 AUTHOR IN FAMILY, AND PASTORAL, AM* 
 
 FRIENDLY RELATIONS. 
 
 My endeared Family and Friends, 
 
 THOUGH the revolution of many years 
 has placed me, in the perilous journey of life, some 
 stages before many of you, I cannot review the 
 conflicts that are past without feeling very ten- 
 derly for those who are following after in the 
 same course. Some of.you I regard with anxiety, 
 ■who are but " putting on the harness,'' while I 
 am just ready to quit the field. Not ashamed 
 of my hope — blessed be God, the promise on 
 which his grace long since enabled me to rest 
 my personal and family cares has not disap- 
 pointed my expectation. Many times, when 
 coming, with a lamb of my flock, to the altar 
 of God, I have been encouraged to rest upon 
 it, as on sure ground. And now it avails for 
 my blessed repose while realizing the last closing 
 L 3 
 
222 
 
 scene : it relieves my cares in respect of those 
 who especially lie near my heart, and inspires a 
 cheerful hope, while " I commend them to God 
 " and to the word of his grace, which is able 
 " to build them up, and to give them an in- 
 " heritance among all them which are sancti- 
 " fied.^ 
 
 And should the mercy that has rescued a 
 feeble trembling mind from arduous cares and 
 anxieties, receive no tribute? Or, shall a pil- 
 grim, after long toiling with perplexities and 
 alarms, be content in having found a happy 
 way of personal relief, and take no thought for 
 those who are advancing to the same perils 1 
 Shall he pass with silent gratitude to the grave, 
 and hide his talent in the earth ? Rather let 
 him study, as far as grace is given him, to be 
 eyes to the blind, and strength to the weak, and 
 courage to the fearful, and to rouse the careless 
 and comfortless to repair to the well of water 
 that pours its life-giving stream, perhaps un- 
 observed, at their feet. 
 
 Then, my dear family and friends, suffer age 
 to speak, and weigh the report of experience. 
 There is no charge more important, or more 
 tender than that of a child. No relation more 
 highly responsible than that of a parent — espe- 
 cially a Christian parent. Nothing promises 
 greater, more extended and lasting benefit than 
 the religious education of children. No nation 
 upon earth is furnished with advantages, in this 
 regard, superior to our own. Herein, our an- 
 
223 
 
 cestors sowed plentifully, and not in vain. They 
 found a rich return in their own souls : and 
 in an eminent degree they were blessings to 
 their families, the church, the nation, and the 
 world. But we are ready with grief to ask, 
 f< Where is the blessedness that they spake 
 " of?" Among the signs of the times, perhaps, 
 nothing is more to be lamented than the decline 
 of Christian love in this exercise of it. Many 
 (we rejoice to think how many) are united in 
 exertions to keep the vineyards of others — pro- 
 moting the religious instruction of the children 
 of the poor, and the publication of Gospel-truth 
 at home and abroad ; but from how many a 
 breast, agonizing over a child of disobedience, 
 is that piercing confession forced, " Mine own 
 " vineyard have I not kept !" Yet the impiety 
 of a child may doubtless be traced to other 
 causes beside the remissness of parents. 
 
 Many have written, and some excellently, on 
 education generally. And you, my dear friends* 
 and late-endeared charge, are furnished with 
 maxims and rules whereby to adorn the youthful 
 mind with every accomplishment proper for the 
 several classes of social life. Those amiable 
 tempers, and virtues and manners, are the adorn- 
 ings of the man. Other aims belong to you — 
 you have, by the grace of God, to form the 
 Christian. Your profession and your solemn 
 vows call on you to study how to train up your 
 children for God. Yet you often feel discou- 
 raged. There is a want of something to give 
 I- 4 
 
224 
 
 energy to prayer and endeavour. As Christian 
 parents, you love their souls— your solicitude is 
 that they should be renewed in the spirit of 
 their minds, born from above, clothed with hu- 
 mility, full of love and good fruits, beautified with 
 salvation, beloved of God and put among his chil- 
 dren. But you are ready to regard advantages 
 like these with a very uncertain expectation ; as 
 if a ground of hope were wanting— as if you were 
 out at sea with neither rudder nor compass, and 
 the issue of all your toiling were very precarious. 
 You are apt to turn away with a sigh from the 
 remonstrances of conscience and the admoni- 
 tions of Heaven, saying — " We cannot give our 
 children grace." But God has made it your 
 duty to instruct and to " command your chil- 
 '* dren, and your household after" you. And 
 is it not reasonable to expect that there must 
 be a promise corresponding with such precepts? 
 Does God send men to warfare at their own 
 charges? It is acknowledged his power alone 
 can subdue and change the heart : but have 
 you no promise encouraging to your affectionate 
 exertions 1 Indeed, the blessedness of a sinner 
 converted to God is so great, that without a 
 special revelation, it would have been the high- 
 est presumption to expect it. But through the 
 great mercy of God, there is a revelation — a 
 promise, precious beyond all estimation — " a 
 " covenant ordered in all things and sure." 
 
 It is the design of these Conversations to 
 explain this covenant, in the grant of it to A bra* 
 
225 
 
 nam, anil the more delightful publication of it in 
 the Gospel; and to demonstrate the gracious 
 maimer in which it regards the families of be- 
 lievers. And this, with a hope to awaken and 
 call forth the energy of Christian zeal in the 
 breasts of parents. Without this covenant, and 
 the discovery of your children's names in the 
 dispensation of it, your attempts could have been 
 no other than feeble — you must have regarded 
 the souls of your dear offspring, at best, with 
 distressful unrelieved anxiety. Then, " blessed 
 ". are the people that know the joyful sound !" 
 Come, my companions, rather my successors in 
 these family cares — come near to mount Zion — 
 listen attentively to the oracles of mercy and 
 truth. You will hear the eternal God declare — 
 and, " that you might have a strong consola- 
 tion," his solemn oath confirms the word -" I 
 " will be a God to thee, and to thy seed after 
 *' thee V You will find that, while in use, under 
 the former dispensation, the seal of that great 
 promise, for two thousand years, was applied, 
 not to parents only, but to their infant seed 
 — that, in those solemn transactions, they were 
 cast on their father's God from the womb, and 
 that he challenged a special right to them as 
 his own, " his sons and his daughters" — and 
 that, on several occasions of national covenant- 
 ing, the Israelites " stood before the Lord with 
 " their wives and their little ones." You will 
 find enough to satisfy you, that the promise, 
 which was the ground of their faith, in respect 
 L5 
 
22t> 
 
 of their infant seed, was the same with that 
 which is now, with more abundant grace, pub- 
 lished in the Gospel — that Christian parents 
 and their offspring with them, are received to 
 the enjoyment of the advantages of the same 
 covenant — " the root and fatness of the" same 
 good " olive tree," from which the Jews, with 
 their children, for unbelief, were broken off — 
 and that, on account of this external covenant- 
 relation, recognized in the sacred initiating or- 
 dinance, the seed of Gentile, as formerly of 
 Jewish, believers are holy unto the Lord. 
 
 Now, suffer the word of exhortation-— consider 
 well the " grace wherein ye stand." Here is a 
 promise, large as your heart's desire. It is a 
 gracious overture to you and your households of 
 " things that accompany salvation." It is the 
 eternal word of the eternal God. Full well he 
 knows what the great work of salvation is — what 
 mountainous opposition will be found to discou- 
 rage expectation from ourselves, and proclaim, 
 " Vain is the help of man/' And, to Suppress 
 the hopeless sigh and rouse the soul to action, 
 he whispers, " Fear not — I am God Almighty, 
 " walk before me, and be thou perfect " — " and 
 " what a God, in his several persons and per- 
 " fections, can do, a believing heart and an 
 11 obedient mind shall find accomplished " — 
 " they shall keep the way of the Lord — ." Gen. 
 xviii. 19. 
 
 Friends, let us not say, that the word of God 
 has left us withont encouragement to attempt the 
 
227 
 
 conversion and salvation of our children. It is 
 an unquestionable truth — salvation, in every view 
 of it, is God's work. We cannot give our chil- 
 dren grace. But it is possible to pervert this 
 truth — it may be urged as an apology for indo- 
 lence and cruel indifference. Are there no 
 means within our power I Is there nothing, 
 relating to their salvi. ion, that we are directed 
 to attempt 1 — no reason to expect an effectual 
 blessing on the labour of our souls in God's 
 way ? Let us not be discouraged till we have set 
 our hands and hearts to the work. Speak unto 
 " the people that they go forward I" 
 
 Study the promise Rightly understood and 
 
 considered by a parent, it will not fail to put in 
 motion every power and affection of his soul. It 
 is like the prime wheel in a machine. Only let 
 it be disengaged from impediments, and it will 
 put the whole frame into action. See, in that 
 oracle, the eternal Father regarding your dear 
 children with a smile — you will look on them 
 with new affection — your courage will revive — 
 you will apply yourself to the duty you owe 
 their souls with elevated hope. 
 
 You ask, Does the promise, to a believing pa- 
 rent, amount to an assurance of the salvation of 
 his child ] To this we shall answer in several 
 particulars. 
 
 First, repeating — We are not now speaking of 
 the covenant of grace in the original and abso- 
 lute form of it, as given to Christ, the Represen- 
 tative of his people ; but of the dispensation of 
 
22R 
 
 that covenant, which is expressed in a conditional 
 form — a free overture of grace and glory, pro- 
 posed to the acceptance of sinful men — a hope 
 set before believing parents, to which they are 
 encouraged, by the kindest intimations of mercy, 
 to flee for refuge, with their dear offspring. 
 
 Again ; It is not a promise made to believing 
 parents, and shedding its influence on the house- 
 holds of believers merely as such — rather, it is a 
 promise made to the faith of parents, taking hold 
 •f it, pleading it before God, and seeking the 
 blessing of it, in the diligent use of all other 
 means. 
 
 Further ; It is a promise that never fails on 
 God's part. — If this grace be received in vain, it 
 is because of unbelief. Some would deem it 
 presuming too far to represent this all-important 
 issue as depending only on the entertainment 
 which parents give to the promise. Yet, when 
 a parent, standing on this ground, has his heart 
 engaged on the behalf of his child, to " seek 
 " first," practically and uniformly, " the kingdom 
 * of God and his righteousness," there are not 
 wanting substantial reasons to justify an expec- 
 tation that the promise, thus received and im- 
 proved by the parent, will, in God's time, prove 
 a well of living water in the heart of the child. 
 Abraham is not left to command his children 
 and household in vain. Solomon enforces his 
 counsel with no vague encouragement when, 
 under the inspiration of the Holy Ghost, he 
 says— " Train up a child in the way he should 
 
229 
 
 " go : and when he is old, he will not depart 
 " from it." It is, indeed, a fact not to be dis- 
 puted, nor two much to be deplored, that many 
 children of believing parents have awfully fallen 
 short of this grace. But who will undertake to 
 determine the cause to which this failure is to be 
 ascribed 1 Rather than renew the agony of a 
 bleeding heart by one unnecessary insinuation, 
 we would pray, " Lord, heal those wounds t — 
 turn those agonizing griefs into joy and praise, 
 by that welcome assurance, ' This day is salvation 
 ' come to this house ! forasmuch as he also is 
 • the son of Abraham.' " 
 
 There were ancient believers who, in the pro- 
 mise found a firm and precious ground. This 
 encouraged them to cast their dear babes on the 
 Lord ** from the womb." It was this that re- 
 lieved their sorrows while committing their 
 breathless dust to the tomb. This enabled one 
 of them to chide the falling tear, and confess — 
 " It is well !" — and another to calm the agony of 
 his spirit, delightfully recollecting — " I shall go 
 " to him — V Indeed, in respect to these sorrow- 
 ful occasions, it may be asked, the promise ex- 
 cepted, where has the parent a ground of hope 1 
 Considerations there are which encourage a plea- 
 sant expectation, even with regard to dying in- 
 fants universally. But the promise sheds a rich 
 perfume over the graves of believers and their 
 infant s^ed, and forms a precious, and, as far as 
 I can discover, the only ground of believing 
 ixpectation. 
 
230 
 
 Nor are believing parents without encourage- 
 ment to seek and expect thd conversion and sal- 
 vation of those children which are spared for 
 years to come. There were times, in this fa- 
 voured country, wherein the families of believ- 
 ers were much more generally, than at present, 
 the nurseries of the Church of Christ. Nor is 
 theie a doubt b'it it will again be so, when pa- 
 rents feel more the power of godliness in their 
 own souls — when they apply themselves to seek, 
 with more earnest endeavour, the spiritual in- 
 terest of their children, and, in ail they do, re- 
 gard and plead and act upon the promise with 
 fervent devotion. 
 
 Such was the spirit and praetice of that ex- 
 cellent man, Mr. John Baily, who was born 
 near Blackburn in Lancashire, and minister of 
 the Gospel in New England. In his diary was 
 left this statement of the exercise of his mind 
 when one of his children was to be baptized. — 
 " I spent some time in offering up myself and 
 " my child unto the Lord, and in taking hold of 
 " the covenant for myself and him. It is actu- 
 " ally to be done to-morrow in baptism. I prayed 
 u hard this day, that I might be able, in much 
 " faith, and love, and new covenant obedience, 
 " to do it to morrow. It is not easy, though 
 *' common, to offer a child unto God in baptism. 
 •* O that is a sweet word — / will be a God to 
 " thee, and to thy seed after thee ! No marvel 
 " Abraham fell on his face at the hearing of it." 
 
 What shall we say 1 — Into your hands, my en- 
 
231 
 
 cleared family and friends, is committed a trust 
 of the most sacred nature. And on the manner 
 in which you are enabled to acquit yourselves 
 herein, depend issues of t!ie most serious and in- 
 teresting importance. " The promise k to you 
 " and to y our children" It is an assurance or 
 grant from God a 1 1- sufficient— " I will b«> a God 
 " to thee, and to thy seed atter thee!" Receive 
 it, embrace it, act upon it, turn it into prayer. 
 It is a wonder-working rod. Take it in your 
 hand when your soul longs to behold wonders of 
 grace wrought in your infant seed— when you 
 even travel in birth again, until Christ is formed 
 in them. Stretch out your hand heavenward — 
 present before God the word on which he has 
 encouraged you to hope — plead, urge the 
 promise; " for it is your life"— your everlast- 
 ing life ; and the lives of tho^e who are dear to 
 you as your own souis, are equally concerned 
 here. Engage the partner of your cares to hold 
 up, to strengthen your hands in the Lord— join 
 hand with hand, and heart with heart. Or, if 
 social help be wanting, be instant in solitary 
 prayer — join endeavour with prayer, and be en- 
 couraged — God has not forgotten to be " gra< 
 " cious '' — •' his promise hath not failed forever- 
 " more l" 
 
 When the return of prayer seems to be de» 
 lajed, and your heart is ready to complain — 
 " We see not our ^»ns f remember, " the Lord/' 
 often " waiieth that he may be gracious'* — 
 " hope in his word." Go, with the rod, the 
 
232f 
 
 firm pillar of your faith, to the great High Priest 
 of your profession— entreat him to lay it up be- 
 fore the Lord— give him your caii3e to plead, 
 and he of good cheer. " He hath remembered 
 " his covenant for ever, the word which he com- 
 " nianded to a thousand generations." Then, 
 why not hope? — while faithfully and fervently 
 seeking, in the use of means, the blessing con- 
 tained in God's own word, why not hope to see 
 the rod budding, the lovely blossoms opening, 
 forming into fruit, and that fruit advancing to 
 maturity 1 This hope, encouraged as it is in 
 God's faithful word, is enough to give energy to 
 your heart's desire and prayer and labour and 
 patient endeavour. That fruit matured would 
 exceed the richest produce of Eden's garden, 
 and, to a believing household, convert the mean- 
 est and most barren lot upon earth, into a para- 
 dise. 
 
 Suffer the word of exhortation. — The weight 
 of duty lying on parents who have an immortal 
 soul, though but one, committed to their care, 
 is, in the last degree, serious and momentous. 
 The obligation is various, binding, and unaltera- 
 able. But the promise of the grace of God pro- 
 vides suitable and abundant relief. In the bap- 
 tism of your child, that promise was sealed — God 
 was pleased to " confirm it with an oath." And 
 therein you opened your mouth unto the Lord 
 iu a solemn engagement — an engagement sealed, 
 witnessed, and recorded in heaven. How solemn 
 a service is the baptism of a child 1 With . how 
 
233 
 
 much inward devotion, self-examination and be- 
 lieving prayer ought it ever to be attended ! 
 How sweet those sounds of appropriation there- 
 in from Heaven, " My sons and my daughlcrs f 
 I trust, you can never forget the duty and the 
 privilege expressed in the charge then received — 
 * Take this child, and" tenderly, faithfully, dili- 
 gently, " nurse it up for me." 
 
 How many motives and how powerful to en- 
 gage a parent, especially a godly parent, to be 
 attentive to this tender and sacred trust ! Think 
 it not strange that you are asked, How otherwise 
 can you say that you love your children ? You 
 have been the occasion of their being born under 
 an attainder by which the family inheritance is 
 forfeited, and their very nature corrupted and 
 debased. Their natural state calls for the ten- 
 derest compassion, especially from those who are 
 united to them by most endearing ties. They are 
 liable to an entail of death and misery. It is as 
 if the house in which they are sleeping, were in 
 flames. Or, as if the infection of some deadly 
 disease had seized them, by your means. It is 
 a sight to be regarded with an agony of distress 
 and trembling. Then, how is your love express- 
 ed 1 What are you doing for them ? Ah, what 
 vain things, under these circumstances, would be 
 the adornings of the body, polite accomplish- 
 ments, and a house full of silver and gold f 
 ° Wherefore spend ye your money for that which 
 M is not bread 1 and your labour for that which 
 " satisrieth, not V What a poor recompence for 
 
234 
 
 the loss they have sustained ! What a strange 
 and ineffectual remedy for the evils to which 
 their never-dying souls are liable ! But that 
 which stamps such a procedure with the charac- 
 ters of unkindness, cruelty, madness, is, the 
 grace with which the God of our salvation re- 
 gards them — the discovery, the overture of life 
 and immortality, of Christ and grace, of heaven 
 and glory, so kindly made to you, on their be- 
 half. Guardians of these dear little ones— too 
 little to act or think for themselves — pause, re- 
 flect, what is it your duty to do ? What does the 
 grace of God invite you to do? What should 
 the tender names of father and mother constrain 
 you to do 1 Why a moment's delay 1 '* Seize the 
 " kind promise while it waits," and, under its 
 most encouraging influence, spare no pains, nor 
 cease to plead for them, or with them, till you 
 can rejoice over them as blessed with the new 
 nature and high privilege of God's dear chil- 
 dren. 
 
 Should it be the will of God that your chil- 
 dren should die young, a consciousness of hav- 
 ing dedicated them to him in baptism in obe- 
 dience to his revealed will, and of having faithfully 
 and affectionately laboured for their salvation 
 will greatly relieve the agony of that patting 
 stroke. Then will the promise, which had 
 encouraged your prayer, and constrained your 
 endeavour, be found a rich balm to your wound- 
 ed soul — it will allay every anxious care respect- 
 ing them — it will present them to your mind, 
 
235 
 
 escaped from sin and sorrow and temptation, 
 and " received up into glory \" 
 
 Or, should it be your lot to go on shore 
 before them, and leave them out at sea — leave 
 them to encounter the troubles and perils of this 
 mortal life — not king, in the last farewell, will 
 be able so sweetly to relieve the anxiety of your 
 departing spirit, as the " mercy and the truth" 
 of God — that God under whose wings you have 
 daily come, with your endeared charge, to put 
 5 our trust. His promise, made the ground of 
 your hope, and the directory of your measures, 
 in years that are past, will be found a spring of 
 delightful satisfaction in the last great conflict. 
 It will enable you to rest your own, and your 
 family cares on God's precious truth — to plead, 
 with Jacob, in the day of his trouble — " Thou 
 11 saidst, I will surely do thee good !" Or, as 
 the loving Jesus, in bidding adieu to his dis- 
 ciples, and to his church on earth—" Holy 
 " Father, keep, through thine own name, those 
 <c whom thou hast given me !" It will mingle 
 heavenly consolation with the parting tear, 
 while, under its sweet influence, you tell them 
 — " I ascend to my Father and your Father, to 
 «' my God and your God!" — " By sacred bonds, 
 " mv dear children, you are all his. Seek him 
 u and he will be found of you— he will put 
 " you among his children; and, when father 
 " and mother forsake you, the Lord will take 
 " you up — He will supply all your need — He 
 11 will fulfil all the good pleasure of his good- 
 
256 
 
 " ness, and the work of faith with power. 1 
 " leave it, therefore, with each of you as my 
 " dying charge — Thine own Friend and thy fa- 
 " titer's Friend forsake thou not !* If you need 
 further inducement — 
 
 You can scarcely give a better proof of your 
 love to Christ. It is the proof our Lord re- 
 quires — " Simon, son of Jonas, lovest thou me? 
 4t — feed my lambs." — Remember, these dear 
 children are not so much yours as they are his, 
 Next to your own souls, they are the most ac- 
 ceptable offering you can present to him. Then, 
 exercise a tender care of them. Train them 
 up for the honours of his holy, happy family. 
 Take pains to have them sanctified by the Holy 
 Ghost. 
 
 Nor do I know, in what way you can more 
 effectually serve the interest of the Gospel — or, 
 Jiow otherwise you can prove your regard for 
 the kingdom of Christ. — You may have praying 
 and even preaching abilities — you may aid many 
 an excellent institution, in favour of the Gospel^ 
 with a liberal hand — but, if a Saviour come into 
 your house, and observe solemn engagements 
 disregarded, and the dear eharge neglected, 
 whom he had committed to your trust, to be 
 trained up for heaven, wHI he not be angry; 
 and, in a manner pieicing to your very soul, ex- 
 postulate — " How canst thou say, 1 love thee]" 
 Perhaps in some godly ancestor, he planted your 
 family " a noble vine, wholly a right seed ;' r 
 then, surfer no occasion for self reproach* 
 
237 
 
 should you see your children rising in life, " tlie 
 " degenerate plants of a strange vine." Would 
 you contribute, in the best manner you can 
 to the increase of the kingdom of Christ? Let 
 it be tlie desire and labour of your soul to have 
 the cloud of glory to rest on your household— 
 to leave the covenant promise, as a family inhe- 
 ritance, unimpaired to your posterity. Then, 
 when your eyes are closing in death, their light 
 may be shining— when you are " gathered home 
 " as a shock of corn in its season," they may 
 remain as seed in the earth, " the seed which 
 "the Lord hath blessed"— they who see them 
 may acknowledge it, in praise of the Lord God 
 of truth : nay, and even the haters of the Lord 
 may be constrained, with admiration, to confess 
 — *' how goodly are thy tents, O Jacob, and 
 "thy tabernacles, O Israel!" The advantage 
 is great — the hope is animating; you feel it, 
 and, with solicitude, ask — What is to be done? 
 And, by what means may we hope to secure to 
 our children, " the good of God's chosen?" 
 
 We will reply to this inquiry when we have 
 premised a hint or two respecting yourselves. 
 
 Every one will see that the instructor ought 
 himself to be taught. How should " the blind 
 " lead the blind ?" How should he give another 
 a right \iew of the Gospel who himself is not 
 taught of God? Nor will he possess a tender 
 and practical solicitude for the salvation of his 
 child, whose own heart is not brought under the, 
 power of Divine Truth. 
 
233 
 
 It is of great importance too, that children 
 should have an interest in the tender affection 
 of their parents, and that they know it. — There 
 is affection which God, in his wisdom and good- 
 ness, has planted deep in the nature of parents. 
 The grace of God sanctities this affection, makes 
 it divine. Then it is governed by right reason 
 ^-" the wisdom that is from above." Then 
 the yoke of parental discipline is easy — it is ra- 
 tional, it is wise, it is good. Authority is not 
 relinquished or relaxed: but it is tempered with 
 love. The parent will " suffer no wicked thing 
 " before his eyes," without severe rebuke. Yet 
 he cannot, substitute angry words and hasty 
 blows in the place of calm remonstrance and 
 rational chastisement. Such measures might be 
 sometimes necessary for his beast, never for his 
 child. Their tendency would be to harden the 
 heart, to confirm evil dispositions, and promote 
 slavish fear. The others seldom fail to produce 
 grief and shame, and to secure reverence and 
 affection. A pareut, who has " the mind of 
 '* Christ, will command," more with the elo- 
 quence of tender love, than by stern threats and 
 frowns, " his children and houshold after him, 
 ■ to keep the commandments of the Lord." 
 Happy families, where the sceptre has been 
 committed to such hands ! It will soon appear 
 that the parent, by bis uniformly wise and ten- 
 der carriage, has secured the affection of his 
 children— that he is regarded by -them as their 
 friend, and that they are satisfied that he con- 
 
2:39 
 
 sulteth their interest and comfort. This will 
 greatly avail towards inclining their hearts to his 
 counsels and instructions. Nor will his com- 
 mandments be grievous: " Parents, love your 
 " children." Let it be wise love, and then there 
 will be no fear of its being excessive and 
 idolatrous. 
 
 It is happy, indeed, when natural affection is 
 sanctified by the Spirit of God— when God has 
 planted divine love in the breasts of parents ! 
 Then nobler principles and aims direct their 
 measures — they look far beyond " the things 
 " which are seen, and which are temporal, to 
 " those things which are not seen, and are 
 " eternal." Then while they cannot regard 
 with indifference those accomplishments which 
 would secure the esteem of the world, their 
 compassions and anxieties, the spirituality of 
 their converse with them, and the fervour of 
 their prayers for them, fully declare, that no- 
 thing can satisfy them but grace in possession, 
 and heaven in prospect. Happy, happy David! 
 How blessed hi his birth and education! What 
 a thankful, joyful remembrance had he of his 
 godly parent — the pains she took, the prayers 
 she offered for his salvation ! " Oh Lord, truly 
 " I arn thy servant, I am thy servant, and the 
 " son of thy handmaid!" Happy Timothy too, 
 in his godly mother and grandmother! They 
 knew the promise, and had embraced it with 
 " unfeigned faith" — they saw, therein, the gra- 
 
240 
 
 sious regards of their father's God to the child 
 they loved. Their hearts were inspired with 
 hope and joy; they presented him continually 
 before God — they could not rest till he " knew 
 " the Scriptures," and found and possessed the 
 treasure hidden there. 
 
 Never let it be forgotten, that " every good 
 " and perfect gift comet h down from the Father 
 " of Lights." Therefore, ever begin and end 
 these engagements with prayer. " Go in the 
 " strength of the Lord God." The sun and rain 
 are not more needful to succeed the toil and 
 expense of the husbandman, than the grace and 
 blessing of God are to give effect to the labours 
 of affectionate parents. Remember, " the Lord 
 " is with you while you are with him." That 
 seed of instruction which is watered by believ- 
 ing prayer, is likely to sink deep in the under- 
 standing and the heart. It may be expected 
 that " God will bless the springing thereof." 
 When once you can see his truth pledged, and 
 your faith can " take hold of 'At* strength," and 
 plead the promise, in wrestling prayer, you may 
 pray and look up— pray and faint not. Such 
 believing prayer, like " the bow of Jonathan, 
 " never returneth empty." 
 
 Another precaution is, Begin with your chil- 
 dren betimes. Bend the ozier while it is young 
 and tender. — Many parents have seen their 
 error in this circumstance too late ; who have 
 never thought of caring for the souls of their 
 
• 241 
 
 children till sinful inclinations were grown intt 
 habits, and they were only disposed to spurn at 
 reproof, and hate the counsels and tears and 
 prayers of paternal love. You can scarcely 
 begin too soon. The Spirit of God often begins 
 at a very early period, and produces a wonderful 
 change in little children. Only strive affection- 
 ately with them, and pray earnestly and be- 
 lievingly for them, and you will, in many in- 
 stances, be delighted to observe how sweetly 
 their minds will yield, and their capacities en- 
 large, to receive instruction. These things pre- 
 mised, we have, in reply to the fore-mentioned 
 inquiry, to say — 
 
 In a condescending and affectionate manner, 
 suited to their tender infancy, address their un- 
 derstanding and their heart , in order to give 
 them an idea of the general principles of natural 
 and revealed religion. — Introduce them to the 
 knowledge of God, the Creator of the world, of 
 mankind, and of themselves — of his proper cha- 
 racter, his glorious holiness, and his several 
 perfections. Lead them rightly to regard the 
 constitution of their own persons — their mortal 
 bodies and their immortal spirits. Apprize 
 them cf their relation to God, and of his sove- 
 reign prerogative to prescribe rules to his crea- 
 tures ; in order to convince them, that their 
 subjection and obedience is their reasonable 
 service. 
 
 After this, you will of course give them the 
 particulars of God's first covenant with man, 
 M 
 
242 
 
 and the original transgression of our first pa- 
 rents ; and acquaint them with the sin and mi- 
 sery resulting thence to themselves, and to all 
 their natural posterity. Very plainly and seri- 
 ously apprize them of their own state of sin and 
 misery, and of the danger they are in of perish- 
 ing for ever. 
 
 Hence you will find occasion delightfully to 
 represent to their minds the surprising grace 
 and love of God towards his sinful creatures, 
 fallen and helpless— the Eternal Father's love 
 in giving his beloved Sou, and entering into a 
 covenant with him for the redemption and salva- 
 tion of sinners — the love of Christ, in taking 
 our nature and our sin upon him, that he might 
 " give his life a ransom for many" — the grace 
 of the Holy Spirit, the Comforter, who comes 
 to act the part of an Advocate for Christ with 
 our minds, in order that we might be excited to 
 flee " for refuge to lay hold upon the hope set 
 *' before us." You will have pleasure in telling 
 them of the everlasting covenant sealed in his 
 death, and of the dispensation of that covenant 
 published in the Gospel, for the purpose of 
 inviting sinful men, of every description, into 
 the bond of it. 
 
 These are subjects, not of speculation, but 
 of the most interesting and everlasting concern- 
 ment. You will have, therefore, to address, 
 not their understanding only, but their heart. 
 And on these occasions, if you would expect 
 them to feel, you must appear yourselves to 
 
243 
 
 feel. If you would move their tender spirits, 
 your own affections must flow with your dis- 
 course. Man's original transgression, the sin 
 and misery of his fallen state, the love of God, 
 the grace of the Lord Jesus Christ, in its won- 
 derful and various expressions, are subjects by 
 which, in some happy seasons, you may find an 
 entrance into their very souls. 
 
 Many a painful occasion will be found of 
 marking the depravity of their nature — of 
 appealing to facts, and tracing the buddings 
 of iniquity to their corrupt root; and shewing 
 them, even to demonstration, that their pro- 
 pensities are evil, their taste vitiated, and 
 that the way of their heart leads to guilt 
 and ruin. 
 
 Indeed, an attempt at religious education 
 that overlooks the fall of man, and his univer- 
 sally depraved and sinful nature, to me appears 
 to promise no essential and final benefit. 
 " Thus saith the Lord, plough up the fallow 
 " ground, that ye sow not among thorns." 
 
 Take pains to convince them, that sin is an 
 evil, as well as a bitter thing — that it is a tyrant 
 master, and has already maintained its cruel 
 empire too long — that the change must be ra- 
 dical and entire— and, that nothing short of Al- 
 mighty Power can effect it. In some happy 
 moment you may perceive the captive exile 
 sighing by reason of cruel bondage, aud " hast- 
 " iug to be delivered/' It will then delight 
 you, as the herald of the Lord Jesus, to pro- 
 M 2 
 
244 
 
 claim the Conqueror near — to direct their view 
 to him, coming in the chariot of the Gospel, 
 " full of grace and truth;" coming in his ordi- 
 nances, and waiting even at the door of their 
 hearts for this very purpose — and to assure 
 them, on the testimony of his own Spirit, that, 
 " to as many as receive him, to them will he 
 " give power to become the sons of God, even 
 " to them that believe on his name." 
 
 It will now be your concern to tell them, that 
 the God of salvation, as under the former dis- 
 pensation of the Covenant of Grace, so now re- 
 gains the families of his people with peculiar 
 condescension ; and that the wings of his pater- 
 nal mercy are extended to invite and gather 
 them to himself. Let them know, that, in their 
 early infancy, encouraged by his covenanted 
 mercy, and on the ground of his great and pre- 
 cious promise, you had solemnly given them up 
 to him ; and engaged, as far as your influence 
 could go, that they should be entirely and for 
 ever the Lord's — that their interest in the king- 
 dom of heaven had been recognised, and the 
 engagement, on Gods part and theirs, ratified 
 and sealed in baptism. Tell them, if, in truth, 
 you can, with what fervent gratitude and strong 
 desire, on that most interesting and delightful 
 occasion, on their behalf, you embraced the pro- 
 mise; and, since that time, how often and how 
 fervently you have pleaded the promise ; and 
 what a spring of consolation it has been to your 
 careful, anxious minds. Tell them, that now the 
 
245 
 
 promise, with all its vast and eternal treasures, 
 waiteth their acceptance — that it resteth with 
 them to choose their Master and their portion, 
 to confirm or disannul the engagement; to 
 " subscribe with their own hand unto the 
 " Lord," or renounce their allegiance and 
 burst his bands asunder. Thus set life and 
 death before them. And, in order to secure a 
 wise and happy choice, take pains to cherish in 
 their tender minds a reverence of the majesty 
 of God, his name, his word, his ordinances, and 
 his people ; and to convince them, that " the 
 '• fear of the Lord, that is wisdom." Remember, 
 especially, that, in the mind of man, no principle 
 influences and commands so powerfully and so 
 sweetly as love ; that there is no love like the 
 love of Christ — none so wonderful and con- 
 straining; that no object in the whole creation 
 is so powerfully attractive as Christ crucified — 
 no mirror shews, in so strong a light, the ex- 
 ceeding sinfulness of sin, the justice and grace 
 of God, the vanity of the world, and the import- 
 ance of salvation. Take pains in cultivating 
 these sentiments, and in exciting them to action. 
 Very great advantage may be expected. 
 
 Your next great care will be, to put your dear 
 children on the performance of duty ; particu- 
 larly on the early use of prayer. — It will require 
 much pains to give them a right idea of worship 
 — to help them to distinguish between the out- 
 ward and the spiritual part of duty — and to 
 accompany with gracious affections every ex- 
 M 3 
 
246 
 
 pression of " repentance towards God, and faith 
 " towards our Lord Jesus Christ." Sometimes, 
 on such serious occasions, their tender minds 
 may discover an impression of fear — trembling 
 may seize upon them. Then, you will point to 
 •' the Hope set before us," and encourage and 
 aid their flight. At other times, you may find 
 the pulse of their affection beat high in grati- 
 tude, love, and joy. Then, cherish these ut- 
 terings of their hearts, and shew them with how 
 much reason the Lord Jesus expects, that, as 
 living sacrifices, they should by these cords of 
 love be for ever bound to his altar. Under 
 some affecting representations, a spring of inward 
 sorrow may shew itself. Then, encourage their 
 griefs — bid them "look" again "on Htm whom 
 " they have pierced, and mourn" — tell them how 
 fit it is that sin should be reviewed with con- 
 trition, and a suffering Saviour with sympathy — 
 tell them that Jesus claims these tears as a part 
 of his tribute, and that he is " therefore" ex- 
 alted at the right hand of God to open these 
 springs, and " give repentance — ." Under such 
 impressions, encourage and help them to take 
 into consideration the overture of the Saviour's 
 grace— to weigh, in the balance of right reason, 
 ° the unsearchable riches of Christ," of grace 
 and glory, against the sacrifices they must make 
 if they would secure to themselves this goodly 
 heritage. Plead with the souls of your dear 
 children. Plead for Jesus. Set the great pro- 
 mise before them, sealed with his blood, and, 
 
247 
 
 with all its benefits, waiting their acceptance. 
 Nor cease to wrestle with God, and expostulate 
 with them, till, with an understanding, believ- 
 ing, and thankful heart, they have severally 
 " joined themselves to the Lord in a covenant 
 *' never to be forgotten." 
 
 These, my dear family and friends, are great 
 matters. They iuvolve a large share of your 
 comfort in life; and the everlasting interest of 
 your offspring stands in near connection with 
 your faithful care of them in these respects. The 
 obligations of duty are very serious and strong. 
 You have accepted a solemn trust — the vows of 
 God are upon you; and if your children perish 
 through neglect on your part, " their souls will 
 " be required at your hands." — But affection 
 will furnish stronger motives. The constraints 
 of love will more effectually engage you in this 
 service. You cannot forget your children, that 
 you should not have compassion on those dear 
 parts of yourselves. You cannot forget their 
 frail bodies. In helpless infancy you bear them 
 in your arms, and carry them in your bosom. 
 And could you leave their precious souls, op- 
 pressed with sin and misery, to perish unpitied? 
 Could you neglect to apprize them of their 
 danger, and bring them to Jesus, while his arms 
 of mercy, his promise of richest grace, so sweetly 
 invite? Rather let them see, in your tender 
 solicitudes— in the pains you take — the gracious 
 words that proceed out of your lips, that you 
 dearly love their souls. Lay up for your de- 
 
248 
 
 dining days the rich consolation found in the 
 testimony of their conscience, while you profess 
 — " we were gentle ariiong you, even as a nurse 
 " cherisheth her children: so, being affcction- 
 " ately desirous of you, we were willing to have 
 " imparted unto you, not the Gospel of God 
 " only, but also ourselves, because ye were 
 " dear unto us." To give energy to your affec- 
 tionate endeavours and prayers, let me say — 
 
 " Do all in the name of the Lord Jesus, 
 " giving thanks unto God and the Father through 
 " him." — Remember, he sealed the covenant 
 with his precious blood — he commissioned his 
 apostles and ministers to publish it through all 
 the world — he established it in the heavens, 
 whence its influence descends in showers of 
 blessing : it is " a rainbow round about his 
 " throne, in sight like unto an emerald," ever 
 green — a " new and everlasting covenant/' 
 Then stand before God on this precious ground 
 — bring your offering, the lambs of your flock, 
 to the altar of God, with Calvary in your eye — 
 commit your cause into the hands of this kind 
 Intercessor, when pleading the promise that 
 encourages your hope— and urge this plea, that 
 in the grant of your request will be seen " the 
 " travail of hio soul," " the increase of his king- 
 " dom," and the glory of his name. — Another 
 counsel of great importance is this : 
 
 Make choice of the fittest seasons for address- 
 ing the minds of your children.— Indeed, it is 
 to be expected that a parent, whose heart has 
 
249 
 
 embraced llic promise, and who feels an affec- 
 tionate solicitude respecting the souls of his 
 children, will find, from day to day, many a fit 
 occasion of profitable remark. " Out of the 
 " abundance of the heart the mouth will speak." 
 Hence the precept is, " These words which I 
 " command thee, shall be iu thine heart, and 
 " thou shalt teach them to thy children ; and 
 •• shalt talk of them when thou sittest in 
 " thine house, and when thou walkest by the 
 " way, and when thou liest down, and when 
 " thou risest up." Yet there are seasons espe- 
 cially favourable to addresses of this nature. 
 Afflictions and remarkable dispensations of 
 mercy have a tendency to " open the ear to 
 " discipline." Times of prevailing mortality and 
 national alarm — of sickness and recovery— of 
 remarkable preservations and escapes, are to be 
 thus improved to great advantage. The vanity 
 of the world and of life, the kindness of friends, 
 and the goodness of God, are subjects that fur- 
 nish a great deal of instructive and persuasive 
 argument; which a wise and godly parent, in 
 addressing his children, will make vocal. Yet, 
 a concern of this importance deserves and re- 
 quires an appropriate regular season. In my 
 regard, reason speaks with energy, and expe- 
 rience ratifies its determination — no season like 
 the evening of the Lord's day. Then, if ever, 
 the parent's mind, impressed by the devotions 
 of the day, is seriously thoughtful — his heart 
 will be inditing good matter— during the exer- 
 
250 
 
 cise of catechizing, the expression of his lips 
 will savour of the truths he has heard. Children 
 habituated to attention, from the subjects of 
 public discourse, wilt furnish matter for the 
 most profitable converse. They will need the 
 aid of superior knowledge and experience to 
 open to them the Scriptures — to divide the bread 
 of life, and, by familiar illustrations, break it 
 into parts suited to their years and capacities. 
 Often, on such occasions, while the instructor 
 feels the power of Divine Truth, and regards 
 with pious anxiety the great interest of his chil- 
 dren, grace will be poured into his lips; the 
 tire will burn within him ; new reflections and 
 arguments will be given ; and, in feeding, he will 
 himself be deliciously fed. 
 
 Few hours of my life have I to review with 
 warmer gratitude and more cordial satisfaction, 
 than those which thjough many years were thus 
 chosen and employed. The great mercy of God, 
 which directed me after this manner to improve 
 a portion of the Sabbath evening, I shall have 
 reason to adore while I have any being. True, 
 it was but scattering " a handful of corn on the 
 " top of a mountain." Yet, had I on those occa- 
 sions been sowing the good seed in a large field 
 of labour, preaching the word in a public congre- 
 gation, I could scarcely have looked for so rich a 
 harvest as those domestic repetitions and conver- 
 sations have afforded, and are still promising. 
 
 Such, likewise, has been the testimony of our 
 fathers, concerning family instructions at those 
 
'251 
 
 seasons. The blessing of the Most High richly 
 attended them. They were occasions of large 
 accessions to the churches of the saints. 
 
 It is not, however, the design of this state- 
 ment to recommend the general discontinuance 
 of Sabbath Evening Lectures, or discourage their 
 use. In many situations, and in respect of many 
 individual persons, they are much to be desired. 
 But this address is to parents — to parents 
 whom the duty and affection of a father, a pas- 
 tor, and a friend, constrain me to advise. In a 
 matter wherein their own comfort, and the high- 
 est interest of their dear children, are very nearly 
 concerned, they have a right to my most matur- 
 ed and unreserved sentiment. And the utterance 
 of my heart on this subject is — 
 
 " Let the hours of the Sabbath evening be 
 " sacred to the duties of the closet and the 
 " family. Let nothing— no, not the exhibition 
 •'of some distinguished stranger, 'a burning 
 " and shining light- in the public assembly — 
 " divert your faithful care from your little flocks 
 " within your own domestic folds. Let no- 
 " thing, short of necessity, ever deprive your 
 " dear children of their ' portion of meat in due 
 " season.' " 
 
 We cannot close this serious address to parents 
 without entreating and urging — " toalk before 
 " your house with a perfect heart." Children 
 believe their eyes much more readily than their 
 ears. Let them see your counsels exemplified 
 in your habitual carriage and converse. Let 
 
252 
 
 them not observe you inordinately " minding 
 " earthly things," and following ,c the course of 
 " the present world," while you admonish them,, 
 " seek first the kingdom of God — ." There is 
 nothing, within our power, like the devout and 
 uniform practice, of piety, in the closet and 
 family, in the church and the world, to secure a 
 veneration for religion, and win tiie heart of the 
 young to Christ. The counsels of such a pa- 
 rent will have great weight. The prayers of such 
 a parent, " full of the Holy Ghost and of faith," 
 will have great power with God, The cords of 
 sacred obligations and baptismal engagements, 
 fast bound and strengthened by such an edu- 
 cation, will not ea&ily be broken and cast from 
 them, 
 
 A beautiful illustration of the proper carriage 
 and the heart of a parent, is given us in that in- 
 structive figure by which the Everlasting Father 
 has condescended to delineate his own paternal 
 character, Deut. xxxii. 11 : " As an eagle stir- 
 *« reth up her nest, fluttereth over her young, 
 " spreadeth abroad her wings, taketh them, 
 *' beareth them on her wings ; so the Lord alone 
 " did lead him, and there was no strange God 
 " with him." It is a shadow of the wonderful 
 grace of God when he went to redeem his peo- 
 ple Israel. The eagle is here described as 
 u stirring up her nest"— her nestlings —by her 
 loud and inviting call. So the Lord, by the 
 loud cry of his providence in their affliction — by 
 his message and promise by Moses— and by the. 
 
253 
 
 kind overture of his grace when he " lift up his 
 u hand unto them, saying, I am the Lord your 
 *' God" — stirred and roused them while sleeping 
 in their sins : — u Awake, awake ; put on thy 
 " strength, O Zion— V* " Awake, thou that 
 " sleepest! arise from the dead — !" 
 
 The eagle " fluttereth over her young." So 
 the Lord, by his gracious influence accompany- 
 ing his word and ordinances and providential 
 dispensations, fluttereth, moveth on their lifeless 
 powers. The original is the same as in Gen. i. 2: 
 " The Spirit of the Lord moved upon the face 
 " of the waters." It denotes the motions of 
 God's Spirit on the souls of men, whereby they 
 are " quickened to newness of life." 
 
 The eagle " spreadeth abroad her wings'' — 
 as if preparing herself for flight: thereby to ex- 
 cite the endeavour of her young. So the Lord, 
 in his miracles of judgment on the Egyptians, 
 and of merey to his people, spread abroad the 
 wings of his power ; thereby preparing the way 
 of their escape, and provoking them to " arise 
 " and depart!" 
 
 The eagle "takelh" her young, when reluc- 
 tant and lingering, to constrain their flight. So 
 the Lord hastened the departure of Israel. And 
 so the angel took hold of Lot's hand, and led 
 him out of Sodom. 
 
 The eagle " beareth them en her wings." Not 
 in her talons, as she beareth her prey, but, on her 
 wings; and soars aloft, interposing herself be- 
 tween them and danger. So the Lord redeemed 
 
254 
 
 his people, and " bare them, and carried them, 
 " all the days of old." Thus, long after, he 
 prepared for the woman " two wings of an 
 " eaiile, that she might flee into the wilderness" 
 — from the face of the serpent. And so our 
 gracious Redeemer would gather unbelieving 
 sinners, " as a hen gathereth her brood under 
 " her wings." 
 
 By how many lovely images does nature teach 
 and exemplify the practice of parental duties ! 
 How much may we see, that seems to chide the 
 languor of our minds in seeking the spiritual 
 and eternal interest of our children ! It is true, 
 "power belongeth unto God"— salvation is his 
 work. He chooseth the time, ordaineth the 
 means, and formeth the instrument. Sometimes 
 lie grants a signal of mercy in design, by dis- 
 posing the heart of a parent with a strong bias 
 to choose and seek this good — to " hold fast the 
 " profession of his faith" in the promise— to 
 " continue instant in prayer" for his children — 
 to stir them up, by the melodious sound of the 
 Gospel call— to cherish the motions of the Spirit 
 on their minds— to improve all the advantage 
 which his knowledge and experience, his tender 
 relation and affection, give him to influence their 
 choice, and put them upon duty— and, finally, by 
 an affectionate condescension to their infirmities, 
 using all means to " teach them to go; taking 
 " them by their arms;" and going before them, 
 and " drawing them with the cords of a man, 
 H with bands of Jove." By such grace given a 
 
255 
 
 parent, God sometimes strengthens his hope and 
 gives rest to his mind. He can sit and sing, 
 " I wait for the Lord: my soul doth wait: and in 
 " his word do I hope." And, " blessed is the man 
 " that trusteth in the Lord!" " His going forth 
 " is prepared as the morning. He shall come 
 " unto us as the rain ; as the latter and the former 
 " rain unto the earth." 
 
 His blessing, my dear family and friends, with 
 every parent who shall peruse these sheets — the 
 rich blessing of Abraham — be on you and your 
 children! Then will you, from your happy lot, 
 " gather fruit, highly fragrant and delightful," 
 unto " eternal life!" 
 
 " And numerous households meet at last 
 " In one eternal home!" 
 
 Lower Tooting, > 
 ApriJ, 1808." ] 
 
 Amen, and Amen! 
 
 J. B. 
 
 Soli Deo gloria ! 
 
 FINIS. 
 
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