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Digitized by the Internet Archive
in 2011 with funding from
Princeton Theological Seminary Library
http://www.archive.org/details/faithfulstewardbOOcame
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THE
FAITHFUL STEWARD.
Being an impartial investigation of the subject :
Is THE CHURCH JUSTIFIABLE IN BAPTIZING ADULT5
WITHOUT EVIDENCE OF THEIR FAITH AND RE-
PENTANCE; AND IN BAPTIZING THE CHILDREN OF
ANY PARENTS WHO DO NOT LIKEWISE GIVE EVI-
DENCE OF BEING THE SUBJECTS OF FAITH ANT
»EPEN%ANCE ?
■*?*r
^5
X**
£SZ&t^S
Moreover it is required in Stewards thai a man be found
faithful. ~ 1 Cor. v. 2.
For S ion's sake I will not keep silence ; er.d fcr the sake
&f Jerusalem I will not rest ', until her righteousness break
hrth as a strong light; end her salvation, like a blazing
torch, Isai. 62, 1.
LOWTE,
LOUISVILLE, (K.)
Printed by F. PENISTON,
1806,
¥*3*~&&' m
CONTENTS.
PART I,
FREE remarks upon the corruption of the church ocean-
•ned by an improper ufe of her ordinance*. — The profanation
•f the initiatory ordinance, a great caufe of the defective and
calamitous ft'teofthe Jewijh church at different times.—
The Chriftian church particular in her admiflion to baptifm
during the three firft centuries. — The adminiftration of bap-
tifm to the good and bad indtfcrkninately grown into ufe
with P>pery. — The abfurdity of fome opinions and arguments
■which are off-red in jufhfication of the baptifm of uncon.
terted perfbns and thc*ir infants, noticed — Remarks on the
church of England, the Methodift, the Prefbyterian, the Se-
Ctder and tne Baptift churches in reference to the baptifm of
the unregeaerate and the ch.ildren.jof iuch. — Theie abufes of
trdinances no ground of objection againll divine revelation.
PART II.
A clofer view of the fuhj^ft. — The impropriety of admit-
ting the impenitent and profane, appears from the truth and
faithful. tefs of God, and from the nature of baptifm — from
the character of Abraham and the mariner in which the i'uip-
ture d^finrs his fetd who are to inherit the pro mile — from
the ( haratter of thofe who were received into the church by
the firft planters of chrifhanity — fr«m the manner of addrefs-
ing the churches in the epiftolary writings. — Arguments
tfrav n from the parable of the good f-rd and tares.-— A prin-
cipal ohj-ction difrufled, and the fiobjecl continued Of cut.
ting off from -among God's p^nplr. — Of the reafon why the
Ifraelites were not cifcumcifed in the wildernefs Of Cain,
of Efau and the ten tribes — The unbeliever and the profane
excluded from the church of Chrift according to Ezekiel'fl
vi-w of the myftical tempi'-.-;— Of the reformation of tl.efons
©f Ltvi fpoken of bv Malic hy. — This realized in rtfufing
baptifm to profane Puaniccs and Sadduccts.
&e
PART I.
Is the Church justifiable in baptizing Adults without evidence
of their faith and repentance ; and in baptizing the chil-
dren of any parents who du not likewise give evidence of
being the subjects of faith and repentance ?
A
,N important fubjr>& lies before me. I mall endeavor
to ju.lge of it, not from the ptaclice of any, but from che
principle which God has given in his word. The injury
which hds been done to lociety in the different seras of time,
fince a church exifted in the world, by the improper admini-
ftration of the ordinances of divine revelation, fw ells im-
menfely upon the review. The practice, which feems to have
been purfued by the ancient Jews, has in many iuftances been
conftituted into a rule of conduct, and mnde the bafis of fen-
timent. What is this, but judging the exc ellence of revealed
religion by the practice of its profelTors ? A profane effort of
inS-lelity; the abfurdity of which has been frequently expofecL
We fhould keep the principle given in any inftitution free
from the practice of thofe who might corrupt the inftitution
and drp.trt from its firft defign. The admiflion of improper
perfons to divine ordinances, and the continuum e of fuch in
the enjoyment of them, after a difcoveiy of error was. or
might be made and a reformation was practicable, has cattfed
the frowns of heaven to rt ft upon that fociety in proportion to
the corruptnefs of its mMnbrrs, and the laxity which it in-
dulged in admtUion tofacred privileges.
The great misfortune in this cafe is, that it frequently fan.
pen?, the nVi~ f y ooafts.of numbers; but through biindnrfa
an 1 pirtiality fee not the fin, and apprehend not the punifh-
m nt whi< h awaits them. This is the c-.fe at this day with-
thof pn pagitors of p^ty who are in the h.ihits of receiving
p^ Tons co the ordinance of baptifm without m.-king any dis-
tinction betWeen the (Tiered ^nd profane ; ind enrolling the
names of the wicked among iheir prcfclyics, in order to en-
[ 6 3
Iarg"€ their rcfourccs, and make a magnificent figure in the
world.
The general pra&ice which prevailed in the Jewifh church,
cf admitting the profane to privileges, and the great omiflion
in reference to the exclufion or cutting off thofe who did not
exhibit a converfation declarative of the faith and godlinefs
t.f Abraham, became a fruitful fource of many evils : the
idea of Abraham, as the father of the faithful, refers more to
his example, and to him as a pattern, according to which the
character who would obtain a ftand in that church fhould be
formed than to his natural relation to hu pofterity.
BefrJe the moral evil of the practice itfelf, it fubjeeled thero
in a collective view to all the calamities of war and difperfion,
tlefolation and captivity.* In the fiftieth Pfalm you have the
mind of God given in a very poiwted manner upon this fub-
\z£i : the un found profeffors, among the Jews, are reprefented
. s having made a covenant by facrifice, having given into
the external forms, while their heart was not in the bufinefs,
and their life indicated a difafFc&ion of mind to God. " But
unto the wicked God faith, What haft thou to do to declare
my ftatutes, or that thou (houldeft take my covenant in thy
mouth ? Seeing thou hateft inftruclion, and caftefl my words
behind thee.' ? f God in this parage exprefsly difapprobates
the aiTumption of the external forms ©f his covenant by thofe
hypocritical and wicked Jews ; and no man can be fo vain
?s to fuppofe, that God would have pei Tons admitted to thofe
ordinances, which are expreflions of his love, whom he prohi-
bits by a fcntcncc of condemnation.
Whenever the Jews exercifed that faith, and employed that
fincerity which was implied in the covenant made with Abra-
ham, they were preferved from thofe judgments which fol-
lowed them in their deviations : though God be " the great
snd dreadful God, he keeps covenant, and mercy to them that
love him,- and to them that keep his commandments. "J
This doctrine feems to be abundantly implied in the 16th
chapter of Leviticus, where the mercies and judgments which
* Dan. 9. IS. Zccha. 7. 13, 14.
t Psal. 50. 7—16, 17.
\ Dan, 9. 4.
[ r 1
Trould fall upon the Jews, were announced to them by MofeSj
in a prophetic manner, according to the fincerity or corrupt-
refs which fhould obtain among them. It was owing t© the
multitudes of disqualified members, who fwarmed in the Jew-
ifh church, that the inftruelions of the prophets in every age
•were rejected, and the reformation attempted by them was
obftructed, even when the voice of nature coroborated that
of the prophets, and proclaimed the true worfhip of God as
proper and neceflary in oppofition to that of idols.
If none had been admitted to the privileges of the Jewifh
church in the age in which our Saviour lived, but thofe who
maintained a piety fuitable to the holy nature of the covenant
made with Abraham, the world would not have witneffed in
that fociety an envenomed and diftraeled multitude of the re-
puted worfhipers of the living God, chief confpirators and
perpetrators in the deitruction of Jefus of Nazareth, in whofe
perfon and conduct were realized the whole afiVmblage of
thofe virtues which the religion they themfelves profefled,
taught them.
Had a fpirited economy been obferved in the Jewifh
ehurch, according to the tenor of that covenant made with the
Father of the faithful, the ignorant multitudes of unbelieving
Jews would have ftood upon their own ground, and of confe-
rence would not be poflefled of that invincible church pride
which fo effectually bared their minds againft the inductions
of Cbrift and his apoftles.
Religion has always, in its vigorous exercife and revival?,
met with its firft attacks from thofe deadly profeffors whofe
only object was to be initiated into the church and obtain a
ftand in fociety. To afiuie us this description of perfons were
improper fubje&s of ordinances, jefus Chrift excluded from
his church, in the gefpd edition of it, the whole tribe of thefe
pretenders who did not yield an obedience to the gofpel, and
thus prove that they had imbibed its principles. But, alas,
(hall the church glide into the fame fault again after the dread.
ful confe-quences which have been experienced, and the (hiking
evidence which it had of the imprapriety cf the meafure, in
the obrtruclions which true religien experienced under the
Jewifh difpenfation, and in the inftance of publishing the ti-
dings of great joy? Lamentable conferences recognize the
faft !
I » J
During the three firft centuries, when the church w*t the
ohj d\ of fpecial perfecurien, men of ionupt aiinds feemcd in
a good me-Jur*- to have been prtcludrri from obtiuding rbem-
felves up -m her; r ligion having not yt-t became a mattri <(
VTiin often tation, or an o'>jf£\ of lucrative \ir\v, tiit- churili
obf- rved grfst Cdre and particularity in the admiffion of brr
m- mbers. Ibis may b< learned by refering to tbr principle
Writers or th^t time, Thefamoirs Okigkn, m Writing agaii ft
Cklsus in beh It of chriftianity, fpe.ks in tbe following man-
ner : k ' We do our utmost that our congregations be composed of
good prudent men — so that none 'who are admitted to our con*
gregat on:, kst prayers : , are vie oiu Li' wicked except very t arelj
it happen th„t some bad men may be found hidden in so great a
number.''*
Thoie perfons who p^of flVd their drfign to relirquifti
keathenifrn and idol .uy, t» 1 1 ; cb fiied to become membt rs ef tbe
chriftian church, were poi immediately ncc-ivrd to b< ptnm,
but wrre continued fome time k< a- Catec I n { r m e 1 1 s , ' ' or per-
fons under inftiu&ion, with a view to atlmiflion into the fo»
ciety.
This method was observed toward them fir two reasons :
1st, That tht'y might become acquainted with tht doctrine of
the christian faith ; C7b. t.f. K3 i? I b. p. 178.
t Origca antra CiJsum. Lib* 3. /* \%%* 143»
[ 9 ]
privilege to grown perfons without evidence of their religion.
J mention grown perfons becaufe the church was then in the
practice of baptifmg the infants of thofe Pagans converted to
chriftianity, to whofe perfons baptifm was adminiftered, upon
the principle of their relation to faithful parents, who fhould
teach them, and bring them up in the ways of godlinefs.
But foon did this fidelity to the Great Head of the church
fail ; foon was the temple of God crowded with worldly
minded priefts, and foon did fociety become a group of carnal,
unprincipled profeffors, who diftinguifhed not between the fa-
cred and profane. Thefe priefts inftead of requiring real evi-
dence of a change of nature in the character of profefTors,
made a bare fubmiiTion to mere ordinances, the diftinguifhing
marks of chrifHanity. In procefs of time the whole mafs of
the reputed followers of Chrift were leavened with the leaven
of the ancient Pharifces : the fociety of chriftians affumed the
fame configuration which characterifed the Jewifh church at
the introduction of the gofpel, and employed the fame fpirit
which the ancient pofterity of Abraham did againft thofe good
men who attempted the reformation of the church and the re-
inftatement of gofpel truth.
The juftnefs of this reprefentation you find realized in'the
treatment which the illuftricus Saxon Godefchalcus received
from the blind bifhops of his day. He lived about the middle
of the ninth century, wat a profound ftudent of divinity, whofe
erudition, natural parts, and piety, would eftablifh his praifes
in the churches; yet becaufe he taught fome doctrines which
the pride of man hates, though very diftinguifhable in the
fcriprures, and though they conftityte fome of i;s mod promi-
nent features, he became a victim of eccltfiaftic perfecution,
was whipped with the utmolt feverity, and to preclude his in-
fluence from fociety his life was exterminated in the dreary rc-
cefs of a dungeon. He retained his fentiments, and the mag-
nanimity of his foul remained firm unto the laA.* Ke ftill
believed the fuperintendence of divine Providence, and with
Paul, that God worketh all things after the counfel of his own
will — that God does not begin to determine upon the justifi-
cation of the finner after he converts himfelf ; but that the
divine mind acted as well upon the cafe of the believer before
* II velume of Zlosheim's Eccles. hist, p. 334, S35 3 334.
tim*» as after his convrrfion — that before time had an exifW
ence, or this woild, God chofr fomr of mortal rate that thrjr
fhnuld be holy ; having ptrdt Rinatcd them to the adoption of
children, (not ac( ordmg to the will of thr fie fh) but according
to the good pleafure of his own will and to the praife of tht
jloiy of his grace."*
Had divine grace formfd and regulated the temper of tht
ehriltian church at th.it tune, (lie would not have i omitted or
retained in communion ftu h a herd of anti-fctiptural profes-
sors and ecdefiaftics ; flic would h.ive fpued them out of her
mouth, and have erecTied the colours of Chrift Jefus and his
twrlve apoftles ; but inltead of that, her b.iptifm and her other
ordinances wrrc free to the enemies of the crofs of Chrift^
Hrho flood ready with weapons in their hands for the dtftiuc-
tion of thof perfons who fhould believr, profc fs, and practice
aicording to u the faith once delivered to the faints." Hence
Jerome of Pr-iguf, Wiikliff and thr pious VValdcnfrs, were
the unfortunate victims of hergboltly fury.
The notion that Chi id died for the guilt and {infulnefs>
tvhich were derived by our race from tht f..l! of Adam, in iuth
manner that the whole moral fyftem of human nature was fume
how i.ff-tted by it ; that through cur b-ptifm all our guilt
and finfulnrfs are obliterated, and that then we ftand before
God in the primitive date of Ad i'3 economy <>f grace. 1 cannot fee
how upon principles of cons-men feole, the children of the
profane, or mere pretenders to the chnftian name, who do not
give evidence of faith and repentance, can be admitted to bap-
tifn. I can easily f-e bow timef-rvers might h\ (his meaty
humour the folly of the fi If, the deceived, who place religion
in nr-re ordinances, and are not at all felicitous about tec-ling
the life and pnwer of it ; but how gofpel mi.-iflers can do fo
Whnfe bufinefs it (h)uld be to apply thofe declarations of ex-
clufion, which are made in divine revflation, is a thing for
which I cannot account, without rcfolving it into the great
myftery of iniquity.
We do not plead for the b^ptifm of infants from the cove-
nant tmde with Adam; but from thr covenant made with
Abraham, and becaufe they are the children of believers.
If the notion that the death of Chrifr has fo cancelled ori-
ginal guilt, and wip-d off the contaminating Rain of fin from
human nature, that without any ciiftinc~lion the whole race of
Adam fland juftifi d and of tonf-quence regenerated, till thry
have committed fome actual fin, lays a foundation for the
right of children to b^ptifm, why is any other right plead-
ed by thofe people for the baptifn] of either infants or adults?
According to this notion, if you prove that a being is merely
human, you have a fufficient warrant for his bnptifm. Chrift'i
fuflfering in hum in nature becomes his qualification without
refpe<£\ to faith, to give a title to b iptifm. The believer in
this view has no preference to the unbeliever The whole doc-
trine of baptifm is reduced to an iu(ignJoah's raven, and employ all their (hifts and fondling ftrata-
I 20 3
gem ; and by making compliment of divine ordinances thev
after a while huddle around themfelves fuch as were difaffe&-
ed 5 and fuch as place religion in names and ordinances.
Baptifm is difpenfed by fome in the fame manner that in
countries where publications are ufual, broken priefls and par-
fons are employed for the purpofe of celebrating clandestine
marriages. Thofe prople who are not difpofed cordially to ob-
ferve the requirements of the gofpel, and wifti to obtain!
church privilege can eafily determine how they will get into
the good graces of thofe mod kind, moft benevolent, and moft
liberal men. We have fcen men who in moft tilings are in-
flexible as the fturdy oak ii* the foreft, in this cafe pliant a3 the
limber willow.
This is as contrary to the do&rine of our church as it is to
the fcripture. The confefiion fays," Not only thof? that do
actually profefs faith in and obedience unto Chrift, but alfo
the infants of one or both believing parents ?:re to be baptized."*
The catechifms fpeak the fame fentiments : " To whom is
baptifm to be adminiftered ?"f
Anfwer. " Baptifm is not to be adminiftered to any that
are out of the vifible church, till they prcfrfs their faith in
Chrift, and obedience to him, but the infants of fuch as are
members of the vifible church are to be baptized."
This profeflion is undoubtedly fiach an expreflion ©f the
real ftate of our mind both by the language of our lips, and
the actions of our life, as will fcrve to excite the juft opinion
of the church, that we are born again, and that we ire acluat-
ed by divine grace. A profeflion which does not imply a true
repentance and the renovation of our heart is by no means a
profeHIon of faith in Chrift.
The obedience of which the Confefiion fpeaks isans^ual
life of obedience already in exigence t© the gofpe! of Chrift.
It is not a mere nffertion made by a perforu that he has faith
in Chrift and promifes that he will live in obedience to the gof-
p-1 in future : Noj that is not it.
* Confess. Ch £8. 4.
\ Cat. 9itesU 93.
[■-»"■]-
The Catechifra beautifully coincides with the fcripture
where it f..y$, that with the heart man beJieveth unto righteous-
nefs, & with the mouth cor.feffion is made unto falvr.tion.* Our
Saviour fpeaks of this profefiion when he fays, *' Let ycur
light fo fhine before men that they may fee ycur good works 3
and glorify your father who is in heaven. "j
Thi3 is the profeiTion which will enable us with a good face
to claim the privileges of the goip-1. This is ihe tcnftfP.cn
and profeffiorifor which the church fliould lock, in admitting
to the privilege of baptifm.
When but one of the parents is a believer, the children are
admitted to baptifm ; which fcrves to ihew thiit according to
the Confcffion, if one or both of t hern do not give evidence of
their faith there is no admiffion to baptifm. As to the cafe
of the children when grown to the time of reflection, and im-
provement, it they do opt realize in their life the requirements
*f the gofpel, they hear not the voice of the church ai.d are.
to be deemed as heathen-men and publicans.
We admit them becaufe we think it is the counfel of hea-
ven ; not becaufe it is the policy of our church. If we did
not admit the houfehold of believers to baptifm, the economy
cf the church would ne>t be fo difficult ; but we are not id
confult our own eafe and pleafure in the management of God's
houfe, but what we conceive to be the tnftru&ionsof heaven,
Js it not (h-uneful, and cr'.mip.«] in any of tfeofe minifters and
church fcfiions who profrfs to regulate their practice by the
Weftminfter Confeffion of faith, to admit to baptifm thole per-
fons who evidence to the world, that they are riot the friends,
but rather the enemies of the holy icligion of JeTus ? That
this in fome inftances is the cafe is as proper to announce as it
was in the leered hiftorian to animadvert upon the crimes of
David and Solomon.
Though we cannot pretend to be perfect judges of the real
religion ofperfons, when employing thegreateft fincerity and
care ; yet we may be fuch judges as not to receive into the
befom of the church thofe who do net wear even the colours
* Bom. 10. 10.
t Mattfi. 5. 16.
i 22 3
of rcligien in their Yf ftmrnts. Are there rot fome fervants
employed in the church who are fo unfaithful thatthey man-
tle the ni fr Ives around >v i t Ii a voluntary and an affected igno-
rance of the condition of thofe they adue't to its privileges, &
for this reafen they afflft there is an impropiiety in man's
ranking any inquiry into the Hate of the heart. They rj< fire
it (hould be fo, that they might ftand behind this p;et not the Baptift think that I am calling any reflections
Jin the fundamental principles of his oHirch : that is not
if object. I believe there are many valuable- diriflians, in
hat fociety, who abominate failfe religion, and are is ling their
ndeavours to engage their fellow-creatures in the love and
r.ryice of God. Yet 1 think that many have crouded into
: with a very fitperjScial ftock of religion indeed, and that
• '.has great need of purging at this time.
A relation of fome exercife of mind, which bears but *
Indowy refemblance to that of the new creature, pa(Tes with
•nany of them for a great experience of grace, juftbecaufe it
.> ft copy of their own feelings, or/apprehenfions, when thry
have not charity enough to admit the religion of perfons who
»?o not obferve their mode of baptifm, wbofe life and converfa-
tion e,"i v e every proof of their regard to the divine law, and
*he exiftence of a living faith in their heart.
C s* 1
It Teems to be a folly of this kind of which the apoftle
takes notice, in fame of the Corinthians when he f.;ys ; ** For
we dare riot make ourfelves of the number, or compare our-
feives with fume that commend themfelves: but they mea-
furing themfelves by themfelves, and Comparing thmifcrlvet
among- themfelves, are not wife.''* We cannot limit the di-
vine fpiiit in the work of converfion : no cant notion of aa
cxpsiience mould pais for an evidence of grace.
When we find, indeed, that the work of faith and repent.
jmce, has been wrought in a man's heart, and that real prin-
ciples of holinefs acluate his mind, of which we may judge
partly from his converfation, and partly from his conduct, wt
are then authorifed to receive him as a brother in the faith.
That high approbation which I have fome times heard
pronounced upon perfons, who gave but very little proof of
their religion ; that flattering reception met with by a whole
fociety of fuppofed faints and judges, is juft calculated to be-
guile the incautious mind into a ftate of vanity, and lull it fall
rfleep in the fecurity of fin.
The rral character of a chrlftian, and the proper notion of
faith and converfion, as derived from the word of God, may,
in continuance of time, be fo entirely loft from that fociety,
by tfaf influence of an ungodly majority who may get into it,
that it will be converted into a fynagogue of fatan : the ma-
jority of any fociety, efpecially when they are equal in indivi-
dual power, hear the fway. In that fociety where all decifi-
ens in council cf any kind — and in the reception and the ex-
clufion of tfeeir members, are made by the greater number of
votes, where the ignorant and the knowing ; the wife and
the unwife ; the bond and the free ; the male and the fe-
male ; the young and the old, have all an equal and promifcu-
ous influence in government, the features of democracy are
too ftrong to promife prefervation of purity, order and regu-
larity. Clafhing paffions will fruftrate the beft concerted
plan, and drive the wheels of government from the proper line
There are fome of that focirty of opinion, that a mere dec-
laration of affent to the chrilUan faith, is a fufHcient ground
♦ 2 Cor. 10. 12.
[ 25 ]
loradmiflion to baptifro- Should fo great a number obtain
entrance into that church, 2s would decide the balance of in-
fluence in favor of thofe who affect not the exercife cf grace
in the heirt Ix. who would feel friendly to fo free a plan of ad-
miiTion of members ; fhould in the mean time, the tide of their
popularity run high for a few years, thay would become a huge
and formidable mafs of the mo ft violent bigots. Let this fo-
eiety take care then left the pride of their heart fhall have de-
ceived them,* and the multitudes of their believers prove to be
billows dallied upon the Ihore.
Impreffed with thefe views of the ftate of religious fociety,
nothing can releafe the reflective mind, from the deeped dti'-
pondency, but the fure promife of that prophet whole words
cannot fail ; a Upon this rock I will build my church ; and
the gates of hell (hall not prevail againft it. ,; f
A REFLECTION.
ne
MEN who are not pleafcd with the chriftian religion, wl
shoofe to difavow its authority, and difcredit its truth, gener-
ally expatiate upon the faults of the members of religious fo-
ciety, and the mifchiefs to which their bad conduct has given
occafion ; they draw conclulions hence unfavorable to the
truths of divine revelation, and the rules which it contains fcr
the direction of thefe who profefs to believe it ; but there is
no juft reafon in the phylofophy of nature, or of morals, for
thofe ccnclufions of infidelity refpecling the chriftian religion.
The variegated condition, the vicifiitudes, the declines, and
corruption which fometimes mark ecclcfiaftic council, are not
attributable to the Author of our Holy Religion, nor to the
fyftem which he taught. Thofe errors of fentiment, and
wild effufions of fancy which fometimes delude thoufands in
folly and wickednefs, and threaten the total defolation of the
temple of chriftianity, are owing to the depravity and imperfec-
tion of thofe beings of whick the church is compofed, aad the
trying nature of an earthly ftate of exiuence.
It is no ftrange thing to a phylofophic mind, that an inter-
ference cf the divine fpirit Pnould be neeeffaryto preferre m*-
* Ob ad. 5.
fotikn 16. IS.
[ 23 ]
ral agents from fin and extravagance : though the laws by
•which the material world is actuated, are p-rfVct and adt-quate
to the puipofe for which they were eftabliftaid, the free motion
of thofe bodies which are directed by them in open fpace, may
be retarded by a refilling medium or diverted from their pro-
per courfe of direction.
Thus the material fyftem might be difordered and throws
into wild confufion, if the infinite wifdom and the omnipotent
hand of God were not employed by an interference which per-
petuates regular and progreiTive motion. From the flowefi
progiefs of vegitation to the mo ft rapid velocity of the blazing
comet, the God of nature muft hold the laws of nature in his
hand for the purpofe of preferving the regular advance and
tendency of yegitative being, and the true motion of revolving
worlds.
The moral werld which is net impelled by mechanical laws ;
but governed by caufes which have no power to coerce an ac-
tion without a conff nt of mind, may much more eafily be dif-
ordered, efpecially that part of the moral world which is com-
prifed in human exiftence ; the moft native tendency of whick
is in a courfe of departure from the laws which fhould regu-
late its actions: the objects which it meets, and the circum-
stances with which it is connected, are all calculated to divert
it from that line of conduct prefcribed, and which is proper
to be purfned. It would feem then that the kind attention of
Providence, the atlju fling and ciifpofing influence of the fpirit
cf God in the heart of moral beings, ate mdifpenfibly neceffary
tc guide them in the \x?y of truth and rectitude, and t© pre-
frrve tliem froni thofe deviations to which even the righteous
are liable*
i&rriniiter baptifm to an unregenerate man : God doti nolfpeak
tohirn'm the friendly language of this institution: IS He is aagif
with fuch every da\ ."*
God ia very exprefs throughout the Scriptures in acquaint-
ing men with their Handing in his fight, and the condition
; which they can be accepted to his favor. The Divine
Author of the Scriptures deiigns that we fhould make a pro-
per eiVnn ite of ourfelves and others ; and that in this we
'.: never place ourfelves or others in any relation to God
which does not meet with the approbation of the facred ora-
cles.. r io this purpofe we have a large and particular account
of the qualifications of chriflians and rules, by which we may
)\id^c in whom thsfe qualifications are implanted. As the
gatesof heaven are bared again It all thofe who have not thefe
difications, it is fairly prefumable an admiflion to fealing
ordinances fhould be denied to fuch as do not give the evi-
dences required to manifeft the pofleffion of them if they have
arrived at a fufficient maturity of age for making a profeffion.f
* Psalm. 7. 11.
t " In the Lord's supper every believer acts for himself
personally ; in the sacrament of baptism, when administered
to Infants, the parent acts as a representative and sponsor for
his seed. None, therefore, ought to he admitted to baptism
more than the Lord's supper, who have not a credible prof es*
:i^n of faith in Christ, and in the judgment of charity or r«-
I 31 ]
Sod himfclf when he inftitutrd the ordinance of circamtu
Son, gave a fpecimen of the character ©f that parent whofe.
children undrr the gofpel might be admitted to baptifm :
M And he (Abraham) received the fign of circumcifion, a feal
• f the righteoufnefs of the faith which he had yet being un.
aircumcifed ; that he might be the father of all them that be-
Hcvc though they be not circumcifcd."*
It appears that previous to the circumcifion of Abraham
Ve had the righteoufnefs of faith; that this righteoufnefs nf faith
prepared the way for his circumcifion and for being conftitut-
ed the father ef the faithful. Thofe, then, who claim the
right of baptifm for their children from the nature of the A-
brabamic covenant, ought to poflVfs this rightoufnefs of faith,
together with faithful Abraham) previous to the adraiffion of
their houfcholds to baptifm.
iher in the judgment of men may not he supposed real chris-
tians. Tel is it not certain thai many who are justly exclude
edfrom th< Lord s table, and some who never ashed admis
to it- do insist on presenting tlieir children to baptism, and are
pleaded for by not a few of better character, who cry Qui
against the refusal as an injury to the child, besides other bad
consequences, sometimes pretended. The complaint is, that it
is a pity the child should suffer for the fault of the father*
This is the very error and prejudice in religion which I think
it my duty to oppose. It arises from a remaining degree of
P$pish superstition, to look upon the sacraments as spells or
charms, which have some effect independent of the exercise of
faith in the receiver."
leave Britain in obedience to a call from
America to be president of the college at Princeton* VeL 2,
p. 555,537.
* Rom. A. II.
G 1
r » 1
That Abraham is called father in allufion to the example
©f his character, according to which it is proper for thcfe w hoi
apply to the church for ordinances to be formed is efiablimtcl
from thefe words : "That he mighebethe father of all them
that believe, though they be not circumcifed."
We find in Genefis the promife made unto Abraham and
Iiis feed in this manner: " And I will eftablifh my covenant
between me and thee, and they feed after thee in their gene-
rations, for an everlafting covenant ; to be a God unto thee
and to thy feed after thee."* Thi? feed muft be an appropri-
ate character to the relation which God here acknowledges :
he cannot in the endearing manner here expreffed be a God
unto the wicked ; they are the objects of his averfion, and
fuftain no place in the promifes of his grace. In agreement
•with this fenfe of the fubjeft, the apoftle when explaining this
partofthe fcriptures to the chriftians of Rome, declares, '* That
they which are the children of the fit fh, thefe are not the chil-
dren of God ; but the children of the promife are counted for
the feed."f The children of God are a well known character
in Scripture ; they are thofc who have been renovated by his
grace and made the fubjedU of faith. Does it not feem then to be
the decided judgment of Paul, that thofe who are not thevifi-
fele fubjects of grace cannot lay claim ta the promifes of the
tovenaiit, nor yet its privileges from the church ?
Chrift corre&s the f.-lfe notions of the Jews, who without
toeing poffefled of the faith, or obferving the righteoufnefs of
Abraham in their life claimed a relation to him upon the
ground of the covenant. " If ye were the children of Abra-
ham ye would do the works of Abraham. "J Their relation to
Abraham, as their natural father, could not be dif'claimed : it
was thfeir fpiritual relation to him which Chrift here refufed
to recognife, becaufe it could not be faid in truth that God
"was their God and that they were his people.
To the fame effe& are the following fcriptures : " Know
ye therefore that they which he of faith, the fame are th« chil-
dren of Abraham ;" — " if ye be Chrift's then are ye Abra-
kam't, feed, and heirs according to the promife."]] The b*
• Gen. 1,7. T. * Job. 8. 39.
tm. 9. 8. K Gel. 3. T, %9i
t st i
liev«r is here counted a child of Abraham, whether he he ]evr
•r Gencile,to the rxclufiou of others. He takes his (Valid in
the church of Chrift according- to the ancient charter granted
to Abraham and his {red, J his conclufion is inevitable : if
ye be not Chriit's then ye art- not Abraham's feed, nor heir*
according to the promif ; of courfe you and your children
are excluded from the ordi :ance of baptifm. Did tbofc- per*
fons who thusexplain thatcor.ftitutienofwhichcircuracifion wa»
a rite fet as a csurt who flxuild be applied to by all who would
cbtain the circumcifion of their children, how would they exe-
cute their office? Would they not a£t confidently with their
©wn commentaries upon the coiftitution of that fociety of
"which Abraham was the head ? As an upright court, could
they act in any ©ther way, but upon the principles of the inftitu-
tion ? Would not this have kept fociety pure according t©
the defign of it ?
The complexion of that profrflion which was made by
thofe who were received into the chnftian church by the spof-
tles themfi Ives, leaves no room for an indiferiminate baptifm ©f
faint and (inner or the baptifm of the children of the ©ne as
well as the other. Their hittory in the Acts of the Apoflics re-
prefents them to us as coniVious of guilt, pricked in their
heart from a feufe of fin, and enquiring u what they fhall do t©
be faved ?" They were directed to repent and be brpt^ied for
the remiffion of fins and they who gladly received the word
©f this infraction, were baptized ; they who cordially com-
plied with the calls of the gofpel and rejoiced at a view of
falvation by faith in Chrift were baptizrd, exclufive of others
who did not thus feel the eff< cts of the word preached. The
apoftl-s received them as chriftians, and they themfelves ap-
peared to have the properties of chriftians : they continued
fteadfaftly in the apoftlrs doctrine and fellow (hip ; continuing
daily with one accord in the temple, and breaking bread from
fcoufe to houfe, they did eat th^ir meat with gladnefs and fin-
glenefs of heart.* This defcription anfwers to no others but
thofe who have the fpirit and the hopes of chriftians.
The laft verfe of this 2n<2 chapter tells us th?t tlie I ord ad-
ded to the church daily fui h as (hould be ftved ; literally the
Lord added the faved daily to the charch. This participle, SW-
* Ast. %. Sf— 46,
i 32 1
amends (faved) occurs in feveral places, and feems to hav«
ieen a common appellation given to thofe who became pro-
feffing members in the thurth of Chrift, and is ufed to the
fame import with the word regenerated or converted ; as in
the following 1 : '* According to his mercy he faved ue ;"— .
Cl Who huh Caved us, and tailed us with an holy calling ?"
The preaching of the crofs is to them that perifli foolifhnefs ;
but unto us who are favrd (Sodfomenoi, the faved) it is the
^ovver of God.* That falvation of which thef* fcripturea
fpeak, feems already to have taken place; it does notrtier t«
our acquittal- at the l«tft day. 7n is a fign
or exprelfion of God's covenant regards, would it not be with-
held from thofe with reference to whom God's covenant was
forgotten, and the favorable operations of it fufpended ? They
were not at that time his people, he turned his back upon them.
« Br-hoid the days come, faith the Lord, that 1 will punifh
all them which arc circumeifed with the uncircumcii
» Lev. 26.41. 42.
| Jerem. 9. 25.
[ 39 ]
This is not the friendly, propitious language of the covenant
of circtrmcifion. There are tome who tell us that Abraham's
fervants who were many, were circumcifrd without any dif-
tinction, that baptifm ought to be admmiftered upon the iVaie
plan without regard to the faith and piety of the parents.
Men frequently derive feotiments and rules oi condu&from
fcripture, which the Divine Author of it, never defigned to
give. The plan propofed may have an exigence in the ima-
gination of thefe who choole to aft upon it ; but I cannot
find it fupported in that primary cafe of houfehold circumci-
ilon to which the theorifl refers. I will fet the pafiage J©wn
far your inveftigation : " He that is born in thy houle, and he
who is bought with thy money mufl needs be circ ■umtifed."— .
'■' In the felf-fame day w is Abraham circumcifed and Ifhmaei
1 }-. f : . And all the men of his boufe,born in his houfe, and
bought with menfy of the Grangers, were tircumcifcd with
him."*
Kere \z fuppofed to be an authority for the baptifm of the
unbeliever and his houfehold : the whole male family of Abra-
ham mufl needs be circumcifed ; not only the iffue of his own
body, but his fervants young and old. Does this prove that
the unbeliever's houfehold has a right to baptifm ? Does it
prove that the profane Jew had a right to the circumcifion of
the males of his houfe ? It proves no fuch thing. Abra-
ham's houfehold were circumcifed upon the confederation of
his faith. Mufl not every other houfehold obtain the privi-
lege of the Abrahamic covenant upon the fume ground ?
This is evident.
The appointment of circumcifion to thofe members of
Abrah-im's family who were not the offspring of his own bo-
dy teaches us the fphitual nature of the institution. It did
not prefigure a mere temporal benefit to be entailed upon the
poflerity of Abraham : in that cafe it would be confined to
his own iiTue. An heir and* a fervant hold different and
didincl claims in every family.
When you confider the benefits implied in this ordinance to
be of a religious nature, the application of circumcifion to
* Gen. 17. 13, 25, 27.
[ 40 ]
thofe in his family who were not the real children of Abra-
ham, will have an important fignifioation : per funs in the ca-
pacity of fervants born in his hcufe, and minors who were fuh-
jected to his faithful tuition, care and direction, will (hare in
ipiritual advantages in the Tame manner with his own chil-
dren. As to Ifkmael who was thirteen years old when he
Was circumciied, we cannot tell what pretention he made to pi-
ety at that time. But it feems expedient for us under the
more Ipiritual difpenfation of the gol'pel, to treat perfons upon
their own footing, io fooa as they have arrived at fufficient
maturity of judgment to admit of it.
Ne doubt much religion prevailed amengit the fervants of
Ahr«ham : one of his fervants whom he fent to procure a
wife for Ifaac feems to have been eminent for piety : his fide-
lity to his raafler, and truft in Divine Provider** r are veiy ciif-
tinguifhable through all his conduct. The fcriptures arc iilent
with refpe&to the religion of the rrft of Abraham's fcivauts
who were the fubje/fts of circunn ifion : it was not the object
ef facrc-d hiltory to give a minute account; but no man can
prove that the adult perfons who were in this family did not
profefs their faith in the God of Abraham previous to their
cheumcifion. Why then fnould it be prefumed ? It is no-
thing better than profane arrogance in man, to oppofe mere
lypothefis to that ufe of a divine inftitution which naturally
r^fults from the meaning which the infpired commentators of
the New Teftament have eftablifhed. Thofe children who
were born in the houfe cf this patriarch, might have an inter-
cil in the faith of their own parents while the whole family
being a part of the general family of the patriarch, might be
received to circumciiion under his aufpices.
That the mind may reft happy after the toil of inveftigation,
it is neceffary that it have as clear ideas as poilible. We fhall
for that purpofe travel a little farther upon this ground, and
take notice, of that " cutting off", which is the punilhment of
the negledl of circumciiion.
Cl The uncircumcifed man-child whofe flefh of his fere-fkin
is not circumcifed, that foul (hall be cut ofFfrom his people ;
he hath broken my covenant."* Cutting ofFin this cafe dots
* Gen. 17. 14,
[ 41 ]
not feem to mean the removal of the uncircumcifed from this
ftate of life : the fad I apprehend will not hold good. That
is not the method which God takes with thofe who neglect
or abufe, the inftitutions of his grace. He fpares with a pa-
tient hand even thofe who defpife his ordinances, and negleft
his inftitutions : " He maketh his fun to rife on the evil and
on the good, and fendeth rain on the juft and on the unjuft."*
This M cutting off", rather means a removal from the reli-
gious fellowfhip and privileges of the fociety of God's people.
This is the higheft punifiiment proper to an eccleliaftical law.
The want of circumcifion proved the party was not obedient
to God's ordinances, and ofcourfc he would lay himfclf liable
to be cut off from God's people.
« That foul (hall be cut off." The foul is ufed for the
perfon. So in an other place, the foul that finueth, it fhall
die, meaning the perfon that fmneth.
Though that perfon is to be cut off from the commonwealth
of Ifrael, he is not to be cut off neceffarily from the common-
wealth of the world.
Circumcifion was not the true ground of an intereftin the
fociety of God's people : thofe fpiritual qualifications which
the believer pofTeffes, became the medium of fellowship with
the peeple of God. In the account of God's word the cir-
cumcifed are " cut off", as well as the uncircumcifed vvhofe
hearts are not circumcifed to the Lord ; and thofe only who
*' do the works of Abraham are the children of Abraham."
" He hath broken my covenant :" this cannot be dire«ftly
applied to the uncircumcifed infant : in this cafe he had done
neither good nor evil ; his mind never a&ed upon the fubjec\
by either an a£l of will or of judgment ; it was impoffible
then that he was guilty or committed a breach of the covenant
by his uncircumcifion. The fin was the crime of the parent,
and hi3 own afterwards if his heart mould not be humbled in
faith and repentance, and brought into a fubjedion to the or-
dinance.
The truth is, an ungodly heart and life, " cutoff" the par-
• MattJu 5. 45.
[ 42 ]
ent ; and wh»n he had no right to a place among" the faith-
ful children of Abraham, his infants had no more- right to < ir-
Cumcifion than the children of the heathen : remember it is
the peculiar right of the faithfoL Whether this perfon fhould.
get his infants or houfehold circumcifed or not, he ftill violated
God's covenant : for as it is fa id refpefting the Lord's ft,;.,, r,
by the abufe of the ordinance, he would bring damnation upon
himfelf, and by the neglect of it he had broken a divine com-
mand. This perfon with his houfc hold in this view of the
cafe, and in the reafoti of the thing; nec-fiWily Hood excluded
from religious fociety, or " cut cfF" from God's people.
A commentator* of acknowledged {kill in Biblical crith ifm,
obferves that thelanguage cf this 14th yerfe might be render-
ed thus: " And as for the uncircumnfed man-child, (the pa-
rent) who fliall not circumcife the fl-fn of his (ore fkin, that
foil! (that parent) fliali be cut off." This holds up the true
Kite of the fubjeft : the parent is regarded as the agent and
procurer of circumclfidn to the man-child ; through his de-
fault circuweifton is not obtained ; he of courfe then more pro-
perly becomes the fubjeft of the cutting off from God's peo-
pler-which was the annexed penalty. The privilege of circum-
ciiion, was not obtainable for his children, ia this (late cf the
cafe upon conftitutional grounds.
The account which we have of the uncircumcif on of all
thbfe Ifraelitefc, Whofe parents fell under the difpleafure of the
God of Abraham for forty years in the wilderuefs, until all
that wicked and faitMefs generation was cut off, fcems to ferve
fo well in confirming cur fentiaients, I cannot forbear tranf.
cribing it in this plate. " At that time the Lord faid unto
Jolhu r, m ilce thee Hia-p knives, and circurncife the children oi
Ifrael the fecond time. And JcOuia made him (harp knives,
and circumcifed the children of ifrael." M And tins is the
- why Jofliua did circumcife : all the people that c?me out
- were males, even all the men of war, died in the
wildernefsby the way, after they came out ofEgypU"
Nqw all the people that carre out were circumcifed ; btrt all
the people that were born in tbe wilder-nefs by the way, as they
fame forth out of Egypt, them they bad not circumcifed. Fch
Pj
..v.
[ 43 ]
the children of Ifrael walked forty years in the wildernefs, till
all the people that were men of war, which came out of Egypt
were confumed, bejeaufe they obeyed not the voice of the
Lord ; unto whom the Lord fwSre that he would not (hew
unto them, the land which the Lord fware unto their fathers
that he would give us And their children whom he raifcd
up in their (lead, them Jcfhua circumcifed."*
The time of this circumcifion, was jufi at the clofe of the
forty years which were affigned for the wandering~bf the Ifrae-
lites in the wildernefs, on account bTtheii unbelief. '1 h
now crofled the river Jordan, and were about to engage in con-
quering the Cannaanites, that they might take poffeffion of
the land according to the charter which \he Lord gi un-
to their fathers.
The Lord ordered the pofterity of thofe unbelievers,
periflied in the wildernefs to he circumcifed ; hut when tl e
Lord inftituted this ordinance, he directed circumcifion under
a fevere penalty to be done on theeighth day. WJ y I
cumcifion of thofs Israelites who were bo theii fathers
h.:d incuned the divine difpleafure, by their murmuring and
tnd unbelief, was delayed till their fathers were no more, till
they them f elves might choofe or refufe, is the quellien (
Thecaufe of their uncircumcifion is given in the fijfth and
fe'venth verfes J what is obferved before is mere narration.
The general reafon which ft cms to be r.flignrd is that the fa-
thers had difobeyed the voice of the Lord, that God confumed
them in the wildernefs, and broke off the prornife which he
had made to Abraham riefpe&inghis feed, as they, were only
the grofs a^rid carnal feed of Abraham : i : G >d pledged his
faithfulnefs in the promife, only to thofe; 1 " ul ■ -
tbemfelves to him as his people. Having rejected the fathers &
fworri they mould never enter into the land which he hud pro-
rnifed, they could not be confined any longer in covenant
with him. They could not while regarded in that refpeft,
obtain circumcifion for their children : their own title was
not well enough founded : faith the great r< tp iu'e v?,-
ing. I think it may he fairly concluded, that God himfelf had
folemnly interdicted the circumcifion cf all the nale childrea
* Joshua 5.. 2, — 7*
C 44 ]
of the faklilcfs Ifraelites who perifhed in the wildernef?, for the
above reafons ; and that accordingly the infants of no pro-
fane, or unbelieving parents had a real and covenant right, to
the ancient circumcifion ; and with rather lefs grace can we
fay that the fame have a right to baptifm under the New Tef-
tament.
The reafen why we find an interference of the Deity, in the
difpenfation of ordinances to the Ifraelites while they were
palling from Egypt to the land of Cannaan, is, that they were
then under a theocracy: God fuperintended them in a parti-
cular manner, and gave direct inftru&ions and warnings to hii
fervants in application to his church, in her exifting fitua-
tion.
The travelling fituation of Ifrael could be no caufe why
circumcifion was forbidden : they remained upwards of a
year at a place ; they had an abundance of repot'e being under
no compulfion to cultivate the fields, either for food or rai-
ment. There was more reafon in excufing the mothers who
bore them, from the inconveniencies, weaknefs and diftrefg
which was incident to their fituation efpccially in a moving
condition.
The ft ate of this people when circumcifed, was to appear-
ance very precarious ; juft in the edge of an enemy's country
who were all alarmed, and ready to take any defperate roea-
fures for thrir own fecurity. Nothing but an implicit confi-
dence in Gor!, and an obedience to a divine command could
have induced this people, and that magnanimous man who
headed them, fo far to difpenfe with common prudence, as to
fu'omit at that time to circumcifion.
Of this u cutting off" from the privileges of religious focie-
ty, and the communion of the faithful for difaffetlion to God
we have feveral examples recorded in facred fcripture : when-
ever God condefcended to interfere by an immediate act of
theocracy, and to exprefs his mind upon the cafe of particular
pcrfons, we find the unbeliever and the wicked excluded. Cain
was cut off from the family of Adam, and his family feparated
from the pious family of Seth, among whom the patriarchal
church w-aa eftaUHfhed. God himfelf pronounced the fm-
tence : " A fugitive and a vagabond fhuL thou be upon ttm
[ 45 ]
earth" — u Cain went out from the prefence of the Lord, and
dwelt In the land of Nod, ontheeaft of Eden.''*
Efau is another inftance : he was brought up by a pious fa-
ther who no doubt employed every endeavor to implant in his
mind, adoring thoughts of God, and a faith of the invaluable
benefits fecured in the promtfes of the covenant ; but Ef*u
was too profane, and too much of an infidel to prize things
which required a fpiritual comprehenfion of mind ; and becauie
his brother had a rrlifli for divine things and in this refpeft
f-emed to profper, he, like Cain, formed a defign upon his life.f
He prefered a morfel of meat, to the favors of divine provi-
dence ; God then in the coutfe of his providence excluded
him and his family from the bleffings of his father, which im-
plied the focietyof the pious, with ail other things fecured in
die covenant of circumcilion.
The ten tribes o£ Tfrael who formed a kingdom under Je-
roboam, afford another proof of the righteous propriety of cut-
ting off the unbeliever, from the fociety of God's people.
They worfhiped the calves of gold which were fet up at
Bethel and Dan. They no more vifited Jerufalem the place
which God appointed for fpecial worfhip, and for fokmn affem-
*Gen. 4. 12, 16.
f While the testimony of scripture stands , ctmmcn sense
will accede to this account of Esau. Gen. 25. 33, 34. " Me
sold his birth right unto Jacob. Then Jacob gave Esau brtad
and pot age of Untiles, and he did eat and drink, and rdse
up and went his way. Thus Esau despised his birth right.'*
In reference te the specimen which he gave of the state of hh
mind Paul says, ( Eleb. 12. 16. J Lest there be any fornicator
or prof ane person as Esau who for one morsel of meat sold his
birth right. Then he was rejected of the Lord and found r.o
place for a change of God' s favorable providence toward Jacob
though he sought it with the greatest anxiety. (Verse 17. J
He now formed a deliberate purpose of the murder of his bro-
ther Jacob : (27. 41, 42.J " And Esau said in his heart,
the days of mourning for my father are at hand, then will I
slay my brother Jacob." And these words of Esau her eldest
son were told to Rebekch.
[ 45 1
biles. They rejected the ftatutes and the covenants which
the Lord had granted unto, and made with their fathers.*
So the Lard was angry with Ifrael, and removed them out
of his fight ; bafniftied them from tr^e land of C*nnaan a place
appointed for th^ refidence of his own people, where he had
eftfiblifh-cd the adpiniftration of his ordinances. The king-
dom of lirael expired in the time Holhea : it was then Shal-
Bianezer king of Affyria carried Ifrael away into his own coun-
try, and difperfed them into various diilart parts from which
we never hear of their return. f Tims becaufe they
could not be confined to the true worfhip of God, and gave
themfelves up to infidelity, the violation of God's holy cove-
nant, the great body of the pofterity of Jacob were ftriken off,
and blended with the general mafs of the world. Judah, a
few individuals, the regular prieflbood of the tribe of I evi,
and a fragment of Benj imin, compofed that body in which
the church was to be foui.c.
The Lord brought fnis work of cutting off from his people
to much greater pe-ifedtion in the time of the ApofUe Paul :
that great m after builder takes a comparative view of the
Gentile and trie jew, and represents the Gentile faying, "The
branches were broken < ff that I might be grafted in — (he
replies) Well, becaufe of unbelief they were broken of, and
thou ftandeft by faith."|
Ezekiel in treating upon the myflical temple which I be-
lieve is univerfally confidefed to be a reprefentation of the
church of Chrift which was then future, has this remarkable
e : " Thus faith the Lord God, O ye hcufe of Ifrael,
let it fufficeyou of all your abominations, in that ye have
brought 'mm my fai.c~t.uary I* rangers, uncircumcifed in heart
and uncircumcifed in flefli — nd thy have broken my
;,t." — " Thus faith the Lord Gnd. No ftranger uncir-
cumcifed in heart, not uncircumcifed in nYfh, fhall enter into
ftuary of any flranger that is among the children of lf-
raci. "|j
* 2 Kings 12. 2 5.— 33. 2 King? 17. 13.
f 2 Kings 17, 6, — 18.
\ Rom. 12. 19, 20.
Ezek. 44.6,7, 9.
[ 47 ]
The Lord had directed the prophet to mark with his eyes
and ears the ordinances and the laws of his houfe. He re-
proves the people and Levitesfor the corruptions of the church*
The print ipal c.iufe of which feems to be the introduction of
the uncircumcifed in heart into his fanctuary, which means
his church. By the introduction of fuch perfcns they had
broken his covenant. Does not this condemn and reprobate
the practice of admitting thofe who are unacquainted with
heart religion into the church by baptifm, or in any way ad-
Hiintftering the privileges of the fanctuary to thofe (Irangers,
who were among the Ifraelites without circumcifion of heart ?
The ftrangprs were thofe who were not of the flock of If-
rael and had not been circumcifed in their infancy. It feems
the introduction of them into the fanctuary without circumci-
fion of heart, or evidence of cenveiuon is counted by the pro-
phet, a violation of the covenant, ana a pollution of the church.
M No ftranger uncircumcifed in heart (hall enter." Tins
partakes of a preceptive, and prophetic Ggnification. It is a
command not to receive fuch to the communion of the church,
and a prediction that they fhall not be admitted when the
church is under the perfect direction of gofpel in(tru6tion.
Daring the continuance of the Levitical priefthood, great
darknefs and corruption prevailed even with thofe who enjoyed
the living oracles of G id : rhe honor of giving true life, bril-
liancy and operation to thofe fpiritual principles upon which
th^ church was at firft formed, was referved for the miniftry
of Ghrift himfelf. For this reafon he is called the Refiner:
" But who may abide the d iy of his coming ? (fays the pro-
phet,) And woo Bull (duil when he appeareth I For he is
like a refiner's fire, and like fuller's foap. And he fiull fit as a
refiner, nnd purifier of Blver ; and he (hall purify the fons of
Levi, and purge them as gold and «s filver that they nay oiler
unto the Lord an offering in righteoufnef3."*
From this defcrip.tion of the Meffia, and the effects predict-
ed of his advent, it is natural to fuppofe, that much was amifs
in trjLc commonwealth of Ifrael, that he would employ his ear-
lieft efforts in correcting and reforming, that he would make
the proper diminutions betwixt the facred and profane, the
* Mala. 3, 2,3.
[ 43 ]
righteous and the wicked, in reference to thofe ordinances of
which the members of his church were to participate.
John the baptift, the harbinger of Chrift, opened the new
niiniftry* under the direction of his 'fpirit. The manner in
which he acted toward thofe multitudes who rufhed to his bap.
tifm, will hold up to view, the principle upon which Chrift would
hive his church to act, in the baptifm of thole who apply to
her at any time.
Thofe inconfiderate people in all cafes claimed the friend-
ship of heaven upon the ground of their natural relation to
Abraham ; upon that ground they claimed in a fpecial man-
ner, thofe things which were moft obvious in the ftipulation of
the Abrahamic covenant. John the Baptift did not deny his
baptifm, to thofe perfons who came forward in the true fpirit
of that covenant made with the patriarch, but knee wickednefs
would cut them off from God's people, and forfeit any right
which they might have as the true children, or imitators of
Abraham's faith and piety ; the Baptifi did not hefitate to
apprife them of their c-fe, and exclude them from the holy or-
dinance which he adminiftered. He demanded of them fruits
which would cerrefpond with their pretenfieus of being the
people of God. He arretted the very thoughts of their heart :
' Think not to fay within yourfelves, we have Abraham tor
father : I fay unto you that God is able of thefe flones to
ratfe up children unto Abraham."! The power of divine
grace is as necelTary for regenerating you into the likenefs of
Abraham's character, as it is for renovating the frony heart of
the heathen man and the publican. Thefe inanimate Hones
which lie before you. would fooner be transfigured into living
faints, by the power o\' God for the purpofe of his own fervice,
and the enjoyment of his ordinances than ye, while in your
fins, would be accepted of him.
11 The axe is laid unto the root of the trees : m therefore
every tree which biiKgech not forth good fruit is hewn down
* It is not meant by this that John the Baptist was constitut-
ed a minister of Christ under the gespel dispensation : the
fact is Christ himself was inaugurated by the ceremony of
baptism into his pu u try t if lie instituted n* office nor
ordinance before.
t Matt. 3. 7, 'i, 9.
t ** 3
•nd caft into the fire. 1 ' The axe means the righteous &»-
•ence of God ; this fentenee 13 to be applied in the difcipline
of the church, fo far as we are enabled to difcern by the fruit
the proper object : obferve, " the axe is already laid to the
foot of the trees." Thofe fruitlefs trees which only (hade the
ground, and have given fall proof of their barrennei's, rnuft not
abide in the vineyard of God. Can any man replant thofe
trees in the vineyard after the word of God has thus remov-
ed them ? Can any thing fhort of planting them in the vine-
yard be meant by baptifm ?
Again, Chrift will thoroughly purge his floor and gather hi*
wheat into the garner: but he will burn up the chaff wkh
unquenchable fire.* Would not facred reafoning apply this
to the adminiftration of baptifm ? Does not the infpired Speak-
er ufe it in part with allufion to that ordinance ? "Was it
not his baptifm for which, it feerns, many difqualified perfons
applied, that gave occafion to thofe remarks ? Was it not to
convince the Pharifees and Sadducces that not only they, but
all ether perfons who lived in wickednefs ar.d unbelief, were
excluded from the privileges of God's houfe ? The juft rea-
foncr muft always have a view in his arguments and illuftra-
tions to the prcpofition upon which he ftarts : John naturally
glided into the ftrain of fentiment which we have quoted in
juftification of his own conduct toward the Jews in reference
to his baptifm. It operates nothing againft cur views, fhould
it be objected that this baptifm of John was not the chrif-
tian baptifm, or the baptifm with which we are now concern-
ed, that Paul re-baptifed foine who were baptifed by John,t
that all John's difciple? might with equal propriety be re-bap-
tifed, for John himfelf fpeaks of Chrift as the perfecler of
what he was attempting to do ; and as John was the forerun-
ner of Chrift, fo this baptifm was the forerunner of the chriftian
baptifm. Whatever fpirit is here employed in excluding im-
pious perfons from the holy ordinance in this inflance, will ap-
ply with more force to the chriftian baptifm.
A fuppofed aflent of the mind to the truth ©f divine reve-
lation, and a number of orthodox nations floating in the brain,
will never procure a right to this ordinance : this kiijc* of pro-
* MatUjL 10, 12.
t Acts If. 5—5.
I 50 3
&flion Band a upon the fame ground with the pretenfions of
thofe crowds who came to John for baptifm, but were flopped
fhort with this falutatisn : " O generation of vipers ! who
hath warneo you to flee from the wrath to come"* The flat-
tering title of profeflor, cr freker of religion, may be tacked to
the garment of any perfon however profligate ; he is not for
that confederation to be regarded as a proper fubjcc\ of religi-
ous ordinances.
You will adminifter baptifm to the children of fome appli-
cants, or you will baptize themfelves, whom you would not
receive to the communion of the fupper ; the leait 1 can fay
offuch conduct is, the mind may have been beguiled into the
habit of juftifying it by cuitom, and cuftoms may flow in from
careleflnefs or inattention. Does not baptifm lay perfons un-
der the fome folemn obligations with the facrament ofthefup-
per ? Why trifle with one more than the other ? If you have
not a fufficient evidence in favor of a perfon's religion, to re-
ceive him to the communion of the fupper, or to believe him
to be a chriftian, upon what juft fuppofition can he be received
•o baptifm, or where his houfehold are in queflion, how caa
they be received through him ?
Thofe parts of the world where the gofpel is preached in
any manner and approbated by a prevailing number of the in-
habitants, are called Chriftendom ; the multitudes who compofc
this vaft chriftianized animal when reduced to individuals, are
called christians in contra-diflinclion from Pagans. Thefe muft
needs, indifcriminately, be the fubje&s of baptifm according to
the diifufive genercfity of fome of the good priefts and people
who join with the general mafs in the profeffion of the ehrif-
tian religion ; but I know of no other advantages which fuch
have by their vifible profeffion than that which the cities had
where Ghrift performed his mighty works to whom he faid :
M Wo unto thee Ghorazin ! Wo unto thee Bethfaida ! It fhall
be more tolerable for Tyre anel Sidon at the judgment than
for you." " And thcu Capernaum which art exalted to
heaven (hall be thruft down to heM."t
Thofe who make it evident by their conduct thai they are
not directed by the laws of CD ri (Hanky, and that their heart*
• Matt. 3.7. f Luke 10. IS— 15.
[ 51 !
we not ornamented with the pure faith of ths gefpel, cannot
pofiibly have a right to membcrihip, in the church of Chnft,
cannot puifibly have a right to baptifm : they are thofe of
whom the Apoftle fays : *• they profefs that they know God ;
but in works they deny him. From this defcription of per-
fons Timothy was directed to turn away.* Could it be con-
fident with the mind of God to receive into his church by bap-
tifm thofc from whefe company he has inftrutted his fervanti
to abfent themfclves ? I hope no ferious man can be fo vain
as to imagine it.
If we inquire what advantage the childen of profane parents
kave by their baptifm, we can think of none ; they themfelves
have never learned Chrifl and a cordial fubjettion to his pre-
cepts : their children cannot derive from thtm benefits when
their own hearts are not operated upon by thole confederations
which are implied in baptifm. The Apoftle in writing to the
chriflians at Rome accounts the chief profit of cirtumcifion as
flowing from the oracles of God which were committed to the
Jews.f Is it not then a fair deduction, that the great advan-
tage we ought to contemplate in the baptifm of. children, re-
fults to them from the pious tuition, chriftian example, and
inftruttion of their parents ; unlefs thefe parents have imbibed
the principles of piety themfclves, how can they have difpofi-
tions for communicating them to their children ? Can we con-
gratulate the children as introduced into the fc hool of the
faithful, while the perfons who are conftituted their teachers
and guides are themfelves the fervants of fin ?
Alas, an unregenerate parent or guardian cannnot fee deem-
ed a fuitable guide and inftrutter in the matter of religion :
" the carnal mind is enmity iga'mft God ; it is not fubjett to
the law of God neither indeed can it be.\ If this mind be not
fubjett to the law of God, can any ftrange exemption befup-
pofed which will impel it, notwithstanding, to perform a religi-
ous part in this cafe ? The improbability of fuch an exemption,
concludes as powerfully, and will be equal, in moral reafoning,
to a dtmonftration in the mathematics : the mind will be
equally affected by the force of it. The pcrfon in queAion,
* Titus 1. 15. 2 Tim. J. 6.
t Rom. 11 1. 2.
i Rom %. 4.
then, ia morafly incapable of performing that part whlth is rt»
quired of the parents of baptized children. Will a wife kiny,
■when defigning to rear up a fct ef fubjects, who fhall be ex-
tenfivi-ly acqu tinted with his laws, and well affected to his go-
vernment, conftitute the ignorant, the difaffected and rebelli-
ous, for the purpofe of training them ? He undoubtedly will do
ao fuch thing.
It may be fuppofed that what fome people call a good moral
character might be admitted to the privilege of baptil'm, that
Bpon the fame confederation their houfeholJs mould be bap-
tized likewife. It is eafy to fuppofe a number of fine things ;
but it is not fo eafy to make them confident with the gofpel.
I cannot find that the fcriptures recognize any good moral
character difUnct from the ehriftian character. If this char-
acter is counted moral upon the pure principles of the moral
law, diftinct from thofe of the gofpel, or of the conftitution of
grace, the ordinances of the gofpel have no reference to it:
they refer to the character whofe {landing is in the gofpel plan
of falvation ; but if the character which is meant, be of aa
evangelical kind, I would be happy to learn the ingredient!
which conftitute this morality : I can have no idea of that
iiion! {inceritv which does not implicate the faith and humili-
ty of the chriftian.*
The fcripture has drawn a line of divifion betwixt tfr e rege-
nerate and the unregenerate : though this line be not the im«
p<(Table gulph which divides heaven and hell, yet it divides the
fubjects of two kingdoms from each other whofe government
is very different. On the one fide of this line we find the fub-
jects of the king of Sion ; on the other fide tfee fubj<- cts of the
reign of fin which is the vice-roy of Satan in the heart? «f men,
and it has obtained a very abfulute and ex ten five domination.
• It is true we observe a great and a very ostensible differ-
ence in the dispositions and endowments of men : whilst the
mind &f some is brutalized with a certain baseness of dispositi-
on, the mind of others is fnely furnished by the God of nature
with various qualities, which in our intercourse with them
produce our pleasure, excite our admiration, eommtnd our Iove t
and procure our confidence ; but they may be blended with the
qualities of a heart which neither fears God. nor delights in
the holiness of his law, nor yet has a just apprehension of th*
turpitude of mitral evil.
The jurifdi&ion to which they cordially fubmit, and the law*
from which they take direction aie quite oppoiite in their de-
mands.
I (hall now difmifs this fubjett. I hope that no fenfible
chriftian who is acquainted with his Bible will be offended at
the freedom of my animadverfions. I have written for the
fole purpofe of evolving to public view what I believe to be
the truth, the obfervance of which is neceffary for the welfare
of fociety. An attempt to reprove and convert ihofe whofe
fouls are poifon«d, and whofe conduct is ftained with perni-
cious errors is not an a£t of enmity. I have no malevolence
■gainft my fellow-creatures to gratify ; and he muft be the
weakeft of men who would ftep forward to the view of the
public merely for commendation, to whom this fact is known,
that the deferving and undeferving have fhared alike ia the
reproaches and the praife of mortals,
Fiiris.