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LETTER VI,

Summary of Scripture evidence concerning both the subject and the mode of Baptism-mistakes relating to infant baptism-practical uses of infant baptism-infantdedication indicates the usefulness of infant baptism, and ought not to supersede it

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P. 89, note. For "the thirty-first Number" read “the thirtieth Number of the Quarterly Review."

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Introduction.-Preliminary observations.-Different opinions on the subject of Christian Baptism. -Permanent obligation of the Institution denied by the Quakers and others.—Proselyte Baptism. -Adult Baptism.-Infant Baptism.-Defence of it undertaken by the Author.-The kind of evidence which it admits, and which ought to be received as satisfactory.

DEAR SIR,

AGREEABLY to your repeated request, I now send you my thoughts upon a subject which has lately occupied much of our attention, and concerning which a considerable difference of opinion subsists among persons of thought and inquiry, who are not accustomed to take doctrines or practices upon trust, and particularly in that class of Christians

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who agree in holding that essential article of the Christian faith, the undivided Unity and unrivalled Supremacy of God, and the simple humanity of his faithful and approved servant Jesus Christ. The subject to which I allude, as you well know, is INFANT BAPTISM.

Upon the subject of Baptism there is great diversity of opinion. The Society of Quakers discard it altogether: and many who are not members of that peaceful and respectable body are in the present day disposed to follow their example, because they do not find in the New Testament an express injunction to baptize the descendants of baptized Christians, and they regard the Christian religion as of too spiritual a nature to admit of positive institutions. Many think with Mr. Emlyn, that proselytes only from other religions, whether Jewish or heathen, are to be baptized. And in support of this hypothesis they urge that the words of the institution as recorded by Matthew (chap. xxviii. 19.) properly signify" proselyte and baptize," and that the New Testament contains no account of the baptism of any persons but proselytes and their households. They add further, that the Apostles being Jews would, unless they had express directions to the contrary, naturally adopt the Jewish custom, which was not to baptize the descendants of bap

tized proselytes! There is another and a very numerous class of Christians who maintain that baptism is to be applied to the descendants of baptized persons, but not till they have arrived at the

* See Emlyn's Previous Question concerning Baptism. The existence of proselyte baptism among the Jews, at least as far back as the beginning of the Christian æra, is unanimously affirmed by the Rabbis: and the necessity of it might be inferred from the genius of the Mosaic religion itself, And surely it is much more probable that our Lord would adopt this initiatory ceremony from the Jews, than the Jews from the Christians whom they despised and hated. The baptism of a proselyte, as the Rabbis inform us, was preceded by examination into his motives for becoming a Jew, and instruction in the principles of the Jewish religion; it was not to be administered till after circumcision, it was to be performed in the presence of three witnesses at least, and the proselyte was to be baptized in some natural receptacle of water, in which the whole body was to be immerged either by the proselyte himself or by another person: if any, the least part, was not covered by the water the whole ceremony was void. Children under the age of twelve or thirteen were baptized upon the profession of their parents: if older, they could be baptized only upon their own profession. Those who were purchased, and foundlings, were baptized upon the profession of witnesses. The descendants of proselytes were considered as baptized in their baptized ancestor. "Natus baptizati habetur pro baptizato," was a maxim of the Rabbis.-See Maimonides de Jure Pauperis, c. i. ii. Lightfoot's Hor. Heb. in Matt. iii, 16. Wall's Introd. to Hist. of Inf. Bap. Gale's Reflections on Wall, lett. ix. 10. Wall's Reply to Gale, c. ix. x. Jennings's Jew. Antiq. vol. i. b. i. c. 3.

age of discretion and are themselves desirous of it: making at the same time a credible profession of their faith in Christ and his gospel, and of their desire and intention to act consistently with their profession. In support of this practice they argue from the reason of the thing, from the words of the institution, and from the example of the Apostles and the first teachers of the Christian doctrine, who appear from the cases described in the New Testament to have baptized none but those who made an explicit profession of faith in Christ. They assume the name of Baptists, being in their own estimation the only class of Christians who administer baptism in the legitimate form prescribed and authorized by Christ and his Apostles. And consistently with this idea, it is the custom of those who adhere strictly to their principles to rebaptize those who have been baptized in their infancy (and whom they of course regard as not baptized at all) previously to their admission into Christian communion. Hence their enemies brand them with the name of Anabaptists or Re-baptizers, as a term of reproach: which name they disavow. In the present day the more moderate of those who practise adult baptism admit of mixed communion, though they cannot consistently with their own principles consider those who were only baptized in infancy as baptized persons. But they

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