PREFACE.

The motive in preparing it, is, to

It is not the object of this book to exalt a rite above its proper place as a means of religious benefit, into a test of Christian character, or a reason for schism. Its object is to shew that the practice of Infant Baptism is fitted to promote parental faithfulness and the early sanctification of children. assist those who practise the rite to do it with a full sense of its meaning and importance, and to see the beauty and use of the ordinance. The title of the book might be, in part, THE INTERNAL EVIDENCES OF INFANT BAPTISM as a reasonable and scriptural practice. The mode of Baptism is fully considered, for the purpose of showing the validity of sprinkling in Baptism.

It is not the object of this book to promote a sectarian observance of rites and forms. The wall of separation already made by them, between different denominations of Christians, is, in one sense, 'so high that it is dreadful.' The forms that characterize the various sects of true Christians, and even the differences in their doctrinal belief, may remain to the end of time; but when the full power of Christianity is known, the manifestation of it will appear in the triumph of Christian love amongst the followers of Christ: and

Sprinkling, and Immersion, and Infant Baptism, the Right of Ordination, and the Liturgy, or Election and Perseverance, will be no greater hindrance to Christians, in their affection for each other and in their union to convert the world, than the different costumes adopted and worn by the different companies in a Fire Department should prevent their co-operation to put out a fire. All these things will be subordinated to the love of Christ, and of one another, because Christians will have learnt the spiritual nature of Christianity; and looking upon their own denomination and upon others, the words of Christ will be felt in their sublime and beautiful truth: "Woman! believe me, the hour cometh when ye shall neither in this mountain, nor in Jerusalem, worship the Father. But the hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him.”

Then the world will feel that greatest proof of the divine origin of Christianity, The union of Christians in spite of the diversity in their forms and creeds. In view of past alienation and strife, that union will appear the greatest instance of the presence and power of God on earth since the days of miracles; and therefore, Christ, in prophetic prayer, looked to this consummation as the triumph of his cause: "That they all may be one; that the world may believe that Thou hast sent me."

But the surrender of rites, forms, and peculiarities of religious belief, and the composition of one Church out of the various denomnations, would not be so great an illustration of the power of Christianity, as that the various denominations now existing should remain, but make their peculiarities secondary to Chirstian union and effort. The former might be effected by human policy, ambition, or the influence of some powerful but sinful motive stronger than the love of sect. The latter can be done only by the Holy Ghost sent down from Heaven.

The preference of different orders and forms of worship grow out of a diversity in the human mind ; and though the enlightening influence of Christianity will prevent schism and separation hereafter, it is to be expected that different minds will continue to prefer different modes and customs in religion. But these things will be sunk into mere matters of taste and form, and all that hold the essential doctrines of the Gospel, will show the earnest of Heaven in their feelings and conduct towards one another. The true church will then appear to consist of such as the Father seeks to worship Him, confined to no one Christian sect, but representing, by its diffusion amongst many, and at the same time its spiritual union, the society of Heaven made kindred and tongue and people.

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Who does not believe that such a day will come? tian heart does not leap at the sound of its coming?

What Chris

As the heart

panteth for the water brooks, what follower of Christ, in this world of alienation and strife, does not pant for such a day? Is it probable that God will suffer the dissensions of Christendom to be transferred into the rising communities of Christians in heathen lands, and our disputes and the scenes of our disagreement to be acted over again? Forbid it, Spirit of all Grace ! Let centuries of time and generations of men no more be lost, because the Christian church cannot agree that immersion is or is not the only scriptural mode of Baptism, or whether the right of ordination has descended in one line only from Christ, or whether saints are elected, and will persevere ! Sad profanation of the Christian name and spirit! To Christ and angels we know not which is the more revolting sight, the rites and practices of heathenism, or the practices of a divided, wrangling Christendom.

We must agree to differ. It is impossible for any sect, by direct effort, to bring others into conformity with it. The greater the effort, the greater will be the repulsion. But if all denominations

should make it appear that they regard their peculiarities of forms and order as mere accidents and not essentials, and forbear to urge them to the prevention of union with true Christians of every name, and show the spirit of Christian love and fellowship rising superiour to what is not of vital consequence in religion, it is not impossible that a strong tendency towards union of spirit which would then begin to prevail, would seek for union in outward form, and several of the great sects in Christendom might unite in one church. If it be asked, Which of the present denominations would be most likely to receive and include the others? the answer might be, That which should be the first to manifest the spirit which has now been described.

It does not seem probable that such a union of sects will ever take place; but if it does, no arguing about rites and forms, no legislation, in short, no direct attempts to produce conformity will effect it. This experiment has failed. The result will be accomplished, we believe, by each sect throwing down its wall, not to enlarge

its borders, but because it cannot longer bear to be separate from the children of God. The union in feeling and spirit that would lead to this, would regard all differences in forms as unessential, and either permit them to remain, as we believe they would, or, by a stronger attraction in one denomination than in the others, unite all under one name.

It is by no means certain, that we do not need peculiarities, of form, or service, or denomination, to make us labour with more interest within a certain sphere, and to prevent that loss of strength which a diffusion of interest and labour, however pleasant in itself it might be, would occasion. We know that such restricted interest and zeal is essential to success in secular arts and labours. And moreover, it does appear that some men are, by nature, Dissenters from all religious forms but those that are perfectly plain; and some

are born Episcopalians, and some will be Baptists, and others Methodists; and either of these, out of their own forms and practices, can no more be free and happy, than birds of different instincts can be so when those instincts are not gratified. Some think that the dislike which a Congregationalist may have to Episcopacy, is sectarianism, in a bad sense of that word. Wrong feelings may indeed attend such dislike; but we believe that the first cause of it is, in general, a natural, innocent diversity of taste. We have no doubt that some are better Christians for being Methodists, and some for being Congregationalists, and others as Episcopalians, others as Baptists.

Now, why may we not all be willing that others should enjoy their own religious attachments, and we esteem and love them in proportion as we see in them the spirit of Christ?

Have we not tried the experiment long enough of seeking to bring others into conformity with ourselves? What wars and fightings have been the consequence ! When we look at the theological department of a large library, and see what volumes of controversy have been written by each denomination against others, and in selfdefence, we are reminded of a hall in a baronial castle, where spears, habergeons, helmets, lances, and the battle-axe frown along the walls. Their banner is feudal, and so are many of their sacred songs, and the warlike motto of the Pilgrim Commonwealth, Ense petit placidam, sub libertate, quietem, seems to be held out, sword in hand, towards other denominations.

Shall the morning of the Millenium break upon the church and find the different divisions of her hosts embattled against each other? We cannot hesitate for an answer. The time will come, when each denomination of Christians will freely commune with and love all others, without requiring conformity to their own modes and practices, so long as they see in the life and conduct the spirit of true religion.