PREFACE.

Many pious christians, who had been exceedingly perplexed with doubts, and darkness, on the subject of infant baptism, did profess to be much relieved, comforted, and satisfied, from reading a Treatise, which I published, a little more than thirty years ago.

For several years past, there have been repeated inquiries after that treatise, but none were to be obtained. I consented, therefore, that a new edition should be printed, and thought only to make a few small corrections: But, upon reflection, the thought occurred, with peculiar force, that the exhibition of God's gracious covenant was first made not to Abraham, but to Adam, and in his family a visible church was first instituted, and was continued down through all succeeding dispensations, the same covenant, and the same church, with circumstantial variations only.

I have also thought, that it might be useful, especially to common readers, to present a fuller statement of the history of infant baptism, as practised in the christian church, from the time of the apostles to the present day.

Elegance of expression has not been my object-it is not my talent. Abstruse and metaphysical arguments have also been carefully avoided. But facts, plain and undeniable facts, with such fair and legitimate inferences as the humblest capacity may easily understand, are presented in the following work.

What reception it may meet with in the world, is of little concern to me. I am not answerable for its success, but only for the use and improvement of the talent which God gives me even at the eleventh hour of my life. I have the approbation of my own heart, and I believe (what is infinitely more) the approbation of my blessed Saviour.

It is after much solemn prayer and careful attention to the scriptures of truth, that clear views and strong impressions, concerning the divine will in establishing the order of Christ's house, and the subjects of his visible church kingdom, crowd themselves upon my mind. Knowing also as I do, the perplexities and doubts of many pious parents, concerning their duty in giving up their children to God in baptism, such are my feelings, that I can no longer forbear communicating to others the fruit of my own labor; and, standing as I do, on the threshold of eternity, no one can reasonably call in question my sincerity.

SECTION 1.

THE LAW AND COVENANT OF NATURE, IS WHAT?

The law of nature is an eternal rule of right, founded in the nature and fitness of things, and is binding on all rational creatures, according to the circumstances they are in, and the relation they sustain to their creator, and to one another. And as it establishes right, so of course it prohibits wrong.

If we suppose a settlement of people, in some region of country where there had been neither human laws, nor any revelation from God, the following truths are self-evident : They all have an equal right to the enjoyment of their lives, limbs, property, and the pursuit of happiness. No one has any right to harm another, nor even to begin to disturb the happiness of another. And as they are mutually dependant on each other, so the law of nature establishes claims, which one has on another, and imposes on the other correspondent obligations to answer those claims. Are two persons walking peaceably together in a dark evening, each one, for his convenience, with a lamp in his hand, one has no right to put out the other's lamp; but should one's lamp be put out by some casualty, he has a claim on the other to let him light it by his; and the other is under a correspondent obligation to let him do it. It is according to the nature and fitness of things that he should do it. And if any one of the beforementioned persons, in the settlement, by unforeseen accidents, or afflicting providences of God, is reduced to a state of suffering, he has a claim upon the others, to extend their pity, compassion, and charity; and they are under correspondent obligations to afford relief, as their circumstances may enable them to do it. These claims and obligations are in consequence of our mutual dependance on each other.

Again: As God is our creator and munificent benefactor, he has a claim upon us for our worship, obedience, love and gratitude; and, according to the law of nature, a correspondent obligation rests upon us, to love, fear, obey and adore him.

Again: As we stand related to one another, both the claims and obligations are of a much higher grade, than when there is no such relation. Especially, husbands and wives, parents and children, have claims upon each other for support and maintenance, not barely in sickness, but in times of health and prosperity and not only for support, but for all the offices of friendship and affection; and as the law of nature establishes claims and imposes obligations, so usually nature itself produces feelings correspondent thereto.

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Let us now more particularly notice the case of families. The institution of families, based on the law and covenant of nature, is the fruit of infinite wisdom and benevolence. God said, "It is not good for man to be alone, and made the woman to be an help meet for him." He implanted in man a strong propensity for the family state, saying, "For this cause shall a man leave his father and mother, and cleave unto his wife, and they twain shall become one flesh."

No human alliance is so firmly established, no union so intimate, no obligation so sacred, as that between the husband and the wife. They mutually engage to dwell together in love, to be faithful to each other in all the varied circumstances of health and fortune, promoting their joint interest, until death shall part them, and dissolve the union. Thus God created the first human pair, and organized the first human family; one in affection, one in interest, and one by the mysterious and indissoluble tie of nature; and with a design, that the world should be peopled by a succession of generations, in a family state. And saith the prophet, Mal. 2, 15: “And wherefore made he one? That he might seek a godly seed." That is, a seed for his praise, his honor and his glory.

The intimate union, by which the parties, or parents become possessed of each other's persons, their mutual vows and pledges, the mixture of their fortunes, the joint interest they have in their children, all serve, especially the latter, to strengthen, perfect, and perpetuate their relation to each other.

Both parents being related to the same child, that child becomes the medium of a relation between them, which is fix.