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    minated Christians , till they are fully prepared to do it voluntarily , or , in other words , really to embrace Christianity > nor that they should abstain from the use of it when they are thus prepared .

    The sacred writers appear perfectly unacquainted with this distinction between proselytes and other disciples , nor does the term proselytes * in application to Christians , ever occur in the New Testament . Yet it is made a

    similar instrument of removing every testimony that can be adduced from the Scriptures , or from the writings of subsequent Christians , in behalf of the baptism of believers or disciples only , that the doctrine of the two natures of Christ is , to repel every argumentin favour of his simple humanity .

    To proselytes alone is assigned the privilege of a voluntary or real adoption of Christianity . Some instances are mentioned in the New Testament , of households who were baptized , or who were Christians , " that is , " says Mr . B . " in all probability , including children under twelve years of age and bond servants . " So , then , little

    children and bond servants were all compelled to receive the name of Christians , and all of every age , except these favourable proselytes , are subjected to the same compulsion . Alas ! is this the liberty with which Christ has made us free } The term

    household had a very extensive acceptation among the Jews ; grown persons , or rather , the fathers of families only , are frequently , at least , if not usually * intended by it ; their families

    being considered only as a ramification of that branch . This particularly appears , Josh . vii . 18 . The tribe , the family and the household , having been taken by lot , the household are brought man by man , and Achan is

    taken ; after which , in conformity , I suppose , with the barbarous ideas of the times , his sons and daughters are involved in the same destruction with himself , and his other possessions , evidently shewing that they were not considered as members of the

    household , but only as appertaining to one of them . This sense of the term accords with various passages . Jesus himself was Lord of a household , consisting wholly of his disciples , viz . the twelve apostles , and some . others who had separated from their original

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    households to follow him . The case of the jailor at Philippi has been often considered . The gospel was made known to him and his house ; both he and his house " rejoiced , believing in God V they were consequently all baptized . The whole account demonstrates that there was no

    compulsion used ; all was voluntary , and accompanied with knowledge , faith and joy . * It is mentioned as a peculiarly happy circumstance that , in this case , no division occurred ; the whole household , of which the jailor was a member , believed , were baptized and

    rejoiced together . It is probable that none , except free individuals , were considered as members of households ; the subject deserves more particular inquiry ; but as there is no instance

    mentioned of compelled baptism , so all the particularized instances shew that they were manifestly free . Where , indeed , would be the use of preaching the gospel to bond servants , who must submit to be marked out and

    denominated Christians whether they received it or not ; or to little children and infants who could know nothing about it ? No : Christians are not " the children of ignorance and necessity , but of knowledge and choice . " Justin Martyr has , in my opinion ,, happily illustrated this matter ; nor is there any reason to think that the catechumens , of whose baptism he speaks , were confined to converts from Judaism and idolatry , any more than those whose previous instruction

    Tertullian warmly recommends . He flourished about A . D . 140 ; and in his Apology addressed to Antoninus Pius , he says , " As many as are persuaded and believe that the things taught and said by us are true , and moreover , take

    upon them to live accordingly , are taught to pray and ask of God forgiveness of their former sins , we praying together with them ; and then , t and not till then , they are brought to a place of water , and are there regenerated after the same manner with ourselves ; for they are washed in the name of the Father and Lord of all , and of our Saviour Jesus Christ . The reason of this we have from the apostles ,

    * Actsxvi . 31—34 . f- The words and not till then , in italics * are thus distinguished in Reeve ' s translation , ; from which the passage is taken *

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    4 Q 6 Mr , Pine ' s Examination of Mr . JBelshani ' s Arguments for Infant Baptism .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Aug. 2, 1818, page 496, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2479/page/24/