sent. (John xvii. 3,) Remember that ye are not of the world, but chosen and called out of it, to be a peculiar people unto him, who hath redeemed you by his blood. Remember that ye are called to be saints, (1 Cor. i. 2.) holy unto Him, whose name is HOLY. Is it suitable to his people to be mingled in religious fellowship with the nations of the world, which lieth in the wicked one- in the father of lies. In that absolutely separated walk, which I have laid before you from the word, what is there that is not necessarily connected with the distinctive glory of JEHOVAH, and with your relation to him as his redeemed people? Ye are taught to pray hallowed be thy Name! to pray that the holiness of his name-the infinite distinction and separation of his glorious character from all the gods of the unbelieving world-may be manifested and acknowledged. Take heed, that your practice be not inconsistent with your prayers.

OBSERVATIONS

ON A

LETTER ADDRESSED TO THE AUTHOR

AS A

REPLY TO HIS PAMPHLET,

ENTITLED

"THOUGHTS ON BAPTISM, &c."

[First Published 1809.]

ADVERTISEMENT.

ALMOST four years have now elapsed, since a publication made its appearance in this City, entitled "A Letter to Mr. John Walker, in reply to his Pamphlet entitled Thoughts on Baptism, &c. by a late Member of the Church with which that gentleman is connected."

The questions at issue between us are of much wider extent, and of much higher importance, than the mere inquiry into the form and subjects of Christian baptism: though I am far from intending to intimate, that even that, or any similar inquiry into the revealed will of God, ought not to engage the most serious attention of CHRIST'S disciples. But the reader must not be surprised, if he find that question-so long and so ineffectually agitated-forming the least prominent subject in the following pages.

So persuaded indeed am I of the importance of the general subject, which I attempt to treat, that—had the Letter never appeared which I take as the groundwork of the following observations-I would yet have been equally anxious to call the attention of disciples to the same topics; and to handle them more at large, than it was possible to do in the very short tract, to which the Letter-writer professes to reply. And nothing, but other necessary avocations, has so long delayed the attempt. They do not know me, who were ready to conclude from the length of my silence, that I secretly considered my correspondent's reply as unanswerable. Had any such been the impression on my mind, I trust I would have been forward to avow it, and publicly to retract the errors, of which he convinced me. But, in fact, those who know my various engagements in life can be at no loss, to account for my running in arrear so much with several public antagonists.

The Letter, on which I have to remark, being anonymous, and the writer not having adopted any signature, I shall beg leave in the

following pages, in order to avoid inconvenient circumlocution, to call him PHILO; and to express myself indifferently either in the way of direct address to him, or of observations on his work.

Another anonymous piece has appeared in this country, in the form of observations on my late " Essay on the Divine Authority of the Apostolic Traditions," &c., the author of which has, like Philo, made himself known to me in private, while he chooses to conceal himself from the public. To such writers I think it necessary to remark, that I must hold myself at perfect liberty, in my replies, to forget the communication they have made on their personality, and to address them as unknown characters, or otherwise, just as I find it expedient. The man who walks the streets in a mask cannot fairly expect that the individual whom he accosts should treat him as an acquaintance, although to that individual he should think proper to whisper his

name.

I lately saw advertised another professed refutation of my principles, which has appeared in Scotland some time ago; but not yet made its way to this country. And having met with the notice of it rather accidentally, I cannot say but there may be several other productions against me on the other side of the channel, of which I know nothing. I am much out of the way of learning what passes in the religious world: and, from the bad market which this country affords to religious publications, our Dublin booksellers have very little communication in that line with those in Great Britain. I would therefore esteem it a favour, if any authors, in England or Scotland, who may think it worth their while to animadvert on my religious principles or conduct, would take the trouble of ordering their booksellers to transmit to me a copy of the work, in which such animadversions may appear; and I will cheerfully defray any expense attending it.

Since writing the above, I have obtained a copy of the piece last alluded to; which I find comes from the pen of Mr. Wm. Braidwood. I am glad to find that a writer so respectable is able to say no more, than he brings forward, in refutation of my principles: while it is with grief I perceive that he and those connected with him err so widely from the principles of scripture.

At the same time I got a series of Letters published in Scotland, under the signature of SIMPLEX; which I mention here, for the purpose of acknowledging my obligations to the writer. I perceive he gives me a severe castigation for the unscriptural manner in which I occasionally expressed myself of the Methodists, in my Expostulatory Address to them and Letters to Mr. Knox. His rebukes upon that subject are most just. And though I have been long sensible of the error I was betrayed into, and anxious for an opportunity of correcting it; I am not the less indebted to him, for publicly animadverting on an evil, which was publicly committed. If ever I should be able to republish the work in which it appeared, I shall express myself more fully on the subject.

73, Lower Dorset-Street.

J. W.

VOL. I.

S

OBSERVATIONS, &c.

PHILO, in his advertisement, expresses dissatisfaction at my not having plainly intimated whom I mean by "the persons calling themselves BAPTISTS," and what I understand by their "principles." Little need be said upon this. Had I known any plainer, and equally inoffensive, designation of the persons intended, I would have employed it. I avoided the term Anabaptists, because it is one to which they generally object. And I believe no one, in these countries, can be at any serious loss to know whom I intend. But if Philo, while he "disavows his being one of those who call themselves Baptists," had informed me what he would wish to be called, he would have found me perfectly ready to gratify him in a matter so unimportant.

As to the principles which I oppose, what they are is sufficiently evident in the course of my pamphlet: and indeed, even from the title-page, it must be plain to any intelligent reader, that I intended the principles held in common by all the Baptists, whether general or particular Baptists, English, Scotch, or Irish ;-the principles in which they all agree, however much they differ upon other points. Philo certainly has not failed of discovering my meaning here: for the great principles, which he defends in his Letter, are the very principles which I mean to oppose.

Upon the two questions, on which he is dissatisfied that I have not avowed my opinion,-namely, the baptism of infants and their admission to the Lord's Supper,-(if indeed he can seriously question my opinion upon the latter)-he will find my opinion avowed distinctly in the following pages. I have formed no sentiment, on matters of religious faith or practice, which I desire to conceal : though in treating any question, upon which I take up my pen, must judge for myself, whether that be the proper occasion for bringing forward other sentiments, not essentially connected with it.

He opens his letter with a triumphant flourish of commiseration, which I would willingly pass by unnoticed, in another writer, as a kind of contemptible ruse de guerre, which no fair polemic would employ at the outset of a public controversy. But in one who professes, like Philo, to hold most of the fundamental principles of Christianity, it involves a sentiment so very unsuitable to that profession, and so pernicious in its tendency, that I conceive a short animadversion on it may not be unprofitable to him and to others.

"

In the course," says he, of that closer investigation of your error, which I am now about to commence, I must prepare myself to feel more than ever in your behalf. I must now not only submit to be a sufferer, in common with many who know and love you, but must encounter the additional evil of being active in contributing to my own painful sensations." (p. 6.) All this may be very fine, Philo;

Your painful

You

but it is very foolish; and it is worse than foolish. feelings in my behalf may be spared for some other occasion. have written, no doubt, in the expectation of successfully refuting my supposed error; and I trust that I shall esteem that man my best friend on earth, who shall expose any error I may fall into, on subjects connected with revealed truth. If disciples be really desirous of knowing and practising their Lord's will in all things, how can it become them to be pained at the detection of any mistake they have made concerning it? Does it not become them rather to rejoice, with thankfulness to the Lord, and to the instrument he employs in rectifying their judgment? Or if, through the wickedness of their flesh, they give way to any feelings opposite to this thankfulness and joy, does it become another disciple to sympathize with them in any painful sensations thus originating? Nay, surely: if we be attached to opinions, because we have once advanced them; if we be more jealous for our own reputation, or that of our party, than for the prevalence of scriptural truth; if we be not anxious that the truth of God may be vindicated against ourselves, whereinsoever we may have ignorantly opposed it; are we not carnal, and walk as men ? When you took up your pen you felt as if you were writing a letter against me; and personal kindness made you feel pain in the attempt. But the man who attempts to support any principle of scripture, against which I may have erred, is engaged in an attempt for my highest benefit; in which I pray most heartily that God will give him success. To say that a mind opposite to this is very natural to us all, is only to say what is an humbling truth-that our nature is most ungodly. It is: and disciples have the more need to look to it, that they walk not after the flesh, but after the spirit, according to that new mind of faith, in the view of which every object sinks into insignificance in comparison of the glory of the Lord. Vain is every attempt of religious professors to promote that glory, in opposition to the revelation he has made in scripture of his truth and of his will. But the feeblest advocate of any part of that revelation may well maintain his ground, with every feeling of cheerful confidence. is engaged in a cause, which shall assuredly prevail. Let those who are seeking their own glory be painfully apprehensive of failure and defeat. Let disciples, engaged in the discussion of any principles of scripture, recollect that, in whatever way, and by whatever instruments, these principles may be successfully vindicated, they shall suceeed in the objects nearest to their hearts.

He

In expressing these sentiments, I am happy to think that they will meet the fullest concurrence of Philo's mind; however he may appear to have lost sight of them when he penned the passage, which has given occasion to these remarks. And before I begin to treat of the points of difference between us, I wish to make some other observations, in which also I think it probable that we are agreed. Philo glances at the melancholy fact, that those, who ought to walk together in one, are kept asunder by their present difference of sentiment, on the subjects at issue between us. It is a fact deeply to be deplored on each side; and affording matter, not only of grief, but of humiliation, inasmuch as it springs from an evil of most serious