The Judd family

Front matter

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! UNITED STATES OF AMERICA.

THE

Chapter I

A Colporteur calls at Mr. Atkinson's for entertainment through the night.— Is made welcome.— Description of the place.— The revival and its blessed results.— The visiting party.— The religious prepossessions of each.— Mr. Judd's difficulty stated, in regard to close communion.— Rev. Mr. Bennett's answer.— Mr. Judd silenced but not satisfied.— The Colporteur introduced.— Listens to Mr. Bennett's explanations.— Sees their bearing upon Christian charity.— Asks permission to propound a few questions.— Mr. Bennett grants his request.— The questions.— Mr. Bennett's answers.— They make the Baptist the only valid Church of Christ.— The effect of the statement upon the company.— Mr. Bennett's confusion.— His denial of the want of charity.— The difference between Christian fellowship and Church fellowship.— Only in name, not in fact— The Colporteur proves to be a pedo-Baptist minister.— Mr. Judd proposes a friendly discussion of the question of the Scriptural mode of Baptism,— The question stated.

Chapter II

Mr. Bennett's argument for Immersion.— Reviewed by the Colporteur and found defective.— Mr. Bennett's argument from the meaning of the word Baptizo.— The Colporteur reviews the argument and shows its want of force. — Immersion not the first nor only meaning of the word.— The classic, or heathen Greek definition, not the definition of the Greek of the . «ynagogue.— The effect of the disoussion on the company.— The discussion at the tea-table.— The close for the evening.

Chapter III

Mr. Alvord at Mr. Judd's.— Exchange of views in regard to the Discussion of the previous evening.— Both brought up in Baptist families.— Mr. Alvord Baptized by immersion.— Subsequent research leads him to doubt if any were so Baptized in Apostolic times.— Reasons for this change of opinion.— The design of Baptism understood, helps to settle the question of the mode in favor of Pouring or Sprinkling.— The Colporteur calls at Mr. Judd's, who urges him to stay and give his views of the Scriptural mode.— He declines, but promises to spend the ensuing evening with him.

Chapter IV

The power of Truth to purify and elevate the soul.— The difficulty of getting rid of sectarian prepossessions.-Mr. Bennett, learning that the Colporteur is to spend the evening at Mr. Judd's, is anxious to be present.— Mr. Judd invites the party of the previous evening to be present.— They come. — The discussion renewed.— Wisdom and guidance sought for, in prayer. — The mode not vital.— Immersion, though not sustained by Scriptural authority, may be valid.— The Colporteur has no Church organization whose denominational existence depends upon the maintenance of some fixed mode.— The mode, though not vital to valid Baptism, is not a matter of indifference.— One mode better adapted to meet the varying exigences of the rite, and more in harmony with its symbolic design.— Each one to settle the question of the mode for himself.— The es- ■ sential Christian Baptism.— The Baptism of the Holy Ghost*— Proofs and illustrations.— Water Baptism good as a symbol.— Its uses as such.— Mr. Judd sees the Spiritual import of Baptism, and declares himself a convert.— Mr. Bennett's confession.— Baptist Churches would suffer no loss in giving up Immersion.— An Exegesis of John i., 5, 8— Mr. Judd is abundantly satisfied that pouring is the true mode, and determined to go forward in that mode.— IVJr. Alvord highly delighted with Mr. Judd's progress.— Some two weeks later, Mr. and Mrs. Judd go forward, with their household, and in this act of consecration are greatly blessed.

CONTENTS.

CHAPTER Y.

Rev. Mr. Truman, pastor of the Congregational Church., absent at the time of the previous discussions.— His character and qualifications as a minister.— Returns the day after the meeting at Mr. Judd's.— The question of Infant Baptism comes up in Mr. Judd's mind.— Mr. Truman and Mr. Judd invited to his house to discuss it in his presence.— He hea,rd Mr. Bennett on the previous Sabbath say that the Abrahamic Covenant referred only to temporal blessings.— Reads the third chapter of Galatians, and thinks Mr. Bennett mistaken.

Chapter VI

The two ministers meet at Mr. Judd's.— He opens the subject.— The importance of the question of Infant Baptism, in its bearings on their duty to their children.— It is right or wrong, Scriptural or unscripturai.— They wish to know the truth.— Hence, they wish the two ministers to discuss it, for and against.— Invites Mr. Bennett to state his objections.— He does so.— A negative faith.— Infant Baptism nowhere forbidden. -Mr. Bennett's objections considered.— Children declared believers by Christ, and so entitled to the privileges of believers.— Infants members of the general Church.— Their Baptism a recognition and seal of that fact.— Baptism does the infant the same good that it does the adult.— The ordinance misunderstood and abused.— That fact no argument against it.— Exegesis of the terms, " Kingdom of God," and "Kingdom of Heaven," given by Mr. Bennett.— That exegesis proves Infant Baptism.— They adjourn for tea.

Chapter VII

The diseussion continued.— The Gospel preached to Abraham and the true Church organized in his family.— Circumcision a sign and seal of Abraham's faith in the Gospel.— The Abrahamic Covenant a Gospel Covenant.— Includes temporal good.— Important truths of Revelation turned into lies, through the ignorance of men.

Chapter VIII

The evening's disoussion.— The stillness of the hour favorable to thoughts of duty in its bearings on the Higher Life.— Our two clerical friends.— Both conscientious. — Worthy of honor.— Agreed in many things.— Disagreed in but one.— Evenly matched, as to native talent.— Mr. Bennett fails to show that Infant Baptism contravenes any doctrine of Revealed religion, or is forbidden in the Scriptures.— Mr. Truman proposes to show that it is in harmony with a fundamental principle of Revelation. —That the Church in all ages has acted in harmony with . it. —Mr. Bennett is fearful the discussion wiil take too much time.— Mr. Truman agrees to finish by nine o'clock.— A distasteful subject awakens no interest.— He is held to an investigation only from motives of party interest.— Mr. Bennett's party attachments formed before he had investigated the question of Baptism in its several bearings. — No express command in the New Testament to Baptize infants.— Itself an argument in favor of Infant Baptism.— The true Church one and the same in all ages.— The Christian Church a continuance of the Abrahamic— Taken from the Jews, and given to the Gentiles. — The Church the good olive tree.— The natural branches broken off.— The Gentiles grafted in. — Mr. Bennett makes no objection to the argument.— Further discussion of the Abrahamic Covenant.— That Covenant not Law, as Law, but Grace.— The Gospel and the Law flow along together.— All duties, Law duties.— A new thought to Mr. Bennett.— Children linked with their parents in duty and destiny. — Mr. Truman's argument conclusive. — Mr. Bennett acknowledges its force. — The argument applied.— Newly received Truth displaced by old Error.— Why ?— The argument still further presented.— True Circumcision of the heart.— Baptism is Christian Circumcision. —Spiritual Baptism and Spiritual Circumcision the same. — Circumcision and Baptism, though different when external, were each in their time symbols of the Spiritual, and seals of the same Covenant.— Infant Baptism answers the same end that infant Circumcision did, under the Old Dispensation.— Mr. Judd is filled with wonder at the deep significance of Baptism, and declares himself abundantly satisfied. — -The simile.

Chapter IX

The conflict in Mr. Bennett's mind.— The good men who have embraced the same views as himself.— Were they all wrong ? —Forgets the thousands of learned, pious men who have held the same opinions as Mr. Truman.— The mind does not easily loose its hold upon long cherished opinions.— The reason of the fact.— Mr. Bennett's mind had dug for itself deep channels of thought, not easy to get out of.— He deems Infant Baptism a relic of popery.— No account of the Baptism of infants in the New Testament, but the practice of household Baptism involves it.— No account of female communion in the New Testament, is this silence proof against it ?— The silence of the New Testament proof in its favor.— How?— Mr, Truman's argument.— Baptism had been practiced among the Jews from the days of Moses.— Christianity a system of proselytism to the God of the Jewish Church.— Circumcision and the Pascal Lamb laid aside.— Baptism and the bread and wine retained. —The practice of proselyting by Baptism would continue till forbidden.— Nowhere forbidden.— If a relic of popery, how?— The Catholic Church holds many important truths, ki a perverted form.— What must be done with them?— Restore their purity.— Infant Baptism one of them.— Infant Baptism in practice before the rise of popery, and in universal practice at the close of the first century.— No one opposed it as wrong. — Turtullian advised its delay in some cases.— If an innovation it would have engendered controversy.— It did not- Infant Baptism has come down to us from the Apostles.— The testimony of the early Fathers of the Church proves that Infant Baptism was practiced from the days of the Apostles, and by their command.— Mr. Bennett's argument for delay, not a good one.— Mr. and Mrs. Judd are convinced of the duty to have their children Baptized.— They go forward.

Chapter X

Ten years in the Christian life.— Its influence on them.— Nellie, their eldest, a maiden of seventeen.— Her character.— Ratifies her Baptismal vows.— William, her brother, at a boarding-school, preparing for college.— The Episode.— Nellie's confusion.— The secreted book.— She shows it to her mother.— Its title, "Theodosia Ernest; or, the Heroine of Faith."— Nellie had fallen into a snare.— Is rescued.— Mrs. Judd examines the book.— It is to be read to her father and mother, at Nellie's suggestion.— The time arrives.— First evening's review of "Theodosia."— A large work.— Her father's inquiry. — Nellie's answer.— His opinion. — Nellie reads the introductory chapter.— His opinion sought, and given.— The argument applied to her own experience.— The colloquy about Susan Wilmot's Baptism.— The effect of tragedy on the imagination.— Mr. Judd confesses to neglect of duty.— Mrs. Judd's opinion.— The next chapter read, which, jumping at conclusions, takes for granted what needs proving.— "Nellie's inquiry.— Her father's answer.— Refers her to the words of John the Baptist.— Baptism with water, and with the Holy Ghost alike as to mode. — She reads the second chapter of Acts.— Her judgment as to the mode of the Spiritual Baptism. — Referred to other scriptures. —She thinks Immersion out of the question.— Resumes the reading of "Theodosia."— The argument about the word "Baptize" and " Baptism."— Its reproach upon King James.— Nellie's opinion about it.— Mr. Judd's opinion.— Nellie's inquiry as to the meaning of the word Baptizo.— The ridiculousness of Mr. Percy's astonishment.— A blustering paragraph.— Mr. Judd refers to the visit at Mr. Atkinson's, ten years before, and the arguments then advanced.— The difference between classic, or heathen Greek, and the Greek of the synagogue- Finishes the reading of the second chapter.— Mr. Judd's comments.— Theodosia's mistake.— The mode of Christ's Baptism wholly a matter of inference.— If the mode were essential, it would not be left to mere inference.

CHAPTEE XI.

Nellie reads the next chapter.— Mr. Judd's comment upon the unfairness of the treatment of pedo-Baptist writers.— Pastor Johnson.— The reading resumed the following evening. — She reads the "Third Night's Study."— The tendency of "Theodosia " to feed the fires of sectarianism and engender prejudice.— Mr. Judd calls Nellie's attention to the opinions of the theologians in regard to the opinions of the Fathers.— The charge against King James not correct.— The cause of Truth is not promoted by erroneous statements.— Nellie gives expression to a noble sentiment.— Mr. Judd's endorsement of it.— Nellie's gratitude for kind, intelligent parents, through whose influence the snare had been broken.

Chapter XII

Nellie writes her brother William a letter, in which she congratulates him upon the privilege of studying the language in which Jesus spake words of celestial wisdom.— She recounts the circumstance of her reading "Theodosia."— Wishes him to write out a list of Greek words that have been transfeired into the English instead of being translated, with the ancient meaning, and any change in their meaning in a subsequent age.— Assigns her reasons for that request.— William answers her letter.— Tells her that by looking into Webster's Dictionary, Unabridged, she will be astonished to see how large a class of such words have been transferred.— He sends her a brief list of such words, and notes the meaning, etc.

Chapter XIII

A walk among the Dictionaries.— Five years since he wrote the list for Nellie.— He has found a personal interest in the Savior, and thinks himself called to the ministry, and devotes his spare moments to those studies that are connected with his chosen calling.— James Wilmot also a student at the same-= college.— Personal friends. — Often have spicy debates.— As reared by Baptist parents, his style of reasoning shows home influence.— A scene at one of those debates.— William among his Lexicons and Greek authors.— James calls on him.— The colloquy.— The meaning of the word Baptizo*— William thinks the root thought of the word runs through all its definitions. —Imperfect knowledge of modem lexicographers.— Imperfect definitions.— James thinks the word means nothing but ae- Hon— William's answer.— James quotes the language of Paul and Peter.— William's inference.— The consequence of James' Interpretation.— James wishes William to give his opinion as to the symbolic design of the rite.— William thinks it symbolizes the Spiritual Baptism.— The language of the symbol.— Carson's opinions.— The translators and King James.— William's laugh and the cause of it.— The reason why the word was not translated.— James' confession.— William's reasoning too much for James.— The Greek definition of Baptizo.— Illustrations. — Pneuma. — Carson's rule at fault.— Other Greek words.— James is deeply impressed with William's argument. —Native Greek lexicographers the best judges of the real meaning of Greek words.— They are against immersion, as the meaning of Baptizo.— James gives up that William is right.— An inquiry into the root idea of Bapto—A. change inwrought by the introduction of something foreign to the thing.— An infusion.

CHAPTER XIY.

The twilight breaking.— James' soliloquy in regard to William.— The practice of Judds and Alvord's communing together, looks pleasant to him.- -Wishes his parents would give up close communion.— Inquires why he is not a Christian.— Feels that he should be.— William graduates the first in his class.— Bears off the honors.— James feels proud of his friend.— Wonders if he shall do as well.— Returns home with Mr. Judd.— Pleasure of the ride.— James visits the Judd mansion often, at William's request.— William soon to leave for the Theological Seminary.— James' intercourse with William and Nellie serves to convince him of the need of religion.— They observe it, and labor to bring him to Christ.— William has a personal interview with him in regard to his salvation. — James promises to seek the Savior without delay.— His reflections.— Is more deeply convicted.— Prays.— His doubts.— Conviction of sin deepens.— Goes to Nellie for counsel.— Tells her all his heart.— Is deeply affected.— She prays for him.— He is converted.— His peace and joy.

Chapter XV

James informs his parents of his conversion.— It was unexpected. —They do not manifest the joy he expected.— He feels the need of sympathy.— He finds it in Mr. and Mrs. Judd and Nellie.— Nellie is like a sister to him.— Her Christian virtues win his regards.— His sentiments of esteem ripen into love.— He makes the formal offer of his hand.— Nellie hesitates.— Difficulties in the way.— States them.— He removes them.— She is deeply moved.— Her fears.— She states them.— She encourages him to hope, but defers the final answer.— James pledges to examine the subject of Baptism more fully.— His letter to William.— Kecounts his conversion. — Asks his opinion as to Baptism and Infant Baptism.— William's answer. — The difference between John's Baptism and Christian Baptism.— Why Christ was Baptized.— The probable mode.— Infant Baptism not forbidden.— Ail inferences iavor it.— History favors it.

CHAPTER XYI.

James uses his spare hours at college in examining into the question of Baptism.— Early prejudices give way.— False assumptions given up. — Seeks more light in regard to Infant Baptism.— The two friends home at vacation.— The interview in Mr. Truman's study.— James is convinced of the truth of Infant Baptism. — Concludes to unite with Mr. Truman's Church. — Offers himselt— The surprise.— Tells his parents of his decision.— His mother deeply affected.— Is Baptized by pouring.— His joy and peace.— Two years elapse.— James has entered the profession of Law, and has a good practice- William has finished his studies, and is called to the pastorate of a Church in the same city.— A year later.— James and Nellie are united in marriage.— A double wedding.— William marries Evangeline Alvord.— Mr. Bennett is there, and takes part.— A great change.— Mr. Bennett and his Church become open communion.— The three families unite in the Lord's Supper.— A beautiful scene.— The conclusion.

Appendix

Baptism sometimes performed by a partial submersion, from the second century, as a part of the rite.— Men of that early age entitled to credit as historians, but their theological speculations to be received with caution.— Theirs, an age of ceremonials.— They gave to the symbol the efficacy of the thing signified.— This led to various additions to the primitive rite of Baptism.— Examples.— The effect.— Mr. Taylor's fac-similes of early Scripture representing Baptismal scenes.-Immersion preparatory to Baptism.— Separate from it. —Only partial submersions.— Sometimes omitted.— Lessons of fact— Lessons of inference.— Nearly all the Eastern Churches practice pouring.— The Abyssinian Church.— The Ethiopian eunuch the first missionary.— Connection of Abyssinia with Egypt.— Abyssinian practice of Baptism.— Mr. Salt's description of the Baptism of a Mohammedan boy.— The distinction between washing and Baptism.— Quotation from Monfauson.— From Robinson.— Historical sketch of the branches of the early Church.— Branches of the Hebrew Church.— The Syrian Church.— Its branches.— The Egyptian Church and its practice.— The Abyssinian a branch of the Egyptian Church.— Practice of the Georgians and Iberians.— Baptism among the Armenians.— Practice of the Nestorians.— Dandini's description of the practice of the Maronites ctf Mount Lebanon. — Mr. Newell's statement in regard to the Syrian Christians in India.— History of the Churches in India. — Theophilus, in A. D. §13 and 356, visits the coast of Malabar.— Finds Churches organized.— They call themselves Christians of St. Thomas.— The Greek Church.— Quoted for immersion.— They practice Infant Baptism.— The argument.— The process by which immersion was substituted for Baptism.— Traceable to the same source as the use of amulets and charms.— General ignorance.— All these abuses sustained by literalizing the metaphorical language of Scripture.— Examples.— Conclusion.

Chapter I

T WAS toward the close of a pleasant day in the autumn of 1846, a stranger, apparently jaded and travel-worn, halted in front of Mr. Atkinson's dwelling. His horse and carriage bore marks of hard service. In the back part of his carriage there was a large trunk, covered with dust, while in front sat an open basket well filled with books. He was evidently a Colporteur, aud had called to seek their hospitalities for the night. He accordingly made known his mission and wishes, receiving their most cordial welcome.

Mr. Atkinson's residence was in the pleasant

town of A , on one of the tributaries of Grand

River, Michigan. He was one of the early settlers of the town; and, as is the case with most pioneer settlers of a new country, had struggled on amid hardships and difficulties, deprived of many comforts and privileges enjoyed in older places. But, by patient and persevering effort, he had overcome many obstacles in the path to success, and at the time when our narrative begins, was in a thriving and prosperous condition. He had early given attention to the cultivation of fruit and ornamental trees, and this prudent forethought had met a rich reward. His dwelling was surrounded with shadetrees and ornamental shrubbery, while his orchard was loaded with all the varieties of fruit common in this climate.

" There were apples, and peaches, and grapes on the vine, And apricots, cherries, and raspberries fine."

The town had been early favored with religious influences. The almost everywhere-present Methodist preacher, full of love and zeal for the Master, and also the missionaries of the American Home Missionary Society, had found their way to this distant field, and had broken the bread of life to the "sheep scattered in the wilderness." A small, but active Congregational Church had been formed, and the Methodists, and Baptists, now had their respective Churches in different parts of the town, each laboring, in their own way, for the same great end — the glory of God, and the salvation of souls.

During the previous summer, an interesting revival had taken place under the labors of the Rev. Mr. Truman, the pastor of the Congregational Church, and many who had hitherto been strangers to the consolations of religion, had yielded to the gentle drawings of the Spirit, and were now rejoicing in Christian hope.

As is natural, in such cases, many of the converts had united with the Church to which the minister belonged, who had been the honored instrument in their conversion, and among the number were Mr. and Mrs. Atkinson. They occupied a prominent station in society, as persons of intelligence and worth, and now, that they w r ere made partakers of the precious Faith, their virtues shone with additional luster. The duties they had hitherto discharged, from a sense of obligation, they now found pleasant and profitable, under the inspiration of that Faith " that works by love."

Since their union to Christ and his Church, they had found a peculiar^ pleasure in "ministering to the saints." Under their hospitable roof, therefore, this wayworn distributor of the Truth felt peculiarly at home. How could it be otherwise ; for the hearty good-will that speaks in looks and actions, louder than words, assured him that he was welcome.

Having a few letters to write, which he designed to forward by the next mail, he requested to be shown to a room for that purpose. While engaged in writing, Mr. and Mrs. Atkinson received a visiting party, who had called to spend the evening in social and religious conversation. So after the affairs of the household were properly arranged, Mr. Atkinson gave the Colporteur an invitation to join the party at his earliest convenience, to which he consented. Accordingly, after finishing his writing, he was introduced to the company as Mr. Nixon, a Colporteur of the American Tract Society.

The company consisted of Rev. Mr. Bennett, the pastor of the Baptist Church, Mr. and Mrs. Wilmot, of the same denomination, Mr. and Mrs. Alvord, who were members of the Methodist Episcopal Church, and Mr. and Mrs. Judd, who had not, at that time, united with any Church, although they had professed religion during the revival, previously referred to ; and at the time of this visit their minds were still unsettled, as to which branch of the Church they should finally select as a home. This unsettled state of mind was occasioned by their views as to the mode of Baptism, as practiced by the different denominations. They were of the opinion that immersion was the apostolic mode, but they were utterly opposed to what is commonly called " close communion," and this seemed to be the chief obstacle to their uniting with the Baptist Church.

Mr. Atkinson, from early life, had been trained in the habits and doctrines of the Puritans. Mrs. Atkinson's parents were members of the Society of Friends, and, of course, she had been instructed in the principles of their belief, as to the ordinances. She did not see any good likely to result from them, but as she did not think a compliance with them absolutely sinful, she would make no opposition to uniting with the Church of her husband's choice.

Such was the company to which the Colporteur was introduced. His views will be learned in the course of the conversations narrated in the subsequent pages. It will be proper, however, to remark that he was a fine classical and biblical scholar, and was, of course, familiar with the Greek and Latin languages.

After a few passing remarks upon neighborhood affairs, the conversation turned upon the state of religion in general, and of the various missionary operations of the day, for the conversion of the world to Christ. Mr. Alvord said he rejoiced greatly in the blessed change wrought in their own neighborhood by the late revival, and congratulated Mr. Atkinson and Mr. Judd in that choice which they and their ladies had made of the service of God.

While the conversation was going on, Mr. Wilmot looked frequently at Mr. Judd, and his countenance evinced a desire to say something that might be applicable to his case. At length, as a favorable opportunity presented, he remarked that he " thought it highly important for those who desire to get along successfully in the Christian life s to unite with the Church." The remark was a judicious one, and embodied an important practical truth, that every young convert to Christ should ponder well.

Mr. Judd replied that he supposed the remark was intended for himself and Mrs. Judd, and he acknowledged that he felt its force, for he had already realized the need of such a connection. He could not, therefore, assent to the sentiment that a Christian could live as well out of the Church as in it. The only reason for delay in their case was, that hitherto they had been unable to settle their minds as to a choice between the Churches. "My preposessions," said he, " incline me to the Baptist Church, but there is one thing in its economy to which I can never give my assent. I view the several denominations as one great brotherhood. In whatever is vital and essential, there is but one sentiment among them. They are all hoping for the same heaven, through faith in the same Savior, and the divine renewing of the one Holy Ghost."

He continued, "Though upon minor points there are differences of opinion among them, yet there is one common ground on which they all may and should unite, as it belongs equally to them all, where the common brotherhood can be duly and mutually acknowledged — the sacramental table of our common Lord. I see no good reason for excluding from the Lord's table any of the Lord's children. I am opposed to close communion."

This plain avowal of Mr. Judd, upon a subject of so much importance, as might be expected, at once seemed to open the field of controversy.

Mr. Bennett, whose attention had been called to the remark of Mr. Judd, felt himself called upon to explain and justify the views of his Church. He

replied :

"Brother Judd, you mistake our views entirely. We do not hold to close communion as you suppose, but to close Baptism. We believe Ba.ptism can be performed only by immersion ; and consequently, sprinkling and pouring are not accounted Baptism by us."

Mr. Judd saw that thougrh Mr. Bennett's remarks presented the subject in a different shape, they did not obviate the difficulty. Since, therefore, the subject had been introduced, he felt a desire to know the reasons urged for the practice.

"You say," rejoined Mr. Judd, "you do not hold to close communion. Why then do you not admit to the Lord's table the members of other Churches, whom you acknowledge to be orthodox in all the essential doctrines of the Bible, and who give as good evidence of piety, as do the members of your own branch of the Church ? You say you hold to close Baptism and not to close communion, but what is the difference, since it amounts to the same thiug in the end. Will you do me the favor, Brother Bennett, to explain this matter if you can?"

"We believe," said Mr. Bennett, " that Baptism is a prerequisite to communion, and as we think Baptism can be administered only by immersion, we look upon all other modes as null and void. These views constrain us to treat the members of other denominations as unbaptized, and reject them from the communion. Here, then, is the connection between Baptism and communion, and this is what we call close Baptism."

By this time, the attention of the whole party was called to the discussion between Mr. Judd and Mr. Bennett. The explanatory remarks of Mr. Bennett, set forth his views in so clear a light, that, with his opinion of Baptism, Mr. Judd could make no objection. But, though silenced, he was not satisfied. He thought there must be a flaw somewhere. If not, his scruples should be at an end.

The reader will perceive that the ground taken by Mr. Bennett, though but the expression of an opinion, and standing alone, of no great importance, yet, in its bearings upon Christian charity and unity, involves questions of great importance.

While the conversation was going on, the Colporteur had been a silent, but not an uninterested listener. It was a subject upon which he had bestowed much attention ; and the remarks of Mr. Bennett had awakened a train of thought that stirred, to its depths, the fountain of Christian charity, for he was a man whose Christian love could not be confined by sectarian barriers. He felt that, though a stranger to the company, the views expressed by Mr. Bennett were such, in their bearings upon Christian unity, that they forbade his keeping the silence, that, under other circumstances, he would have felt it his duty to maintain. He began, therefore, by remarking, that, though a stranger to the company, if Mr. Bennett would not think him intruding, he would be glad to propose a question or two, especially as the views just expressed by him, involved points that, in their bearings upon other Churches, were of great importance.